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

Akwụkwọ Daniel - Nọmba Otu-Narị na Itoolu

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

Ikpughe Mputa Ọrụ Atọ nke Amụma: Mkpa Amụma nke Mkpughe Isi nke Itoolu na Mmegharị Ndozigharị nke Oge A

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.

Ọkara mbụ nke Mkpughe isi nke itoolu na-akọwapụta opi nke ise, nke bụ ahụhụ mbụ; ọkara nke abụọ nke isi ahụ na-akọwapụtakwa opi nke isii, nke bụ ahụhụ nke abụọ. E sere opi abụọ ahụ n’ụzọ doro anya na chaatị ndị ọsụ ụzọ nke 1843 na nke 1850. Mgbe e meghere amaokwu isii ikpeazụ nke Daniel iri na otu n’oge ọgwụgwụ n’afọ 1989 site n’ndakpọ nke Soviet Union, mmegharị ndozigharị nke puku mmadụ narị iri anọ na anọ ahụ malitere.

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.

N’etiti eziokwu ndị a ghọtara n’afọ 1989, e nwere nnukwu mmegharị mmezigharị nke akụkọ Baịbụl, nakwa na ha niile na-adakọtara ibe ha. Ndị amụma niile, ya mere kwa akụkọ nsọ nile, gụnyere mmegharị nsọ nke mmezigharị, na-egosi nnukwu mmegharị mmezigharị ikpeazụ nke narị puku mmadụ otu narị na iri anọ na anọ ahụ, nke bụkwa mmegharị dị ike nke mmụọ ozi nke atọ. Mgbe usoro nke ịkpọchi akara malitere, otu a kwa ka ifesa mmiri ozuzo ikpeazụ si amalite. Imeghe ihe ndị zoro ezo nke mmegharị mmezigharị ahụ n’afọ 1989, nke imeghekwa amaokwu isii ikpeazụ nke Daniel iri na otu n’afọ 1992 sochiri, mụrụ ọnọdụ nke nguzogide, dịka ọ na-eme mgbe niile mgbe e meghere eziokwu ọhụrụ na eziokwu dị ugbu a.

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.

N’ịnagide eziokwu nke amaokwu isii ikpeazụ nke Daniel iri na otu, Onye-nwe mepere eziokwu ahụ na akụkọ amụma nke Rom ndị ọgọ mmụọ, jikọtara ya na akụkọ amụma nke Rom ndị popu, dịka e guzobere ya n’elu ndị àmà abụọ, na-akọwapụta akụkọ amụma nke Rom nke oge a. A matara iwu nke itinye amụma n’ọrụ ugboro atọ, ma emesịa jiri ya chebe megide njehie, ma chọpụta ma guzosie eziokwu ike. Iwu ndị na-akwado na ahịrị mmezigharị ọ bụla na-adakọ n’usoro na ahịrị mmezigharị ndị ọzọ, na iwu ndị metụtara itinye amụma n’ọrụ ugboro atọ, ghọrọ nkume ntọala nke iwu ndị e guzobere n’ime ngagharị nke mmụọ ozi nke atọ, dịka e gosipụtarala ya n’ụdị site n’iwu ndị e guzobere, e jiri rụọ ọrụ, ma bipụta n’akụkọ ihe mere eme nke ndị 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.

E kpughere ọnụ nke amụma, dịka iwu, ka e mepere maka mmegharị nke puku narị anọ na iri anọ na anọ, n’ihi na ha bụ mmegharị nke mmiri ozuzo ikpeazụ, ma Islam nke ahuhu nke atọ bụ ozi nke mmiri ozuzo ikpeazụ ahụ. Ụkpụrụ nke mkpughere ọnụ atọ nke amụma ka Eze Ọdụm nke ebo Juda mere ka a mata ya, ogologo oge tupu Islam nke ahuhu nke atọ erute n’akụkọ ihe mere eme na Septemba 11, 2001, n’ihi na Ọ chọrọ ka ndị Ya nke ụbọchị ikpeazụ mata ozi ahụ n’enweghị ihe isi ike, bụ nke mbata nke ahuhu nke atọ nọchiri anya ya, mgbe O weghachiri ndị Ya n’ụzọ ochie Jeremaịa.

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.

Nghọta ndị pionia banyere opi nke ise na nke isii dịka e si kọwaa ha na Mkpughe isi nke itoolu, a ghọtara ya ịbụ akụkụ ahụ n’akwụkwọ Mkpughe nke akụkọ ihe mere eme kwadoro nke kachasị sie ike ma doo anya. Uriah Smith bidoro ịkọwa Mkpughe isi nke itoolu site n’iji okwu onye ọkọ akụkọ ihe mere eme, Keith, mee ka isi okwu ahụ kpọmkwem doo anya.

> “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.

> “Maka nkọwa nke opi a, anyị ga-adọtakwa ọzọ n’ihe odide nke Maazị Keith. Onye odeakwụkwọ a kwuru eziokwu sị: ‘O siri ike ịhụ nkwekọrịta nke ndị na-akọwa Akwụkwọ Nkpughe nke hà nhata nke ukwuu banyere akụkụ ọ bụla ọzọ nke Apọkalips dị ka nke metụtara itinye opi nke ise na nke isii, ma ọ bụ ahụhụ nke mbụ na nke abụọ, n’ahụ́ ndị Saracen na ndị Turki. O doro anya nke ukwuu nke na o siri ike ka a ghọtahie ya. Kama otu amaokwu ma ọ bụ abụọ nke na-akọwapụta nke ọ bụla, isi nke itoolu dum nke Mkpughe ahụ, n’ókè hà nhata, jupụtara n’akọwa ha abụọ.’” 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.

Nkewa isi nke ahụhụ mbụ na nke abụọ na-ekewa akụkọ ihe mere eme nke ahụhụ mbụ, nke Mohammed nọchiri anya ya. A na-edobe ya n’ebe ala dị, site n’ihe onye ọkàakụkọ ihe mere eme, Alexander Keith, kpọrọ ndị Saracens, nke anyị ga-akpọ taa Arabia. Akụkọ ihe mere eme nke ahụhụ nke abụọ, nke Osman 1 nọchiri anya ya, ka a na-edobe n’ebe ala dị na Turkey, nke onye ọkàakụkọ ihe mere eme ahụ kọwara dịka ndị Turks. Akụkọ ihe mere eme nke ahụhụ mbụ ka edobere ma mezue ya n’Arabia, ebe a mụrụ Islam na Mohammed. Akụkọ ihe mere eme nke ahụhụ nke abụọ ka edobere ma mezue ya na Turkey, ebe a mụrụ Alaeze Ukwu Ottoman.

The history of the first woe, identifies a warfare that was directed against Rome by independent warriors whose only mutual alliance with one another was the religion of Islam. The history of the second woe, identifies a warfare that was directed against Rome by an organized religion and state power, which is called a Caliphate. In either case, the independent warfare against Rome in the history represented by Mohammed, or the organized warfare represented by Ottman, or the Ottoman Empire, the mode of warfare was to attack suddenly and unexpectedly. It was not a warfare that was carried out by dressing all the soldiers in the same-colored uniforms, then organizing the soldiers into a line and marching them forward into gunfire as was the military custom of that time. The word “assassin” is based upon the Islamic mode of warfare of striking suddenly and unexpectedly, and usually resulting in the death of the attacker also.

Akụkọ ihe mere eme nke nsogbu mbụ ahụ, na-akọwa agha e duziri imegide Rom site n’aka ndị agha onwe ha, ndị naanị njikọ ha na ibe ha bụ okpukpe Alakụba. Akụkọ ihe mere eme nke nsogbu nke abụọ ahụ, na-akọwa agha e duziri imegide Rom site n’aka okpukpe a haziri ahazi na ike ọchịchị, nke a na-akpọ Khalifet. N’otu ọ bụla, ma agha onwe ha imegide Rom n’akụkọ ahụ nke Mohammed nọchiri anya ya, ma agha a haziri ahazi nke Ottman, ma ọ bụ Alaeze Ottoman nọchiri anya ya, usoro agha ahụ bụ ịwakpo na mberede na n’atụghị anya ya. Ọ bụghị agha a na-eme site n’iyikwasị ndị agha niile uwe agha nwere otu agba, emesịa hazie ndị agha ahụ n’ahịrị ma duru ha gawa n’ihu n’ime mgbọ égbè, dị ka omenala agha nke oge ahụ si dị. Okwu ahụ bụ “assassin” dabere n’usoro agha Alakụba nke ịkpọchie n’ụzọ mberede na n’atụghị anya ya, nke na-emekarịkwa ka ọnwụ dakwasị onye na-awakpo ahụ kwa.

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.

Okwu a bụ “assassin” sitere n’okwu Arabic “hashshashin,” nke si na “hashish” pụta, nke pụtara “hashish” ma ọ bụ “cannabis.” E ji okwu a mbụ kpọọ otu nzuzo na nke nwere oké ịnụ ọkụ n’obi nke ndị Alakụba Nizari Ismaili nọ n’Etiti Ọwụwa Anyanwụ n’oge etiti narị afọ. A maara ndị otu a n’ihi ụzọ ha si eme ihe ndị na-abụghị omenala, ma ọtụtụ mgbe bụrụkwa nke ime ihe ike, tinyere iji igbu ọchụ ndọrọ ndọrọ ọchịchị emezu ebumnuche ha. A na-ekwu na mgbe ụfọdụ ha na-aṅụ hashish iji kwadebe onwe ha maka ozi ha, nke mere ka e jiri okwu ahụ bụ “hashshashin” ma ọ bụ “assassins” n’ụwa Ọdịda Anyanwụ. Ndị Assassins rụrụ ọrụ n’oge etiti narị afọ, karịchaa na Peshia na Siria, ha wee rụọ ọrụ dị mkpa n’esemokwu ndọrọ ndọrọ ọchịchị dị iche iche na n’igbu ọchụ ndị mere n’oge ahụ. N’ikpeazụ, okwu “assassin” batara n’asụsụ Europe, ebe ọ bịara bụrụ okwu a na-eji n’ụzọ sara mbara kpọọ ndị na-eme igbu ọchụ ndọrọ ndọrọ ọchịchị ma ọ bụ igbu ọchụ a na-elekwasị anya n’otu onye.

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.

Ụzọ agha a bụ njirimara amụma dị mkpa nke ahuhu atọ ahụ, n’ihi na ọrụ amụma nke Islam bụ ịkpata agha. Islam, dịka ihe nnọchianya, metụtara agha kpamkpam, ma na Mkpughe isi nke itoolu, Islam nke ahuhu mbụ na nke abụọ bụ ihe atụ nke agha ha. A kọwara agha ha n’akwụkwọ Mkpughe dịka omume ahụ nke na-ewe mba niile iwe, ozugbo tupu oge amara emechie.

> 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.

> Mba nile dị iche iche wee were iwe, iwe gị eruwo kwa, na oge ndị nwụrụ anwụ, ka e kpee ha ikpe, ka i wee nye ndị ohu gị ndị amụma, na ndị nsọ, na ndị na-atụ egwu aha gị, ndị nta na ndị ukwu, ụgwọ ọrụ; ka i wee bibie ndị ahụ na-ebibi ụwa. Mkpughe 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.

A na-eme ka “mba dị iche iche” “wee iwe”, tupu iwe Chineke abịa, ma iwe Chineke ahụ, dị ka e si nọchite ya anya n’akwụkwọ Mkpughe, bụ ọrịa asaa ikpeazụ ndị na-abịa mgbe oge amara mmadụ mechiri emechi. E nwere ihe ịrịba ama ụzọ atọ n’amaokwu a: ime ka mba dị iche iche wee iwe, iwe Chineke, na oge ikpe ndị nwụrụ anwụ. Ikpe ndị nwụrụ anwụ a na-ezo aka na ya ebe a bụ ikpe ndị ajọ omume nwụrụ anwụ nke na-eme n’oge puku afọ otu ahụ, ọ bụghịkwa ikpe nchọpụta nke ndị nwụrụ anwụ nke malitere n’October 22, 1844. Sister White doro anya na ihe ịrịba ama ụzọ atọ ndị a n’amaokwu a dị iche iche, ma na ha na-eme n’usoro e depụtara ha n’amaokwu ahụ.

> “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.

> “Ahụrụ m na iwe nke mba nile, ọnụma Chineke, na oge ikpe ndị nwụrụ anwụ bụ ihe dị iche iche, nke ọ bụla na-esochi ibe ya; nakwa na Maikel ebilitela, na na oge nsogbu ahụ, nke ụdị ya a na-ahụtụbeghị, amalitebeghị. Mba nile na-ewe iwe ugbu a, ma mgbe Onye Nnukwu Nchụàjà anyị gụsịrị ọrụ Ya n’ebe nsọ, Ọ ga-ebili, yikwasị uwe nke ọbọ, mgbe ahụkwa a ga-awụsa ọrịa ọjọọ asaa ikpeazụ ahụ.

> “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.

> “Ahụrụ m na ndị mmụọ ozi anọ ahụ ga-ejide ifufe anọ ahụ ruo mgbe ọrụ Jizọs ga-agwụ n’ebe nsọ, mgbe ahụ ka ihe otiti asaa ikpeazụ ahụ ga-abịa.” 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.

Ọrụ Alakụba n’akwụkwọ ikpeazụ nke Akwụkwọ Nsọ bụ ịkpasu mba nile iwe, ha na-emekwa nke a site n’agha. Ọrụ Alakụba n’akwụkwọ mbụ nke Akwụkwọ Nsọ bụ ime ka aka mmadụ nile nọ n’ụwa zukọta ọnụ imegide Alakụba, nke e gosipụtara dị ka Ishmael.

> 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.

> Mmụọ-ozi nke Onyenwe anyị wee sị ya, Lee, i di ime, ị ga-amụkwa nwa nwoke, ị ga-akpọkwa aha ya Ishmael; n’ihi na Onyenwe anyị anụwo ahụhụ gị. Ọ ga-abụkwa nwoke ọhịa; aka ya ga-adịgide megide mmadụ nile, aka mmadụ nile adịgidekwa megide ya; ọ ga-ebikwa n’ihu ụmụnne ya nile. Jenesis 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).

Okwu ahụ bụ “aka,” dị ka akara, dị ka akara nile nke Akwụkwọ Nsọ, ma ọ pụrụ inwe ihe karịrị otu ihe ọ pụtara dabere n’ọnọdụ e jiri ya mee ihe. N’ezie, “aka,” dị ka akara n’amụma Akwụkwọ Nsọ, bụ akara agha. Okwu Hibru a sụgharịrị dịka “nwoke ọhịa,” bụ okwu a na-eji akọwa ịnyịnya ibu Arabia ọhịa, nke nwere ọtụtụ ihe dị mkpa n’ihe ọ pụtara n’amụma, otu n’ime ha bụ na ịnyịnya ibu Arabia ahụ bụ otu n’ime ezinụlọ anụmanụ Equidae, dịka ịnyịnya kwa. N’akwụkwọ Mkpughe isi nke itoolu, na n’elu ma chaatị abụọ ahụ dị nsọ nke Habakkuk (chaatị ndị ọsụ ụzọ nke 1843 na 1850), a na-eji ịnyịnya dị ka akara agha nke Alakụba nke ahụhụ atọ ahụ nọchiri anya ya. Nkọwa mbụ na nke ikpeazụ banyere Alakụba, dịka e si nọchite ya n’akwụkwọ Jenesis na n’akwụkwọ Mkpughe, na-akọwapụta Alakụba site n’akara nke ezinụlọ Equidae (ịnyịnya ibu ma ọ bụ ịnyịnya), ma ha abụọ na-eme ka ọrụ Alakụba pụta ìhè dị ka ịbụ iweta agha nye “onye ọbụla” (mba dị iche iche).

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”.

N’akwụkwọ Mkpughe, isi nke ITOLU, amaokwu nke IRI NA OTU, a na-akọwapụta agwa Alakụba, n’ihi na n’amụma a na-anọchi anya agwa site n’aha. Aha e nyere eze ahụ nke na-achị Alakụba na-egosipụta ntụaka mbụ ahụ gbasara Alakụba n’akwụkwọ Jenesis, ebe e dere na agwa ma ọ bụ mmụọ Ishmael “ga-ebikwa n’ihu ụmụnne ya niile.” Eze ahụ nke na-achị Alakụba dum bụ mmụọ Ishmael (eze ha), onye aka ya dị “megide mmadụ niile”.

> 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.

> Ha nwerekwa eze na-achị ha, onye bụ mmụọ-ozi nke olulu miri emi na-enweghị nsọtụ; aha ya n’asụsụ Hibru bụ Abaddon, ma n’asụsụ Grik aha ya bụ Apollyon. Mkpughe 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:

N’Agba Ochie, nke Hibru nọchiri anya ya, ma ọ bụ n’Agba Ọhụrụ, nke Grik nọchiri anya ya, a na-amata agwa ahụ nke na-achị ndị na-agbaso okpukpe Alakụba dị ka ma Abaddon ma ọ bụ Apollyon, nke n’asụsụ nke ọ bụla pụtara “ọnwụ na mbibi.” Ọnwụ na mbibi bụ agwa Alakụba, ma a nọchiri ya anya n’Agba Ochie ma ọ bụ n’Agba Ọhụrụ. Àgwà pụrụ iche nke mmụọ ahụ nke na-achị n’ime onye ọ bụla na-agbaso Alakụba, n’ihe metụtara akara nke ịnyịnya ibu ma ọ bụ ịnyịnya, bụ ha abụọ akụkụ nke ntụaka mbụ na nke ikpeazụ gbasara Alakụba. Àgwà amụma abụọ a nwere akara nke Alfa na Omega. Mgbe Nwanyị White na-akọwa ozi ahụ nke na-eme ka ndị otu narị puku iri anọ na anọ dịrị ndụ dị ka ndị agha dị ike nke mmụọ ozi nke atọ, ọ na-ekwu ihe ndị a:

> “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.

> “Ndị mmụọ ozi na-ejide ifufe anọ ahụ, nke e sere dị ka ịnyịnya iwe na-achọ ịtọpụ onwe ya ma gbaa ọsọ gafee n’elu ụwa nile, na-eburu mbibi na ọnwụ n’ụzọ ya.

> “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.

> “Ànyị ga-arahụ ụra n’ókè kpọmkwem nke ụwa ebighị ebi? Ànyị ga-abụ ndị nzuzu n’obi, ndị oyi, na ndị nwụrụ anwụ? O, ka anyị nwee n’ime ụka anyị Mmụọ na ume nke Chineke ka e kuufe n’ime ndị Ya, ka ha wee guzo n’ukwu ha dị ndụ. Anyị kwesịrị ịhụ na ụzọ ahụ dị warara, nakwa na ọnụ ụzọ ámá ahụ dị mkpagide. Ma mgbe anyị na-esi n’ọnụ ụzọ ámá ahụ dị mkpagide gafee, obosara ya enweghị oke ọ bụla.” Manuscript Releases, volume 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?

A na-ejide ifufe anọ ahụ n’oge a na-akara ndị puku narị na iri anọ na anọ akara, ifufe anọ ahụkwa bụ “ịnyịnya iwe” nke na-eburu “ọnwụ na mbibi n’ụzọ ya.” N’ụbọchị Septemba 11, 2001, ahụhụ nke atọ batara n’akụkọ amụma, na-eweta “ọnwụ na mbibi,” si otú a “na-ewe iwe mba dị iche iche,” mgbe o tiri ala ahụ ebube nke mmụọ “na mberede na n’enweghị atụmanya.” N’ụbọchị Ọktoba 7, 2023, ahụhụ nke atọ gara n’ihu n’ụzọ ya nke “ọnwụ na mbibi,” si otú a na-aga n’ihu “na-ewe iwe mba dị iche iche,” mgbe o wakporo ala ahụ ebube nke nkịtị “na mberede na n’enweghị atụmanya.” Mwakpo mbụ ahụ a na-atụghị anya ya kpọrọ akara mmalite nke oge a na-akara ndị puku narị na iri anọ na anọ akara, mwakpo ọhụrụ ahụkwa nke mere n’ụbọchị Ọktoba 7, 2023, na-akara mmalite nke oge ikpeazụ ahụ ma ọ bụ “ịkpụchi” nke ịkara ndị puku narị na iri anọ na anọ akara. Anyị ga-ehi ụra n’ebe a kpọmkwem n’ọnụ ụzọ ụwa ebighị ebi?

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:

N’elu chaatị abụọ ahụ dị nsọ nke ndị ọsụ ụzọ, e ji onyinyo doo anya gosi Alakụba nke ahụhụ nke mbụ na nke abụọ site n’aka ndị agha Alakụba na-agba n’elu ịnyịnya agha ha. Onye na-agba n’elu ịnyịnya agha nke ahụhụ nke mbụ n’ihe osise abụọ ahụ ji ube n’aka, ma onye na-agba n’elu ịnyịnya ahụ nke na-anọchi anya ahụhụ nke abụọ na-agba egbe. E gosipụtara ọdịiche a n’ụzọ doro anya na Mkpughe isi nke itoolu, n’ihi na ọ bụ n’akụkọ ihe mere eme nke ahụhụ nke abụọ ka e chepụtara ntụ egbe ma jiri ya mbụ n’agha. N’ịkọwa amaokwu nke iri na asaa ruo nke iri na itoolu nke Mkpughe isi nke itoolu, Uriah Smith depụtara ihe ndị a:

> “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.

> “Akụkụ mbụ nke nkọwa a nwere ike ịbụ na ọ na-ezo aka n’ọdịdị nke ndị a na-agba ịnyịnya. Ọkụ, nke na-anọchi anya ụcha, na-eguzo n’ọnọdụ uhie, ebe okwu a, ‘uhie dịka ọkụ,’ bụ ụzọ okwu a na-ejikarị eme ihe; jacint, ma ọ bụ hyacinth, na-anọchi anya anụnụ anụnụ; brimstone kwa na-anọchi anya odo. Ụcha ndị a kwa bụ ndị kacha pụta ìhè n’uwe ndị agha ndị a; nke mere na nkọwa a, dị ka echiche a si dị, ga-adabara nke ọma na uwe agha ndị Turk, nke e ji uhie, ma ọ bụ ọbara-ọbara, anụnụ anụnụ, na odo mee n’ụba. Isi ịnyịnya ndị ahụ n’ile anya dị ka isi ọdụm iji gosipụta ike ha, obi ike ha, na obi ọjọọ ha; ebe akụkụ ikpeazụ nke amaokwu ahụ doro anya na ọ na-ezo aka n’iji gunpowder na ngwa-agha ọkụ eme ihe n’ọrụ agha, bụ́ ndị a ka e webatara n’oge ahụ n’oge na-adịghị anya gara aga. Ebe ndị Turk na-agbapụ ngwa-agha ọkụ ha mgbe ha nọ n’elu ịnyịnya, ọ ga-adị onye na-ekiri ha site n’ebe dị anya ka ọ̀kụ, anwụrụ, na brimstone na-esi n’ọnụ ịnyịnya ndị ahụ apụta, dịka e gosiri ya n’akwụkwọ eserese so ya.”

> “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.’

> “Banyere iji ngwa-agha ọkụ nke ndị Tọk n’ọrụ agha ha megide Constantinople, Elliott (Horae Apocalypticae, Vol. I, pp. 482–484) na-ekwu otu a:—‘Ọ bụ n’aka “ọkụ na anwụrụ na sọlfọ,” ya bụ, n’aka nnukwu egbe na ngwa-agha ọkụ nke Mahomet, ka igbu otu ụzọ n’ime ụzọ atọ nke mmadụ, ya bụ, ijide Constantinople, ma site na ya, mbibi alaeze Gris, sitere. Afọ puku otu na narị otu na karịa agafeworị kemgbe Constantine tọrọ ntọala ya. N’ime oge ahụ, ndị Goth, ndị Hun, ndị Avar, ndị Peasia, ndị Bulgari, ndị Saracen, ndị Russia, na n’ezie ọbụna ndị Tọk Ottoman n’onwe ha, emeela mwakpo iro ha, ma ọ bụ dọọ ya gburugburu n’ụzọ agha. Ma mgbidi nchebe ya enweghị ike imeri site n’aka ha. Constantinople lanarịrị, alaeze Gris so kwa ya lanarị. N’ihi ya ka Sultan Mahomet ji nwee nchegbu ịchọta ihe ga-ewepụ ihe mgbochi ahụ. “Ị ga-enwe ike ịtụ nnukwu egbe,” ka ọ jụrụ onye na-akpụ nnukwu egbe gbapụrụ bịa n’ebe ọ nọ, “n’ogo zuru ezu iji kụdaa mgbidi Constantinople?” Mgbe ahụ ka e guzobere ụlọ ịkpụ ígwè ahụ na Adrianople, kpụọ nnukwu egbe ahụ, kwadebe ngwá agha ahụ, mbuso agha ahụ wee bido.’”

> “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.’

> “O kwesịrị nnọọ ka a rịba ama, otú Gibbon, onye mgbe niile bụ onye na-akọwa amụma Apocalyptic n’amaghị ama, si bute ngwa agha ọhụrụ a n’ihu oyiyi ya, n’akụkọ ya dị nnọọ mma n’okwu na nke na-adọrọ mmasị banyere ọdachi ikpeazụ nke alaeze Gris. N’ịkwadebe maka ya, ọ na-enye akụkọ banyere nchọpụta ọhụrụ ahụ nke egbe-ụtụ, ‘ngwakọta ahụ nke saltpeter, sulphur, na charcoal;’ ọ na-akọ banyere ojiji mbụ ya site n’aka Sultan Amurath, nakwa kwa, dịka e kwuworị na mbụ, banyere ebe Mahomet siri wuo nnukwu egbe ya na Adrianople; mgbe ahụ, n’usoro mmepe nke nnọchibido ahụ n’onwe ya, ọ na-akọwa otú ‘mkpụrụ agha nke ube na akụ siri soro anwụrụ, ụda, na ọkụ nke musketry na cannon;’ otú ‘ahịrị ogologo nke artillery ndị Turkey siri chere ihu megide mgbidi ahụ, batrị iri na anọ na-agba égbè n’otu oge n’ebe ndị a pụrụ iru ngwa ngwa karịa;’ otú ‘mgbidi nchebe ndị ahụ nke guzorola ruo ọtụtụ afọ megide ike mmegide e bibiri n’akụkụ nile site n’egbe Ottoman, e meghere ọtụtụ oghere, ma n’akụkụ ọnụ ụzọ ámá nke St. Romanus, e wedara ụlọ elu anọ n’ala:’ otú, ebe ‘site n’ahịrị agha, ụgbọ mmiri ọgụ, na akwa mmiri, artillery Ottoman na-ada ụda n’akụkụ nile, ogige agha na obodo ahụ, ndị Gris na ndị Turkey, batara n’ime ígwé anwụrụ, nke a pụrụ iwepụ naanị site na nzọpụta ikpeazụ ma ọ bụ mbibi nke alaeze Rom:’ otú ‘egbe mere ka mgbidi abụọ ahụ ghọọ ikpokọta mkpọmkpọ ebe:’ na otú n’ikpeazụ ndị Turkey, ‘na-ebili site n’ime oghere ndị ahụ,’ ‘Constantinople meriri, alaeze ya tụgharịrị n’iyi, a zọkwara okpukpe ya n’ájá site n’aka ndị mmeri Moslem.’ Ana m asị na o kwesịrị nnọọ ka a hụ, otú Gibbon si n’ụzọ pụtara ìhè ma na-adọrọ mmasị kpọọ ijide obodo ahụ, ya mere mbibi nke alaeze ahụ, nye artillery Ottoman. N’ihi na gịnị ka ọ bụ ma ọ bụghị nkọwa nye okwu amụma anyị? ‘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.’”

> “‘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.’

> “‘AMAOKWU 18. Site n’ihe atọ ndị a ka e gburu otu ụzọ n’ime atọ nke mmadụ, site n’ọkụ, na n’anwụrụ ọkụ, na n’ọkụ sọlfọ, nke sitere n’ọnụ ha pụta. 19. N’ihi na ike ha dị n’ọnụ ha, nakwa n’ọdụ ha; n’ihi na ọdụ ha dị ka agwọ, ha nwekwara isi, ọ bụkwa site n’ihe ndị a ka ha na-eme ihe ọjọọ.’

> “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.

> “Amaokwu ndị a na-egosipụta mmetụta ọnwụ nke ụzọ agha ọhụrụ e webatara. Ọ bụ site n’aka ihe ndị a,—ụtaba egbe, ngwa-agha ọkụ, na egbe ukwu,—ka e mesịrị merie Constantinople n’ikpeazụ, ma nyefee ya n’aka ndị Turk.” Uriah Smith, Daniel and Revelation, 510–514.

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

Anyi ga-aga n’ihu n’ịmụ banyere ahúhú nke atọ, n’isiokwu na-esonụ.

> “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.

> “N’abalị gara aga, etetere m n’ụra m ebe ibu dị ukwuu dị n’uche m. Ana m ezitere ụmụnna anyị ndị ikom na ndị inyom ozi, ọ bụkwa ozi nke ịdọ aka ná ntị na ntụziaka gbasara ọrụ ụfọdụ ndị na-akwalite ozizi na-ezighị ezi banyere ịnata Mmụọ Nsọ, na ọrụ Ọ na-arụ site n’aka ndị nnọchianya mmadụ.

> “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.

> “A kụziri m na ime‑nganga nke yiri nke a kpọrọ anyị izute mgbe oge ahụ gafesịrị na 1844 ga-abata n’etiti anyị ọzọ n’ụbọchị mmechi nke ozi a, nakwa na anyị ga-ezute ihe ọjọọ a n’otu mkpebi doro anya ahụ ugbu a dịka anyị siri zute ya n’ahụmahụ anyị ndị mbụ.

> “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.

> “Anyị na-eguzo n’ọnụ ụzọ nke nnukwu ihe omume ndị dị nsọ ma dị arọ. Amụma dị iche iche na-emezu. A na-edekọ akụkọ ihe mere eme dị ịtụnanya ma jupụta n’ihe omume n’akwụkwọ nke eluigwe—ihe omume ndị e kwuputara na ha ga-ebute ụzọ n’oge na-adịghị anya tupu nnukwu ụbọchị Chineke abịa. Ihe niile n’ụwa nọ n’ọnọdụ na-adịghị edozi edozi. Mba dị iche iche ewewo iwe, a na-emekwa nnukwu nkwadebe maka agha. Mba na-akpa nkata imegide mba, alaeze na-emegidekwa alaeze. Nnukwu ụbọchị Chineke na-abịa ngwa ngwa nke ukwuu. Ma n’agbanyeghị na mba dị iche iche na-achịkọta ndị agha ha maka agha na ịwụfu ọbara, iwu ahụ e nyere ndị mmụọ ozi ka nọgidere na-adị irè, ka ha jide ifufe anọ ahụ ruo mgbe a ga-akara ndị ohu Chineke akara n’egedege ihu ha.” Selected Messages, book 1, 221.

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