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

Akwụkwọ Daniel — Nọmba Otu Narị na Iri na Abụọ

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

Ikpughe Ihe Nnyocha Amụma nke Ishmael: Site n’Onye Na-agba Akwụ́ ruo n’Onye Na-akara 144,000 Akara"}

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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.

> Chineke nọrọnyeere nwata nwoke ahụ; o wee too, biri n’ọzara, ma ghọọ onye na-agba ụta. Jenesis 21:20.

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

Ishmael ghọrọ onye-agba ụta, nke bụ ihe nnọchianya nke agha, bụrụkwa ihe nnọchianya nke ikpe mmezu a na-eweta imegide Rom.

> 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.

> Olu ndị ahụ na-agba ọsọ ma na-agbanahụ n’ala Babilọn, iji kwupụta na Zayọn mmegwara nke Onyenwe anyị Chineke anyị, mmegwara nke ụlọ nsọ ya. Kpọkọtanụ ndị na-agba ụta megide Babilọn: unu niile na-adọ ụta, maa ụlọikwuu megide ya gburugburu; ka ọ ghara ịbụ onye ọbụla n’ime ya ga-agbanahụ: kwụọ ya ụgwọ dị ka ọrụ ya si dị; dịka ihe niile o meworo, meenụ ya otu ahụ: n’ihi na o meela nganga megide Onyenwe anyị, megide Onye Nsọ nke Izrel. Jeremaya 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.

Ndị na-agba ụta ga-akwụghachi Babilọn dịka ọrụ ya siri dị, ụgwọghachi ahụ na-amalitekwa n’iwu Sọnde nke na-abịa n’oge na-adịghị anya, site n’olu nke abụọ nke Mkpughe isi nke iri na asatọ, mgbe ikpe ọchịchị na-aga n’ihu megide Babilọn na-amalite.

> 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.

> M wee nụkwara olu ọzọ si n’eluigwe, na-asị, Sinụ n’ime ya pụta, ndị m, ka unu ghara ịbụ ndị na-eketa òkè n’ime mmehie ya, nakwa ka unu ghara ịnara n’ime ọrịa-otiti ya. N’ihi na mmehie ya eruola ruo n’eluigwe, Chineke echetakwala ajọ omume ya. Kwụọnụ ya ụgwọ dịka o si kwụọ unu ụgwọ, ma tinyekwanụ ya okpukpu abụọ dịka ọrụ ya si dị: n’ime iko ahụ o juputara, juputaranụ ya okpukpu abụọ. Olee otú o si nye onwe ya otuto, biakwa ndụ n’ụtọ okomoko, otu a ka unu nyenụ ya ahụhụ na iru uju: n’ihi na ọ na-ekwu n’obi ya, Anọ m dịka eze nwanyị, abụghịkwa m nwanyị di ya nwụrụ, agaghịkwa m ahụ iru uju ọ bụla. Nkpughe 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.

A machibidoro Ishmael na nne ya Hagar igeta ekwe ka ha keta oke nketa nke ọkpara, e wee chụpụ ha. Ya mere, ekworo ghọrọ mkpali amụma nke Islam, agha kwa ghọrọ ọrụ ya n’amụma. Mmasị mbụ a kpọrọ banyere ya gụnyere mgbochi Sarah tinyere n’ahụ Ishmael na nne ya, ma “mgbochi” ahụ ghọrọ otu n’ime njirimara amụma kachasị mkpa nke Islam n’ime Okwu Chineke niile, na n’akụkọ ihe mere eme. Ụmụ Ishmael ga-abụ ndị ọhịa, ndị aka ha ga-emegide mmadụ niile, e werekwa ịnyịnya-ibu ọhịa nke Arabia, nke sitere n’ezinụlọ ịnyịnya, nọchie agwa ọhịa ha. Ya mere, a na-anọchi anya agha Islam nke ahụhụ mbụ na nke abụọ dịka ndị agha nọ n’elu ịnyịnya iwe.

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.

Alakụba bụ ozi nke mmiri ozuzo ikpeazụ, ọ dịkwa nnọọ kwesị ekwesị na ahụhụ atọ ahụ nọchite anya ahịrị amụma atọ pụrụ iche, n’ihi na usoro nke mmiri ozuzo ikpeazụ bụ “ahịrị n’elu ahịrị.” Mgbe a kpọkọtara njirimara amụma nke ahịrị abụọ mbụ ọnụ, ha na-eguzobe ahịrị nke ahụhụ nke atọ. Ahịrị amụma atọ ahụ nile na-egosi oge e ji akàrà mechie puku mmadụ narị otu na iri anọ na anọ ahụ. Ahịrị atọ ahụ nọchite anya oge a na-awụsa mmiri ozuzo ikpeazụ, n’ihi na mmiri ozuzo ikpeazụ malitere ifesa mgbe Ahụhụ nke Atọ bịarutere n’ụbọchị Septemba 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.

> “A ga-ezo mmiri ikpeazụ n’elu ndị nke Chineke. Mmụọ-ozi dị ike ga-esi n’eluigwe rịdata, a ga-emekwa ka otuto ya mụọ ụwa nile.” Review and Herald, Eprel 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.

Oge nke ikpuchisị akara ahụ ka a nọchikwara anya ya site n’oge ahụ malitere n’ụbọchị Ọgọst 11, 1840, ma kwụsị mgbe mmụọ-ozi nke atọ bịarutere n’ụbọchị Ọktoba 22, 1844. A nọchikwakwara oge ahụ anya n’isi nke abụọ nke Habakuk. Akụkọ ihe mere eme nke ndị Millerite mezuru isi nke abụọ nke Habakuk, ma n’ime ime otú ahụ, ọ malitere mgbe mmụọ-ozi ahụ siri n’ala rịdata n’ụbọchị Ọgọst 11, 1840, ma ọ kwụsịrị mgbe mmụọ-ozi nke atọ bịarutere n’ụbọchị Ọktoba 22, 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.

Isi nke abụọ nke Habakkuk na-egosi na n’ọgwụgwụ ọhụhụ ahụ, ọhụhụ ahụ ga-“ekwu okwu.” N’amaokwu nke atọ nke Isi nke iri nke Mkpughe, mmụọ ozi ahụ tiri mkpu (kwuo okwu) n’olu ukwu, ma n’Ọktoba 22, 1844, otu mmụọ ozi ahụ ṅụrụ iyi (kwuo okwu) na “oge agaghị adị ọzọ.” Onye nche Habakkuk n’amaokwu nke mbụ nke isi nke abụọ dị n’ebe Ọgọst 11, 1840 nọ, n’ihi na ọ bụ mgbe ahụ ka ndị nche na-ebuli olu ha elu.

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.

N’ihe nnupụisi nke 1888, nke Nwannaanyị White kọwara dịka nke na-anọchite anya mmụọ-ozi nke Mkpughe iri na asatọ nke ga-eme ka ụwa mụchaa ìhè site n’ebube Ya, ndị nche (Jones na Waggoner) weliri “olu” ha elu dịka opi, iji gosi ndị nke Chineke mmehie ha, n’ihi na ozi ha bụ ozi a kpọrọ Laodisia. N’ụbọchị Septemba 11, 2001, nke akụkọ ihe mere eme nke 1888 nọchiri anya ya n’amụma, Onye-nwe-anyị duru ndị Ya nke ụbọchị ikpeazụ laghachi n’ụzọ ochie nke Jeremaya, ebe aṅaghị ege ndị nche ntị. Ịrịda nke mmụọ-ozi ahụ na-akara ọbịbịa amụma nke ndị nche.

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.

“olu” ahụ nke bịarutere n’ụbọchị Ọgọst 11, 1840, sitere n’aka ndị nche, e wee gwa Jeremaya na ọ bụrụ na ọ ga-alaghachi n’okwukwe ya na ntụkwasị-obi ya n’ebe Chineke nọ mgbe mmechuihu ya gasịrị, na ọ ga-abụ ọnụ Chineke. Mgbe ọhụụ ahụ nke gbuuru oge bịarutere n’ikpeazụ n’ụbọchị Ọktoba 22, 1844, ọ “kwuru.” Oge nke Habakuk isi nke abụọ, nke mezuru n’akụkọ ihe mere eme nke ndị Millerait, na-egosi oge nke imechi akara nke puku narị otu na iri anọ na anọ.

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.

Ọ dị oké mkpa ịghọta na Ọgọst 11, 1840 ruo Ọktoba 22, 1844, na-egosi ịkàrà ndị puku iri na anọ na puku anọ na anọ, nke bụ oge a na-awụsa mmiri ozuzo ikpeazụ. Ọ dị oké mkpa, n’ihi na a ghaghị iji usoro nke “ahịrị n’elu ahịrị” mata ozi mmiri ozuzo ikpeazụ ahụ. Oge pụrụ iche ahụ nke bụ ịkàrà ndị puku iri na anọ na puku anọ na anọ ka a na-anọchi anya ugboro ugboro n’ahịrị amụma dị iche iche, otu a ka ọ dịkwa na Habakọk abụọ, nke Sister White kpọmkwem na-akọwa dị ka ihe mezuru n’akụkọ ihe mere eme ndị Millerite. Ọ na-akụzikwa ugboro ugboro na a na-emegharị akụkọ ihe mere eme ndị Millerite n’akụkọ ihe mere eme nke ndị puku iri na anọ na puku anọ na anọ.

> “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.

> “Ejikọtara ya na amụma ndị ha lere anya dịka ndị na-emetụta oge ọbịbịa nke ugboro abụọ bụ ozizi e mere ka ọ daba kpọmkwem n’ọnọdụ ha nke ejighị n’aka na nchekasị, ma na-agba ha ume ka ha jiri ndidi chere n’okwukwe na ihe nke ugbu a gbara ọchịchịrị n’uche nghọta ha ga-eme ka ọ doo anya n’oge kwesịrị ekwesị.”

> “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.’

> “N’etiti amụma ndị a bụ nke Habakkuk 2:1–4: ‘Aga m akwụ n’ebe nche m, guzo n’elu ụlọ nche, elekwa anya ịhụ ihe Ọ ga-agwa m, na ihe m ga-aza mgbe a baara m mba. Onye-nwe-anyị wee zaa m, sị, Dee ọhụ ahụ, mee ka ọ doo anya n’elu mbadamba, ka onye na-agụ ya wee gbaa ọsọ. N’ihi na ọhụ ahụ ka dịrị oge a kara aka, ma n’ọgwụgwụ ya ọ ga-ekwu, ọ gaghị aghakwa ụgha: ọ bụrụgodị na ọ na-egbu oge, chere ya; n’ihi na ọ ga-abịa n’eziokwu, ọ gaghị egbu oge. Lee, mkpụrụ obi ya nke na-ebuli onwe ya elu adịghị ziri ezi n’ime ya: ma onye ezi omume ga-adị ndụ site n’okwukwe ya.’”

> “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.’

> “Dị ka mbido n’afọ 1842, ntụziaka e nyere n’amụma a ka e ‘dee ọhụ ahụ, meekwa ka o doo anya n’elu mbadamba, ka onye na-agụ ya wee gbaa ọsọ,’ atụlaarị Charles Fitch imepụta eserese amụma iji kọwaa ọhụ nke Daniel na Mkpughe. E lere mbipụta nke eserese a anya dịka mmezu nke iwu e nyere Habakuk. Ma n’oge ahụ, ọ dịghị onye hụrụ na otu ntụgharị oge pụtara ìhè n’ime mmezu nke ọhụ ahụ—oge ichere—ka e gosiri n’ime amụma ahụkwa. Mgbe ndakpọ olileanya ahụ gasịrị, Akwụkwọ Nsọ a pụtara nke ukwuu n’ihe ọ pụtara: ‘N’ihi na ọhụ ahụ ka dịrị otu oge a kara aka, ma n’ọgwụgwụ ya ọ ga-ekwu okwu, ọ gaghị aghakwa ụgha: ọ bụrụgodị na ọ dị ka ọ na-egbu oge, chere ya; n’ihi na ọ ga-abịa n’ezie, ọ gaghị egbu oge.... Onye ezi omume ga-esi n’okwukwe ya dị ndụ.’”

> “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.

> “Otu akụkụ nke amụma Izikiel bụkwa isi iyi nke ike na nkasi obi nye ndị kwere ekwe: ‘Okwu nke Onyenwe anyị bịakwutere m, na-asị, Nwa nke mmadụ, gịnị bụ ilu ahụ unu nwere n’ala Izrel, na-asị, Ụbọchị ndị ahụ adịgoro ogologo, ọhụụ ọbụla adaala? Ya mere gwa ha, Otu a ka Onye-nweanyị Jehova kwuru.... Ụbọchị ndị ahụ eruola nso, na mmezu nke ọhụụ ọbụla.... M ga-ekwu okwu, okwu ahụ nke M ga-ekwu ga-emezu; a gaghịkwa adị ogologo ọzọ.’ ‘Ndị sitere n’ụlọ Izrel na-asị, Ọhụụ ahụ ọ na-ahụ bụ maka ọtụtụ ụbọchị ga-abịa, ọ na-ebukwa amụma banyere oge ndị ka dị anya. Ya mere gwa ha, Otu a ka Onye-nweanyị Jehova kwuru; A gaghịkwa eme ka okwu M ọ bụla dị ogologo ọzọ, kama okwu ahụ nke M kwuru ka a ga-emezu.’ Izikiel 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!

Ndị Millerite ahụ ọ bụghị nanị na ha hụrụ onwe ha dịka ndị na-emezu ilu nke ụmụ agbọghọ iri ahụ, na Habakuk isi nke abụọ, kama e duzikwara ha ịhụ na akụkọ ihe mere eme nke ha nọ na-emezu amụma ndị a, bụkwa ihe Ezikiel kọwara dịka njirimara nke otu akụkọ ihe mere eme ahụ, ebe “mmezu nke ọhụụ ọ bụla,” ga-emezu. Ahịrị akụkọ ihe mere eme nke na-anọchi anya ịkpakọba akara nke ndị otu narị puku iri anọ na anọ bụ ebe mmezu nke ọhụụ ọ bụla na-emezu!

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.

A na-ejikọta ahịrị ndị na-anọchi anya oge mmiri ozuzo ikpeazụ na ịkpuchi akara nke puku mmadụ narị otu na iri anọ na anọ, iji gosi na akụkọ ihe mere eme amụma na-enwe mgbe niile akara ngosi nke Alfa na 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.

Akụkọ ihe mere eme nke ndị Millerite malitere site n’olu nke mmụọ ozi nke Mkpughe iri, ma na-ejedebe site n’otu olu ahụ. Septemba 11, 2001 malitere site n’olu mbụ nke Mkpughe isi nke iri na asatọ, ma na-ejedebe site n’olu nke abụọ nke Mkpughe isi nke iri na asatọ. Habakuk isi nke abụọ malitere site n’olu nke ndị nche, ma na-ejedebe site n’olu nke onye nche Jeremaịa. Ahụhụ mbụ malitere site na Mohammed, ma na-ejedebe na Mohammed II. Ahụhụ nke abụọ malitere site n’ịtọhapụ ndị mmụọ ozi anọ nke Islam ma na-ejedebe site n’ịkwụsị 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.

Usoro a bụ mmiri ozuzo ikpeazụ bụ usoro “ahịrị n’ahịrị” nke Aịzaya, ma ahịrị ndị a na-achịkọta ọnụ iji mata ma guzosie ozi nke mmiri ozuzo ikpeazụ ike na-eburu mgbe niile akara njirimara nke Alfa na Omega. Ahụhụ mbụ nke Mkpughe isi nke itoolu na-amalite na Mohammed ma na-agwụ na Mohammed nke Abụọ. A na-ekewa oge ahụ n’ụdị agha abụọ, nke mbụ bụ mwakpo ndị na-enweghị nhazi megide Rom nke malitere n’ezie site n’aka Abubakar, mgbe ahụ kwa oge nke narị afọ otu na iri ise nke e ji mezue agha mbụ a haziri ahazi nke Islam.

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.

A na-anọchi anya afọ otu narị na iri ise site n’amụma oge nke “ọnwa ise”. Ahụhụ nke abụọ nwekwara amụma oge nke bụ afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise. Ya mere, ebe ọ bụ na nhazi amụma nke ahụhụ mbụ na nke abụọ na-akọwapụta njedebe site na mmalite, ọ nwere nkewa dị n’etiti ịkà akara na oge kpọmkwem. A na-anọchi anya usoro ịkà akara ahụ na mmalite nke akụkọ ihe mere eme nke ahụhụ mbụ, a na-anọchi anya ya kwa na njedebe nke ahụhụ nke abụọ.

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.

Ihe na-esochi mmechi akara nke amaokwu nke anọ, n’ahụhụ mbụ, bụ “ọnwa ise” (afọ otu narị na iri ise). A kọwara ọnwa ise ahụ ugboro abụọ, otu ugboro n’amaokwu nke ise, ma ọzọkwa n’amaokwu nke iri. Ihe na-ebute usoro mmechi akara nke Ọgọọst 11, 1840 ruo Ọktoba 22, 1844 n’ahụhụ nke abụọ bụ amụma nke “awa, ụbọchị, ọnwa, na afọ” (afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise), nke amaokwu nke iri na ise. Ha abụọ ọnụ, n’otu ahịrị na-aga n’ihu n’enweghị nkwụsị, opi nke ise na nke isii na-amalite ma na-akwụsị site n’onyinyo nke usoro mmechi akara.

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.

Dịka ahịrị abụọ, e tinyere ha n’ọrụ “ahịrị n’elu ahịrị,” ha na-akọwapụta mmalite na njedebe e ji Mohammed nke mbụ na Mohammed nke abụọ kaa akara. “Ahịrị n’elu ahịrị,” ha na-akọwapụta oge abụọ dị iche n’ime ahịrị nke ọ bụla, nke a na-emepụta n’ihi na ahịrị nke ọ bụla nwere amụma oge. N’akụkọ ihe mere eme nke ahụhụ mbụ, e nyere Islam ka ọ “merụọ” Rom ahụ, ma n’ime ahụhụ nke abụọ, e nyere ya ka ọ “gbuo” Rom ahụ. Ahụhụ mbụ bụ agha a ji ube, mma agha na akụ alụ, ebe ahụhụ nke abụọ webatara ntụ egbe dị ka ngwa agha.

> “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.

> “AMAOKWU 10. Ha nwekwara ọdụ dị ka akpị, e nwekwara nsi n’ọdụ ha: ike ha bụ ime ka mmadụ ahụhụ ọnwa ise. 11. Ha nwekwara eze na-achị ha, onye bụ mmụọ ozi nke olulu ahụ na-enweghị nsọtụ, onye aha ya n’asụsụ Hibru bụ Abaddon, ma n’asụsụ Grik aha ya bụ 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.

> “Ruo ugbu a, Keith enyewo anyị ihe atụ gbasara ịfụ opi ise mbụ. Ma ugbu a, anyị ga-ahapụ ya, wee gaa n’itinye n’ọrụ akụkụ ọhụrụ nke amụma a e webatara n’ebe a; ya bụ, oge amụma dị iche iche.

> “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.

> “Ike ha nwere bụ imebi mmadụ ọnwa ise.—1. Ajụjụ na-ebili, ọ̀ bụ mmadụ ndịnị ka ha ga-emejọ ọnwa ise?—N’enweghị mgbagha, ọ bụ otu ndị ahụ ka ha ga-emesịa gbuo (lee amaokwu nke 15); ‘Otu ụzọ n’ime atọ nke mmadụ,’ ma ọ bụ otu ụzọ n’ime atọ nke alaeze Rom,—nkewa Grik nke ya.

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

> “2. Olee mgbe ha ga-amalite ọrụ ha nke imesi ahụhụ ike? Amaokwu nke 11 na-aza ajụjụ ahụ.

> “(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) ‘Ha nwere eze n’elu ha.’ Site n’ọnwụ Mohammed ruo nso na njedebe nke narị afọ nke iri na atọ, ndị Mohammedan kewara n’òtù dị iche iche n’okpuru ọtụtụ ndị ndu, n’enweghị ọchịchị ọha zuru ezu nke gbasịrị n’elu ha niile. Nso na njedebe nke narị afọ nke iri na atọ, Othman hibere ọchịchị nke a maraworo kemgbe ahụ dị ka ọchịchị Ottoman, ma ọ bụ alaeze ukwu, nke toro ruo mgbe ọ gbasara n’elu agbụrụ Mohammedan ndị isi niile, na-achịkọkọta ha n’ime otu nnukwu ọchịchị eze.”

> “(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) Àgwà eze ahụ. ‘Onye bụ mmụọ ozi nke olulu ahụ na-enweghị nsọtụ.’ Mmụọ ozi na-egosi onye ozi, onye nlekọta, ma ọ bụ ezi ma ọ bụ ajọ, ọ bụghịkwa mgbe niile ịbụ mmụọ dị n’ụdị mmụọ. ‘Mmụọ ozi nke olulu ahụ na-enweghị nsọtụ,’ ma ọ bụ onye isi nlekọta nke okpukpe ahụ nke si n’ebe ahụ pụta mgbe e meghere ya. Okpukpe ahụ bụ Mohammedanism, sultan ahụkwa bụ onye isi nlekọta ya. ‘Sultan ahụ, ma ọ bụ grand Seignior, dịka a na-akpọ ya n’enweghị ọdịiche, bụkwa Kalif Kasị Elu, ma ọ bụ nnukwu onye nchụàjà, na-ejikọta n’ime onwe ya ugwu ime mmụọ kasị elu na ọchịchị ụwa kasị elu.’—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) Aha ya. N’asụsụ Hibru, ‘Abaddon,’ onye mbibi; n’asụsụ Grik, ‘Apollyon,’ onye na-ekpochapụ kpamkpam, ma ọ bụ onye na-ebibi. Ebe o nwere aha abụọ dị iche n’asụsụ abụọ, o doro anya na ihe a chọrọ igosi bụ agwa ahụ, kama ịbụ aha ike ahụ. Ọ bụrụ na ọ dị otu a, dịka e si kwupụta ya n’asụsụ abụọ ahụ, ọ bụ onye mbibi. Nke a abụwo agwa ọchịchị Ottoman mgbe niile.

> “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.’

> “Ma olee mgbe Othman mere mwakpo mbụ ya n’alaeze Greek?—Dị ka Gibbon si kwuo, Decline and Fall, wdg., ‘Othman buru ụzọ bata n’ókèala Nicomedia n’ụbọchị nke iri abụọ na asaa nke Julaị, 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.

> “Ngbakọ nke ụfọdụ ndị odeakwụkwọ daberewo n’echiche na oge ahụ kwesịrị ịmalite site n’ịtọ ntọala alaeze ukwu Ottoman; ma nke a doro anya na ọ bụ njehie; n’ihi na ọ bụghị naanị na ha ga-enwe eze n’elu ha, kama ha ga-ata ụmụ mmadụ ahụhụ ọnwa ise. Ma oge ahụhụ ahụ enweghị ike ịmalite tupu mwakpo mbụ nke ndị na-enye ahụhụ ahụ, nke bụ, dịka e kwuru n’elu, Julaị 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.

> “A gụrụ mgbakọ nke na-esote, nke e hiwere n’elu ebe mmalite a, ma bipụta ya n’akwụkwọ a kpọrọ, Ọbịbịa Nke Abụọ nke Kraịst, wdg., nke J. Litch dere, n’afọ 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.

> “‘Ike ha nwere ike ha bụ imerụ mmadụ ahụ ọnwa ise.’ Ruo ebe a ka iwu e nyere ha ruru, ka ha were ịlụso ndị mmadụ ọgụ site n’ịpụnara ha ihe mgbe niile ma mee ha ahụhụ, ma ọ bụghị n’ụzọ ọchịchị igbu ha. ‘Ọnwa ise,’ ụbọchị iri atọ n’ọnwa ọ bụla, na-enye anyị otu narị ụbọchị iri ise; ụbọchị ndị a, ebe ha bụ ihe nnọchianya, pụtara otu narị afọ iri ise. Malite na July 27, 1299, otu narị afọ iri ise ahụ rutere na 1449. N’ime oge ahụ dum, ndị Turkey nọ n’agha fọrọ nke nta ka ọ bụrụ na ọ naghị akwụsị akwụsị megide alaeze Greek, ma ha emebeghị ya mmeri. Ha weghaara ma jide ọtụtụ n’ime ógbè Greek, ma nnwere onwe Greek ka nọgidere na Constantinople. Ma na 1449, njedebe nke otu narị afọ iri ise ahụ, mgbanwe bịara, akụkọ banyere ya ka a ga-ahụ n’okpuru opi nke sochirinụ.” 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 na-ekwuputa mgbakọ Josiah Litch banyere otu narị afọ na iri ise ahụ, nke, mgbe o mezuru, na-anọchi anya ebe mmalite maka amụma nke narị afọ atọ na iri itoolu na otu na ụbọchị iri na ise n’Ọjà na-esote. Mgbe ọ na-ekwu okwu banyere amụma Litch gbasara amụma oge abụọ a jikọtara ọnụ, Sister White dere:

> “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.’

> “N’afọ 1840 mmezu amụma ọzọ pụrụ iche kpaliri mmasị sara mbara. Afọ abụọ tupu mgbe ahụ, Josiah Litch, otu n’ime ndị isi oziọma na-ekwusa ọbịbịa nke abụọ, bipụtara nkọwa nke Mkpughe 9, na-ebu amụma ọdịda nke Alaeze Ottoman. Dị ka ngụkọta ya si dị, a ga-akwatu ọchịchị a ... n’ụbọchị nke 11 nke Ọgọst, 1840, mgbe a pụrụ ịtụ anya na a ga-agbaji ike ọchịchị Ottoman dị na Constantinople. Ma nke a, ekwere m, ka a ga-achọpụta na ọ bụ eziokwu.”

> “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.

> “N’oge ahụ kpọmkwem e kwuru, Tọki, site n’aka ndị nnọchianya ya, nabatara nchebe nke ike ndị mmekọ nke Europe, wee si otú a dobe onwe ya n’okpuru ọchịchị nke mba Ndị Kraịst. Ihe omume ahụ mezuru amụma ahụ kpọmkwem. Mgbe a bịara mara nke a, ìgwè mmadụ dị ukwuu kwenyesiri ike n’ezizi nke ụkpụrụ nkọwa amụma ndị Miller na ndị ya na ha rụkọrọ ọrụ nakweere, e nyekwara mmegharị ọbịbịa ahụ nnukwu mkpali dị ịtụnanya. Ndị mmụta na ndị nwere ọkwá jikọtara onwe ha na Miller, ma n’ikwusa ma n’ibipụta echiche ya, ma site n’afọ 1840 ruo 1844 ọrụ ahụ gbasasịrị ngwa ngwa.” 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.”

Ajọ mbụ na ajọ nke abụọ jikọtara site n’amụma oge abụọ ndị nwere njikọ n’etiti ha. Ajọ mbụ na-amalite site n’ihe osise nke ịkpọchie akara, ma ajọ nke abụọ na-ejedebe na akụkọ ihe mere eme nke Ọgọọst 11, 1840 ruo n’ịkpọ ụda opi nke asaa n’Ọktoba 22, 1844, nke bụkwa ihe osise nke ịkpọchie akara. Mbido na njedebe ahụ na-ebu akara nke Alfa na Omega, n’ihi na, dịka ọ dị n’akụkọ ihe mere eme nke Kraịst kwadoro ọgbụgba ndụ ahụ maka otu izu, e kewara oge ahụ ụzọ abụọ. Oge mbụ malitere site na Mohammed mbụ, ma kwụsị na Mohammed nke abụọ. Oge nke abụọ malitere site n’“olu si n’mpi anọ nke ebe ịchụàjà ọlaedo nke dị n’ihu Chineke,” ma ọ na-ejedebe na “olu” Kraịst, na-aṅụ iyi “site n’aha onye ahụ nke dị ndụ ruo mgbe ebighị ebi, onye kere eluigwe, na ihe ndị dị n’ime ya, na ụwa, na ihe ndị dị n’ime ya, na oké osimiri, na ihe ndị dị n’ime ya, na oge agakwaghị adịkwa ọzọ.”

We will continue this study in the next article.

Anyi ga-aga n’ihu n’ọmụmụ a n’isiokwu na-esote.

> “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.

> “Ajụjụ ọ bụla Setan pụrụ ịkpọlite n’uche iji mepụta obi abụọ gbasara nnukwu akụkọ nke njem ndị gara aga nke ndị Chineke ga-atọ ya, bụ eze Setan, ụtọ, ọ bụkwa mmehie megide Chineke. Ozi ọma banyere ịbịa Onyenwe anyị n’oge na-adịghị anya n’ike na ebube dị ukwuu n’ụwa anyị bụ eziokwu, ma n’afọ 1840 a welitere ọtụtụ olu n’ikwusa ya.” Manuscript Releases, volume 9, 134.

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