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

Kitab Daniel - Nomer Satus Sangang

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

Mbabar Panganggon Rangkep Telu saka Wangsit: Makna Kenabian saka Wahyu Bab Sanga lan Gerakan Reformatori Modern

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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.

Separoning Wahyu pasal sanga ingkang kapisan mratelakaken kalasangka kaping gangsal, ingkang dados bilai kapisan, lan separoning pasal punika ingkang kaping kalih mratelakaken kalasangka kaping enem, ingkang dados bilai kaping kalih. Kalih kalasangka punika kalukisaken kanthi cetha wonten ing bagan para pelopor taun 1843 lan 1850. Nalika enem ayat pungkasan saking Daniel sewelas kabikak segelé ing wekdal wekasan ing taun 1989 lumantar ambrukipun Uni Soviet, wiwitaning gerakan reformasi saking satus patang puluh sekawan ewu punika kawiwitan.

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.

Ing antarané bebener-bebener sing diakoni ing taun 1989, ana gerakan-gerakan reformasi gedhé ing sajarah Kitab Suci, lan yèn kabèh mau padha saling sejajar. Kabèh para nabi, lan mulané saben sajarah suci, kalebu gerakan-gerakan reformasi suci, nggambaraké gerakan reformasi gedhé pungkasan saka wong satus patang puluh papat ewu, kang uga minangka gerakan kuwasa saka malaékat katelu. Nalika prosès panyegelan diwiwiti, mangkono uga wiwité panyarakan udan pungkasan. Kabukaké segel saka gerakan-gerakan reformasi ing taun 1989, kang banjur diterusaké kanthi kabukaké segel saka enem ayat pungkasan ing Daniel sewelas ing taun 1992, ngasilaké sawijining kahanan perlawanan, kaya tansah kelakon nalika sawijining bebener anyar lan bebener jaman saiki dibukak segelé.

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.

Nalika ngadhepi perlawanan marang kayektèn saka enem ayat pungkasan ing Daniel sewelas, Gusti mbukak kayektèn menawa sajarah kenabian Roma kapir, kang digandhengake karo sajarah kenabian Roma kapausan, kaya dene wis diteguhaké adhedhasar paseksi loro, ngenali sajarah kenabian Roma modern. Paugeran bab panganggon telu tumpuk saka ramalan diakoni, lan sawisé iku dipigunakaké kanggo mbélani awake saka kaluputan sarta kanggo ngenali lan netepaké kayektèn. Paugeran-paugeran kang njaga menawa saben garis reformasi iku sajajar karo garis-garis reformasi liyané, lan paugeran-paugeran kang ana gandhèngané karo panganggon telu tumpuk saka ramalan, dadi landhesaning paugeran-paugeran kang ditetepaké ana ing gerakan malaékat katelu, kaya dene wis dilambangaké déning paugeran-paugeran kang ditetepaké, dipigunakaké, lan diterbitaké ing sajarah 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.

Panganggoné ramalan kaping telu minangka sawijining paugeran, wus kabukak segelé tumrap gerakané wong satus patang puluh papat éwu, amarga wong-wong iku iku gerakané udan pungkasan, lan Islam saka kasusahan katelu iku pesen udan pungkasan. Prinsip panganggoné ramalan kaping telu iki wus ditetepaké déning Singa saka taler Yehuda, adoh sadurungé Islam saka kasusahan katelu teka ing sajarah nalika tanggal 11 September 2001, amarga Panjenengané ngersakaké supaya umat kagungané ing dina-dina pungkasan gampang ngenali pesen kang dilambangaké déning tekane kasusahan katelu nalika Panjenengané mbalèkaké umat kagungané marang dalan-dalan kuna kagungané Yeremia.

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.

Pangerten para perintis babagan kalasangka kaping lima lan kaping nem, kaya kang kapacak ing Wahyu bab sanga, dimangertèni minangka péranganing kitab Wahyu kang paling jejeg lan paling cetha kasengkuyung déning sajarah. Uriah Smith miwiti paparané ngenani Wahyu bab sanga kanthi migunakaké tembung-tembungé sejarawan Keith kanggo netepaké titik iku kanthi cetha.

> “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.

> “Kanggo sawijining panjlèntrèhan bab kalasangka iki, kita bakal maneh njupuk saka tulisan-tulisanipun Pak Keith. Panulis iki kanthi bener ngandika: ‘Meh ora ana kaseragaman pamanggih ing antarané para juru tafsir ngenani pérangan liya saka Apocalypse kang sapadatané kaya ing prakara panrapan kalasangka kaping lima lan kaping nem, utawa bilai kapisan lan kapindho, marang wong Saracen lan Turki. Prakara iki cetha banget nganti meh ora bisa disalahmangertèni. Tinimbang mung sawatara ayat sing nandhani saben-sabené, kabèh bab kaping sanga saka Wahyu, ing pérangan kang padha dawa, kapenuhan déning sawijining gambaran tumrap kaloroné.’ 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.

Pamecahan pasal tumrap bilai kapisan lan kapindho mbedakaké sajarah bilai kapisan, kang dipralambangaké déning Mohammed. Bilai iki kanthi géografis dumunung ing apa kang déning sejarawan Alexander Keith sinebut wong Saracen, kang ing jaman saiki bakal kita sebut Arabia. Sajarah bilai kapindho, kang dipralambangaké déning Osman I, kanthi géografis dumunung ing Turki, kang déning sejarawan iku diidentifikasi minangka bangsa Turki. Sajarah bilai kapisan dumunung lan kaleksanan ing Arabia, papan lairé Islam lan Mohammed. Sajarah bilai kapindho dumunung lan kaleksanan ing Turki, papan lairé Kakaisaran 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.

Sajarah bilai kang kapisan ngenali sawijining peperangan kang diarahaké nglawan Roma déning para prajurit mardika kang siji-sijiné sesambungan paseduluran antarané siji lan sijiné yaiku agama Islam. Sajarah bilai kang kapindho ngenali sawijining peperangan kang diarahaké nglawan Roma déning sawijining agama kang katata lan kakuwatan nagara, kang sinebut Kalifhat. Ing loro-loroné prakara kasebut, apa peperangan mardika nglawan Roma ing sajarah kang diwakili déning Mohammed, utawa peperangan kang katata kang diwakili déning Ottman, utawa Kakaisaran Ottoman, cara peperangané yaiku nyerang kanthi dadakan lan ora kasangka-sangka. Peperangan iku dudu peperangan kang ditindakaké kanthi ngagemaké kabèh prajurit seragam warna kang padha, banjur nata para prajurit mau ing sawijining larik lan nindakaké pawai maju menyang tembakan bedhil, kaya déné adat militèr ing jaman iku. Tembung “assassin” adhedhasar cara perang Islam kang nyerang kanthi dadakan lan ora kasangka-sangka, lan lumrahe uga nyebabaké pati tumrap wong kang nyerang mau.

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.

Tembung “assassin” asalé saka tembung Arab “hashshashin,” kang asalé saka “hashish,” tegesé “hashish” utawa “ganja.” Tembung iki wiwitané digunakaké kanggo nyebut sawijining golongan Muslim Ismaili Nizari ing Timur Tengah nalika jaman abad tengahan, kang sipaté rahasia lan fanatik. Para anggota golongan iki kawentar awit cara-carané kang ora lumrah lan kerep nggunakaké kekerasan, kalebu migunakaké pembunuhan politik kanggo nggayuh ancasé. Kacarita menawa kadhangkala wong-wong mau ngonsumsi hashish kanggo nyiyapaké misi-misiné, kang banjur njalari panggunaan istilah “hashshashin” utawa “assassins” ing donya Kulon. Golongan Assassins aktif nalika jaman abad tengahan, mligi ing Persia lan Siria, lan padha mainaké peran wigati ing manéka konflik politik lan pembunuhan ing mangsa iku. Tembung “assassin” ing wekasané mlebu ing basa-basa Éropah, ing kono tegesé banjur dadi luwih jembar, yaiku kanggo nyebut wong-wong kang nindakaké pembunuhan politik utawa pembunuhan kanthi sasaran tartamtu.

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.

Cara perang iki minangka ciri kenabian sing wigati saka telung bilai, awit peran kenabian Islam iku ngasilaké perang. Islam minangka sawijining pralambang kabeh nyangkut peperangan, lan ing Wahyu pasal sangang, Islam saka bilai kapisan lan bilai kapindho iku minangka gambaran saka peperangané. Peperangané iku diidentifikasi ing kitab Wahyu, minangka tumindak kang ndadèkaké bangsa-bangsa nesu, pas sadurungé mangsa pangadilan katutup.

> 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.

> Lan para bangsa padha nepsu banget, lan bebendunira wus rawuh, uga wektune wong mati, supaya padha diadili, lan supaya Paduka maringi ganjaran marang para abdinira, yaiku para nabi, lan marang para suci, lan wong-wong kang wedi marang asmanira, cilik lan gedhé; lan supaya Paduka numpes wong-wong kang ngrusak bumi. Wahyu 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.

“Bangsa-bangsa” padha didadèkaké “nesu”, sakdurungé bebenduné Allah rawuh, lan bebenduné Allah, kaya sing kagambar ing kitab Wahyu, yaiku pitu pageblug pungkasan kang tumeka nalika mangsa probationing manungsa katutup. Ing ayat iku ana telung pratandha dalan; digawé nesuné bangsa-bangsa, bebenduné Allah, lan wektu kanggo ngadili wong-wong mati. Pangadilan marang wong-wong mati kang kasebut ing kéné yaiku pangadilan marang wong-wong mati kang duraka sing kalakon sajroning milenium sèwu taun, lan dudu pangadilan pamriksan marang wong-wong mati sing wiwit tanggal 22 Oktober 1844. Sister White kanthi cetha negesaké yèn telung pratandha dalan ing ayat iki béda-béda, lan kalakon manut urutané ing ayat kasebut.

> “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.

> “Aku mirsani bilih bebenduning para bangsa, bebenduné Allah, lan wekdal kanggé ngadili para tiyang pejah iku kapisah lan béda piyambak-piyambak, siji ndhèrèk sijiné; ugi bilih Mikhaèl dereng jumeneng, lan wekdal kasangsaran, kados ingkang dereng naté wonten, dereng wiwit. Para bangsa samenika lagi nesu, nanging manawi Imam Agung kita sampun ngrampungaken pakaryanipun wonten ing papan suci, Panjenenganipun badhé jumeneng, ngagem sandhangan piwales, lan lajeng pitu pageblug pungkasan badhé kaecakaken.”

> “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.

> “Aku weruh manawa para malaékat papat iku bakal nyekel angin papat nganti pakaryané Gusti Yésus rampung ana ing kaélingan suci, lan sawisé iku banjur bakal tumeka pitu wewelak pungkasan.” 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.

Peranan Islam ing kitab pungkasan ing Kitab Suci yaiku ndadèkaké para bangsa duka, lan prakara iki ditindakaké lumantar peperangan. Peranan Islam ing kitab kawitan ing Kitab Suci yaiku ndadèkaké tangan saben manungsa ing donya bebarengan nglawan Islam, kang kawewujudan minangka Ismael.

> 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.

> Malaékaté Pangéran banjur ngandika marang dhèwèké, Lah, kowé lagi ngandhut, lan bakal nglairaké anak lanang, lan kowé bakal maringi jeneng Ishmaèl marang dhèwèké; awit Pangéran wis miyarsakaké kasangsaranmu. Lan dhèwèké bakal dadi wong galak; tangane bakal nglawan saben wong, lan tangan saben wong bakal nglawan dhèwèké; lan dhèwèké bakal manggon ana ing ngarepé sakehing seduluré. Purwaning Dumadi 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).

Tembung “tangan,” minangka sawijining simbol, padha karo kabèh simbol Alkitab liyané, lan bisa nduwèni luwih saka siji teges gumantung marang konteks panganggoné. Dening umumé, “tangan,” minangka simbol ing ramalan Kitab Suci, iku minangka simbol peperangan. Tembung Ibrani kang dipunjarwakaké minangka “wong galak,” iku tembung kanggo kuldi alas Arab, kang ngandhut sawatara implikasi ramalan kang wigati, salah sijiné yaiku menawa kuldi Arab iku kalebu anggota kulawarga Equidae ing golongan kéwan, padha kaya jaran. Ing Wahyu pasal sanga, lan ing loro bagan suci Habakuk (bagan pionir 1843 lan 1850), jaran dipigunakaké minangka simbol peperangan kang dipralambangaké déning Islam saka telung bilai. Sebutan kang kapisan lan kang pungkasan ngenani Islam, kaya kang dipralambangakaké ing kitab Purwaning Dumadi lan kitab Wahyu, ngenali Islam kanthi simbol kulawarga Equidae (kuldi utawa jaran), lan kalorone padha nekanaké peranan Islam minangka sarana kanggo nggawa peperangan marang “saben wong” (para bangsa).

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”.

Ing kitab Wahyu, pasal SANGA, ayat SEWELAS, wataking Islam kaidhentifikasi, awit sacara profetis watak iku diwakili déning jeneng. Jeneng kang kaparingaké marang raja sing mrentah Islam nggambaraké rujukan kapisan tumrap Islam ing kitab Purwaning Dumadi, ing ngendi katulisan manawa watak utawa roh Ismael “bakal manggon ana ing ngarsané sakehé para seduluré.” Raja sing mrentah sakabèhé Islam iku roh Ismael (rajané), kang tangane “nglawan saben wong”.

> 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.

> Lan wong-wong iku padha kagungan ratu ing dhuwuré, yaiku malaékat saka jurang tanpa dhasar, kang jenengé ing basa Ibrani Abadon, nanging ing basa Yunani jenengé Apolion. Wahyu 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:

Ing Prajanjian Lawas, kang dipralambangaké déning basa Ibrani, utawa Prajanjian Anyar, kang dipralambangaké déning basa Yunani, watak kang mrentah para pandhèrèk agama Islam diidentifikasi minangka Abaddon utawa Apollyon, kang ing loro-loroné tegesé “pati lan karusakan.” Pati lan karusakan iku wataké Islam, manawa dipralambangaké ing Prajanjian Lawas utawa Prajanjian Anyar. Ciri-ciri tartamtu saka roh kang mrentah ana ing sajroning saben pandhèrèk Islam, gegayutan karo pralambang kuldi utawa jaran, loro-loroné minangka unsur-unsur saka rujukan kapisan lan pungkasan marang Islam. Kaloro sipat kenabian iki nduwèni tandha tangan Alfa lan Omega. Nalika Sadulur White ngenali piwulang kang nguripaké wong satus patang puluh papat èwu minangka bala gedhé malaékat katelu, piyambakipun ngandika mangkéné:

> “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.

> “Malaékat-malaékat lagi nyekeli papat angin, kang digambaraké minangka jaran ngamuk sing ngupaya mbebasaké awaké lan mlayu nyabrang lumahing sakabèhing bumi, nggawa karusakan lan pati ing sadawaning dalané.

> “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.

> “Punapa kita badhé tilem wonten ing pinggiring donya langgeng punika piyambak? Punapa kita badhé dados tumpul, adhem, lan pejah? O, mugi kita gadhah ing gréja-gréja kita Roh lan ambeganipun Allah ingkang kaambusaken dhateng umatipun, supados piyambakipun saged jumeneng ing sikilé lan gesang. Kita kedah mirsani bilih margi punika ciut, lan gapuranipun sesak. Nanging nalika kita lumampah ngliwati gapura ingkang sesak punika, ambaipun tanpa wates.” Manuscript Releases, jilid 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?

Papat angin iku ditahan sajrone panyegelan wong satus patang puluh papat ewu, lan papat angin iku minangka “jaran nesu” kang nggawa “pati lan karusakan ing dalane.” Ing tanggal 11 September 2001 bilai katelu rawuh mlebu ing sajarah kenabian kanthi nggawa “pati lan karusakan,” mangkono “nggawé bangsa-bangsa nesu,” nalika iku nyerang tanah kamulyan kasukman “kanthi dadakan lan tanpa dinyana.” Ing tanggal 7 Oktober 2023, bilai katelu nerusaké lumakune ing dalan “pati lan karusakan,” mula saya “nggawé bangsa-bangsa nesu,” nalika nyerang tanah kamulyan kang harfiah “kanthi dadakan lan tanpa dinyana.” Serangan kapisan kang ora dinyana iku nandhani wiwitaning mangsa panyegelan wong satus patang puluh papat ewu, lan serangan anyar ing tanggal 7 Oktober 2023 nandhani wiwitaning mangsa pungkasan utawa “binding off” saka panyegelan wong satus patang puluh papat ewu. Apa kita bakal turu ing ambang banget saka donya langgeng?

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:

Ing kaloro bagan suci para perintis, Islam saka bilai kapisan lan kapindho digambarake kanthi cetha lumantar para prajurit Islam kang nunggang jaran perang. Penunggang ing ndhuwur jaran perang saka bilai kapisan ing kaloro gambar iku nggawa tumbak, dene penunggang jaran kang makili bilai kapindho, lagi nembakake bedhil. Pambedane iki kanthi cetha kacethakake ing Wahyu bab sanga, awit ana ing sajarah bilai kapindho iku mesiu ditemokake lan kapisan digunakake ing peperangan. Nalika maringi katrangan tumrap ayat pitulas nganti sangalas, saka Wahyu bab sanga, Uriah Smith nyathet kaya mangkene:

> “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.

> “Bagéan kapisan saka katrangan iki bisa uga ngrujuk marang panampakané para jaranan iki. Geni, minangka pralambang warna, nglambangaké abang, ‘abang kaya geni’ minangka sawijining ungkapan sing kerep dienggo; yakintus, utawa hiacinth, kanggo biru; lan belerang kanggo kuning. Lan warna-warna iki banget ndominasi ing sandhangané para prajurit iki; mula katrangan iki, miturut pandhangan iki, bakal kacocogan kanthi cetha ing seragam Turki, kang akèh dumadi saka abang, utawa skarlet, biru, lan kuning. Endhasé para jaran iku katon kaya endhas singa kanggo mratandhani kakuwatané, kawigatèn atiné, lan galaké; déné bagéan pungkasan saka ayat iki tanpa mangu nduwèni sesambungan karo panganggoné mesiu lan gaman geni kanggo kapentingan perang, kang nalika iku isih lagi waé dikenalaké. Amarga wong Turki ngetokaké gaman geniné nalika nunggang jaran, marang wong sing nyawang saka kadohan bakal katon yèn geni, kumelun, lan belerang metu saka cangkemé para jaran, kaya kang katuduhaké déning gambar sing nyarengi iki.”

> “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.’

> “Bab anggené wong Turki migunakaké senjata api ana ing peperangané nglawan Konstantinopel, Elliott (Horae Apocalypticae, Vol. I, pp. 482–484) ngandika mangkéné:—‘Marga saka “geni lan kumelun lan belerang,” yaiku artileri lan senjata api kagungané Mahomet, patiné saprateloné manungsa, tegesé direbuté Konstantinopel, lan minangka akibaté karusakaning karajan Yunani, kelakon. Wis sewelas atus taun lan luwih liwati wiwit kutha iku didegaké déning Konstantinus. Sajroning wektu mau, bangsa Goth, Hun, Avar, Persia, Bulgar, Saracen, Rusia, lan malah wong Turki Utsmani dhéwé, wus nglancarake serangan-serangané kang mungsuhan, utawa ngepung kutha iku. Nanging bètèng-bètèngé ora bisa ditembus déning wong-wong mau. Konstantinopel tetep lestari, lan karajan Yunani uga mangkono. Mulané gedhé banget kuwatiné Sultan Mahomet kanggo nemokaké apa kang bisa nyingkiraké alangan mau. “Apa kowé bisa nyithak meriam,” mangkono pitakoné marang juru gawé meriam kang mlayu mihak marang dhèwèké, “kang ukurane cekap kanggo ngremuk témbok Konstantinopel?” Banjur pandhélean diadegaké ing Adrianopel, meriam-meriam dicithak, artileri disiapaké, lan pengepungan diwiwiti.’”

> “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.’

> Pancen prayoga dipunmangertosi, kados pundi Gibbon, ingkang tansah dados juru-tafsir ingkang boten kasadaran tumrap ramalan Apokaliptik, nempataken piranti perang enggal punika wonten ing ngajenging gambaranipun, wonten ing cariyosipun ingkang lantip lan nggegirisi ngenani kacilakan pungkasaning karajan Yunani. Minangka ancas nyawisaken prakawis punika, piyambakipun maringi sajarah penemuan bubuk mesiu ingkang taksih énggal, ‘campuran salpeter, belerang, lan areng;’ nyariosaken bab panganggènipun ingkang langkung rumiyin déning Sultan Amurath, lan ugi, kados ingkang sampun kasebat sadèrèngipun, bab pabrik mriam Mahomet kanggé nyetak mriam-mriam ingkang langkung ageng ing Adrianople; lajeng, wonten ing lumampahing kepungan punika piyambak, nerangaken kados pundi ‘rentetan tombak lan panah dipunsarengi déning asep, swanten, lan geni saking bedhil lan mriam;’ kados pundi ‘jejer dawa artileri Turki dipunarahaken dhateng témbok-tembok, sekawan welas batré gumuruh bebarengan nggebugi papan-papan ingkang paling gampil katempuh;’ kados pundi ‘bèntèng-bèntèng ingkang sampun ngadhepi kasangsaran satriya mungsuh ngantos pirang-pirang abad, dipunrusak ing sadaya sisih déning mriam Ottoman, kathah rengatan kabikak, lan caket gapura St. Romanus, sekawan menara dipundhudhah ngantos rata kaliyan lemah:’ kados pundi, nalika ‘saking garis-garis pertahanan, galea-galea, lan kreteg, artileri Ottoman gumuruh ing sadaya sisih, pasanggrahan lan kitha, tiyang Yunani lan tiyang Turki, kaselimuti méga asep, ingkang namung saged kabuyaraké déning pambébasan pungkasan utawi karusakaning karajan Rum:’ kados pundi ‘témbok rangkep punika dipunrêdhuksi déning mriam dados tumpukan reruntuhan:’ lan kados pundi ing pungkasanipun tiyang Turki, ‘munggah lumantar rengatan-rengatan punika,’ ‘Constantinople kasoraké, karajanipun kabalikaken, lan agaminipun dipunidak-idak ing lebu déning para penakluk Muslim.’ Kula ngendika bilih prayoga sanget dipunmangertosi kados pundi kanthi cetha lan nggegirisi Gibbon ngetang bilih katangkeping kitha punika, lan kanthi mekaten karusakaning karajan punika, asalipun saking artileri Ottoman. Awit punapa malih punika kejawi komentar tumrap pangandika ramalan kita? ‘Déning telu prakawis punika sapratelonipun manungsa dipunpejahi, déning geni, lan déning asep, lan déning belerang, ingkang medal saking cangkemipun.’

> “‘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.’

> “‘AYAT 18. Kanthi telu prakara iki saprateloning manungsa padha dipatèni, yaiku déning geni, lan déning kumelun, lan déning belérang, kang metu saka cangkemé. 19. Amarga kakuwatané ana ing cangkemé lan ing buntuté; awit buntuté kaya ula, lan nduwèni endhas, lan nganggo iku padha gawé cilaka.’”

> “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.

> “Ayat-ayat iki ngandharake daya mateni saka cara peperangan anyar sing diprayogakake. Lumantar sarana agen-agen iki,—mesiu, gaman api, lan meriam,—Konstantinopel pungkasane kasoran, lan dipasrahake menyang tanganing wong Turki.” Uriah Smith, Daniel and Revelation, 510–514.

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

Kita bakal nerusaké panaliten bab bilai katelu ing artikel sabanjuré.

> “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.

> “Wengi mau aku tangi saka turuku kanthi beban gedhé ana ing pikiranku. Aku lagi ngaturaké sawijining pesen marang para sadulur lan para sadulur wadon kita, lan iku sawijining pesen pepéling sarta piwulang ngenani pakaryané sawenèh wong sing nyengkuyung téyori-téyori kang klèru bab panampané Roh Suci lan pakaryané lumantar piranti-piranti manungsa.

> “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.

> “Aku diparingi pituduh bilih fanatisisme kang padha karo kang kaparingan dhateng kita kanggo dipunadhepi sasampunipun kalampahanipun wekdal punika wonten ing taun 1844 badhé mlebet malih ing antawisipun kita ing dinten-dinten pungkasaning pekabaran punika, lan bilih kita kedah ngadhepi piala punika kanthi teteg ingkang sami kados dene nalika kita ngadhepi ing pengalaman-pengalaman kita ing wiwitan.

> “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.

> “Kita sami ngadeg ing ambanging prastawa-prastawa ageng lan khidmat. Ramalan-ramalan saweg kaleksanan. Sajarah ingkang aneh lan kebak prastawa saweg kacathet wonten ing kitab-kitab swarga—prastawa-prastawa ingkang sampun dipratelakaken badhe enggal ndhisiki dintenipun Allah ingkang ageng. Sedaya ing donya punika wonten ing kawontenan ingkang boten ajeg. Bangsa-bangsa sami duka, lan ancang-ancang ageng tumrap perang saweg katindakaken. Bangsa ngrancang nglawan bangsa, lan karajan nglawan karajan. Dintenipun Allah ingkang ageng punika saweg enggal rawuh kanthi sanget. Nanging, sanadyan bangsa-bangsa punika saweg nglumpukaken kakiyatanipun kangge perang lan tumpahing getih, dhawuh dhateng para malaékat taksih tetep kakiyatanipun, supados piyambakipun nyekel sekawan angin punika nganti para abdinipun Allah kasêgêl wonten ing bathukipun.” Selected Messages, buku 1, 221.

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