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

Buk pa Daniel - Namba mia acel ki apar aryo

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

Yweyo cal me nyutu pa Isma’el: Ki latung i ngat me keto kodi pi 144,000

Author

Jeff Pippenger

Published

March 2, 2024

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

> Lubanga onongo obedo ki lare; ci odoko madit, ci obedo i lamal, ci odoko ngat ma kobo ki odugu. Genesis 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 obedo latir, ma obedo lamal me lweny, kede lamal me kica ma kitimo pire kene ma kikelo ikom Roma.

> The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:28, 29.

> Dwol pa jo ma ngweco ka balo woko ki i piny Babilon, me cwalo i Siyon dwoko kare pa Rwot Lubanga wa, dwoko kare pa Hekalu ne. Luongo woko jo ma gicoyo olut i tung Babilon: jo weng ma gicoyo olut, beduru i cing iye woko; pe ka ngat mo obalo woko; dwokuru iye calo tic ne; calo gin weng ma otimo, timuru iye kamano; pien otyeko oporo wii i tung Rwot, i tung Ngat Maleng pa Israyel. Yeremia 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.

Jo ma cayo apiri dwogo Babilon kare ki kaka otimo, kede dwogo kare en cako i cik pa Sunday ma obino cok cok, ki dwon aryo pa Buk me Revelation kit apar aboro, ka kwer ma gitimo woko ma cako citi citi pa Babilon cako.

> 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.

> Onongo an owinyo dwon mapat aa ki polo, me owaco ni, “Dugo ki iye, jo pa an, myero pe ubed kan ki richo pa iye, kadong pe umoko pi bal pa iye. Pien richo pa iye orwate i polo, kede Lubanga oparo kwer pa iye. Mii iye calo ame omiyi wun, kadong med iye dogo aryo, calo tic pa iye: i kop ma otyeko opongo, pong iye dogo aryo. Calo mere ma ocweyo nying pa iye kede obedo ki yabu, mere meno mii iye piny ki cwiny cwer; pien owaco i cwiny pa iye ni, ‘Atye kabedo calo dako pa rwot, pe an lawi, kadong pe abi neno peko.’ Apokarifu 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.

Ishmael ki mino ne Hagar kigengo gi ki yaro twero me lacam, ki giyabo woko. Ka en atika, cem obedo kicwiny me kunabi pa Islam, ki lut obedo tic me kunabi pa gi. I waco ma acel pa gin man, tye gengo ma Sarah ogengo kede Ishmael ki mino ne; ki “gengo” pa gi obedo kit me kunabi madito pa Islam i Lok pa Lubanga weng ki i gin matime. Jo ma obino ki Ishmael gibedo dano ma otum, ma lwete tye i kom dano weng; ki kit pa gi man me otum kigonyo kwede punda me Arabia ma otum i dul pa kere. Ka en atika, lut pa Islam me oyo ma acel ki me oyo ma aryo kigonyo calo lakit lut ma tye kawoto i kere ma cwiny gi cwer.

Islam is the message of the latter rain, and it is only fitting that the three woes represent three specific prophetic lines, for the methodology of the latter rain is “line upon line.” When the prophetic characteristics of the first two lines are brought together, they establish the line of the third woe. All three prophetic lines illustrate the period of the sealing of the one hundred and forty-four thousand. Those three lines represent the period of the pouring out of the latter rain, for the latter rain began to sprinkle when the third Woe arrived on September 11, 2001.

Islam obedo kwena pa kot pa agiki. Ki obedo atir keken ni Woe adek ginyutu rek me poropheti adek ma atir keken, pien yo me timo pa kot pa agiki en "rek i tung rek." Ka kiketo kacel kit me poropheti pa rek acel ki aryo, gicweyo rek pa Woe me adek. Rek me poropheti adek weng ginyutu kare pa keto lanyut pa 144,000. Rek adek meno ginyutu kare pa yubo kot pa agiki, pien kot pa agiki ocako yubo manok ka Woe me adek obino i September 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.

> Koth me agiki obi poto bot jo pa Lubanga. Malaika ma tye ki teko madit obi aa piny iye polo, ki lobo weng obi ler ki duŋne. Review and Herald, April 21, 1891.

The period of the sealing was also represented by the period that began on August 11, 1840 and ended with the arrival of the third angel on October 22, 1844. That period of time was also represented in Habakkuk chapter two. The Millerite history fulfilled Habakkuk chapter two, and in so doing it began when the angel descended on August 11, 1840, and it ended when the third angel arrived on October 22, 1844.

Kare me keto cing bene kinyutu kwede kare ma ocake i August 11, 1840, ci ogiko ki bino pa malaika me adek i October 22, 1844. Kare me cawa meno bene kinyutu i Habakkuk chapta aryo. Tariik me Millerite opongo Habakkuk chapta aryo, ci i timo kamano, ocake ka malaika o aa piny i August 11, 1840, ci ogiko ka malaika me adek obino i October 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.

Chapta aryo pa Habakkuk nyutu ni i agiki pa neno, neno biwaco. I vers adek pa chapta apar pa Apokarifu, malaika owaco ki dwon madit, ci i October 22, 1844 malaika acel acel oketo lwak ni, “kare pe dong obedo.” Ogwoko kuc pa Habakkuk i vers acel pa chapta aryo, obedo i August 11, 1840, pien en aye kare ma jogwoko kuc yweyo dwon gi.

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.

I kobo madongo me 1888, ma Sister White onongo tito calo Malaika me Buk me Nyute kabedo 18 ma myero me lero lobo ki cwec pa rwede pa en, lagwoko (Jones ki Waggoner) gi yilo dwon gi macalo opuk me nyutu jo pa Lubanga kobogi, pien lokgi ne obedo lok bot Laodicea. I ceng 11 me dwe me September, 2001, ma gin matime i 1888 onongo oketo calo ne, Rwot omiyo jo pa en me kare me agiki dwogo i yoo macon pa Jeremiah, ma kany lagwoko pe gigiwinyo. Poto piny pa Malaika tero cal me porofeci pi bino pa lagwoko.

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.

“Dwon” ma obino i 11 me August, 1840, kigamo ne ki jo luyo, kede Jeremia gimino ni ka odwogo i yie ki geno bot Lubanga inyono poto cwine, dong obed dog pa Lubanga. Ka lok me neno ma otyeko kayo obino lacen i 22 me October, 1844, “owaco.” Kare me pot buk aryo pa Habakkuk, ma otyeko opong i hitori pa Millerite, nyutu kare me keto muhuri pa jo 144,000.

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.

Rwate madwong ni myero wa ngeyo ni, 11 August 1840 okato i 22 October 1844, tito keto ruc pa Lubanga i bot 144,000, ma en aye kare ma lapir me agiki kityeko yweyo piny. Rwate madwong ni lok me lapir me agiki myero kipongo ne kunen ki yore me 'rek ikom rek.' Kare ma patpat man, ma en keto ruc pa Lubanga i bot 144,000, kigolo cal piny dok dok i rek me poropetik; en aye bene obedo i Habakkuk aryo, ma Sister White kongo atir ni onyutu woko i gin mukato me Millerite. En bene dok dok mi lok ni gin mukato me Millerite kimedo dwogo i gin mukato me 144,000.

> “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.

> Kakanyako ki lok pa lanabi ma gi con giparo ni gitiyo bot cawa me dwogo pa Kristo ma aryo, obedo cik ma kimiyo ma rwate maber ki kit bedo pa gi me pe ngeyo maber ki cwil, kacel ki gonyogi me kuro ki pacoo i yie ni gin ma kombedi obedo otum i pore me ngeyo pa gi, i kare ma kimiyo iye gubed dong maler.

> “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.’

> I tung lunyuto magi onongo bene obedo pa Habakuku 2:1–4: ‘An abi bedo i wang agwok na, ki abi yiko an i ot me wang, abi lwenyo me neno ngo ma en bi waco pire an, ki ngo ma abi dwoko ka kinyubu an. Rwot ocoyo an, waci ni: Coc lunyuto ne, ki i timo ber ber i tabul, pi ngat ma kwano ne oyare. Pien lunyuto ne obedo pi kare ma kiketo, ento i agiki ne obiwaco, pe bi waco lok me con; kadi odiro, ikur ki ne; pien obino nining, pe bidiro. Nen, cwiny pa ngat ma oyweyo dwong pe obedo kare i iye; ento ngat ma kare obi bedo kwo ki yie pa en.’

> “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.’

> Kare mapud i mwaka 1842, cik ma kimiyo i lok pa lanabi man me waco ni, “Cono yab, ki imi obed terang i tabul, pi we ngat ma kwano ne cito,” omiyo Charles Fitch tero me poko kit me yaro yabe pa lanabi pi nyuto yabe pa Daniel kacel ki pa Revelation. Cayo me kit man ki tami calo timo agiki pa cik ma Habakuku omiyo. Ento i kare en, pe ngat mo oneno ni i lok pa lanabi acel man keken bene kiyabo kare me diyo i timo agiki pa yab—kare me kuro. Inyim poto me cwiny, lok me coc pa Lubanga man noneno ni tye ki lwak madit: “Yab obedo piny pi kare ma kiyero; ento i agiki obi waco, pe obi bwolo: ka kadi ocako me diyo, kuro ne; pien en adada obi bino, pe obi diyo. ... Ngat ma atir obi bedo ki genone.”

> “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.

> But me lapiir pa Ezekiel bende obedo tyen me twero ki kuc bot jo ma geno: “Lok pa Rwot obino bot an, owaco ni, Wod dano, lapil mane un tye kwede i piny Israel en ngo, ma uwaco ni, ‘Nino gutyeko bedo maleng, ki neno ducu pe time?’ Eraco, i mi gi ngec ni, ‘Eyo waco Rwot Rubanga... Nino gubedo cen, ki otum pa neno ducu... Abi waco, ki lok ma abi waco obi time; pe bin dok otyeko bedo maleng.’” “Jo me ot pa Israel waco ni, ‘Neno ma oneno obedo pi nino mapol ma dong bino, ki owaco lapir pi cawa ma tye i bor.’ Eraco, i waci botgi ni, ‘Eyo waco Rwot Rubanga; Lok me an pe bin dok otyeko bedo maleng, ento lok ma awaco obi time.’” Ezekiel 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!

Pe keken Millerite oneno kene ni gin obedo ka timo woko parabulu me lunyodo apar ki Habakkuk chapta aryo; ento bene gikelo gi me neno ni lok me mukato, ka iye gin obedo ka timo woko porofesi eni, en bene nyutu pa Ezekiel me lok me mukato man keken, ma iye “otim me vijon weng” myero opongo woko. Rek me mukato ma nyutu keto cing pa jo 144,000, en aye kabedo ma “otim me vijon weng” opongo woko!

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.

Rek ma nyutu kare pa kop me agiki, kacel ki rek ma nyutu goyo lacim pa ngat 144,000, kiketo gi ki doko gin acel me nyutu maber ni historia me lanen i kare weng tye ki cal pa Alpha ki 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.

Histori me Millerite ocake ki dwol pa malaika i Fweny 10, kede otum ki dwol kamano. Seputemba 11, 2001 ocake ki dwol me acel i Fweny 18, kede otum ki dwol me aryo i Fweny 18. Habakkuk 2 ocake ki dwol pa jogwoko, kede otum ki dwol pa jagwoko pa Yeremia. Woo me acaki ocake ki Mohammed, kede otum ki Mohammed II. Woo me aryo ocake ki weko woko malaika angwen pa Islam, kede otum ki gengo 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.

Yore me timo ma kilwongo ni kop me agiki en yore me Isaiah me “rek i wi rek”, kede rek ma kicono kacel me nyutu ki keto piny kwena me kop me agiki, kare weng gin tye kwede coc me nying pa Alpha ki Omega. “Woe” ma acel me i “Revelation” puro me aboro, obedo acaki ki Mohammed, ki otum kwede Mohammed II. Kare en kigabo i kit aryo me lweny: ma acel en monyo ma pe kiconye i bot Roma, ma ocako maber ki Abubakar; ci ka cente, obedo kare me higa miya acel ki abicel, ma iyi kare lweny ma kiconye ma acel pa Islam kityeko timo ne.

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.

Cawa 150 kikweyo ne ki lok pa lanen me kare ma ‘dwe abic’. ‘Woe’ me aryo bende tye ki lok pa lanen me kare, ma obedo cawa 391 ki nino 15. En aye, pien kit me ter pa lok pa lanen me ‘woe’ me acel ki me aryo nyuto ni giko rwate ki cako, tye kwede yiko i kin cilo cal ki kare ma kiketo maber. Kit me cilo cal kikweyo ne i cako me gin matime pa ‘woe’ me acel, ki bende kikweyo ne i giko pa ‘woe’ me aryo.

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.

I pore ma acel, en "dwe abic" (higa 150) ma lubo tim me gonyo ma i lok me angwen. "Dwe abic" eno kityeko nyutu twic: i lok me abic, kacel ki i lok me apar. I pore ma aryo, gin ma obedo anyim tim me gonyo ma bot cing 11 me Agasti 1840 nyo cing 22 me Okitoba 1844, en aporo me "cawa, nino, dwe, ki higa" (higa 391 ki nino 15) ma i lok me apar abic. Kacel i yore acel mape ki goro, trompit ma abic ki ma abiro cako ki kato piny ki cal me nyutu tim me gonyo.

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.

Calo rek aryo, ka kiketo "rek i tung rek", gin nyutu cako ki agiki ma kicoyo gi Mohammed me acel ki Mohammed me aryo. "Rek i tung rek", gin nyutu kare aryo ma pe rwate i rek keken, ma bino pien rek keken tye ki poropheti me cawa. I gin matime pa yubu me acel, Islam myero "okoyo" Ruma, ento i yubu me aryo myero "onino" Ruma. Yubu me acel obedo lweny me tong, kwer ki lakor, ento yubu me aryo okelo "poda me guna" macalo gi me lweny.

> “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.

> 10. Gi bene tye ki dyel macalo koropion, ki i dyelgi tye ki tingi; tekgi obedo me timo peko bot jo pi dwe abic. 11. Gi tye ki rwot ma tye i wi gi, en malaika pa bur ma pe tye piny; nying en i leb me Hibrio obedo Abadon, ento i leb me Giriki nying en obedo Apolyon.

> “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.

> Kombedi, Keith omiyo wa cal ma nyuto ywayo opuk abic me acakki. Ento kombedi wa myero weko en, ka wa mede i tiyo pa kit manyen me poropheti ma kiketo kany; eni aye kare poropheti.

> “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.

> Twero gi ne obedo me balo dano pi dwe abic.-1. Lapeny tye ni, Dano mene ma gitye me balo pi dwe abic?-Atir atir gin keken ma kare lacen gubino weyo kwo gi (nen lok 15); ‘Kom adek pa dano,’ onyo kom adek pa lwak madongo pa Roma,—gabat me Giriki pa en.

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

> 2. Icawa mane gibino cako tic me tedo peko? Lok apar acel dwoko penyo man.

> “(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) 'Gi onongo tye ki rwot ma tye i wi gi.' Cak ki cawa ma Mohammed otho, nged piny i macek pa agiki me kar cente apar adek, jo Mohammed onongo oyor woko i dul mapatapat i wi ludito mapol, kun pe onongo tye cik me lobo ma rwate i wi gi weng. I macek pa agiki me kar cente apar adek, Othman ocako cik pa lobo ma dong ngene calo cik pa Ottoman, onyo lobo madit pa Ottoman, ma omedo med nged orwate i wi dul pa jo Mohammed madongo weng, oyubo gi bedo gin acel i rwot pa lobo madit acel.

> “(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) Kit pa Rwot. “Ma obedo malaika me piit ma pe giko.” Malaika nyutu lacam, onyo lami, ma ber onyo ma rach; ci pe kare weng obedo jami me roho. “Malaika me piit ma pe giko,” onyo lami madit pa dini ma obino ki kanyo ka ki yabo. Dini meno obedo Mohammedanism, ci Sultani obedo lami madit pa dini meno. “Sultani, onyo Grand Seignior, calo kit ma ki lwongo ne pe ki ruc, obedo bende Kalifa madit loyo weng, onyo lapirisita madit, ako kacel i ngat pa ne rwom me roho madit loyo ki twero me piny madit loyo.”—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) Nyinge. I Leb Hebru, “Abaddon,” labal; i Leb Giriki, “Apollyon,” ngat ma kwanyo woko, onyo ma balo. Kun nyinge mapat tye aryo i leb aryo, tye atir ni kit pa twero eno aye ma ki mito me nyutu, ento pe nyinge. Ka kamano, calo ma kiwaco i leb aryo, en labal. Kit macalo mano aye ma Gamente pa Ottoman tye kwede ka con con.

> “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.’

> Ento kare mane ma Othman ocako lweny mambere ikom Dogola pa Giriki?-Ki lok pa Gibbon, Decline and Fall, etc., 'Othman mambere nodonyo i lobo pa Nicomedia i ceng 27 me dwe me Julai, 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.

> I pime pa lacoc mogo gi cwako ni kare myero ocako ki keto lwak me Ottoman; ento man obedo bal ma yot me neno; pien pe keken gi myero bedo ki rwot i wi gi, ento myero bende gi yete dano peko i dwe abicel. Ento kare me peko pe onongo twero cako mapwod pe kwalo me acaki pa gi ma giyeto peko, ma en, macalo ma kikwaco anyim, July 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.

> Pimo ma bino anyim, ma kiketo kom kabedo me cako man, ki timo kede kicwalo iye i coc ma ki miyo nying ni, “Dwogo me aryo pa Kristo, kede mukene,” ma J. Litch ocoyo, i mwaka 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.

> "Kede twero gi obedo me cweyo peko bot dano pi dwe abic." I aa kany obedo twol pa cik ma kimiyo gi: me cweyo peko mapol mapol kede gweyo ma racrac, ento pe me loro gi woko i twero pa lobo. "Dwe abic," nino piero adek i dwe acel, gimiyo wa nino 150; ci nino man, ka gin alama, gicwalo ngec me higa 150. Cako ki Julai 27, 1299, higa 150 ocito i 1449. I kare man weng jo Turk gibedo i lweny ma macalo pe tutwal ojuki ki bok pa ruoth me Grik, ento pe gikwanyo ne. Gigolo ki gicako gwoko purovins mapol pa Grik, ento bedo keken pa Grik onongo obedik i Constantinople. Ento i 1449, giko pa higa 150, lok obino; lok me en bi nongo i iye oturupa ma bino. 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 tye ka yiko kwako pa Josiah Litch me mwaka 150, ma ka otyeko woko, tye calo kabedo me cako pi lok pa janabi me mwaka 391 ki cawa 15 i Tarumbeta me anyim. Ka tye ka miyo tam ikom nyutu me anyim pa Litch ikom lok pa janabi aryo me kinde magi ma kikubo i tung acel, Dul White oco ni:

> “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.’

> I mwaka 1840, tim mukene ma otimore me nyutu ma onen maber ocako kwayo ngec mapol i piny weng. Mwaka aryo con, Josiah Litch, acel ki lamo madito ma tye kabo lok pa Dwogo pa Kristo tung acel aryo, ocwalo lero pa Revelation 9, kobo nyutu ikom bwolo pa Empaya pa Ottoman. Ki ciko ma ociko, twero man myero ogole piny . . . i ceng 11 me August, 1840, ka kigeno ni twero pa Ottoman i Constantinople obale woko. Kede man, amiito ni, obin oneno ni obedo kamano.

> “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.

> I kare acel keken ma kiketo, Turukii, ki ambaasada pa en, oyie me gwoko pa piny me Yurop ma gigamo kacel, ci oketo en keken ii twero pa piny me Kriistian. Gini ma otime otyeko rwate maber ki lok me porofesi. Ka kineno, dano mapol tutwal oyie ni cik me yubo lok pa porofesi ma Miller ki gi ma tye lutic kwede okwako, tye ki adwogi, ci kimiyo tugedo me bino pa Kristo teko ma lamal. Jo me ngec ki jo ma tye i kabedo madwong orwate kwede Miller, i loro ki i coyo i coc lok pa en, ci ki cawa 1840 dok 1844 tic ne otere maber. 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.”

Poropheti me kare aryo ma kikube kicel tye ka kube cobo me acel ki cobo me aryo. Cobo me acel ocake ki rwom me keto cal, ento cobo me aryo otum ki lok me con me August 11, 1840 nyaka i puro tarampet ma abicel i October 22, 1844, ma bene obedo rwom me keto cal. Cake-gi ki otum-gi timo cal pa Alfa ki Omega, pien, calo lok me con ma Kirisito okico lagam pi juma acel, kare opimu iye i dul aryo. Kare me acel ocake ki Mohammed me acel, ki otum ki Mohammed me aryo. Kare me aryo ocake ki “dwon ma oa ki tung angwen pa pango me lamo me bulu ma tye i anyim Lubanga,” ki otum kwede “dwon” pa Kirisito, ma oketo lagam “i kom En ma tye kwo matwal ki matwal, ma ocweyo polo, kede gin matye iye, kede piny, kede gin matye iye, kede dini, kede gin matye iye, ni kare dong peke.”

We will continue this study in the next article.

Wa bino mede ki pwonye man i coc ma anyim.

> “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.

> Lapeny mo keken ma Setani twero keto i cwiny me miyo cwiny wic i kom lok pa con ma madit pa wot pa jo Lubaŋa, bino mere cwiny pa rwotne me Setani, ki obedo kwer i bot Lubaŋa. Ngec me bino cokcok pa Rwot i piny wa, ki teko ki kica madit, en adier; ci i mwaka 1840, dwon mapol oting’o malo i yabu ne. Manuscript Releases, volumu 9, pot 134.

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