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

Buka ya Daniele — Namba Lekgolo le Senyane le Robongwe

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

Фош дэгдэлт зөгнөлийн гурван давхар хэрэгжилт: Илчлэл номын есдүгээр бүлгийн эш үзүүллэгийн ач холбогдол ба орчин үеийн шинэчлэлийн хөдөлгөөн

Author

Jeff Pippenger

Published

March 1, 2024

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The first half of Revelation chapter nine, identifies the fifth trumpet, which is the first woe, and the second half of the chapter identifies the sixth trumpet, which is the second woe. Both trumpets are graphically illustrated on the 1843 and the 1850 pioneer charts. When the last six verses of Daniel eleven were unsealed at the time of the end in 1989 with the collapse of the Soviet Union the reformatory movement of the one hundred and forty-four thousand began.

Bahagian pertama Wahyu pasal sembilan mengenal pasti sangkakala kelima, iaitu celaka yang pertama, dan bahagian kedua pasal itu mengenal pasti sangkakala keenam, iaitu celaka yang kedua. Kedua-dua sangkakala itu digambarkan dengan jelas pada carta perintis tahun 1843 dan 1850. Apabila enam ayat terakhir Daniel sebelas dibukakan meterainya pada waktu kesudahan pada tahun 1989 dengan keruntuhan Kesatuan Soviet, maka bermulalah pergerakan reformasi bagi seratus empat puluh empat ribu itu.

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.

Di antara kebenaran-kebenaran yang diakui pada tahun 1989 ialah gerakan-gerakan reformasi besar dalam sejarah Alkitab, dan bahwa semuanya itu saling sejajar satu dengan yang lain. Semua nabi, dan oleh sebab itu setiap sejarah suci, termasuk gerakan-gerakan reformasi suci, menggambarkan gerakan reformasi besar yang terakhir dari seratus empat puluh empat ribu orang, yang juga merupakan gerakan perkasa dari malaikat ketiga. Ketika proses pemeteraian dimulai, demikian pula dimulailah pemercikan hujan akhir. Penyingkapan gerakan-gerakan reformasi pada tahun 1989, yang diikuti oleh penyingkapan enam ayat terakhir dari Daniel sebelas pada tahun 1992, menghasilkan suatu keadaan perlawanan, sebagaimana senantiasa terjadi ketika suatu kebenaran baru dan kini disingkapkan.

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.

ओढ़ाम्नी दानिएल ग्यारह के अन्तिम छः पदों की सच्चाई के विरोध में, प्रभु ने वह सत्य खोल दिया कि अन्यजातीय रोम का भविष्यद्वाणीगत इतिहास, जब उसे पोपीय रोम के भविष्यद्वाणीगत इतिहास के साथ, दो गवाहों पर स्थापित किए जाने के अनुसार, संयोजित किया जाता है, तब वह आधुनिक रोम के भविष्यद्वाणीगत इतिहास की पहचान कराता है। भविष्यद्वाणी के त्रिगुण अनुप्रयोग के नियम को मान्यता दी गई, और उसके बाद उसे भूल का प्रतिरोध करने तथा सत्य की पहचान और स्थापना करने के लिए प्रयुक्त किया गया। वे नियम जो यह स्थिर रखते हैं कि प्रत्येक सुधार-रेखा अन्य सुधार-रेखाओं के समानान्तर है, और वे नियम जो भविष्यद्वाणी के त्रिगुण अनुप्रयोग से संबंधित हैं, तीसरे स्वर्गदूत की गति में स्थापित किए गए नियमों की आधारशिला बन गए, जैसा कि मिलेराइट इतिहास में स्थापित, प्रयुक्त, और प्रकाशित किए गए नियमों द्वारा पूर्वछायित किया गया था।

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.

Tsʼííłtsoh bee beehazʼáanii tʼáá ajiłiiʼígíí, kʼad tʼáá ajiłiiʼígíí bee haneʼ bíhoołʼaahígíí, 144,000ígíí biniinaa yáʼátʼéehgo ályaa, hááláʼ atʼéego díí tʼáá ajiłiiʼígíí dahiitʼį́į́ʼígíí naashá, dóó áłtsé daahwiʼíí átʼéego tʼááłáʼí ako nídeeshʼááhígíí Islam, tʼáá ajiłiiʼígíí dahiitʼį́į́ʼígíí bizaad atʼé. Tsʼííłtsoh bee beehazʼáanii tʼáá ajiłiiʼígíí biyiʼ hazʼą́ągo naaki naaltsoos átʼéego baa naʼanishígíí, Judah biyiʼ Tłʼízí Yázhí bee hozhǫ́ǫgo bikʼehgo baa haneʼ ályaa, Islam, áłtsé daahwiʼíí átʼéego tʼááłáʼí ako nídeeshʼááhígíí, history góneʼ September 11, 2001 níyolgo ílį́įgo dah naaznilígíí biyiʼ yáʼátʼéehgo dooleeł da, hááláʼ éí Bił hazʼą́ągo tʼáá ajiłiiʼígíí bikáaʼgi baa nahatʼáahígíí bee, ákótʼéego Bizaad biyiʼígíí tʼáá ajiłiiʼígíí bizaad, áłtsé daahwiʼíí dah naaznilígíí bee naasháhgóó, doo yołíída bíkʼehgo dahaneʼłį́į́ʼgo nidaaníínishłį́į́ʼ dooleeł da, éí Jeremiah biyiʼ old paths góneʼ Haaʼaahjí sinilígíí baa naʼanishgo, Diné Bikéyahgóó nidaałʼaahgo.

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.

Pamahaman para perintis mengenai trompet kelima dan keenam sebagaimana dikemukakan dalam Wahyu pasal sembilan dipahami sebagai bagian dalam kitab Wahyu yang paling teguh dan paling jelas didukung oleh sejarah. Uriah Smith memulai pemaparannya tentang Wahyu pasal sembilan dengan menggunakan kata-kata sejarawan Keith untuk menegaskan hal itu.

> “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.

> “Untuk suatu uraian mengenai sangkakala ini, sekali lagi kita akan mengambil dari tulisan-tulisan Tn. Keith. Penulis ini dengan tepat berkata: ‘Hampir tidak ada kesepakatan yang begitu seragam di antara para penafsir mengenai bagian lain mana pun dari Wahyu seperti mengenai penerapan sangkakala kelima dan keenam, atau malapetaka pertama dan kedua, kepada orang-orang Saracen dan Turki. Hal itu begitu jelas sehingga hampir tidak mungkin disalahpahami. Gantinya satu atau dua ayat yang menunjuk masing-masing, seluruh pasal kesembilan kitab Wahyu, dalam bagian-bagian yang seimbang, dipakai untuk suatu uraian tentang keduanya.’” 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.

Pembahagian fasal bagi celaka yang pertama dan yang kedua membahagikan sejarah celaka yang pertama, yang dilambangkan oleh Mohammed. Secara geografi, hal itu terletak di wilayah yang oleh sejarawan Alexander Keith disebut sebagai bangsa Saracen, yang pada masa kini kita sebut Arabia. Sejarah celaka yang kedua, yang dilambangkan oleh Osman 1, secara geografi terletak di Turki, yang dikenal pasti oleh sejarawan itu sebagai bangsa Turki. Sejarah celaka yang pertama terletak dan digenapi di Arabia, tempat lahirnya Islam dan Mohammed. Sejarah celaka yang kedua terletak dan digenapi di Turki, tempat lahirnya Empayar Uthmaniyyah.

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.

Lembali ya mahloko yo sungula, yi kombisa nyimpi leyi a yi kongomisiwe eRhoma hi vahlayi lava tiyimeleke hi voxe, lava ku hlangana ka vona ntsena a ku ri vukhongeri bya Vuislamu. Lembali ya khombo ra vumbirhi, yi kombisa nyimpi leyi a yi kongomisiwe eRhoma hi vukhongeri lebyi hleleke na matimba ya mfumo, lebyi vuriwaka Khilafati. Eka xiyimo xin’wana ni xin’wana, hambi ku ri nyimpi leyi tiyimeleke yi lwisana na Rhoma eka matimu lama fanekiseriwaka hi Mohammed, kumbe nyimpi leyi hlelekeke leyi fanekiseriwaka hi Ottman, kumbe Mfumo wa Ottoman, ndlela ya nyimpi a ku ri ku hlasela hi xitshuketa naswona hi ku nga languteriwi. A hi nyimpi leyi a yi endliwa hi ku ambexa masocha hinkwawo yunifomo ya muhlovo wun’we, kutani ku hlengeleta masocha hi muxaxa naswona ku va fambisa emahlweni va ya nghena endzilweni wa swibamu, hilaha a ku ri mukhuva wa vuswikoti bya nyimpi wa nkarhi wolowo. Rito leri nge “assassin” ri simekiwe eka ndlela ya Vuislamu ya nyimpi ya ku tlhava hi xitshuketa naswona hi ku nga languteriwi, naswona hi ntolovelo swi hetelela hi rifu ra muhleri na yena.

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.

Kata “assassin” berasal daripada perkataan Arab “hashshashin,” yang berpunca daripada “hashish,” yang bererti “ganja” atau “kanabis.” Istilah itu pada asalnya digunakan untuk merujuk kepada suatu kumpulan rahsia dan fanatik Muslim Nizari Ismaili di Timur Tengah pada zaman pertengahan. Anggota kumpulan ini dikenali kerana kaedah mereka yang tidak konvensional dan sering kali ganas, termasuk penggunaan pembunuhan politik untuk mencapai matlamat mereka. Dikatakan bahawa mereka adakalanya mengambil hashish sebagai persediaan untuk misi mereka, yang membawa kepada penggunaan istilah “hashshashin” atau “assassins” di dunia Barat. Golongan Assassins aktif pada zaman pertengahan, terutamanya di Parsi dan Syria, dan mereka memainkan peranan yang penting dalam pelbagai konflik politik dan pembunuhan pada masa itu. Istilah “assassin” akhirnya memasuki bahasa-bahasa Eropah, lalu digunakan dengan pengertian yang lebih umum untuk merujuk kepada individu yang melaksanakan pembunuhan politik atau pembunuhan yang disasarkan.

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.

Tsela ena ya ntwa ke semelo sa botlhokwa sa boporofeti sa diphiri tse tharo, gonne seabe sa boporofeti sa Boislamo ke go tlhagisa ntwa. Boislamo, jaaka sesupo, bo mabapi tsotlhe le ntwa, mme mo go Tshenolo kgaolo ya boferabongwe, Boislamo jwa phiri ya ntlha le ya bobedi ke setshwantsho sa ntwa ya bona. Ntwa ya bona e itsisiwe mo bukeng ya Tshenolo e le tiro e e galefisang ditšhaba, fela pele ga nako ya tshekatsheko e khutla.

> 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.

> Dan bangsa-bangsa telah marah, dan murka-Mu telah datang, dan waktunya orang-orang mati, supaya mereka dihakimi, dan supaya Engkau memberikan upah kepada hamba-hamba-Mu, para nabi, dan kepada orang-orang kudus, dan kepada mereka yang takut akan nama-Mu, kecil dan besar; dan supaya Engkau membinasakan mereka yang membinasakan 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.

“ဘုရားမဲ့သော လူမျိုးအပေါင်း” သည် ဘုရားသခင်၏ အမျက်တော် ကျရောက်မလာမီ အချိန်၌ “အမျက်ထွက်” ကြပြီး၊ ဗျာဒိတ်ကျမ်းတွင် ဖော်ပြထားသကဲ့သို့ ဘုရားသခင်၏ အမျက်တော်ဆိုသည်မှာ လူသားတို့၏ စမ်းသပ်ခွင့်ကာလ ပိတ်သိမ်းသည့်အခါ ကျရောက်လာသော နောက်ဆုံး ဘေးဒဏ်ကြီး ခုနစ်ပါးပင် ဖြစ်သည်။ ထိုကျမ်းပိုဒ်တွင် အမှတ်အသားအဆင့် သုံးရပ် ရှိသည်။ လူမျိုးအပေါင်း အမျက်ထွက်ခြင်း၊ ဘုရားသခင်၏ အမျက်တော်၊ နှင့် သေသူတို့ကို တရားစီရင်ရမည့် အချိန်တို့ ဖြစ်ကြသည်။ ဤနေရာတွင် ရည်ညွှန်းထားသော သေသူတို့၏ တရားစီရင်ခြင်းသည် အောက်တိုဘာ ၂၂ ရက်၊ ၁၈၄၄ ခုနှစ်တွင် စတင်ခဲ့သော သေသူတို့၏ စုံစမ်းစစ်ဆေးရေး တရားစီရင်ခြင်းကို မဟုတ်ဘဲ၊ အနှစ်တစ်ထောင် မီလီနီယမ်ကာလအတွင်း ဖြစ်ပေါ်သော ဆိုးယုတ်သူ သေသူတို့၏ တရားစီရင်ခြင်းကို ဆိုလိုသည်။ ညီအစ်မ ဝှိုက်က ဤကျမ်းပိုဒ်ရှိ အမှတ်အသားအဆင့် သုံးရပ်သည် တစ်ခုနှင့်တစ်ခု ကွဲပြားသီးခြားကြောင်း၊ ထို့ပြင် ကျမ်းပိုဒ်ထဲရှိ အစီအစဉ်အတိုင်း ဖြစ်ပေါ်ကြောင်းကို ရှင်းလင်းစွာ ဖော်ပြထားသည်။

> “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.

> “Ndzi vone leswaku ku hlundzuka ka matiko, vukarhi bya Xikwembu, ni nkarhi wo avanyisa vafi a swi hambanile naswona a swi ri swilo leswi hambaneke, xin’we xi landzela xin’wana; ndzi tlhela ndzi vona leswaku Mikayele a nga si pfuka, naswona nkarhi wa maxangu, lama fanaka ni lama nga si tshamaka ma va kona, a wu nga si sungula. Matiko ma le ku hlundzukeni sweswi, kambe loko Muprista wa hina Lonkulu a hetile ntirho wa Yena evukwetsimelweni, U ta pfuka, a ambala tinguvu ta ku rihisela, kutani makhombo ya nkombo yo hetelela ma ta tlhela ma chuluriwa.”

> “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.

> “Ndzi vone leswaku tintsumi ta mune a ti ta khoma mimoya ya mune ku fikela loko ntirho wa Yesu wu hetiwile exikwembeni xo kwetsima, kutani ku ta fika makhombo ya nkombo yo hetelela.” 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 dalam kitab terakhir Alkitab adalah untuk membangkitkan murka bangsa-bangsa, dan hal itu mereka lakukan melalui peperangan. Peranan Islam dalam kitab pertama Alkitab adalah untuk menghimpunkan tangan setiap orang di dunia melawan Islam, yang dilambangkan sebagai 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.

> Dan malaikat TUHAN berfirman kepadanya, “Sesungguhnya engkau mengandung dan akan melahirkan seorang anak laki-laki, dan engkau akan menamai dia Ismael, karena TUHAN telah mendengar penderitaanmu. Dan ia akan menjadi seorang manusia liar; tangannya akan melawan setiap orang, dan tangan setiap orang akan melawan dia; dan ia akan diam di hadapan semua saudaranya.” Kejadian 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).

Kata “tangan” sebagai satu simbol adalah seperti semua simbol alkitabiah, dan ia boleh mempunyai lebih daripada satu makna bergantung pada konteks di mana ia digunakan. Jauh sekali, “tangan” sebagai simbol dalam nubuatan Alkitab ialah simbol peperangan. Perkataan Ibrani yang diterjemahkan sebagai “manusia liar” ialah perkataan bagi keldai liar Arab, yang memiliki beberapa implikasi nubuatan yang penting, salah satunya ialah bahawa keldai Arab itu ialah anggota keluarga haiwan Equidae, sebagaimana juga kuda. Dalam Wahyu pasal sembilan, dan pada kedua-dua carta suci Habakuk (carta perintis 1843 dan 1850), kuda digunakan sebagai simbol peperangan yang diwakili oleh Islam dalam tiga celaka itu. Penyebutan pertama dan terakhir tentang Islam, sebagaimana diwakili dalam kitab Kejadian dan kitab Wahyu, mengenal pasti Islam dengan simbol keluarga Equidae (keldai atau kuda), dan kedua-duanya menekankan peranan Islam sebagai membawa peperangan kepada “setiap orang” (bangsa-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”.

Di dalam kitab Wahyu, pasal SEMBILAN, ayat SEBELAS, watak Islam dikenal pasti, kerana secara nubuatan watak dilambangkan oleh suatu nama. Nama yang diberikan kepada raja yang memerintah atas Islam mencerminkan rujukan pertama kepada Islam dalam kitab Kejadian, di mana tertulis bahawa watak atau roh Ismael “akan tinggal di hadapan semua saudaranya.” Raja yang memerintah atas seluruh Islam ialah roh Ismael (raja mereka), yang tangannya “melawan setiap orang”.

> 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.

> Mereka mempunyai seorang raja atas mereka, iaitu malaikat jurang yang tidak berdasar, yang namanya dalam bahasa Ibrani ialah Abaddon, tetapi dalam bahasa Yunani namanya Apollyon. 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:

Dalam Perjanjian Lama, yang diwakili oleh bahasa Ibrani, atau dalam Perjanjian Baru, yang diwakili oleh bahasa Yunani, tabiat yang memerintah atas para penganut agama Islam dikenali sebagai sama ada Abaddon atau Apollyon, yang dalam kedua-duanya bererti “maut dan kebinasaan.” Maut dan kebinasaan ialah tabiat Islam, sama ada diwakili dalam Perjanjian Lama mahupun Perjanjian Baru. Ciri-ciri khusus roh yang memerintah dalam setiap penganut Islam, berkaitan dengan lambang keldai atau kuda, kedua-duanya merupakan unsur dalam rujukan yang pertama dan yang terakhir kepada Islam. Kedua-dua sifat kenabian ini memiliki tanda Alfa dan Omega. Apabila Sister White mengenal pasti pekhabaran yang menghidupkan seratus empat puluh empat ribu sebagai bala tentera perkasa malaikat ketiga, beliau menyatakan yang berikut:

> “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.

> “Barongwa ba swere diphefo tse nne, tse di emetsweng e le pitse e e galefileng e e batlang go ikgagololela mme e taboge mo godimo ga lefatshe lotlhe, e tshotse tshenyo le loso mo tseleng ya yone.

> “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.

> “Apakah kita akan terus tidur di ambang dunia kekal? Apakah kita akan menjadi tumpul, dingin, dan mati? Oh, kiranya di dalam jemaat-jemaat kita ada Roh dan napas Allah yang dihembuskan ke dalam umat-Nya, supaya mereka dapat berdiri di atas kaki mereka dan hidup. Kita perlu melihat bahwa jalannya sempit, dan pintunya sesak. Tetapi ketika kita melewati pintu yang sesak itu, keluasan di baliknya tidak terbatas.” Manuscript Releases, volume 20, 217.

The four winds are held during the sealing of the one hundred and forty-four thousand, and the four winds are an “angry horse” that bears “death and destruction in its path.” On September 11, 2001 the third woe arrived into prophetic history bringing “death and destruction,” thus “angering the nations,” when it struck the spiritual glorious land “suddenly and unexpectedly.” On October 7, 2023, the third woe, continued on its path of “death and destruction” thus further “angering the nations” when it attacked the literal glorious land “suddenly and unexpectedly.” The first unexpected attack marked the beginning of the period of the sealing of the one hundred and forty-four thousand, and the recent attack on October 7, 2023, marks the beginning of the ending period or “binding off” of the sealing of the one hundred and forty-four thousand. Shall we sleep on the very verge of the eternal world?

Angin yang empat itu ditahan selama pemeteraian atas seratus empat puluh empat ribu, dan angin yang empat itu ialah seekor “kuda murka” yang membawa “kematian dan kebinasaan di sepanjang jalannya.” Pada 11 September 2001, celaka yang ketiga memasuki sejarah nubuatan dengan membawa “kematian dan kebinasaan,” dengan demikian “membangkitkan murka bangsa-bangsa,” ketika ia melanda tanah mulia rohani itu “secara tiba-tiba dan tidak terduga.” Pada 7 Oktober 2023, celaka yang ketiga itu meneruskan jalannya “kematian dan kebinasaan,” dengan demikian semakin “membangkitkan murka bangsa-bangsa,” ketika ia menyerang tanah mulia yang harfiah itu “secara tiba-tiba dan tidak terduga.” Serangan pertama yang tak terduga itu menandai permulaan masa pemeteraian atas seratus empat puluh empat ribu, dan serangan baru-baru ini pada 7 Oktober 2023 menandai permulaan masa pengakhiran atau “penyelesaian” dari pemeteraian atas seratus empat puluh empat ribu. Akankah kita tertidur di ambang dunia kekal itu?

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:

Lefasung la bo-pula-maliboho ba mabedi a masaitseweng, Boislamo jwa pitlagano ya ntlha le ya bobedi bo supiwa ka setshwantsho ka batlhabani ba Maislamo ba pagame dipitse tsa bona tsa ntwa. Mopalami yo o mo pitse ya ntwa ya pitlagano ya ntlha mo ditshwantshong tsotlhe tse pedi o tshwere lerumo, mme mopalami wa pitse e e emelang pitlagano ya bobedi o thunya ka sethunya. Pharologanyo eno e supiwa sentle mo go Tshenolo kgaolo ya boferabongwe, gonne e ne e le mo hisitoring ya pitlagano ya bobedi mo go neng ga tlhamiwa lerole la dithunya, mme la dirisiwa la ntlha mo ntweng. Fa Uriah Smith a akgela ka ditemana tsa lesome le bosupa go ya go lesome le boferabongwe tsa Tshenolo kgaolo ya boferabongwe, o kwala jaana:

> “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.

> “Bahagian pertama huraian ini mungkin merujuk kepada rupa para penunggang kuda ini. Api, yang melambangkan suatu warna, berdiri bagi merah, kerana ungkapan ‘semarah api’ kerap digunakan; yasinth, atau hyacinth, bagi biru; dan belerang bagi kuning. Dan warna-warna ini sangat mendominasi pakaian para pahlawan ini; sehingga huraian itu, menurut pandangan ini, akan dipenuhi dengan tepat dalam seragam Turki, yang sebahagian besarnya terdiri daripada merah, atau kirmizi, biru, dan kuning. Kepala-kepala kuda itu pada rupanya seperti kepala singa untuk menandakan kekuatan, keberanian, dan keganasan mereka; sementara bahagian terakhir ayat itu tanpa ragu-ragu merujuk kepada penggunaan ubat bedil dan senjata api bagi tujuan peperangan, yang pada waktu itu baru sahaja diperkenalkan. Oleh sebab orang Turki melepaskan tembakan senjata api mereka ketika menunggang kuda, maka kepada pemerhati dari kejauhan akan kelihatan seolah-olah api, asap, dan belerang keluar dari mulut kuda-kuda itu, sebagaimana digambarkan oleh ilustrasi yang disertakan.

> “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.’

> “Berkenaan dengan penggunaan senjata api oleh orang Turki dalam peperangan mereka menentang Konstantinopel, Elliott (Horae Apocalypticae, Jil. I, hlm. 482–484) berkata demikian:—‘Kepada “api dan asap dan belerang,” kepada artileri dan senjata api Mahomet, itulah terbawanya pembunuhan sepertiga daripada manusia, iaitu penaklukan Konstantinopel, dan sebagai akibatnya kebinasaan empayar Yunani. Seribu seratus tahun dan lebih telah pun berlalu sejak kota itu diasaskan oleh Constantine. Dalam sepanjang tempoh itu, orang Goth, Hun, Avar, Parsi, Bulgar, Saracen, Rusia, dan bahkan orang Turki Uthmaniyah sendiri, telah melancarkan serangan mereka yang bermusuhan, atau mengepungnya. Tetapi kubu pertahanannya tidak dapat ditembusi oleh mereka. Konstantinopel tetap bertahan, dan bersamanya empayar Yunani. Oleh itu, demikianlah kegelisahan Sultan Mahomet untuk menemukan sesuatu yang dapat melenyapkan halangan itu. “Dapatkah engkau menuang sebuah meriam,” demikianlah pertanyaannya kepada pembuat meriam yang berpaling tadah kepadanya, “yang cukup besar untuk merobohkan tembok Konstantinopel?” Maka didirikanlah tempat peleburan di Adrianople, meriam itu pun dituangkan, artileri disiapkan, dan pengepungan pun dimulakan.’”

> “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.’

> “Bingwa bate keba, ndenge Gibbon—oyo ntango nyonso azali mobongisi-malimboli ya esakweli ya Apokalipsi kozanga koyeba yango—azali kotia esaleli oyo ya sika ya bitumba liboso mpenza na elilingi na ye, kati na lisolo na ye ya monene mpe ya nguya na ntina ya libebi ya nsuka ya bokonzi ya Bagreki. Mpo na kobongisa yango, apesi lisolo ya bozwi ya sika ya poudre à canon, ‘mélange wana ya salpêtre, soufre, mpe makala;’ ayebisi ndenge Sultan Amurath asalelaki yango liboso, mpe lisusu, lokola elobamaki kala, ya esika ya kosala minene ya Mahomet mpo na kobimisa ba-canon ya monene na Adrianople; bongo, na bokendeleli ya kozinga engumba yango moko, alobeli ndenge ‘mbala na mbala ya makonga mpe ya matolotolo ezalaki kokende elongo na milinga, mongongo, mpe moto ya minduki mpe ya ba-canon;’ ndenge ‘molongo molai ya artillerie ya Batorki etalisamaki na bifelo, ba-batterie zomi na minei kobeta lokola nkake na mbala moko na bisika oyo ezalaki pete mingi mpo na kokota;’ ndenge ‘bikelo ya kobatela oyo etelemaki bankama ya bambula mpo na kotelemela mobulu ya banguna ebebisamaki ngambo nyonso na ba-canon ya Baottoman, bifongwami mingi bifungwamaki, mpe pene na ekuke ya Santu Romanus, bandako minene minei bakweyisamaki kino na mabele:’ ndenge, lokola ‘uta na milongo, na ba-galère, mpe na pont, artillerie ya Baottoman ezalaki kobeta lokola nkake ngambo nyonso, kaa mpe engumba, Bagreki mpe Batorki, bazindaki kati na lipata ya milinga, oyo ekokaki kaka kopanzana na lobiko ya nsuka to na libebi ya bokonzi ya Baroma:’ ndenge ‘bifelo mibale ekitisamaki na ba-canon kino kokoma liboke ya bitika ya mabanga:’ mpe ndenge na nsuka Batorki, ‘kotombwama na nzela ya bifongwami,’ ‘Constantinople elongamaki, bokonzi na yango ekweyisamaki, mpe lingomba na yango enyatamaki na putulu na balongi ya Bamizilma.’ Nazali koloba ete ebongi mpenza kotala ndenge ya polele mpe ya nguya Gibbon azali kokangisa bokangami ya engumba yango, mpe bongo libebi ya bokonzi yango, na artillerie ya Baottoman. Mpo ezali nini soki ezali te limboli moko ya maloba ya esakweli na biso? ‘Na misato oyo, eteni ya misato ya bato babomamaki, na moto, mpe na milinga, mpe na soufre, oyo ezalaki kobima na minoko na bango.’”

> “‘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. Oleh ketiga-tiga ini terbunuhlah sepertiga daripada manusia, iaitu oleh api, dan oleh asap, dan oleh belerang, yang keluar dari mulut mereka. 19. Kerana kuasa mereka ada pada mulut mereka, dan pada ekor mereka; kerana ekor mereka adalah seperti ular, dan mempunyai kepala, dan dengannya mereka mendatangkan kecelakaan.’”

> “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 ini menyatakan dampak mematikan daripada cara peperangan baru yang diperkenalkan itu. Dengan perantaraan alat-alat inilah,—serbuk bedil, senjata api, dan meriam,—Konstantinopel akhirnya ditaklukkan, dan diserahkan ke dalam tangan orang Turki.” Uriah Smith, Daniel and Revelation, 510–514.

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

Re tla tswelela ka thuto ya madimabe a boraro, mo setlhogong se se latelang.

> “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.

> “Ndzi pfukile evurhongweni bya mina vusiku byo hetelela ndzi ri ni ndzhwalo lowukulu emiehleketweni ya mina. A ndzi ri karhi ndzi humesa rungula eka vamakwerhu va hina va xinuna ni va xisati, naswona a ku ri rungula ra xitsundzuxo ni dyondzo malunghana ni ntirho wa van’wana lava seketelaka tidyondzo leti hoxeke mayelana ni ku amukeriwa ka Moya lowo Kwetsima, ni matirhelo ya wona hi ku tirhisa switirhisiwa swa vanhu.

> “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.

> “Ndzi lerisiwe leswaku vukhongoteri bya ku tluriwa hi ku hiseka loku fanaka ni lebyi hi vitaniweke ku hlangana na byona endzhaku ka ku hundza ka nkarhi hi 1844, byi ta tlhela byi nghena exikarhi ka hina enkarhini wo hetelela wa rungula, naswona hi fanele ku langutana ni vubihi lebyi hi ku tiyimisela loku fanaka sweswi hilaha hi byi langutaneke hakona eka ntokoto wa hina wa le ku sunguleni.

> “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.

> “Ka emekha ka thabang ya ditiragalo tse dikgolo le tse di masisi. Diporofeto di a diragadiwa. Histori e e gakgamatsang le e e tletseng ditiragalo e a kwalwa mo dibukeng tsa legodimo—ditiragalo tse go neng ga bolelwa gore di tla diragala ka bonako pele ga letsatsi le legolo la Modimo. Selo sengwe le sengwe mo lefatsheng se mo seemong se se sa tlhomamang. Ditšhaba di galefile, mme go dirwa dipaakanyo tse dikgolo tsa ntwa. Setšhaba se logela setšhaba, mme bogosi bo logela bogosi. Letsatsi le legolo la Modimo le potlakela thata. Mme le fa ditšhaba di kokoanya mephato ya tsona bakeng sa ntwa le tshololo ya madi, taelo e e neilweng baengele e sa ntse e eme, gore ba tshware diphefo tse nne go fitlha batlhanka ba Modimo ba tshwaiwa mo diphatleng tsa bona.” Selected Messages, buka 1, 221.

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