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

စာတမ်းတော် ဒံယေလ - တစ်ရာတစ်ဆယ့်နှစ်

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

Pemakluman Simbolisme Kenabian Ismail: Daripada Pemanah kepada Pemeteraian 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.

> Tuhan menyertai anak itu; dan ia bertambah besar, lalu tinggal di padang gurun, dan menjadi seorang pemanah. Kejadian 21:20.

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

Ismail menjadi seorang pemanah, yang merupakan lambang peperangan, dan lambang penghakiman eksekutif yang didatangkan atas 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.

> Suara orang-orang yang melarikan diri dan yang lolos keluar dari negeri Babel, untuk memberitakan di Sion pembalasan TUHAN, Allah kita, pembalasan atas bait-Nya. Kerahkanlah para pemanah melawan Babel: hai semua kamu yang membentangkan busur, berkemahlah mengelilinginya; jangan biarkan seorang pun daripadanya luput: balaskanlah kepadanya setimpal dengan perbuatannya; menurut segala yang telah dilakukannya, lakukanlah kepadanya: sebab ia telah berlaku sombong terhadap TUHAN, terhadap Yang Mahakudus, Allah Israel. 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.

Bakorinti ba mo duela Babilona go ya ka ditiro tsa gagwe, mme pusetso eo e simolola fa molao wa Tshipi o o tlang ka bonako o tlhagelela, ka lentswe la bobedi la Tshenolo kgaolo ya lesome le borobabobedi, fa katlholo ya tsamaiso e e tswelelang ya Babilona e simolola.

> 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.

> “Ngasese ngizwa elinye izwi livela ezulwini, lithi: Phumani kuye, bantu bami, ukuze ningabi ngabahlanganyeli ezonweni zakhe, nokuba ningamukeli ezinhluphekweni zakhe. Ngokuba izono zakhe sezifinyelele ezulwini, noNkulunkulu usekhumbule ububi bakhe. Mbuyiseleni njengalokho anibuyisele ngakho, niphinde kuye kabili ngokwemisebenzi yakhe; endebeni ayigcwalisileyo, mgcwaliseleni kabili. Njengokuba ezidumisile, waphila ngokunethezeka, mnikezeni ukuhlushwa nosizi ngokulingana nalokho; ngokuba uthi enhliziyweni yakhe: Ngihlezi ngiyindlovukazi, angingomfelokazi, futhi angisoze ngabona usizi.” IsAmbulo 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.

អ៊ីស្មាអែល និង​ម្តាយ​របស់​គាត់ គឺ​ហាការ ត្រូវ​បាន​ទប់ស្កាត់​មិន​ឲ្យ​ទទួល​មរតក​សិទ្ធិ​របស់​កូន​ច្បង ហើយ​ត្រូវ​បាន​បណ្តេញ​ចេញ។ ដូច្នេះ ការច្រណែន​បាន​ក្លាយ​ជា​កម្លាំង​ជំរុញ​ខាង​ទំនាយ​របស់​សាសនា​អ៊ីស្លាម ហើយ​សង្គ្រាម​ជា​កិច្ចការ​ខាង​ទំនាយ​របស់​ពួកគេ។ ការលើក​ឡើង​ជា​លើក​ដំបូង​រួម​មាន​ការ​ទប់ស្កាត់​ដែល​សារ៉ា​បាន​ដាក់​លើ​អ៊ីស្មាអែល និង​ម្តាយ​របស់​គាត់ ហើយ «ការ​ទប់ស្កាត់» របស់​ពួកគេ​បាន​ក្លាយ​ជា​លក្ខណៈ​ខាង​ទំនាយ​ដ៏​សំខាន់​មួយ​របស់​សាសនា​អ៊ីស្លាម​នៅ​ទូទាំង​ព្រះបន្ទូល​របស់​ព្រះ និង​ប្រវត្តិសាស្ត្រ។ កូនចៅ​របស់​អ៊ីស្មាអែល​ត្រូវ​ជា​មនុស្ស​ព្រៃ ដែល​ដៃ​របស់​ពួកគេ​ប្រឆាំង​នឹង​មនុស្ស​គ្រប់​រូប ហើយ​លក្ខណៈ​ព្រៃ​របស់​ពួកគេ​ត្រូវ​បាន​តំណាង​ដោយ​លា​អារ៉ាប់​ព្រៃ ដែល​ស្ថិត​ក្នុង​វង្ស​សេះ។ ដូច្នេះ សង្គ្រាម​អ៊ីស្លាម​នៃ​វេទនា​ទី​មួយ និង​ទី​ពីរ ត្រូវ​បាន​តំណាង​ថា​ជា​ពួក​អ្នក​ចម្បាំង​ជិះ​លើ​សេះ​ដែល​កំពុង​ក្រោធ។

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.

Ислам нь сүүлчийн борооны мэдээ мөн бөгөөд гурван гай нь эш үзүүллэгийн тодорхой гурван шугамыг төлөөлөх нь туйлын зохистой юм. Учир нь сүүлчийн борооны аргачлал нь “шугам дээр шугам” билээ. Эхний хоёр шугамын эш үзүүллэгийн шинжүүдийг нэгтгэн авч үзэхэд, тэдгээр нь гурав дахь гайгийн шугамыг тогтоодог. Эдгээр гурван эш үзүүллэгийн шугам бүгд нэг зуун дөчин дөрвөн мянгыг лацдах үеийг дүрслэн харуулдаг. Тэрхүү гурван шугам нь сүүлчийн бороо асгарах хугацааг төлөөлдөг. Учир нь гурав дахь гай 2001 оны 9 дүгээр сарын 11-нд ирэх үед сүүлчийн бороо шивэрч эхэлсэн юм.

> “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.

> “Pula ya morago e tshwanetse go nela mo bathong ba Modimo. Moengele yo o nonofileng o tshwanetse go fologa a tswa legodimong, mme lefatshe lotlhe le tshwanetse go bonesiwa ka kgalalelo ya gagwe.” Review and Herald, 21 Moranang, 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.

Nako ya kotyama elemisamaki mpe na ntango oyo ebandaki na mokolo ya 11 ya Sánzá ya Mwambe, 1840 mpe esukaki na boyei ya anzelu ya misato na mokolo ya 22 ya Sánzá ya Zómi, 1844. Ntango wana mpe elakisamaki na mokapo ya mibale ya Habakuki. Lisolo ya Ba-Millerite ekokisaki mokapo ya mibale ya Habakuki, mpe na kosaláká bongo, ebandaki ntango anzelu akitaki na mokolo ya 11 ya Sánzá ya Mwambe, 1840, mpe esukaki ntango anzelu ya misato ayaki na mokolo ya 22 ya Sánzá ya Zómi, 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.

Habakkuk pasal dua mengenal pasti bahawa pada akhir penglihatan itu, penglihatan itu akan “berkata-kata.” Dalam ayat tiga Wahyu pasal sepuluh, malaikat itu berseru (berkata-kata) dengan suara yang nyaring, dan pada 22 Oktober 1844 malaikat yang sama bersumpah (berkata-kata) bahawa “masa tidak akan ada lagi.” Penjaga Habakkuk dalam ayat satu pasal dua terletak pada 11 Ogos 1840, kerana pada waktu itulah para penjaga mengangkat suara mereka.

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.

Dalam pemberontakan tahun 1888, yang oleh Sister White dikenali sebagai melambangkan malaikat dalam Wahyu pasal delapan belas yang akan menerangi bumi dengan kemuliaan-Nya, para penjaga (Jones dan Waggoner) mengangkat “suara” mereka seperti sangkakala, untuk menunjukkan kepada umat Allah pelanggaran-pelanggaran mereka, karena pekabaran mereka adalah pekabaran kepada Laodikia. Pada tanggal 11 September 2001, yang ditipologikan oleh sejarah tahun 1888, Tuhan menuntun umat akhir zaman-Nya kembali kepada jalan-jalan purba Yeremia, tempat para penjaga tidak didengarkan. Turunnya malaikat itu menandai kedatangan profetis para penjaga.

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.

“Sora” yang datang pada 11 Agustus 1840 disampaikan melalui para penjaga, dan kepada Yeremia diberitahukan bahwa jika ia mau kembali kepada imannya dan percaya kepada Allah setelah kekecewaannya, maka ia akan menjadi mulut Allah. Ketika penglihatan yang tertunda itu akhirnya datang pada 22 Oktober 1844, penglihatan itu “berbicara.” Masa dalam Habakuk pasal dua, yang digenapi dalam sejarah Millerit, menggambarkan masa pemeteraian seratus empat puluh empat ribu.

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.

Adalah penting untuk mengenali bahwa 11 Agustus 1840 hingga 22 Oktober 1844 menggambarkan pemeteraian seratus empat puluh empat ribu, yaitu masa ketika hujan akhir dicurahkan. Hal ini penting, sebab pekabaran hujan akhir harus dikenali melalui metodologi “baris demi baris.” Masa khusus yang merupakan pemeteraian seratus empat puluh empat ribu itu berulang kali dilambangkan dalam garis-garis nubuat, dan demikian pula dalam Habakuk dua, yang secara langsung diidentifikasi Sister White sebagai digenapi dalam sejarah Millerit. Ia juga berulang kali mengajarkan bahwa sejarah Millerit diulangi dalam sejarah seratus empat puluh empat ribu.

> “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.

> “Bergandingan dengan nubuatan-nubuatan yang telah mereka anggap sebagai merujuk kepada waktu kedatangan kedua itu terdapat ajaran yang disesuaikan secara khusus dengan keadaan mereka yang serba tidak pasti dan penuh penantian, serta mendorong mereka supaya menantikan dengan sabar dalam iman bahawa apa yang kini gelap bagi pengertian mereka akan pada waktunya dijelaskan dengan terang.”

> “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.’

> “Antara nubuat-nubuat itu ialah nubuat dalam Habakuk 2:1–4: ‘Aku akan berdiri di tempat pengintaianku, dan menempatkan diriku di atas menara, dan aku akan berjaga-jaga untuk melihat apa yang akan difirmankan-Nya kepadaku, dan apa yang harus kujawab apabila aku ditegur. Lalu TUHAN menjawab aku, demikian firman-Nya: Tuliskanlah penglihatan itu, dan jelaskanlah itu di atas loh-loh, supaya orang yang membacanya dapat berlari. Sebab penglihatan itu masih menanti waktu yang telah ditetapkan, tetapi pada akhirnya ia akan berbicara dan tidak berdusta; sekalipun ia berlambat-lambat, nantikanlah itu; sebab ia pasti datang, ia tidak akan tertunda. Lihatlah, orang yang jiwanya meninggi tidaklah lurus hatinya; tetapi orang benar akan hidup oleh imannya.’”

> “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.’

> “Seawal tahun 1842, arahan yang diberikan dalam nubuatan ini untuk ‘menuliskan penglihatan itu, dan menerangkannya pada loh-loh, supaya orang yang membacanya dapat berlari’ telah mendorong Charles Fitch untuk menyiapkan sebuah bagan nubuatan guna menggambarkan penglihatan-penglihatan Daniel dan Wahyu. Penerbitan bagan ini dipandang sebagai penggenapan perintah yang diberikan oleh Habakuk. Namun, pada waktu itu tidak seorang pun memperhatikan bahwa suatu penundaan yang tampak dalam penggenapan penglihatan itu—suatu masa penantian—juga dikemukakan dalam nubuatan yang sama. Setelah kekecewaan itu, nas ini tampak sangat penting: ‘Sebab penglihatan itu masih menanti saat yang telah ditetapkan, tetapi pada akhirnya ia akan berbicara dan tidak berdusta; sekalipun ia berlambat-lambat, nantikanlah itu; sebab itu pasti akan datang, itu tidak akan berlambat-lambat.... Orang benar akan hidup oleh imannya.’”

> “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.

> Suatu bagian dari nubuat Yehezkiel juga menjadi sumber kekuatan dan penghiburan bagi orang-orang percaya: “Datanglah firman Tuhan kepadaku, demikian: Hai anak manusia, apakah gerangan peribahasa yang kamu ucapkan di tanah Israel ini, yang mengatakan: Hari-hari berlalu, dan setiap penglihatan lenyap? Sebab itu katakanlah kepada mereka: Beginilah firman Tuhan Allah.... Hari-hari itu sudah dekat, dan penggenapan setiap penglihatan.... Aku akan berfirman, dan firman yang akan Kufirmankan itu akan terjadi; itu tidak akan ditangguhkan lagi.” “Orang-orang dari kaum Israel berkata: Penglihatan yang dilihatnya itu mengenai masa yang masih lama, dan ia bernubuat tentang waktu yang masih jauh. Sebab itu katakanlah kepada mereka: Beginilah firman Tuhan Allah: Tidak satu pun dari firman-Ku akan ditangguhkan lagi, melainkan firman yang telah Kufirmankan itu akan terlaksana.” Yehezkiel 12:21–25, 27, 28.” Alfa dan Omega, jld. 8, hlm. 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!

Orang‑orang Millerit bukan sahaja melihat diri mereka sedang menggenapi perumpamaan tentang sepuluh anak dara dan Habakuk fasal dua, tetapi mereka juga dipimpin untuk melihat bahawa sejarah di mana mereka sedang menggenapi nubuat‑nubuat ini juga merupakan pengenalpastian Yehezkiel terhadap sejarah yang sama itu, di mana “akibat setiap penglihatan” akan digenapi. Garis sejarah yang melambangkan pemeteraian seratus empat puluh empat ribu itulah tempat akibat setiap penglihatan digenapi!

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.

Metshi ye yi yimela tshifhinga tsha mvula ya u fhedza na u putelwa ha vha zwigidi zwa madana a nṋa na fuiṋa a fumi na nṋa zwi dzheniswa fhethu huthihi u khwaṱhisedza uri histori ya vhuporofita nga misi i na luswayo lwa Alfa na Omega.

Millerite history begins with the voice of the angel of Revelation ten, and ends with the same voice. September 11, 2001 begins with the first voice of Revelation chapter eighteen, and ends with the second voice of Revelation chapter eighteen. Habakkuk chapter two, begins with the voice of the watchmen, and ends with the voice of Jeremiah’s watchman. The first woe begins with Mohammed, and ends with Mohammed II. The second woe begins with the release of the four angels of Islam and ends with the restraint of Islam.

Sejarah Millerit bermula dengan suara malaikat dalam Wahyu pasal sepuluh, dan berakhir dengan suara yang sama. 11 September 2001 bermula dengan suara pertama dalam Wahyu pasal delapan belas, dan berakhir dengan suara kedua dalam Wahyu pasal delapan belas. Habakuk pasal dua bermula dengan suara para penjaga, dan berakhir dengan suara penjaga Yeremia. Celaka pertama bermula dengan Mohammed, dan berakhir dengan Mohammed II. Celaka kedua bermula dengan pelepasan keempat malaikat Islam dan berakhir dengan pengekangan 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.

Ⲧⲉⲙⲉⲑⲟⲇⲟⲗⲟⲅⲓⲁ ⲉⲧⲉ ⲡⲓⲟⲩⲁⲧⲁⲡⲟⲥⲧⲟⲗⲏ ⲛ̀ⲧⲉ ⲡⲓⲙⲟⲩⲓⲗϩⲉ ⲡⲉ, ⲧⲉ ⲡⲓⲙⲉⲑⲟⲇⲟⲥ “ⲥⲱⲛⲧ ϩⲓϫⲉⲛ ⲥⲱⲛⲧ” ⲛ̀ⲧⲉ Ⲏⲥⲁⲏⲁⲥ, ⲟⲩⲟϩ ⲛⲓⲥⲱⲛⲧ ⲉⲧⲟⲩϯⲟⲩⲟⲛϩ ϩⲁⲛⲟⲩⲱⲧ ⲉ̀ⲧⲁϣⲟⲩ ⲉⲡ̀ⲥⲉⲙⲛⲉ ⲛ̀ⲧⲉ ⲡⲓⲙⲏⲛⲩⲙⲁ ⲛ̀ⲧⲉ ⲡⲓⲙⲟⲩⲓⲗϩⲉ, ⲥⲉⲫⲁⲓ ϩⲓⲱⲟⲩ ⲛ̀ⲥⲁ ⲡⲓⲥⲓⲛⲓ ⲛ̀ⲧⲉ Ⲁⲗⲫⲁ ⲛⲉⲙ Ⲱⲙⲉⲅⲁ. Ⲡⲓϩⲟⲓ ⲛ̀ϣⲟⲣⲡ ⲛ̀ⲧⲉ Revelation ⲡⲓⲕⲉϥⲁⲗⲁⲓⲟⲛ ⲑ̀ⲯ, ⲁϥⲁⲣⲭⲏ ⲓⲱⲧⲉⲛ Mohammed ⲟⲩⲟϩ ⲁϥϫⲱⲕ ⲉ̀ⲃⲟⲗ ϧⲉⲛ Mohammed II. Ⲫⲁⲓ ⲡⲓⲕⲉⲣⲟⲥ ⲁⲩⲫⲟⲣϫϥ ⲉ̀ⲥⲛⲁⲩ ⲛ̀ⲣⲩⲑⲙⲟⲥ ⲛ̀ⲡⲟⲗⲉⲙⲟⲥ, ⲡⲓϣⲟⲣⲡ ⲡⲉ ϩⲁⲛϩⲉⲧϩⲱⲙⲓ ⲁⲧⲥⲉⲧⲙⲓ ϩⲓϫⲉⲛ Rome, ⲉⲧⲁⲩⲉⲣⲁⲣⲭⲏ ⲛ̀ϩⲁⲛⲉⲙⲉⲥⲧⲉⲛⲱⲧ ⲉⲧⲁⲩⲧⲁϣⲟ ϩⲓⲱⲟⲩ ⲉ̀ⲙⲁϣⲱⲧ ⲓⲱⲧⲉⲛ Abubakar, ⲧⲟⲧⲉ ⲟⲩⲟϩ ⲟⲩⲡⲉⲣⲓⲟⲇⲟⲥ ⲛ̀ϣⲉ ⲛ̀ⲣⲟⲙⲡⲓ ϩⲏⲧⲥ ⲡⲓϣⲟⲣⲡ ⲛ̀ⲥⲟϭⲛⲓ ⲛ̀ⲡⲟⲗⲉⲙⲟⲥ ⲛ̀ⲧⲉ Islam ⲁⲩⲁⲣⲓϥ.

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.

ឆ្នាំ​មួយ​រយ​ហាសិប ត្រូវ​បាន​តំណាង​ដោយ​ព្យាករណ៍​អំពី​ពេលវេលា​នៃ «ប្រាំ​ខែ»។ វេទនា​ទី​ពីរ​ក៏​មាន​ព្យាករណ៍​អំពី​ពេលវេលា​មួយ​ដែរ គឺ​បី​រយ​កៅសិប​មួយ​ឆ្នាំ និង​ដប់​ប្រាំ​ថ្ងៃ។ ដូច្នេះ ដោយសារ​រចនាសម្ព័ន្ធ​ព្យាករណ៍​នៃ​វេទនា​ទី​មួយ និង​វេទនា​ទី​ពីរ កំណត់​អត្តសញ្ញាណ​ចុង​បញ្ចប់​ដោយ​ដើម​កំណើត នោះ​វា​មាន​ការ​បែងចែក​មួយ​រវាង​ការ​បោះត្រា និង​អំឡុង​ពេល​ជាក់លាក់​មួយ។ ដំណើរការ​នៃ​ការ​បោះត្រា ត្រូវ​បាន​តំណាង​នៅ​ដើម​ប្រវត្តិសាស្ត្រ​នៃ​វេទនា​ទី​មួយ ហើយ​វា​ត្រូវ​បាន​តំណាង​នៅ​ចុង​បញ្ចប់​នៃ​វេទនា​ទី​ពីរ។

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.

Se latelang pengedapan dalam ayat empat, dalam celaka yang pertama, ialah “lima bulan” (seratus lima puluh tahun). Lima bulan itu dikenal pasti dua kali, sekali dalam ayat lima dan sekali lagi dalam ayat sepuluh. Yang mendahului proses pengedapan dari 11 Ogos 1840 hingga 22 Oktober 1844 dalam celaka yang kedua ialah nubuat tentang “jam, hari, bulan, dan tahun” (tiga ratus sembilan puluh satu tahun dan lima belas hari), dalam ayat lima belas. Bersama-sama dalam satu rangkaian yang berterusan, sangkakala yang kelima dan keenam bermula dan berakhir dengan suatu gambaran tentang proses pengedapan.

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.

E le meela e mebedi, ge e dirišitšwe e le “mothelo godimo ga mothelo,” di supa mathomo le bofelo tšeo di swailwego ke Mohammed wa pele le Mohammed wa bobedi. “Mothelo godimo ga mothelo,” di supa dinako tše pedi tše di fapanego mothalong o mongwe le o mongwe, e lego tšeo di tšweletšwago ke gore mothalo o mongwe le o mongwe o na le boporofeta bja nako. Historing ya madimabe a pele, Islam e be e swanetše go “gobatša” Roma, gomme madimabeng a bobedi, e be e swanetše go “bolaya” Roma. Madimabe a pele e be e le ntwa ya marumo, ditšhoša le mesebe, gomme madimabe a bobedi a tliša sethunya-pfola bjalo ka dibetša.

> “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.

> “DITEMANA 10. Mme ba ne ba e-na le mehatla e tshwanang le ya diphepheng, mme go ne go na le ditlhaba mo mehatleng ya bone; mme thata ya bone e ne e le go utlwisa batho botlhoko dikgwedi di le tlhano. 11. Mme ba ne ba na le kgosi e e neng e ba busa, e leng moengele wa khuti e e senang botlase, yo leina la gagwe ka puo ya Sehebera e leng Abadone, mme ka puo ya Segerika o bidiwa Apolione.

> “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.

> “Dengan demikian, setakat ini Keith telah membekalkan kepada kita gambaran-gambaran tentang peniupan lima sangkakala yang pertama. Namun kini kita harus berpisah dengannya, dan beralih kepada penerapan ciri baharu nubuat yang diperkenalkan di sini; iaitu, tempoh-tempoh kenabian.

> “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.

> “Kwabo kwamandla okulimaza abantu izinyanga ezinhlanu.—1. Kuphakama umbuzo wokuthi, babengabobani abantu okwakufanele babalimaze izinyanga ezinhlanu?—Ngokungangabazeki, yibo labo ababeyakuthi emva kwalokho bababulale (bheka ivesi 15); ‘ingxenye yesithathu yabantu,’ noma ingxenye yesithathu yoMbuso WaseRoma,—okuyisigaba sawo samaGriki.

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

> “2. Ba tshwanetse go simolola tiro ya bone ya tlhokofatso leng? Temana ya bo11 e araba potso eo.

> “(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) ‘Mereka mempunyai seorang raja atas mereka.’ Sejak kematian Mohammed hingga menjelang akhir abad ketiga belas, orang-orang Mohammedan terpecah ke dalam pelbagai puak di bawah beberapa pemimpin, tanpa suatu pemerintahan sivil umum yang meliputi mereka semua. Menjelang akhir abad ketiga belas, Othman mendirikan suatu pemerintahan yang sejak itu dikenal sebagai pemerintahan atau empayar Uthmaniyyah, yang kemudian berkembang hingga meliputi semua suku Mohammedan yang utama, lalu menyatukan mereka ke dalam satu monarki agung.

> “(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) Perwatakan raja itu. ‘Yang ialah malaikat jurang yang tidak berdasar itu.’ Malaikat menandakan seorang utusan, seorang pelayan, sama ada yang baik atau yang jahat, dan bukan selalu suatu makhluk rohani. ‘Malaikat jurang yang tidak berdasar itu,’ atau ketua pelayan agama yang datang dari situ apabila jurang itu dibuka. Agama itu ialah Mohammedanisme, dan sultan ialah ketua pelayannya. ‘Sultan, atau grand Seignior, sebagaimana ia disebut tanpa perbezaan, juga ialah Khalifah Tertinggi, atau imam besar, yang mempersatukan dalam dirinya martabat rohani yang tertinggi dengan kuasa duniawi yang tertinggi.’—World As It Is, hlm. 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) Nama-Nya. Dalam bahasa Ibrani, ‘Abaddon,’ si pembinasa; dalam bahasa Yunani, ‘Apollyon,’ seorang yang memusnahkan, atau membinasakan. Dengan mempunyai dua nama yang berlainan dalam dua bahasa, nyata bahawa yang dimaksudkan untuk digambarkan ialah watak kuasa itu, bukannya namanya. Jika demikian, sebagaimana dinyatakan dalam kedua-dua bahasa, dia ialah seorang pembinasa. Demikianlah sentiasa watak pemerintahan Uthmaniyyah.

> “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.’

> “Lega eropa Othman a tlhasela mmuso wa Bagerika la ntlha leng?—Go ya ka Gibbon, *Decline and Fall*, jalo jalo, ‘Othman o ne a tsena la ntlha mo nageng ya Nicomedia ka letsatsi la bo27 la Phukwi, 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.

> “Perhitungan sesetengah penulis telah dibuat atas anggapan bahawa tempoh itu harus bermula dengan penubuhan empayar Uthmaniyyah; namun hal ini jelas suatu kesilapan; kerana mereka bukan sahaja harus mempunyai seorang raja atas mereka, tetapi juga harus menyeksa manusia selama lima bulan. Tetapi tempoh penyeksaan itu tidak mungkin bermula sebelum serangan pertama para penyeksa, iaitu, seperti yang dinyatakan di atas, 27 Julai 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.

> “Perhitungan yang menyusul, yang didasarkan pada titik awal ini, telah dibuat dan diterbitkan dalam sebuah karya berjudul, Kedatangan Kedua Kristus, dll., oleh J. Litch, pada tahun 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.

> “‘Nako maatlaang thla an ni theihna chu mihringte tihnatna atan a ni.’ Hei bakah an chungchang hriat tura thupek chu, reng rengin an buaina leh an rawn tlawhchhamna hmangin tihhrehawm tura a ni a, ram inrelbawlna lamah erawh an tihhlum tura a ni lo. ‘Thla nga,’ thla khatah ni sawmthum tih hi, ni za leh sawmnga a ni; hêng ni te hi entirna lam ni an nih avangin, kum za leh sawmnga an entir. July 27, 1299 atanga tan chuan, kum za leh sawmnga chu 1449 thlengin a thleng. Chumi hun zawng zawng chhung chuan, Turk-ho chu Grik ram uknate nena indona tawp nei lo deuhah an inhnam reng a; nimahsela, chu ram chu an hneh zo ta lo. Grik ram thenkhat chu an la ta a, an vawng reng bawk; mahse Constantinople-ah Grik-te zalenna chu a la awm reng. Mahse 1449-ah, kum za leh sawmnga tawpnaah chuan, thil danglamna pakhat a lo thleng a, a chanchin chu tawtawh berna tawngkam hnuah hmuh tur a ni.” 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:

យូរីយ៉ា ស្ម៊ីធ កំពុងដកស្រង់ការគណនារបស់​យ៉ូសាយ៉ា លីត្ឈ អំពីរយៈពេល​មួយរយហាសិបឆ្នាំ ដែលនៅពេលបញ្ចប់ហើយ នោះតំណាងឲ្យ​ចំណុចចាប់ផ្ដើម​សម្រាប់​ព្រះបន្ទូលទំនាយ​នៃ​រយៈពេល​បីរយកៅសិបមួយឆ្នាំ និងដប់ប្រាំថ្ងៃ នៅក្នុង​ត្រែ​បន្ទាប់។ ក្នុងការអធិប្បាយ​អំពី​ការព្យាករណ៍​របស់​លីត្ឈ ទាក់ទង​នឹង​ព្រះបន្ទូលទំនាយ​ពេលវេលា​ទាំងពីរ​ដែលជាប់ទាក់ទងគ្នានេះ ស៊ីស្ទើរ វ៉ាយត៍ បានកត់ត្រាថា៖

> “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.’

> “Ni mu mwaka wa 1840, ikindi gisohozwa cy’ ubuhanuzi gitangaje cyateye inyota n’ inyungu byagutse hose. Imyaka ibiri mbere yaho, Josiah Litch, umwe mu bakozi b’ ivugabutumwa b’ ingenzi babwirizaga ku kuza kwa kabiri, yasohoye isobanuro ry’ Ibyahishuwe 9, ahanura uguhirima kw’ Ingoma ya Ottoman. Dukurikije imibare ye, ubwo butegetsi bwagombaga guhirikwa ... ku wa 11 Kanama 1840, igihe ububasha bwa Ottoman i Constantinople bushobora kwitezwe ko buzavunwa. Kandi ibi, ndizera ko bizasangwa ari ko biri.”

> “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.

> “Pada saat yang tepat sebagaimana telah ditentukan, Turki, melalui para dutanya, menerima perlindungan kuasa-kuasa sekutu Eropa, dan dengan demikian menempatkan dirinya di bawah kendali bangsa-bangsa Kristen. Peristiwa itu dengan tepat menggenapi nubuatan tersebut. Ketika hal itu diketahui, banyak orang menjadi yakin akan kebenaran prinsip-prinsip penafsiran nubuatan yang dianut oleh Miller dan rekan-rekannya, dan suatu dorongan yang ajaib diberikan kepada gerakan Advent. Orang-orang yang berilmu dan berkedudukan bergabung dengan Miller, baik dalam memberitakan maupun dalam menerbitkan pandangan-pandangannya, dan dari tahun 1840 sampai 1844 pekerjaan itu meluas dengan pesat.” 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.”

Va u wa u vhuvhili vho ṱanganelana nga vhuporofita ha zwifhinga zwivhili zwo ṱanganelanaho. Vhaṋa ya u thoma i thoma nga tshifanyiso tsha u pfhatedzwa, nahone vhaṋa ya vhuvhili i fhela nga ḓivhazwakale ya Ṱhangule 11, 1840 u swika kha u lila ha phalaphala ya vhusumbe nga Ḽara 22, 1844, zwine na zwone zwa vha tshifanyiso tsha u pfhatedzwa. Mathomo na magumo zwi hwala tshiga tsha Alifa na Omega, ngauri, sa zwe zwa vha zwo ralo kha ḓivhazwakale ye Kristo a khwaṱhisedza mulanga kha vhege nthihi, tshifhinga tshi kovhekanywa nga zwipiḓa zwivhili. Tshifhinga tsha u thoma tshi thoma nga Mohammed wa u thoma, nahone tshi fhela nga Mohammed wa vhuvhili. Tshifhinga tsha vhuvhili tshi thoma nga “ipfi ḽi bvaho kha ṋanga nṋa dza aḽeṱare ya musuku ine ya vha phanḓa ha Mudzimu,” nahone tshi fhela nga “ipfi” ḽa Kristo, ḽi tshi ana “nga Ene a tshilaho lini na lini, we a sika ṱadulu, na zwithu zwi re khayo, na ḽifhasi, na zwithu zwi re khalo, na lwanzhe, na zwithu zwi re khalwo, uri hu si tsha ḓo vha na tshifhinga.”

We will continue this study in the next article.

Re tla tsweletsa thuto ena mo setlhogong se se latelang.

> “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.

> “প্রভুর জনগণের অতীত যাত্রাপথের মহান ইতিহাস সম্বন্ধে মনে সন্দেহ সৃষ্টি করার জন্য শয়তান যে কোনো প্রশ্ন জাগিয়ে তুলতে পারে, তা তার শয়তানী মহিমাকেই সন্তুষ্ট করবে এবং তা ঈশ্বরের প্রতি এক অপরাধ। ক্ষমতা ও মহামহিমায় আমাদের জগতে প্রভুর আসন্ন আগমনের সংবাদ সত্য, এবং 1840 সালে এর ঘোষণায় বহু কণ্ঠ উচ্চারিত হয়েছিল।” Manuscript Releases, volume 9, 134.

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