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# The Hidden History of Verse Forty - Number Fourteen

ઇતિહાસનો છુપાયેલો ભાગ — ચાળીસમા પદનો ચૌદમો ક્રમાંક

The Second Woe - Part One

Kuɗace ta Biyu — Kashi na Ɗaya

Author

Jeff Pippenger

Published

June 5, 2026

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In the previous article we aligned the prophetic characteristics of the fifth trumpet, which is the first woe, with the soon-coming Sunday law. Considering the fifth trumpet as the first of the last three trumpets from the approach that the first illustrates the last, aligns the prophetic role of Islam of the first woe with the earthquake of Revelation eleven. I received an email from a friend the day after we discussed this article of the Sabbath meeting, and my friend was also trying to align the sixth trumpet, which is the second woe, with the soon-coming Sunday law. This is a valid approach for the last three trumpets are three woes.

Mu cinyandiko giheruka twahuje ibimenyetso bya gihanuzi biranga impanda ya gatanu, ari yo marira ya mbere, n’itegeko ry’Umunsi w’Icyumweru rigiye kuza vuba. Gusuzuma impanda ya gatanu nk’iya mbere mu mpanda eshatu ziheruka duhereye ku buryo ivuga ko iya mbere ishushanya iya nyuma, bihuje uruhare rwa gihanuzi rwa Isilamu rwo muri marira ya mbere n’umutingito wo mu Ibyahishuwe igice cya cumi na kimwe. Nakiriye ubutumwa bwa imeli buvuye ku nshuti yanjye ku munsi wakurikiyeho nyuma y’uko tuganiriye kuri iyi nyandiko mu materaniro y’Isabato, kandi iyo nshuti yanjye na yo yarimo igerageza guhuza impanda ya gatandatu, ari yo marira ya kabiri, n’itegeko ry’Umunsi w’Icyumweru rigiye kuza vuba. Ubu ni uburyo bwemewe kuko impanda eshatu ziheruka ari marira atatu.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Ipapo ndakaona, ndikanzwa mutumwa achibhururuka pakati pedenga, achiti nenzwi guru, Nhamo, nhamo, nhamo, kuna vagere panyika, nokuda kwamamwe manzwi ehwamanda dzevatumwa vatatu vachiri kuda kuridza! Zvakazarurwa 8:13.

The last three trumpets are a distinct symbol within the seven trumpets as are the last three churches distinct from the first four and the last three seals are distinct from the seven seals. This prophetic truth has been often addressed through the years. Along with considering the light produced by considering the first and third woe as an alpha and an omega symbol, we must also consider the three woes as a triple application of prophecy.

Mabubuti thupi utatu wa mwisho ni ishara ya pekee ndani ya mabubuti saba, kama vile makanisa matatu ya mwisho yalivyo tofauti na yale manne ya kwanza, na kama vile mihuri mitatu ya mwisho ilivyo tofauti ndani ya mihuri saba. Kweli hii ya unabii imekuwa ikishughulikiwa mara nyingi katika miaka iliyopita. Pamoja na kuzingatia nuru inayotokana na kuutazama msiba wa kwanza na wa tatu kama ishara ya alfa na omega, ni lazima pia tuzingatie misiba mitatu hiyo kama matumizi matatu ya unabii.

A triple application of prophecy identifies that all the prophetic characteristics of the first and second woe will exist in the third woe. The first woe was Islam of Arabia and the second woe was Islam of Turkey. The first woe was to “torment” and the second woe was to “kill” a third part of men.

Ukwakashi kwesiprofetho lokuphindwe kathathu kukhomba ukuthi zonke izimfanelo zesiprofetho zosizi lokuqala nolwesibili zizoba khona osizini lwesithathu. Usizi lokuqala kwakuyi-Islam yase-Arabhiya, kanti usizi lwesibili kwakuyi-Islam yaseTurkey. Usizi lokuqala lwaluwukuba “luhluphe,” kanti olwesibili lwaluwukuba “lubulale” ingxenye yesithathu yabantu.

## Torment of the First Woe

Kutambudzwa Kwenhamo Yokutanga

> And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. … And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. Revelation 9:5, 10.

> Uye vakapiwa kuti varege kuvauraya, asi kuti vatambudze kwemwedzi mishanu; uye kutambudzika kwavo kwakanga kwakaita sokutambudzika kwechinyavada kana chabaya munhu. … Uye vakanga vane miswe yakafanana neyazvinyavada, uye maiva norumborera mumiswe yavo; uye simba ravo rakanga riri rokukuvadza vanhu kwemwedzi mishanu. Zvakazarurwa 9:5, 10.

## Death of the Second Woe

Kufa kwa Ole wa Pili

> And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. … 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. Revelation 9:15, 18.

> Saka malaika mana ziya mana yo sumbuluwangi, ayo yiya yo andaliwa kwa saa yimoja, na siku yimoja, na mwezi mmoja, na mwaka mmoja, ili kuua theluthi moja ya wanadamu. … Kwa mambo haya matatu theluthi moja ya wanadamu waliuawa, kwa moto, na kwa moshi, na kwa kiberiti, vyatukaga mukanwa mwao. Ufunuo 9:15, 18.

The two thirds of men that were not killed, did not repent.

Intwaro ebyiri bya gatatu by’abantu baticiwe ntibyihannye.

> And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.

> Uye vamwe vose vavanhu vasina kuurayiwa nematambudziko awa, havana kutendevuka pamabasa amaoko avo, kuti varege kunamata madhimoni, nezvifananidzo zvegoridhe, nesirivha, nendarira, nedombo, nehuni; izvo zvisingagoni kuona, kana kunzwa, kana kufamba; uye havana kutendevukawo pakuuraya kwavo, kana pauroyi hwavo, kana paupombwe hwavo, kana pakuba kwavo. Zvakazarurwa 9:20, 21.

The seven trumpets typify the seven last plagues, and in verse twenty the trumpets are called plagues. The United States is one third of the threefold union of the dragon, beast and false prophet, and it is killed as the sixth kingdom at the Sunday law. Its death was brought about because of false worship, typified by “the works of their hands,” the “worship” of “devils and idols of gold, and silver, and brass, and stone, and of wood” of “murders,” “sorceries,” “fornication” and “theft.”

Tarumbeta nomwe dzinomirira matambudziko manomwe okupedzisira, uye mundima yechimakumi maviri tarumbeta idzodzo dzinonzi matambudziko. United States chikamu chimwe muzvitatu chemubatanidzwa wakapetwa katatu wedhiragoni, chikara, nomuporofita wenhema, uye chinourayiwa soushe hwechitanhatu pamutemo weSvondo. Rufu rwacho rwakakonzerwa nokunamata kwenhema, kunofananidzirwa ne“mabasa amaoko avo,” “kunamata” “madhimoni nezvifananidzo zvegoridhe, nesirivha, nendarira, nedombo, nehuni” kwe“kuponda,” “kuroyi,” “upombwe,” uye “kubira.”

False worship, typified by Sunday worship is the “cause” that is to be repented of, but they repented not, so the “effect” is the torment and death brought by the locusts of Islam. Though one third of men, the United States is killed at the Sunday law the other two thirds does not repent.

Kunamata kwenhema, kunofananidzirwa nekunamata kweSvondo, ndiko “chikonzero” chinofanira kupfidzirwa; asi havana kupfidza, saka “mhedzisiro” yacho ndiyo kutambudzwa norufu zvinounzwa nemhashu dzeIslamu. Kunyange chikamu chimwe muzvitatu chevanhu, United States, chichiurayiwa paSunday law, zvimwe zvikamu zviviri muzvitatu hazvipfidzi.

## Woes and Angels

Ole ma Agelu

The first and second woes correspond to the first and second angels of Millerite history, and that history is repeated to the very letter in the history of the one hundred and forty-four thousand. The history of the one hundred and forty-four thousand is the history of the third angel and corresponds to the third woe. Just as the waymarks of the Millerite history are repeated in the history of the one hundred and forty-four thousand, so too, the waymarks of the first and second woes will be repeated in the history of the third angel.

Olembere olw’okusooka n’olw’okubiri bikwatagana ne bamalayika abaasooka n’ab’okubiri ab’omu byafaayo bya Millerite, era ebyafaayo ebyo biddibwamu ddala mu buli kiruumu mu byafaayo by’abantu ekikumi mu ana mu bana mu lukumi. Ebyafaayo by’abantu ekikumi mu ana mu bana mu lukumi bye byafaayo bya malayika ow’okusatu era bikwatagana n’olumbe olw’okusatu. Nga bwe kiri nti obubonero bw’amakubo obw’omu byafaayo bya Millerite biddibwamu mu byafaayo by’abantu ekikumi mu ana mu bana mu lukumi, bwe kityo n’obubonero bw’amakubo obw’olembere olw’okusooka n’olw’okubiri bujja okuddibwamu mu byafaayo bya malayika ow’okusatu.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104.

> “Imilayezo yokuqala neyesibili yanikezwa ngo-1843 nango-1844, futhi manje sesingaphansi kokumenyezelwa komlayezo wesithathu; kodwa yonke le milayezo emithathu kusamele imenyezelwe. Kubaluleke ngendlela efanayo manje njengakuqala ukuthi iphindwe kulabo abafuna iqiniso. Ngepeni nangezwi kumelwe sizwakalise lesi simemezelo, sikhombise ukuhleleka kwayo, kanye nokusetshenziswa kweziprofetho ezisiletha emlayezweni wengelosi yesithathu. Owesithathu angeke abe khona ngaphandle kowokuqala nowesibili. Le milayezo kumelwe siyinikeze izwe ngezincwadi ezishicilelwe, nangezinkulumo, sibonise emgudwini womlando wesiprofetho izinto ebezikhona kanye nezinto eziyokuba khona.” Selected Messages, book 2, 104.

Our work as students of prophecy is to combine the first and second angels’ messages into the third angel’s message. Without the first two messages you cannot have a third message, for “there cannot be a third without the first and second.” This is true in terms of ‘sequence,’ for if there is no first and second, then the third is actually the first. It is also true in terms of ‘content,’ for the prophetic characteristics of the first and second identify the characteristics of the third. Mathematically there is no third without a first and second, and prophetically there are no waymarks in the third angel, if the waymarks of the first and second are left out.

Basa redu somaprofeto nari combine jena namba nyanimo faarisito munu de sembe namba nyanimo sabatinin faarisito. Sani i tɛ se ka sabatinin faarisito sɔrɔ, ni faarisito fila fɔlɔw tɛ yen, barika “sabatinin tɛ se ka kɛ ni fɔlɔ ani filanan bɛɛ tɛ.” O ye can ka kɛ ‘juguya’ la, ka dɔɔnin, ni fɔlɔ ani filanan tɛ yen, o tuma sabatinin bɛ kɛ fɔlɔ ye. A ye can fana ka kɛ ‘kɔnɔkow’ la, ka dɔɔnin, fɔlɔ ani filanan faarisitow ka profetik kalanw bɛ sabatinin ka kalanw dɛgɛ. Matematiki la sabatinin tɛ yen ni fɔlɔ ani filanan tɛ yen, ani profetik la daliw tɛ yen sabatinin mɛ, ni fɔlɔ ani filanan ka daliw bɔra a la.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “ Xikwembu xi nyike marungula ya Nhlavutelo 14 ndhawu ya wona emudzelweni wa vuprofeta, naswona ntirho wa wona a wu fanelanga ku hela ku fikela emakumu ka matimu ya misava leyi. Marungula ya ntsumi yo sungula ni ya vumbirhi ma ha ri ntiyiso wa nkarhi lowu, naswona ma fanele ku fambisana hi ku ringana na lawa lama landzelaka. Ntsumi ya vunharhu yi twarisa xitsundzuxo xa yona hi rito lerikulu. ‘Endzhaku ka swilo leswi,’ ku vula Yohane, ‘Ndzi vone yin’wana ntsumi yi xika yi huma etilweni, yi ri ni matimba lamakulu, naswona misava yi voningiwe hi ku vangama ka yona.’ Eka ku voningeriwa loku, ku vonakala ka marungula hinkwawo manharhu ku hlangene.” The 1888 Materials, 803, 804.

Our work is to show “in the line of prophetic history the things that have been” in the movement of the Millerites, “and the things that will be” in the movement of the one hundred and forty-four thousand.

Basa redu ndiko kuratidza “mumutsetse wenhoroondo yechiprofita zvinhu zvakange zvakaitika” mukufamba kwevaMillerite, “uye zvinhu zvichazovapo” mukufamba kwevana zana namakumi mana nezvina zviuru.

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

> “Ishe ari kuda kuranga nyika nokuda kwezvakaipa zvayo. Ari kuda kuranga mapoka ezvitendero nokuda kwokuramba kwawo chiedza nechokwadi chavakapihwa. Shoko guru, rinobatanidza mharidzo dzengirozi yokutanga, yechipiri, neyechitatu, rinofanira kupiwa kunyika. Iri ndiro rinofanira kuva mutoro webasa redu.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

The combining of the message of the first and second angel is what lightens the earth when the angel of Revelation eighteen descends. She stated, “‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The “illumination” associated with “the earth” being “lightened” is accomplished when “the light of all three messages is combined.” The work of combining line upon line the three messages by bringing the Millerite history into two parallel with the history of the one hundred and forty-four thousand is also to be accomplished with the three woes.

Ukubatanidzwa kweshoko remutumwa wokutanga newechipiri ndiko kunovhenekera nyika apo mutumwa waZvakazarurwa gumi nesere anoburuka. Iye akati, “‘Shure kwezvinhu izvi,’ akadaro Johane, ‘ndakaona mumwe mutumwa achiburuka kubva kudenga, ane simba guru; nyika ikavhenekerwa nokubwinya kwake.’ Mukuvhenekerwa uku, chiedza chemashoko ose matatu chinobatanidzwa.” “Kuvhenekerwa” kunobatana nokuti “nyika” “yakavhenekerwa” kunoitika apo “chiedza chemashoko ose matatu chinobatanidzwa.” Basa rokubatanidza, mutsara pamusoro pomutsara, mashoko matatu acho nokupinza nhoroondo yevaMillerite muzvifananidzo zviviri zvinoenderana nenhoroondo yevane zana namakumi mana nezvina zvuru, rinofanirawo kuitwa pamwe chete nenhamo nhatu.

The fall of Babylon, as proclaimed by the second angel cannot be separated from the message of the first angel. The message of the first angel identified the Second Coming of Christ in 1843, and when the message failed, the effect of the message produced the fall of the Protestant churches. The effect was the second angel, the cause was the failure of the first angel. Had there been no first angel, there would have been no fall of Babylon as proclaimed by the second angel. The element that bound the cause and effect together was “time.” The “time” (1843) failed to materialize and that failure produced the “effect.” The “cause” was the error of identifying that the three prophecies which Miller had incorrectly concluded would end around 1843. Those three prophecies of 1335, 2300, and the 2520 years Miller had believed would terminate with Christ coming in the clouds in 1843. When the time prophecies Miller had incorrectly understood failed, it provided the reason for the Protestants to reject the message of the first angel, and the second angel arrived. The first angel was the “cause” and the second was the “effect.”

Kuanguka kwa Babeli, kama kulivyotangazwa na malaika wa pili, hakuwezi kutenganishwa na ujumbe wa malaika wa kwanza. Ujumbe wa malaika wa kwanza ulitambulisha Kuja kwa Kristo Mara ya Pili katika mwaka wa 1843, na ule ujumbe uliposhindwa, athari ya ujumbe huo ilisababisha kuanguka kwa makanisa ya Kiprotestanti. Athari hiyo ilikuwa ni malaika wa pili; sababu ilikuwa ni kushindwa kwa malaika wa kwanza. Kama kusingalikuwapo malaika wa kwanza, kusingalikuwapo kuanguka kwa Babeli kama kulivyotangazwa na malaika wa pili. Kiini kilichofunga pamoja sababu na athari kilikuwa ni “wakati.” “Wakati” (1843) haukutimia, na kushindwa huko kulizalisha “athari.” “Sababu” ilikuwa ni kosa la kutambua kwamba unabii ule mitatu ambayo Miller alikuwa amehitimisha kimakosa kwamba ingekoma yapata mwaka wa 1843. Unabii huo mitatu wa miaka 1335, 2300, na 2520, Miller alikuwa ameamini kwamba ungeishia kwa Kristo kuja katika mawingu mwaka wa 1843. Wakati unabii wa wakati ambao Miller alikuwa ameuelewa kimakosa uliposhindwa, hilo lilitoa sababu kwa Waprotestanti kuukataa ujumbe wa malaika wa kwanza, na malaika wa pili akaja. Malaika wa kwanza alikuwa “sababu” na wa pili alikuwa “athari.”

The first and second angels’ messages cannot be separated, for they are prophetically connected by prophetic time. The first and second woes are also prophetically connected by “time.” The time prophecy of the first woe identifying one hundred and fifty years of torment ends exactly where the time prophecy of three hundred ninety-one years and fifteen days of the second woe that kills, begins. Time prophecy connects the first and second woe and also the first and second angels’ messages.

Mharidzo yengirozi yokutanga neyengirozi yechipiri haigoni kupatsanurwa, nokuti yakabatanidzwa nenzira youprofita nenguva youprofita. Nhamo yokutanga neyechipiriwo yakabatanidzwa nenzira youprofita ne“nguva.” Uprofita hwenguva hwenhamo yokutanga hunoratidza makore ane zana namakumi mashanu okutambudza, hunopera chaizvo panzvimbo panotangira uprofita hwenguva hwemakore mazana matatu namakumi mapfumbamwe nerimwe namazuva gumi namashanu hwenhamo yechipiri inouraya. Uprofita hwenguva hunobatanidza nhamo yokutanga neyechipiri uyewo mharidzo yengirozi yokutanga neyengirozi yechipiri.

The fulfillment of the time prophecies of the first and second woes empowered the first angel’s message and brought the angel of Revelation ten down to lighten the world with his glory. Speaking of the first angel, Sister White recorded that she was “told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” That is the identical mission of the third angel of Revelation eighteen.

Kuzadzikiswa kwezviporofita zvenguva zvenhamo yokutanga neyechipiri kwakapa simba kushoko romutumwa wokutanga uye kwakaburitsa mutumwa waZvakazarurwa gumi kuti auye kuzovhenekera nyika nokubwinya kwake. Vachitaura pamusoro pomutumwa wokutanga, Hanzvadzi White vakanyora kuti vaka“udzwa kuti basa rake rakanga riri rokupenyisa nyika nokubwinya kwake uye kunyevera munhu pamusoro pehasha dzaMwari dziri kuuya.” Iro ndiro basa rimwe chetero romutumwa wechitatu waZvakazarurwa gumi nesere.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Malaika anayeshirikiana katika kutangaza ujumbe wa malaika wa tatu atauangaza ulimwengu wote kwa utukufu wake. Hapa kunatabiriwa kazi ya upeo wa ulimwengu mzima na yenye nguvu isiyo ya kawaida. Vuguvugu la ujio wa Kristo la miaka 1840–44 lilikuwa udhihirisho wa utukufu wa nguvu za Mungu; ujumbe wa malaika wa kwanza ulipelekwa katika kila kituo cha umisionari duniani, na katika baadhi ya nchi kulikuwapo mvuto wa kidini mkubwa kuliko yote ambayo yamewahi kushuhudiwa katika nchi yoyote tangu Matengenezo ya karne ya kumi na sita; lakini haya yatapitilizwa na vuguvugu lenye nguvu chini ya onyo la mwisho la malaika wa tatu.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Basa iri richafanana nereZuva rePentekosti. Sezvakapiwa ‘mvura yokutanga,’ mukudururwa kwoMweya Mutsvene pakuvhurwa kweevhangeri, kuti mbeu inokosha imere, saizvozvowo ‘mvura yokupedzisira’ ichapiwa pakupera kwaro kuti goho risvike pakukohwewa. ‘Ipapo tichaziva, kana tikashingaira kuziva Jehovha: kubuda kwake kwakagadzirirwa samambakwedza; uye achauya kwatiri semvura, semvura yokupedzisira neyokutanga panyika.’ Hosea 6:3. ‘Naizvozvo farai, imi vana veZioni, mufare muna Jehovha Mwari wenyu; nokuti wakakupai mvura yokutanga zvakaenzana, uye uchakudurisirai mvura, mvura yokutanga, nemvura yokupedzisira.’ Joel 2:23. ‘Namazuva okupedzisira, ndizvo zvinotaura Mwari, ndichadurura zvoMweya Wangu pamusoro penyama yose.’ ‘Uye zvichaitika kuti ani naani anodana kuzita raShe achaponeswa.’ Mabasa 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “රක්ෂක වාක්‍යයේ මහත් කාර්යය එහි ආරම්භය සලකුණු කළ දෙවියන්වහන්සේගේ බලයේ ප්‍රකාශනයට වඩා අඩු ප්‍රකාශනයකින් අවසන් විය යුතු නොවේ. ශුභාරංචියේ ආරම්භයේදී පළමු වැස්ස වගුරුවනු ලැබූ විට සම්පූර්ණ වූ අනාවැකි, එහි අවසානයේ අවසාන වැස්සේ නැවතත් සම්පූර්ණ වීමට නියමිතය. මෙන්න, ප්‍රේරිත පේත්‍රස් ඉදිරියට බලාපොරොත්තු වූ ‘ප්‍රබෝධයේ කාලයන්’ යනු මේවාය; ඔහු මෙසේ පැවසූ විට: ‘ඒ නිසා පසුතැවිලි වී හැරෙන්න, ඔබගේ පව් මකාදමනු ලබන පිණිස, ස්වාමීන්වහන්සේගේ සන්නිධියෙන් ප්‍රබෝධයේ කාලයන් පැමිණෙන කල, උන්වහන්සේ යේසුස්වහන්සේ එවනසේක.’ ක්‍රියා 3:19, 20.” The Great Controversy, 611.

The fulfillment of the time prophecies of the first and second woe brought the angel down to lighten the earth with its glory in 1840, thus empowering the message of the first angel, and the fulfillment of the third woe brought the angel down to lighten the earth with its glory on 9/11, thus empowering the message of the third angel. The lightening of the earth is accomplished by the combining of the two movements in a parallel application—line upon line. It is the message of the three woes that empowers the message of the three angels. They are woven together as two lines; one internal and the other external. The three angels represent the work of the people of God and their work is empowered by the fulfillment of the three woes. The external is Islam and its prophetic work, and the internal is Christ in His people—the hope of glory. For this reason, Judah is tied to the ass in the prophecy of Jacob concerning the symbolism of his twelve sons in the last days.

කාලය පිළිබඳ පළමු හා දෙවන අවාසනාවන්ගේ අනාවැකි ඉටු වීම 1840 දී දූතයා තම තේජසින් පෘථිවිය ආලෝකමත් කිරීමට පහළට ගෙන ආ අතර, එමගින් පළමු දූතයාගේ පණිවිඩය ශක්තිමත් කරන ලදි. එසේම, තෙවන අවාසනාව ඉටු වීම 9/11 දින දූතයා තම තේජසින් පෘථිවිය ආලෝකමත් කිරීමට පහළට ගෙන ආ අතර, එමගින් තෙවන දූතයාගේ පණිවිඩය ශක්තිමත් කරන ලදි. පෘථිවිය ආලෝකමත් කිරීම සිදු වන්නේ සමාන්තර යෙදුමක—පේළිය මත පේළිය—තුළ මෙම චලන දෙක එකට සම්බන්ධ කිරීම මඟිනි. දූතයන් තිදෙනාගේ පණිවිඩය ශක්තිමත් කරන්නේ අවාසනාවන් තුනේ පණිවිඩයයි. ඒවා එකට නූල්බඳින ලද පේළි දෙකක් ලෙස වෙයි; එකක් අභ්‍යන්තරය, අනෙක බාහිරය. දූතයන් තිදෙනා දෙවියන්වහන්සේගේ ජනතාවගේ කාර්යය නිරූපණය කරන අතර, ඔවුන්ගේ කාර්යය අවාසනාවන් තුන ඉටු වීමෙන් ශක්තිමත් කරනු ලැබේ. බාහිර දෙය නම් ඉස්ලාමය සහ එහි අනාවැකික කාර්යයයි; අභ්‍යන්තර දෙය නම් උන්වහන්සේගේ ජනතාව තුළ ක්‍රිස්තුස්වහන්සේය—තේජස පිළිබඳ බලාපොරොත්තුව. මේ හේතුව නිසා, අන්තිම දවස්වල ඔහුගේ පුත්‍රයන් දොළොස් දෙනාගේ සංකේතවාදය පිළිබඳ යාකොබ්ගේ අනාවැකියේදී, යූදාවා කොටළුවාට බැඳ ඇත.

> And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. … Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:1, 2, 8–12.

> Jakob akadaidza vanakomana vake, akati, Unganai pamwe chete, kuti ndikuudzei zvichakuwirai mumazuva okupedzisira. Unganai pamwe chete, munzwe, imi vanakomana vaJakobho; teererai Israeri baba venyu. … Judha, ndiwe ucharumbidzwa nehama dzako; ruoko rwako ruchava pamutsipa wavavengi vako; vana vababa vako vachakukotamirai. Judha ishumba duku; wabva pane zvakapambwa, mwanakomana wangu, wakwira. Akakotama, akavata seshumba, uye seshumba yakwegura; ndiani angamumutsa? Tsvimbo youshe haingabvi kuna Judha, kana mutongi pakati petsoka dzake, kusvikira Shiro auya; uye kwaari ndiko kuchava kuungana kwavanhu. Achisunga mbongoro yake duku pamuzambiringa, nembwanana yembongoro yake pamuzambiringa wakanaka kwazvo; akashambidza nguo dzake muwaini, nenguvo dzake muropa ramazambiringa. Maziso ake achatsvuka newaini, nameno ake achachena nomukaka. Genesi 49:1, 2, 8–12.

Christ is the Lion of the tribe of Judah, who washed His clothes in blood, and who is “the choice vine,” that is prophetically bound to the “ass’s colt.” The external message of the three woes is bound to the internal message of the three angels. The first and second angel run parallel to the third angel and the first and second woe must run parallel to the third woe.

Kristu ndi Shumba yorudzi rwaJudha, yakasuka nguo dzayo muropa, uye iye ndiye “muzambiringa wakaisvonaka,” uyo muchiporofita akasungirirwa ku“mbongoro duku.” Shoko rekunze remarwadzo matatu rakasungirirwa kushoko remukati rengirozi nhatu. Ngirozi yokutanga neyechipiri zvinofamba zvakafanana nengirozi yechitatu, uye nhamo yokutanga neyechipiri dzinofanira kufamba zvakafanana nenhamo yechitatu.

## The Key

Ufunguo

The battle of Nineveh is the “key” that brings the darkness of Islam upon the world when the deadly wound of Roman Catholicism is healed at the soon-coming Sunday law, which is the earthquake of Revelation eleven where the third woe comes suddenly. It comes in the “hour” of the earthquake.

Impi yeNineve “isisekelo” esiletha ubumnyama bamaSulumane phezu komhlaba ngesikhathi inxeba elibulalayo lobuRoma Katolika lipholiswa emthethweni weSonto osusondele ukufika, okuwukuzamazama komhlaba kweSambulo 11 lapho usizi lwesithathu lufika ngokuzumayo. Lufika “ngehora” lokuzamazama komhlaba.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.

> Uye panguva imwe cheteyo kwakava nokudengenyeka kwenyika kukuru, uye chegumi cheguta chikawa, uye mukudengenyeka kwenyika ikoko kwakaurayiwa vanhu vane zviuru zvinomwe; vakasara vakatya, vakapa mbiri kuna Mwari wokudenga. Nhamo yechipiri yapfuura; uye tarira, nhamo yechitatu inouya nokukurumidza. Zvakazarurwa 11:13, 14.

The Sunday law initiates the image of the beast testing time for the world, and the battle of Nineveh is the key that identifies the conquering of the sixth kingdom as the whore of Tyre is remembered as she begins to sing her songs in fulfillment of Isaiah twenty-three. The image of the beast test is the test by which a person’s eternal destiny is decided, and it is decided before probation closes. Probation closes for the world when Michaels stands up. The image of the beast testing time for the world of Revelation chapter thirteen, verses twelve and onward is typified in the image of the beast testing time for the United States.

Mutemo wo Svondo unotanga nguva yokuedzwa kwemufananidzo wechikara yenyika, uye hondo yeNinevhe ndiyo kiyi inozivisa kukundwa kweumambo hwechitanhatu sezvo hure reTire richirangarirwa parinotanga kuimba nziyo dzaro mukuzadziswa kwaIsaya makumi maviri nezvitatu. Muedzo wemufananidzo wechikara ndiwo muedzo unotemerwa nawo magumo omunhu okupedzisira nokusingaperi, uye zvinotemerwa nguva yokuedzwa isati yavharwa. Nguva yokuedzwa inovharwa pamusoro penyika apo Mikaeri anomuka. Nguva yokuedzwa kwemufananidzo wechikara yenyika iri muna Zvakazarurwa chitsauko chegumi nechitatu, ndima yegumi nembiri zvichienda mberi, inomiririrwa nenguva yokuedzwa kwemufananidzo wechikara yeUnited States.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Amirika, igihugu cy’ubwisanzure mu by’iyobokamana, nibumara kwishyira hamwe na Papa mu guhatira umutimanama no guhatira abantu kubahiriza isabato y’ikinyoma, abantu bo mu bihugu byose byo ku isi bazayoborwa gukurikira urugero rwacyo.” Testimonies, volume 6, 18.

The image of the beast testing time in the United States separates and seals the one hundred and forty-four thousand of Revelation seven, and the image of the beast testing time for the world seals the great multitude of Revelation seven.

Picha ya mnyama wakati wa jaribu nchini Marekani huwatenganisha na kuwatiia muhuri wale laki moja na arobaini na nne wa Ufunuo saba, na picha ya mnyama wakati wa jaribu kwa ulimwengu huutia muhuri umati mkubwa wa Ufunuo saba.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Nyika dzekumwe dzichatevera muenzaniso weUnited States. Kunyange zvazvo iri iyo inotungamira, zvakadaro dambudziko rimwe chetero richawira pamusoro pevanhu vedu munzvimbo dzose dzenyika.” Testimonies, volume 6, 395.

The key represented by the battle of Nineveh marks the beginning of the image testing time for the world, while it also marks the end of the image testing time for the United States. A key represented by the battle of Nineveh opens the bottomless pit that brings the flood of Islam, represented as locusts in the world. That key at the end of the midnight cry is typified by a key that opens the very same pit in the United States at the beginning of the midnight cry.

Funguo inayowakilishwa na vita vya Ninawi inaashiria mwanzo wa wakati wa kujaribiwa kwa sanamu kwa ulimwengu, huku wakati huohuo ikiashiria mwisho wa wakati wa kujaribiwa kwa sanamu kwa Marekani. Funguo inayowakilishwa na vita vya Ninawi hufungua shimo lisilo na mwisho linaloleta gharika ya Uislamu, iliyowakilishwa kama nzige ulimwenguni. Funguo hiyo mwishoni mwa kilio cha usiku wa manane inafananishwa kwa mfano na funguo inayofungua shimo lilo hilo hasa katika Marekani mwanzoni mwa kilio cha usiku wa manane.

The key in the United States is represented in Leviticus twenty-three as the feast of trumpets, when the ass is loosed at the beginning of the proclamation of the midnight cry. That key is turned when the fireballs of Nashville arrive. The feast of trumpets, and the attack upon Nashville when Islam is loosed, typifies the battle of Nineveh at the Sunday law.

Chinhu chikuru muUnited States chinomiririrwa muna Revhitiko 23 semutambo wehwamanda, apo mbongoro inosunungurwa pakutanga kwekuziviswa kwekuchema kwepakati pousiku. Kiyi iyoyo inotenderedzwa panosvika mabhora omoto eNashville. Mutambo wehwamanda, pamwe nokurwiswa kweNashville apo ChiIslam chinosunungurwa, zvinofananidzira hondo yeNinevhe panguva yomutemo weSvondo.

The Sunday law is the end of the proclamation of the “midnight” cry, for the cry then changes to the “loud” cry, and the beginning of that period must of prophetic necessity illustrate the end. In the first woe Islam was to torment the armies of Rome, which typify the United States, for one hundred and fifty years. The key (the battle of Nineveh) marks the beginning of the proclamation of the midnight cry, as does the feast of trumpets. In Leviticus twenty-three there is fifteen days between the feast of trumpets and Pentecost, which is also the feast of Tabernacles. Those fifteen days during the image of the beast testing time in the United States correspond to the one hundred and fifty years of torment in the first woe. Fifteen is a tithe of one hundred and fifty.

Mutemo wa Sonto ndiwo magumo ekuziviswa kweruridziro rwe“pakati pousiku,” nokuti panguva iyoyo ruridziro rwacho runobva rwashanduka kuva ruridziro “rukuru,” uye kutanga kwenguva iyoyo kunofanira, maererano nokudikanwa kwouporofita, kuratidza magumo ayo. Mune nhamo yokutanga, ChiIslam chaifanira kutambudza mauto eRoma, ayo anomiririra United States, kwemakore zana namakumi mashanu. Kiyi (hondo yeNinevhe) ndiyo inoratidza kutanga kwokuziviswa kweruridziro rwepakati pousiku, sezvinoita mutambo wamabhosvo. Muna Revhitiko 23 mune mazuva gumi namashanu pakati pomutambo wamabhosvo nePendekosti, unovawo mutambo wamaTende. Mazuva iwayo gumi namashanu, munguva yokuedzwa yomufananidzo wechikara muUnited States, anoenderana nemakore zana namakumi mashanu okutambudzwa kuri munhamo yokutanga. Gumi namashanu igumi muzana rezana namakumi mashanu.

Those fifteen days (one hundred and fifty years) end when the three hundred and ninety-one years and fifteen days begin. Since October 22, 1844 prophetic time is no longer applicable, so the one hundred and fifty years of torment are a symbol of Leviticus twenty-three’s fifteen days that begin with the feast of trumpets, followed five days later by the ascension of the ensign, followed five days later by the judgment of the Day of Atonement, followed by five days to the Pentecostal outpouring.

Masiku khumi na asanu amenewo (zaka zana limodzi ndi makumi asanu) amatha pamene zaka mazana atatu ndi makumi asanu ndi anayi ndi chaka chimodzi, pamodzi ndi masiku khumi na asanu, ziyamba. Popeza kuyambira pa 22 October, 1844 nthawi ya uneneri siyigwiranso ntchito, choncho zaka zana limodzi ndi makumi asanu za kuzunzika ndi chizindikiro cha masiku khumi na asanu a Levitiko 23 amene amayamba ndi phwando la malipenga, lotsatiridwa patatha masiku asanu ndi kukwera kwa mbendera, lotsatiridwa patatha masiku asanu ndi chiweruzo cha Tsiku la Chitetezero, kenako kutsatiridwa ndi masiku asanu ofika pa kutsanulidwa kwa Chipentekoste.

There the “hour, and a day, and a month, and a year, for to slay the third part of men” begins. The “hour” is the hour of the great earthquake, which is the Sunday law. The “day” is the day of the Lord’s recompense as the Laodicean Seventh-day Adventist church is spewed out of the mouth of the Lord.

Ikoko “oura, nezuva, nemwedzi, negore, kuti vauraye chikamu chimwe muzvitatu chavanhu” zvinotanga. “Oura” ndiyo oura yokudengenyeka kukuru kwenyika, inova mutemo weSvondo. “Zuva” ndiro zuva rokutsiva kwaShe sezvo kereke yeLaodhikia yeSeventh-day Adventist ichirutswa ichibuda mumuromo waShe.

> For they are a nation void of counsel, neither is there any understanding in them. O that they were wise, that they understood this, that they would consider their latter end! How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up? For their rock is not as our Rock, even our enemies themselves being judges. For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: Their wine is the poison of dragons, and the cruel venom of asps. Is not this laid up in store with me, and sealed up among my treasures? To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. And he shall say, Where are their gods, their rock in whom they trusted. Deuteronomy 32:28–37.

> Nekuti ivo rudzi rusina zano, uye havana kunzwisisa mukati mavo. Dai vaiva vakachenjera, dai vainzwisisa izvi, dai vaifungisisa magumo avo! Mumwe angadzingisa sei chiuru, uye vaviri vadzinga zviuru gumi, kana Dombo ravo risina kuvatengesa, uye Jehovha asina kuvaradzika mumaoko avavengi? Nokuti dombo ravo harina kufanana neDombo redu, kunyange vavengi vedu pachavo vari vatongi. Nokuti muzambiringa wavo unobva pamuzambiringa weSodhoma, nepaminda yeGomora; mazambiringa avo mazambiringa enyongo, masumbu awo anovava. Waini yavo ihuturu hwemakava, uye muchetura unorwadza wenyoka. Hazvina here izvi zvakachengeterwa kwandiri, zvakavharirwa pakati pefuma dzangu? Kutsiva ndokwangu, nokuripira; rutsoka rwavo ruchatsvedza nenguva yakatarwa; nokuti zuva renjodzi yavo rava pedyo, uye zvinovawira zviri kukurumidza kuuya. Nokuti Jehovha achatonga vanhu vake, uye achazvidemba pamusoro pavaranda vake, paanoona kuti simba ravo rapera, uye kuti hakuna akasungwa kana akasiyiwa. Uye achati, Vamwari vavo varipiko, dombo ravaivimba naro? Dheuteronomio 32:28–37.

The “hour” of the earthquake is the “day of their calamity.” It is the judgment of those in Adventism that have not an understanding of the knowledge that is increased in the latter days. They have chosen a counterfeit rock to build their house upon, and in reality, their rock was sand.

“awa” ya chivomezi ni “siku ya msiba wao.” Huo ni hukumu ya wale walio katika Uadventista ambao hawana ufahamu wa maarifa yanayoongezwa katika siku za mwisho. Wamechagua mwamba wa bandia kujengea nyumba yao juu yake, na kwa kweli, mwamba wao ulikuwa mchanga.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Onyo limekuja: Hakuna kitu chochote kinachopaswa kuruhusiwa kuingia ambacho kitavuruga msingi wa imani ambao tumekuwa tukijenga juu yake tangu ujumbe ulipokuja katika mwaka wa 1842, 1843, na 1844. Mimi nilikuwa katika ujumbe huu, na tangu wakati huo nimekuwa nikisimama mbele ya ulimwengu, nikiwa mwaminifu kwa nuru ambayo Mungu ametupatia. Hatukusudii kuiondoa miguu yetu kutoka kwenye jukwaa ambalo juu yake iliwekwa, tulipokuwa siku baada ya siku tukimtafuta Bwana kwa maombi ya dhati, tukitafuta nuru. Je, mwadhani kwamba ningeweza kuiacha nuru ambayo Mungu amenipa? Inapaswa kuwa kama Mwamba wa Milele. Imekuwa ikiniongoza tangu nilipopewa.” Review and Herald, Aprili 14, 1903.

The “month” represents the first month.

“mwedzi” unomirira mwedzi wokutanga.

> Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:23–27.

> Saka zvino, imi vana veZioni, farai, mufarisise muna Jehovha Mwari wenyu; nokuti iye akakupai mvura yokutanga zvine mwero, uye achakudzirisai mvura, mvura yokutanga neyokupedzisira, mumwedzi wokutanga. Uye mapuriro achazara gorosi, uye zvisviniro zvichafashukira newaini namafuta. Uye ndichakudzoserai makore akadyiwa nemhashu, nehonye inoparadza, nechibungu, negandanga remhashu, uto rangu guru randakatuma pakati penyu. Uye muchadya zvakawanda, mugute, mukudze zita raJehovha Mwari wenyu, iye akakuitirai zvinoshamisa; uye vanhu vangu havangatongonyadziswi. Uye muchaziva kuti ndiri pakati paIsraeri, uye kuti ndini Jehovha Mwari wenyu, uye hakuna mumwe; uye vanhu vangu havangatongonyadziswi. Joeri 2:23–27.

The “hour” of the Sunday law, Islam of the third woe unexpectedly strikes, and Laodicean Adventism is ashamed as they have trusted in the rock of the serpent. At that time, in the first month, the latter rain is poured out upon a purified people. At that point the United States is killed, after the torment from Nashville onward. The torment that is the destruction of the cities begins, and at the hour of the Sunday law the United States ends (is killed) as the sixth kingdom of Bible prophecy, ushering in the image of the beast testing time for the world that ends when the eighth kingdom comes to its end, with none to help (is killed).

“ఎడతెగని ధర్మశాసనపు గంట” వచ్చినప్పుడు, మూడవ శాపమునకు చెందిన ఇస్లాం అకస్మాత్తుగా దాడి చేస్తుంది; సర్పపు శిలపై ఆధారపడ్డ లయోదికేయ ఆద్వెంటిజం సిగ్గుపడును. ఆ సమయంలో, మొదటి నెలలో, శుద్ధీకరింపబడిన ప్రజలపై ఉత్తర వర్షము కుమ్మరింపబడును. ఆ దశలో, నాష్‌విల్‌నుండి ఆరంభమైన యాతన తరువాత, యునైటెడ్ స్టేట్స్ హతమగును. పట్టణముల నాశనమే అయిన ఆ యాతన ఆరంభమగును; మరియు ఎడతెగని ధర్మశాసనపు గంటలో, బైబిలు ప్రవచనములోని ఆరవ రాజ్యముగా యునైటెడ్ స్టేట్స్ అంతమగును (హతమగును), దానివలన ప్రపంచమునకు మృగముని ప్రతిరూపమునకు సంబంధించిన పరీక్షాకాలము ప్రారంభమగును; అది ఎనిమిదవ రాజ్యము సహాయకుడెవడును లేకుండ తన అంతమునకు చేరినప్పుడు (హతమగినప్పుడు) ముగియును.

## The Euphrates

פֿرات

The Euphrates River is symbolically associated with Islam, and Euphrates means, “fruitful, or to break forth.” In the second woe the four winds that are bound at the Euphrates are loosed.

Rwizi Yufureti mu buryo bw’ikimenyetso ihuzwa n’Ubuyisilamu, kandi Yufureti bisobanura ngo, “ibyara imbuto, cyangwa guturika.” Mu wa kabiri wo kuburabuzwa, ya miyaga ine yari iboshye ku Yufureti irekurwa.

> And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.

> Na malaika wa sita akapiga baragumu, nami nikasikia sauti kutoka katika pembe nne za madhabahu ya dhahabu iliyo mbele za Mungu, ikimwambia yule malaika wa sita aliyekuwa na baragumu, Wafungue wale malaika wanne waliofungwa katika mto mkubwa Frati. Na wale malaika wanne wakafunguliwa, waliokuwa wameandaliwa kwa saa, na siku, na mwezi, na mwaka, ili kuwaua theluthi ya wanadamu. Ufunuo 9:13–15.

The Euphrates represented the eastern border of the Promised Land, and Islam is the “children of the east” in prophecy. Their prophetic characteristic is that they are restrained and released, beginning with Hagar being restrained by Sarah.

Mto Frati uliwakilisha mpaka wa mashariki wa Nchi ya Ahadi, na Uislamu ndio “watoto wa mashariki” katika unabii. Sifa yao ya kinabii ni kwamba wanazuiliwa na kuachiliwa, kuanzia na Hagari kuzuiliwa na Sara.

> And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. Genesis 17:19, 20.

> Zvino Mwari akati, “Zvirokwazvo Sara, mukadzi wako, achakuberekera mwanakomana; uye uchamutumidza zita rokuti Isaka; uye ndichasimbisa sungano yangu naye kuti ive sungano isingaperi, uye nokuvana vake vanomutevera. Uye pamusoro paIshmaeri, ndakunzwa: Tarira, ndakamukomborera, uye ndichamuberekesa, ndichamuwanza kwazvo; achabereka machinda gumi navaviri, uye ndichamuita rudzi rukuru.” Genesisi 17:19, 20.

Ishmael was made to be fruitful, and the Euphrates means fruitful. At the conclusion of the prophecy of one hundred and fifty years of the torment of the first woe, the prophecy of an hour, a day, a month and a year began when Islam was released to slay a third part of men. At the Sunday law the sixth kingdom of Bible prophecy is slain, and it is a third part of modern Rome. Islam had been restrained on August 11, 1840, at the empowerment of the first angel’s message, and it was released at the empowerment of the third angel’s message on 9/11.

Ismael akaitwa awe mwenye kuzaa, na Frati maana yake ni kuzaa. Katika hitimisho la unabii wa miaka mia moja na hamsini ya mateso ya ole wa kwanza, unabii wa saa moja, siku moja, mwezi mmoja na mwaka mmoja ulianza wakati Uislamu ulipoachiliwa ili kuua theluthi moja ya wanadamu. Katika sheria ya Jumapili ufalme wa sita wa unabii wa Biblia huuawa, nao ni theluthi moja ya Rumi ya kisasa. Uislamu ulikuwa umezuiliwa tarehe 11 Agosti 1840, katika kutiwa nguvu kwa ujumbe wa malaika wa kwanza, nao uliachiliwa katika kutiwa nguvu kwa ujumbe wa malaika wa tatu mnamo 9/11.

On 9/11, the sealing of the one hundred and forty-four thousand began as the judgment of the dead ended, and the judgment of the living began. When Islam of the third woe was released on 9/11 it was immediately restrained during the sealing time.

Pana 9/11, kuti kusindikizidwa kwa anthu okwana zikwi zana limodzi ndi makumi anayi kudayamba pamene chiweruzo cha akufa chinatha, ndipo chiweruzo cha amoyo chinayamba. Pamene Chisilamu cha tsoka lachitatu chinamasulidwa pa 9/11, nthawi yomweyo chinakanizidwa m’nthawi ya kusindikizidwa.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Maonero aya akapiwa muna 1847 panguva iyo paiva nevashoma zvikuru chete pakati pehama dzeAdvent vaichengeta Sabata, uye pakati pavo paiva nevashoma chete vaifunga kuti kurichengeta kwaiva kwakakosha zvakakwana kuti kuise mutsetse pakati pevanhu vaMwari nevasingatendi. Zvino kuzadzika kwemaonero iwayo kwava kutanga kuonekwa. ‘Kutanga kwenguva iyo yokutambudzika,’ kunotaurwa pano, hakurevi nguva iyo matambudziko acha tanga kudururwa, asi nguva pfupi isati yatanga kudururwa, Kristu achiri musanctuary. Panguva iyoyo, basa roruponeso parinenge richisvika pakupera, kutambudzika kuchange kuchiuya pamusoro penyika, uye ndudzi dzichatsamwa, asi dzichadzorwa kuti dzisakanganisa basa rengirozi yechitatu. Panguva iyoyo ‘mvura yokupedzisira,’ kana kuzorodzwa kunobva pamberi paShe, ichauya, kuti ipe simba kuzwi guru rengirozi yechitatu, uye igadzirire vatsvene kumira munguva iyo matambudziko manomwe okupedzisira achadururwa.” Early Writings, 85.

The “short period” of time leading to the close of probation is the period “Christ is in the sanctuary” “closing” the “work of salvation.”

“pfupi” yenguva inotungamirira pakupera kwenguva yenyasha ndiyo nguva iyo “Kristu ari munzvimbo tsvene” “achivhara” “basa reruponeso.”

> “In the typical system, which was a shadow of the sacrifice and priesthood of Christ, the cleansing of the sanctuary was the last service performed by the high priest in the yearly round of ministration. It was the closing work of the atonement—a removal or putting away of sin from Israel. It prefigured the closing work in the ministration of our High Priest in heaven, in the removal or blotting out of the sins of His people, which are registered in the heavenly records. This service involves a work of investigation, a work of judgment; and it immediately precedes the coming of Christ in the clouds of heaven with power and great glory; for when He comes, every case has been decided. Says Jesus: ‘My reward is with Me, to give every man according as his work shall be.’ Revelation 22:12. It is this work of judgment, immediately preceding the second advent, that is announced in the first angel’s message of Revelation 14:7: ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” The Great Controversy, 352.

> “Muhurongwa hwemifananidzo, hwaiva mumvuri wechibayiro nehupirisita hwaKristu, kunatswa kwenzvimbo tsvene ndiro raiva basa rokupedzisira raiitwa nomupristi mukuru mugore rose rebasa rokushumira. Raiva basa rokupedzisira rokuyananisa—kubviswa kana kuiswa kure kwechivi kubva kuna Israeri. Raifananidzira basa rokupedzisira mushumiro yoMupristi Mukuru wedu kudenga, mukubvisa kana kudzima zvivi zvevanhu Vake, izvo zvakanyorwa mumagwaro okudenga. Basa iri rinosanganisira basa rokuongorora, basa rokutonga; uye rinobva ratangira kuuya kwaKristu ari mumakore okudenga nesimba nokubwinya kukuru; nokuti paanouya, nyaya imwe neimwe inenge yatotongwa. Jesu anoti: ‘Mubayiro wangu uneni, kuti ndipe mumwe nomumwe sezvakaita basa rake.’ Zvakazarurwa 22:12. Ndiro iri basa rokutonga, rinotangira pakarepo kuuya kwechipiri, rinoparidzirwa mushoko romutumwa wokutanga raZvakazarurwa 14:7: ‘Ityai Mwari, mumupe mbiri; nokuti awa yokutonga kwake yasvika.’” The Great Controversy, 352.

The “blotting out of the sins of His people” occurs during the judgment of the living.

“កិច្ច​លុប​ចោល​អំពើ​បាប​របស់​ប្រជារាស្ត្រ​របស់​ទ្រង់” កើត​ឡើង​ក្នុង​អំឡុង​ពេល​ការ​ជំនុំ​ជម្រះ​លើ​អ្នក​រស់។

> Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.

> Naizvozvo, mutendeuke, mushandukirwe, kuti zvivi zvenyu zvidzimwe, kuti nguva dzokuzorodzwa dzigobva pamberi paShe; uye iye achatuma Jesu Kristu, iye akaparidzirwa kwamuri kare: iye anofanira kugamuchirwa nedenga kusvikira panguva dzokudzorerwa kwezvinhu zvose, izvo Mwari akataura nemiromo yavaporofita vake vose vatsvene kubva pakuvamba kwenyika. Mabasa 3:19–21.

In order to repent, one must be living, and the repentance that Peter is here referring to in its perfect sense takes place when the “refreshing shall come.” The rest and the refreshing are the latter rain, which began when the mighty angel of Revelation eighteen descended to lighten the earth with His glory. That mighty angel was also the first angel of August 11, 1840 that descended when Islam was restrained, and that angel was “no less a personage than Jesus Christ.” The “refreshing” and “the times of restitution of all things” begins with Islam being loosed to anger the nations, and then restrained while the one hundred and forty-four thousand are sealed. 9/11 marks the times of the refreshing and rest, which is the latter rain, and it marks the period of the “restitution of all things.” What is restored in the church, which since the rebellion of 1863 has been the church militant, but will become the church triumphant is the sealing time of the one hundred and forty-four thousand.

Kuti munhu atendeuke, anofanira kunge ari mupenyu, uye kutendeuka kuri kutaurwa pano naPetro mukuzara kwako kwakakwana kunoitika apo “nguva dzokuzorodzwa dzichasvika.” Zororo nokuzorodzwa ndizvo mvura yokupedzisira, iyo yakatanga apo mutumwa ane simba waZvakazarurwa gumi nesere akaburuka kuti avhenekere nyika nokubwinya kwake. Mutumwa uyu ane simba ndiye zvakare mutumwa wokutanga waAugust 11, 1840 akaburuka apo Islam yakadzorwa, uye mutumwa uyu akanga ari “asiri mumwe munhu muduku kuna Jesu Kristu.” “Kuzorodzwa” uye “nguva dzokudzorerwa kwezvinhu zvose” zvinotanga apo Islam inosunungurwa kuti itsamwise marudzi, yobva yadzorwa panguva iyo vane zviuru zana namakumi mana nezvina vari kuiswa chisimbiso. 9/11 inoratidza nguva dzokuzorodzwa nezororo, zvinova mvura yokupedzisira, uye inoratidza nguva ye“kudzorerwa kwezvinhu zvose.” Chinodzorerwa muchechi, iyo kubvira pakupanduka kwa1863 yave iri chechi inorwa, asi ichazova chechi inokunda, inguva yokuiswa chisimbiso yevane zviuru zana namakumi mana nezvina.

The church militant is a mixture of wheat and tares, and the church triumphant is the first fruit wheat offering of Pentecost. 9/11 was the first time Balaam struck the ass, and Balaam (the United States) began a worldwide war on terrorism immediately after the surprise attack. Balaam’s ass represents the three woes that make up the third woe, and which run parallel to the three angel’s messages. The three woes are therefore prophetically governed by the three steps of the three angels. For this reason, the second time Balaam strikes the ass it is a doubling, as is always the case in the second step. Between the two vineyards of the ancient literal and the modern spiritual glorious land Islam struck Israel on October 7, 2023, and there was immediately a restraint placed upon Gaza, and then Islam will strike Nashville.

Chechi iri kurwa musanganiswa wegorosi nemasawi, uye chechi yakunda ndiyo chipiriso chegorosi chezvibereko zvokutanga chePentekosti. 9/11 ndiyo yakanga iri nguva yokutanga Bharamu paakarova mbongoro, uye Bharamu (United States) akabva atanga pakarepo hondo yepasi rose yokurwisa ugandanga mushure mekurwiswa kwakauya zvisingatarisirwi. Mbongoro yaBharamu inomiririra nhamo nhatu dzinoumba nhamo yechitatu, uye dzinofambirana nemashoko engirozi nhatu. Naizvozvo nhamo nhatu idzi dzinotongwa muchiporofita nematanho matatu engirozi nhatu. Nokuda kwechikonzero ichi, nguva yechipiri Bharamu paanorova mbongoro panoitika kupetwa, sezvazvinogara zvakadaro padanho rechipiri. Pakati peminda miviri yemizambiringa yenyika yekare chaiyo nenyika yemazuva ano yomweya inobwinya, Islam yakarova Israeri musi wa7 Gumiguru, 2023, uye pakarepo pakaiswa chidzoreso pamusoro peGaza, uye ipapo Islam icharova Nashville.

The Nashville strike is the second of the two surprise attacks that in Balaam’s testimony occurs between the vineyards. Nashville marks the prophetic waymark when the message of the midnight cry joins the second angel. The midnight cry message begins when Christ’s two disciples, (representing the second angel’s message) loose the ass at the beginning of the triumphal entry. That procession ultimately leads to the cross, which represents the earthquake of the soon-coming Sunday law where the whore Rome overcomes the sixth kingdom of Bible prophecy after her being forgotten for the history of the United States.

Kurwisa kweNashville ndiko kwechipiri pamakurwisa maviri ekushamisa ayo, muchipupuriro chaBharami, anoitika pakati peminda yemizambiringa. Nashville inoratidza chiratidzo chenzira chechiporofita apo shoko rokuchema kwapakati pousiku rinobatana nengirozi yechipiri. Shoko rokuchema kwapakati pousiku rinotanga apo vadzidzi vaKristu vaviri, (vanomiririra shoko rengirozi yechipiri) vanosunungura mbongoro pakutanga kokupinda kwokukunda. Mudungwe iwoyo pakupedzisira unotungamirira kumuchinjikwa, unomiririra kudengenyeka kwenyika komurayiro weSvondo uri kuuya nokukurumidza, apo chifeve Roma chinokunda ushe hwechitanhatu hwechiporofita cheBhaibheri mushure mokunge chakanganwikwa munhoroondo yeUnited States.

When the whore begins to sing her songs at the Sunday law the battle of Nineveh will have been repeated and the key will have been turned that marks the opening of the image of the beast testing time in the world. The battle of Nineveh is the ending of the midnight cry proclamation, which then turns into the loud cry of the third angel. The beginning of that period, which is marked by the surprise attack upon Nashville will also have been typified by the battle of Nineveh, for Jesus, as Alpha and Omega, always illustrates the end with the beginning. The Nashville attack will of prophetic necessity contain the elements of a victory of Rome over Persia that allows Islam to fill the earth with darkness. Donald Trump is the symbol of the image of Rome, so he will prevail in the battle of Nineveh associated with the Nashville strike, but his strength to resist the flood of Islam will have been depleted.

Mkahaba aanza kuimba nyimbo zake katika sheria ya Jumapili, vita vya Ninawi vitakuwa vimerudiwa, na ufunguo utakuwa umegeuzwa unaoashiria kufunguliwa kwa wakati wa kujaribiwa wa sanamu ya mnyama duniani. Vita vya Ninawi ni mwisho wa tangazo la kilio cha usiku wa manane, ambalo hapo ndipo hubadilika na kuwa kilio kikuu cha malaika wa tatu. Mwanzo wa kipindi hicho, unaotiwa alama na shambulio la ghafla dhidi ya Nashville, pia utakuwa umeonyeshwa kwa mfano na vita vya Ninawi; kwa maana Yesu, akiwa Alfa na Omega, daima huonyesha mwisho kwa mwanzo. Shambulio la Nashville, kwa ulazima wa kinabii, litakuwa na vipengele vya ushindi wa Rumi juu ya Uajemi unaoiruhusu Uislamu kuijaza dunia giza. Donald Trump ndiye ishara ya sanamu ya Rumi, hivyo atashinda katika vita vya Ninawi vinavyohusiana na shambulio la Nashville, lakini nguvu zake za kuzuia gharika ya Uislamu zitakuwa zimepungua.

The battle that Ronald Reagan succeeded in winning in 1989 was a cold war that had began at the end of the Second World War. Trump’s cold war is the battle of Panium, and it leads to the Third World War at the Sunday law, which has been typified by the battle of Actium and also the battle of Nineveh. Trump’s cold war, represented by the battle of Panium leads to the bringing down of the “wall” of separation of church and state in the Constitution, as typified by the bringing down of the Berlin “wall” in 1989.

Hondo yechimanda yakakwanisa kukundwa naRonald Reagan muna 1989 yakanga iri hondo inotonhora yakanga yatanga pakupera kweHondo Yenyika Yechipiri. Hondo inotonhora yaTrump ihondo yePanium, uye inotungamirira kuHondo Yenyika Yechitatu paSunday law, iyo yakafananidzwawo nehondo yeActium pamwe chete nehondo yeNinevhe. Hondo inotonhora yaTrump, inomiririrwa nehondo yePanium, inotungamirira pakuputswa kwe“rusvingo” rwokuparadzanisa kereke nenyika muBumbiro reMitemo, sezvakaratidzwa nokuputswa kwe“rusvingo” rweBerlin muna 1989.

Nashville represents the point where the ass of Balaam crushes Balaam's foot against the wall, thus identifying a crippling at the wall. The period of the midnight cry begins with an event that crashes into the wall of separation in the Constitution, thus marking the beginning of the setting up of the image of the beast (the combination of church and state) with a waymark that typifies the tearing down of the wall of separation at the ending of the setting up of the image of the beast. Donald Trump will prophetically speak with an executive order that typifies the speaking at the Sunday law, as typified with the Alien and Sedition Acts of 1798. He will there defeat the globalists of the Democratic party and their counterparts of the RINO globalists of the Republican party. His victory over the enemies typified by Persia in the battle of Nineveh, will leave both sides of the political war sapped of the strength necessary to resist the locusts of Islam that will spread over the land. The crushed foot of Trump is the wall at the beginning of the midnight cry proclamation that leads to the wall at the ending.

Nashville inomirira panzvimbo apo mbongoro yaBharami inopwanya tsoka yaBharami pamadziro, nokudaro ichiratidza kupwadzwa kunoremadza pamadziro. Nguva yokuchema kwapakati pousiku inotanga nechiitiko chinorovera pamadziro okupatsanura ari muBumbiro reMitemo, nokudaro chichiratidza kutanga kwokumiswa kwechifananidzo chechikara (kubatanidzwa kwechechi nehurumende) nechiratidzo chinomirira kuputswa kwamadziro okupatsanura pakupera kwokumiswa kwechifananidzo chechikara. Donald Trump achataura nenzira yechiprofita nomurayiro womutungamiri, unomirira kutaura kuchaitika pamutemo weSvondo, sezvakaratidzirwa neAlien and Sedition Acts dza1798. Ipapo achakunda va-globalist vebato reDemocratic pamwe navamwe vavo, ivo va-globalist veRINO vebato reRepublican. Kukunda kwake pamusoro pavavengi vanomiririrwa nePersia muhondo yeNinevhe, kuchasiya mativi ose ari maviri ehondo yezvematongerwo enyika asisina simba rinodiwa rokudzivisa mhashu dzeIslam dzichapararira pamusoro penyika. Tsoka yaTrump yakapwanyika ndiyo madziro pakutanga kwokuziviswa kwokuchema kwapakati pousiku kunotungamirira kumadziro ari pakupedzisira.

We will continue this consideration of the three woes in the next article.

E ndza ku ya emahlweni ni ku kambisisa loku ka makhombo manharhu eka xihloko lexi landzelaka.

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