Article

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

Bhuku ra Danieri - Na. Zana NeGumi

The Threefold Alliance of Rome: Unveiling the Prophetic Significance of the Trumpets in Revelation

Muungano wa Aina Tatu wa Roma: Kufunua Umuhimu wa Kinabii wa Baragumu katika Ufunuo

Author

Jeff Pippenger

Published

March 1, 2024

Formats

PDF
Word
Song MP3

Islam of the first and second woes of Revelation chapter nine represented the judgment that was brought upon Rome. William Miller had called the trumpets, “the peculiar judgments” which were brought upon Rome, but Miller could not see Modern Rome, as the threefold alliance which leads the world to Armageddon. Uriah Smith recognized the trumpets represented God’s judgment upon Rome, and that the fifth and sixth trumpets (first and second Woes), were judgments upon the Catholic church.

Ubuislamu wa ole wa kwanza na wa pili wa Ufunuo sura ya tisa uliwakilisha hukumu iliyoletwa juu ya Rumi. William Miller alikuwa ameziita tarumbeta hizo, “hukumu za kipekee,” zilizoletwa juu ya Rumi, lakini Miller hakuweza kuiona Rumi ya Kisasa kuwa ni muungano wa namna tatu unaouongoza ulimwengu hadi Har-Magedoni. Uriah Smith alitambua kwamba tarumbeta ziliwakilisha hukumu ya Mungu juu ya Rumi, na kwamba tarumbeta ya tano na ya sita (ole wa kwanza na wa pili), zilikuwa hukumu juu ya Kanisa Katoliki.

> “For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.

> “Kuti titsanangure hwamanda iyi, tichadzokerazve kuzvinyorwa zvaVaKeith. Munyori uyu anotaura nechokwadi achiti: ‘Panenge pasina kubvumirana kwakafanana kudaro pakati pevadudziri pamusoro pechimwe chikamu chipi nechipi cheApocalypse sezvinoonekwa pakushandiswa kwehwamanda yechishanu neyechitanhatu, kana nhamo yokutanga neyechipiri, kuvaSaracen navaTurkey. Zviri pachena zvikuru zvokuti hazvingatongonzwisiswi zvisiri izvo. Panzvimbo pevhangeri rimwe kana maviri anotsanangura chimwe nechimwe, chitsauko chose chechipfumbamwe cheBhuku raZvakazarurwa, chakakamurwa zvakaenzana, chinobatwa netsananguro yezviviri izvi.

> “‘The Roman empire declined, as it arose, by conquest; but the Saracens and the Turks were the instruments by which a false religion became the scourge of an apostate church; and hence, instead of the fifth and sixth trumpets, like the former, being designated by that name alone, they are called woes.” Uriah Smith, Daniel and Revelation, 495.

> “‘Hushe hweRoma hwakadonha, sezvahakabuda, nokukunda; asi vaSaracens navaTurkey ndivo vaiva midziyo iyo chitendero chenhema chakava nayo shamhu yokurova kereke yakatsauka pakutenda; uye nokudaro, panzvimbo pokuti hwamanda yechishanu neyechitanhatu, sezvakaita dzokutanga, dzingodanwa nezita iroro bedzi, dzinonzi nhamo.” Uriah Smith, Daniel and Revelation, 495.

What Miller and Smith did not recognize about the trumpets as God’s judgment upon Rome, was that those judgments were brought about by the enforcement of the worship of the sun. In the year 321, Constantine passed the first Sunday law, and nine years later he moved the capital from the city of Rome, to the city of Constantinople, thus initiating the process of disintegration of the Roman Empire. In Daniel chapter eleven, pagan Rome was to rule supremely for a “time,” which represented the three hundred and sixty years, from the Battle of Actium, in the year 31 BC, unto the year 330, when Constantine divided the kingdom into the West and the East.

Icho Miller na Smith vasina kuziva pamusoro pemabhosvo sechitongo chaMwari pamusoro peRoma, ndezvokuti zvitongo izvozvo zvakaunzwa nokumanikidzirwa kwekunamatwa kwezuva. Mugore ra321, Constantine akagadza mutemo wokutanga weSvondo, uye makore mapfumbamwe gare gare akatamisa guta guru kubva muguta reRoma kuenda kuguta reConstantinople, nokudaro achitanga maitiro okuparara kweUmambo hweRoma. Muna Dhanieri chitsauko chegumi neimwe, Roma yechihedheni yaifanira kutonga nesimba guru kwenguva “imwe,” yaimirira makore mazana matatu namakumi matanhatu, kubva paHondo yeActium, mugore ra31 BC, kusvikira mugore ra330, apo Constantine akapatsanura umambo kuva Madokero neMabvazuva.

> He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

> Iye achapinda norugare kunyange munzvimbo dzakabudirira zvikuru dzenyika; uye achaita izvo zvisina kumboitwa namadzibaba ake, kana namadzibaba amadzibaba ake; achavaparadzirira zvakapambwa, nezvakatorwa muhondo, nefuma; zvirokwazvo, acharongera mano ake kuzorwa nhare dzakasimba, kunyange kwenguva. Danieri 11:24.

During those three hundred and sixty years, the Roman Empire was essentially invincible, but once the capital was moved to the East, the ability to govern such a massive empire was no longer possible. Constantine tried to maintain control by dividing the kingdom between his three sons, but that only furthered the crumbling of the former empire.

Mukati memakore iwayo mazana matatu nemakumi matanhatu, Humambo hweRoma hwakanga husiri nyore kukundwa, asi guta guru parakangotamiswa richiendeswa kuMabvazuva, kugona kutonga humambo hukuru hwakadaro kwakazova kusingachagoneki. Constantine akaedza kuramba achichengeta hutongi nokugovera umambo pakati pavanakomana vake vatatu, asi izvozvo zvakangowedzera kuparara kwehumambo hwaimbovapo.

When the papacy took the throne of the earth in the year 538, at the third Council of Orleans a Sunday law was passed. Thus, in the year 606, Mohammed began his prophetic ministry, and symbolically represented the trumpet that was to be what the historians identify as a “scourge of an apostate church.” The history of the first and second woes, beginning with the ministry of Mohammed in the year 606, concluded on October 22, 1844, when the seventh trumpet sounded.

Papacy payakatora chigaro chenyika mugore ra538, paKanzuru yechitatu yeOrleans pakadzikwa murayiro weSvondo. Nokudaro, mugore ra606, Mohammed akatanga ushumiri hwake hwechiporofita, uye akamirira nenzira yokufananidzira hwamanda iyo vanyori venhoroondo vanocherechedza se“denda rechechi yakatsauka.” Nhoroondo yenhamo yokutanga neyechipiri, yakatanga noushumiri hwaMohammed mugore ra606, yakaguma pana Gumiguru 22, 1844, apo hwamanda yechinomwe yakarira.

> The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Revelation 11:14, 15.

> Dambudziko rechipiri rapfuura; zvino tarirai, dambudziko rechitatu rinouya nokukurumidza. Zvino mutumwa wechinomwe akaridza hwamanda; kukava namazwi makuru kudenga achiti, Umambo hwenyika ino hwava umambo hwaIshe wedu, nehwaKristu wake; uye iye achatonga nokusingaperi-peri. Zvakazarurwa 11:14, 15.

During the history of the first two Woes, Constantinople, the capital of eastern Rome, was conquered in 1453, and papal Rome in the west was delivered its deadly wound in 1798. The “scourge of an apostate church,” had brought down both civil and religious Rome. The threefold union of Modern Rome is accomplished at the soon-coming Sunday law in the United States.

Munguva yenhoroondo yeNhamo mbiri dzokutanga, Constantinople, guta guru reRoma yokumabvazuva, rakakundwa muna 1453, uye Roma yapapa iri kumadokero yakapiwa ronda rayo rinouraya muna 1798. “Soko rekuranga rechechi yakatsauka pakutenda,” rakanga rawisira pasi zvose Roma yehurumende neRoma yechitendero. Kubatana kwakapetwa katatu kweRoma yazvino uno kunozadzikiswa pamutemo weSvondo uri kuuya nokukurumidza muUnited States.

> “The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

> “MaProtestanti eUnited States ndivo vachava pamberi pakutambanudza maoko avo vachiyambuka mukaha kuti vabate ruoko rweSpiritualism; vachayambukawo pamusoro pegomba rakadzika kuti vabatisane maoko nesimba reRoma; uye pasi pesimba remubatanidzwa uyu wakapetwa katatu, nyika ino ichatevera mumakwara eRoma mukutsika-tsika kodzero dzehana.” The Great Controversy, 588.

At that time, Islam of the third Woe will accomplish God’s judgment against Modern Rome for its enforcement of Sunday worship, as He did with pagan Rome, and papal Rome. With pagan Rome He employed the first four trumpets to bring an end to Roman rulership in the capital of western Rome by the year 476, for after the year 476, no ruler of the city was of Roman lineage. By 1453 the fifth trumpet of Islam brought Roman rulership of eastern Rome to an end. By 1798, papal rulership of the former tenfold division of the nations of Europe was brought to an end in the history of the sixth trumpet of Islam. The demise of the civil kingdom of Rome, both west and east, and the religious kingdom of Rome was brought about following the enforcement of the pagan worship of the sun.

Pa nguvha iyo, Chisilamu cha ole wachitatu chizamaliska chiweruzo cha Mulungu pa Roma ya Masiku Ano chifukwa cha kukakamiza kwake kulambira Lamlungu, monga momwe Iye anachitira ndi Roma yachikunja ndi Roma ya upapa. Pa Roma yachikunja Iye anagwiritsa ntchito malipenga anayi oyambirira kuti athetse ulamuliro wa Aroma mu likulu la Roma ya kumadzulo pofika chaka cha 476, pakuti pambuyo pa chaka cha 476, panalibe wolamulira wa mzindawo amene anali wa mzera wa Aroma. Pofika 1453 lipenga lachisanu la Chisilamu linathetsa ulamuliro wa Aroma wa Roma ya kummawa. Pofika 1798, ulamuliro wa upapa pa kugawikana kwa kale kwa mitundu ya ku Ulaya kochuluka ka khumi unafika kumapeto m’mbiri ya lipenga lachisanu ndi chimodzi la Chisilamu. Kugwa kwa ufumu wa boma wa Roma, wa kumadzulo ndi wa kummawa womwewo, pamodzi ndi ufumu wachipembedzo wa Roma, kunachitika pambuyo pa kukakamizidwa kwa kulambira kwachikunja kwa dzuwa.

> “The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

> “Vanhu veUnited States vave vanhu vakafarirwa; asi kana vachidzivisa rusununguko rwechitendero, vachirasa Chipurotesitendi, uye vachitsigira Chipapa, chiyero chemhosva yavo chichazara, uye ‘kutsauka kwenyika kubva pakutenda’ kuchanyorwa mumabhuku okudenga. Mugumisiro wokutsauka uku uchava kuparara kwenyika.” Review and Herald, May 2, 1893.

The triple application of prophecy establishes the characteristic of the final fulfillment of the prophecy based upon the characteristics of the first two fulfillments. On September 11, 2001 the third Woe arrived in history. It had initially arrived on October 22, 1844, for the third Woe is the seventh trumpet, and that trumpet began to sound at that time. But as with ancient Israel, modern Israel chose rebellion and brought about a period of wandering in the wilderness instead of finishing the work. The sealing time of the third angel was therefore delayed, until it began again on September 11, 2001.

Kutumika kwa unabii kwa namna tatu huweka bayana tabia ya utimilifu wa mwisho wa unabii huo kwa kutegemea tabia za utimilifu wake wa kwanza na wa pili. Mnamo Septemba 11, 2001, ole ya tatu iliingia katika historia. Hapo awali ilikuwa imekwisha kuingia mnamo Oktoba 22, 1844, kwa maana ole ya tatu ni tarumbeta ya saba, nayo tarumbeta hiyo ilianza kulia wakati huo. Lakini, kama ilivyokuwa kwa Israeli wa kale, Israeli wa kisasa alichagua uasi na kusababisha kipindi cha kutangatanga jangwani badala ya kuimaliza kazi. Kwa hiyo wakati wa kutiwa muhuri wa malaika wa tatu uliahirishwa, hata ulipoanza tena mnamo Septemba 11, 2001.

> “For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 2, 69.

> “Kwemakore makumi mana, kusatenda, kugunun’una, nokupandukira kwakavharira Israeri yekare kubva munyika yeKanani. Zvivi zvimwe chetezvo zvakanonotsa kupinda kwaIsraeri yanhasi muKanani yokudenga. Muzviitiko zvose izvi, zvipikirwa zvaMwari hazvina kuva nemhosva. Kusatenda, kuda zvenyika, kusazvitsaurira, nokukakavadzana kuri pakati pavanhu vaIshe vanozviti ndivo vake, ndizvo zvakatichengeta munyika ino yechivi nokusuwa kwemakore mazhinji.” Selected Messages, bhuku 2, 69.

God does not change, and He judges according to the available light. Modern Israel had more available light than ancient Israel, and we are informed “the same sins have delayed the entrance of modern Israel into the heavenly Canaan.” If modern Israel was only held accountable to the light which ancient Israel was held accountable to, it would have been enough, but they had more light. Therefore, if it was the “same sins” that caused “ancient Israel” to wander in the wilderness for “forty years,” then not only was modern Israel banished to the “wilderness” in the rebellion of 1863, but they were just as certainly destined to die there. Their “sins” have delayed the work of the third angel until now.

Mwari haachinji, uye anotonga maererano nechiedza chiripo. Israeri yemazuva ano yakanga ine chiedza chiripo chakawanda kupfuura Israeri yekare, uye tinoziviswa kuti “zvivi zvimwe chetezvo zvakanonotsa kupinda kweIsraeri yemazuva ano muKenani yokudenga.” Dai Israeri yemazuva ano yaingova nemhosva chete pachiedza icho Israeri yekare yakapiwa mhosva nacho, zvaingadai zvakakwana, asi ivo vakanga vane chiedza chakawanda. Naizvozvo, kana akanga ari “zvivi zvimwe chetezvo” zvakaita kuti “Israeri yekare” itenderere murenje kwemakore “makumi mana,” saka haisi chete kuti Israeri yemazuva ano yakadzingirwa ku“renje” mukupanduka kwa1863, asi vakanga zvakangofanana vachitotemerwa kufira imomo. “Zvivi” zvavo zvakanonotsa basa rengirozi yechitatu kusvikira zvino.

> “Said the angel, ‘The third angel is binding, or sealing, them in bundles for the heavenly garner.’ This little company looked careworn, as if they had passed through severe trials and conflicts. And it appeared as if the sun had just risen from behind a cloud and shone upon their countenances, causing them to look triumphant, as if their victories were nearly won.” Early Writings, 88.

> Akadaro mutumwa akati, “Mutumwa wechitatu ari kuvasunga, kana kuvaisa chisimbiso, mumisumbu kuti vaunganidzwe mudura rekudenga.” Boka duku iri raiita serakaneta nokushushikana, sokunge rakanga rapfuura nomumiedzo mikuru nokurwa kukuru. Zvino zvakaita sokuti zuva rakanga richangobva kubuda kubva shure kwegore rikavhenekera pazviso zvavo, zvikaita kuti vaonekwe sevakunda, sokunge kukunda kwavo kwakanga kwava pedyo kuwanikwa.” Early Writings, 88.

The same sins that banished ancient Israel to die in the wilderness have delayed the work of the third angel who arrived on October 22, 1844.

Isono ezifanayo ezabangela ukuba u-Israyeli wasendulo agxothwe ukuze afe ehlane zilibazisile umsebenzi wengelosi yesithathu eyafika ngo-Okthoba 22, 1844.

> “After Jesus opened the door of the most holy, the light of the Sabbath was seen, and the people of God were tested, as the children of Israel were tested anciently, to see if they would keep God’s law. I saw the third angel pointing upward, showing the disappointed ones the way to the holiest of the heavenly sanctuary. As they by faith enter the most holy, they find Jesus, and hope and joy spring up anew. I saw them looking back, reviewing the past, from the proclamation of the second advent of Jesus, down through their experience to the passing of the time in 1844. They see their disappointment explained, and joy and certainty again animate them. The third angel has lighted up the past, the present, and the future, and they know that God has indeed led them by His mysterious providence.” Early Writings, 254.

> “후에 예수께서 지성소의 문을 여신 뒤에 안식일의 빛이 보이게 되었고, 하나님의 백성은 옛적에 이스라엘 자손이 시험을 받았던 것처럼, 그들이 하나님의 율법을 지킬 것인지 알아보기 위하여 시험을 받았다. 나는 셋째 천사가 위를 가리키며, 실망한 자들에게 하늘 성소의 지성소로 이르는 길을 보여 주는 것을 보았다. 그들이 믿음으로 지성소에 들어갈 때, 그들은 예수를 발견하고, 소망과 기쁨이 새롭게 솟아난다. 나는 그들이 뒤를 돌아보며, 예수의 재림 선포로부터 시작하여 1844년에 때가 지나간 데 이르기까지 그들의 경험을 되새겨 보는 것을 보았다. 그들은 자신들의 실망이 설명되는 것을 보고, 기쁨과 확신이 다시 그들에게 생기를 불어넣는다. 셋째 천사가 과거와 현재와 미래를 밝히 비추었으므로, 그들은 하나님께서 참으로 당신의 신비한 섭리로 그들을 인도하셨음을 안다.” 초기문집, 254.

The third angel is the sealing angel, and he arrived on October 22, 1844, but his work was delayed by the same sins that caused ancient Israel to die in the wilderness. The delay caused by the rebellion of 1863, was a delaying of the work of the third angel, and therefore the sealing has been hindered and delayed for over one hundred years.

మూడవ దూత ముద్రవేయు దూతయైయున్నాడు; అతడు 1844 అక్టోబరు 22న వచ్చెను, అయితే ప్రాచీన ఇశ్రాయేలు అరణ్యంలో మరణించుటకు కారణమైన అదే పాపములవలన అతని కార్యము ఆలస్యపడెను. 1863 లో జరిగిన తిరుగుబాటుచేత కలిగిన ఆ ఆలస్యం, మూడవ దూత యొక్క కార్యమునకే కలిగిన ఆలస్యమైయుండెను; అందుచేత ముద్రవేత కార్యము నూరేళ్లకంటె అధికకాలంగా అడ్డుపడి ఆలస్యమగుచున్నది.

> “[Numbers 32:6–15, quoted.] The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.

> “[Numeri 32:6–15, yakatongwa.] Ishe Mwari ndiMwari ane godo, asi vanomirira kwenguva refu zvivi nokudarika kwavanhu vavo muchizvarwa chino. Dai vanhu vaMwari vakanga vakafamba mumazano avo, basa raMwari ringadai rakafambira mberi, mashoko echokwadi angadai akatakurwa kuvanhu vose vanogara pamusoro penyika yose. Dai vanhu vaMwari vakanga vakavatenda uye vakaita vaita shoko ravo, dai vakanga vakachengeta mirayiro yavo, mutumwa angadai asina kuuya achibhururuka nomudenga neshoko kuna vatumwa vana vaifanira kuregedza mhepo kuti dzivhuvhute pamusoro penyika achidanidzira achiti, Batai, batai mhepo ina kuti irege kuvhuvhuta pamusoro penyika kusvikira ndaisa chisimbiso pavaranda vaMwari pahuma dzavo. Asi nokuti vanhu havateereri, havatendi, havana kuvongwa, havana utsvene, sezvakanga zvakaita Israeri yekare, nguva iri kuwedzerwa kuti vose vanzwe shoko rokupedzisira rengoni richiparidzirwa nenzwi guru. Basa raShe rakadziviswa, nguva yokuiswa chisimbiso yanonoka. Vazhinji havana kunzwa chokwadi. Asi Ishe vachavapa mukana wokunzwa nokutendeuka, uye basa guru raMwari richafambira mberi.” Manuscript Releases, volume 15, 292.

On September 11, 2001 the third angel arrived again, and the sealing time which had been delayed since the rebellion of 1863, began again. It was the arrival of Islam of the third Woe, which is also the seventh trumpet that marks the beginning of the sealing time. The sealing time began with the arrival of the third angel on October 22, 1844, when the seventh trumpet began to sound, but that trumpet was hindered and delayed.

Musi wa 11 Gunyana 2001 mutumwa wechitatu akasvikazve, uye nguva yekuiswa chisimbiso, yakanga yanonotswa kubvira pakumukira kwa1863, yakatangazve. Kwaiva kuuya kweIslam kweNhamo yechitatu, inova zvakare hwamanda yechinomwe inoratidza kutanga kwenguva yekuiswa chisimbiso. Nguva yekuiswa chisimbiso yakatanga nekusvika kwemutumwa wechitatu musi wa22 Gumiguru 1844, apo hwamanda yechinomwe yakatanga kurira, asi hwamanda iyoyo yakadziviswa uye ikanoneswa.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware 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: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

> Na malaika niliyeona amesimama juu ya bahari na juu ya nchi akainua mkono wake kuelekea mbinguni, akaapa kwa yeye aliye hai hata milele na milele, aliyeziumba mbingu, na vitu vilivyomo ndani yake, na nchi, na vitu vilivyomo ndani yake, na bahari, na vitu vilivyomo ndani yake, ya kwamba wakati hautakuwapo tena; bali katika siku za sauti ya malaika wa saba, atakapoanza kupiga tarumbeta, siri ya Mungu itatimizwa, kama alivyowahubiri watumishi wake manabii. Ufunuo 10:5–7.

The “voice” of the seventh angel, is the voice of the angel of Revelation chapter eighteen, which descended when the great buildings of New York City were thrown down.

Izwi “lengelosi” yesikhombisa, liyizwi lengelosi yesAmbulo isahluko setshumi lasificaminwembili, eyehla ngesikhathi izakhiwo ezinkulu zeDolobha laseNew York zidilizelwa phansi.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Na baada ya hayo nikamwona malaika mwingine akishuka kutoka mbinguni, akiwa na mamlaka makuu; nayo dunia ikaangazwa kwa utukufu wake. Naye akalia kwa nguvu kwa sauti kuu, akisema, Babeli mkuu umeanguka, umeanguka, nao umekuwa makao ya mashetani, na ngome ya kila roho mchafu, na kifungo cha kila ndege mchafu na mwenye kuchukiza. Kwa maana mataifa yote wamekunywa divai ya ghadhabu ya uasherati wake, nao wafalme wa dunia wamefanya uasherati naye, nao wafanyabiashara wa dunia wametajirika kwa wingi wa anasa zake. Ufunuo 18:1–3.

The “voice” of the mighty angel who descends, commands the angels to hold the four winds, that are represented as an “angry horse” seeking to break loose and bring death and destruction in its path.

“izwi” lengelosi enamandla eyehlayo liyalela izingelosi ukuba zibambe imimoya yomine, emelwe “njengehhashi elithukuthele” elifuna ukuzikhulula bese liletha ukufa nembubhiso endleleni yalo.

> “The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.” Testimonies to Ministers, 445.

> “Malaika wa Mungu hutenda mapenzi Yake, wakizizuia pepo za dunia, ili pepo hizo zisivume juu ya nchi, wala juu ya bahari, wala juu ya mti wowote, hata watumishi wa Mungu watakapotiwa muhuri katika vipaji vya nyuso zao. Malaika mwenye nguvu anaonekana akipanda kutoka mashariki (au mawio ya jua). Huyu aliye mkuu kuliko malaika wote ana muhuri wa Mungu aliye hai mkononi mwake, au wa Yeye ambaye peke yake aweza kutoa uhai, ambaye aweza kuandika juu ya vipaji vya nyuso alama au maandishi, kwa wale watakaojaliwa kutokufa, uzima wa milele. Ni sauti ya huyu malaika wa juu kabisa iliyokuwa na mamlaka ya kuwaamuru wale malaika wanne wazizuie pepo nne mpaka kazi hii itakapokamilishwa, na mpaka atakapotoa amri ya kuziachia.” Testimonies to Ministers, 445.

The angel who commands the four angels to hold the winds, is the angel of Revelation chapter eighteen who lightens the earth with His glory, and his “strong voice” is the voice of the seventh angel.

Malaika anayewaamuru malaika wanne kuzizuia pepo, ndiye yule malaika wa Ufunuo sura ya kumi na nane aliyeiangazia dunia kwa utukufu Wake, na “sauti” yake “yenye nguvu” ni sauti ya malaika wa saba.

> “And what a representation is given in Revelation 7 for our consideration and comfort and encouragement! The four angels are commissioned to do a work upon the earth. But One who purchased the world by giving Himself for its ransom has a chosen few. Who? Those who are keeping all of the commandments of God and have the faith of Jesus.

> “Zvakazarurwa 7 zvinotipa mufananidzo wakadini kuti tiufungisise, utinyaradze, uye utikurudzire! Ngirozi ina dzinorairwa kuita basa panyika. Asi Mumwe akatenga nyika nokuzvipa Iye amene kuti ive rudzikinuro rwayo ane vashoma vaakasarudza. Ndivanaani? Avo vanochengeta mirayiro yose yaMwari uye vane kutenda kwaJesu.”

> “John’s attention was called to another scene: ‘And I saw another angel ascending from the east, having the seal of the living God’ (Revelation 7:2). Who is this? The Angel of the covenant. He comes from the sunrising. He is the Dayspring from on high. He is the Light of the world. ‘In Him was life; and the life was the light of men’ (John 1:4). This is the One Isaiah describes: ‘Unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace’ (Isaiah 9:6). He cried, as One who had superiority over the hosts of angels in heaven ‘to whom it was given to hurt the earth, and the sea, saying, “hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads” (Revelation 7:2, 3).

> Muono wa Johane wakadanaidzwa kune chimwe chiitiko: “Zvino ndakaona mumwe mutumwa achikwira achibva kumabvazuva, ane chisimbiso chaMwari mupenyu” (Zvakazarurwa 7:2). Ndiani uyu? Mutumwa wesungano. Anouya achibva kunobuda zuva. Ndiye Mambakwedza anobva kumusoro. Ndiye Chiedza chenyika. “Maari makanga mune upenyu; uye upenyu ihwohwo ndihwo hwaiva chiedza chavanhu” (Johane 1:4). Uyu ndiye Uyo Isaya anotsanangura achiti: “Nokuti takaberekerwa Mwana, takapiwa Mwanakomana; uye ushe huchava pafudzi rake; uye zita rake richanzi Anoshamisa, Gota rezano, Mwari ane simba, Baba vokusingaperi, Muchinda worugare” (Isaya 9:6). Akadanidzira, saIye aiva noukuru kupfuura hondo dzavatumwa vari kudenga, kuna avo “vakapiwa kukuvadza nyika, negungwa, achiti, ‘Musakuvadza nyika, kana gungwa, kana miti, kusvikira taisa chisimbiso pama huma pavaranda vaMwari wedu’” (Zvakazarurwa 7:2, 3).

> “Here is the divine and human united. The command is given to the four angels to hold in check the four winds until they receive His summons. Read the entire chapter. The cry, ‘Hurt not,’ is uttered by the Restorer, the Redeemer.

> “Hapa ndipo pana uungu na ubinadamu vimeunganishwa. Amri yatolewa kwa malaika wanne wazizuie pepo nne hata watakapopokea mwito Wake. Soma sura yote. Kilio hiki, ‘Msidhuru,’ chatamkwa na Mrejeshi, Mkombozi.

> “Judgment and wrath were to be repressed only for a little space until a certain work was done. The message, the last message of warning and mercy, has been retarded in doing its work by the selfish love of money, the selfish love of ease, and the unfitness of man to do a work that needs to be done. The angel that is to lighten the earth with His glory has waited for human instrumentalities through whom the light of heaven could shine, and they thus cooperate to give, in its sacred, solemn importance, the message which is to decide the destiny of the world.” Manuscript Releases, volume 15, 222.

> “Kuputsa na hasira vilipaswa kuzuiliwa kwa muda mfupi tu hadi kazi fulani itakapokuwa imefanywa. Ujumbe huo, ujumbe wa mwisho wa onyo na rehema, umecheleweshwa katika kutenda kazi yake kwa sababu ya upendo wa ubinafsi kwa fedha, upendo wa ubinafsi kwa starehe, na kutofaa kwa mwanadamu kufanya kazi inayohitaji kufanywa. Malaika yule atakayeiangazia dunia kwa utukufu Wake amekuwa akingoja vyombo vya kibinadamu ambavyo kupitia kwao nuru ya mbinguni ingeweza kuangaza, nao hivyo washirikiane katika kutoa, kwa uzito wake mtakatifu na wa kutisha, ujumbe ule utakaouamua mwisho wa ulimwengu.” Manuscript Releases, volume 15, 222.

The third angel, who is Christ, is also the sealing angel who arrived on October 22, 1844, but due to the disobedience of God’s people, His work of sealing the one hundred and forty-four thousand has been delayed until September 11, 2001. Then Islam of the third Woe, brought down the great buildings of New York, and the sealing process began. At that point the nations became “angry, yet held in check”. The first voice of Revelation chapter eighteen, is the voice that commands the four angels to hold, while God’s people are sealed.

Dùta wa cinna takura ci Almasihu, shi ne kuma mala’ikan hatimi wanda ya iso a ranar 22 ga Oktoba, 1844, amma saboda rashin biyayyar mutanen Allah, aikinSa na yi wa dubu ɗari da arba’in da huɗu hatimi ya jinkirta har zuwa 11 ga Satumba, 2001. Sa’an nan Musulunci na Kaiton na uku ya rusar da manyan gine-ginen New York, kuma aka fara aikin hatimi. A wannan lokaci al’ummai suka “fusata, amma aka riƙe su a hana su motsi”. Murya ta farko ta Ru’ya ta Yohanna sura ta goma sha takwas, ita ce muryar da take umartar mala’iku huɗu su riƙe, yayin da ake yi wa mutanen Allah hatimi.

Jesus always illustrates the ending with the beginning, and on February 26, 1993, Islam of the third Woe detonated a truck bomb in the underground parking garage of the North Tower of the World Trade Center. The explosion resulted in significant damage to the building, killing six people and injuring over a thousand others. While the attack did not bring down the towers, it was a significant act of terrorism on U.S. soil and foreshadowed the events of September 11, 2001.

Yesu nguva dzose anoratidza magumo nezvakatangira, uye musi wa26 Kukadzi 1993, chiIslam cheNhenda yechitatu chakaputitsa bhomba remotokari mumagaraji epasi peNorth Tower yeWorld Trade Center. Kuputika uku kwakakonzera kukuvara kukuru kuchivako, kukauraya vanhu vatanhatu uye kukuvadza vamwe vanopfuura chiuru. Kunyange zvazvo kurwisa uku kusina kuwisira pasi shongwe idzodzo, kwaiva chiito chikuru chehugandanga pavhu reUnited States uye kwakafanoratidza zviitiko zvaGunyana 11, 2001.

The sealing time began on September 11, 2001, but it included a forewarning eight years before. The Islamic attack on Israel on October 7, 2023 is a forewarning of the ending of the sealing time. The prophetic characteristics of the third Woe have been established with the prophetic characteristics of the first two Woes. In the opening verses of chapter nine of Revelation the sealing of the one hundred and forty-four thousand is illustrated.

Nako ya kosɛlɛlama ebandaki na mokolo ya 11 Sɛtɛmbɛ 2001, kasi ezalaki na ekebiseli ya liboso mbula mwambe liboso. Bobundeli ya Baebele ya Isilami na Yisraele na mokolo ya 7 Oktɔbɛ 2023 ezali ekebiseli ya liboso ya nsuka ya ntango ya kosɛlɛlama. Bizaleli ya esakweli ya mawa ya misato etyami polele elongo na bizaleli ya esakweli ya mawa mibale ya liboso. Na bavɛrsɛ ya bofungoli ya mokapo ya libwa ya Emoniseli, kosɛlɛlama ya bato nkóto nkama moko na ntuku minei na minei emonisami.

We will consider that subject in the next article.

Taba taba tuzingatia somo hilo katika makala inayofuata.

> “If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.

> “Kana zviitiko zvakadai izvi zvichizofanira kuuya, kutonga kukuru kudai pamusoro penyika ine mhosva, vanhu vaMwari vachawane hutiziro kupi? Vachachengetedzwa sei kusvikira kutsamwa kwapfuura? Johani anoona masimba ezvisikwa—kudengenyeka kwenyika, dutu, nokukakavadzana kwezvematongerwo enyika—achimiririrwa sokunge ari kubatwa nengirozi ina. Mhepo idzi dziri kudzorekwa kusvikira Mwari apa shoko rokuti dzisunungurwe. Imomo ndimo mune kuchengeteka kwekereke yaMwari. Ngirozi dzaMwari dzinoita zvaanodaira, dzichidzora mhepo dzenyika, kuti mhepo dzirege kuvhuvhuta panyika, kana pagungwa, kana pamuti upi noupi, kusvikira varanda vaMwari vaiswa chisimbiso pahuma dzavo. Ngirozi ine simba guru inoonekwa ichikwira ichibva kumabvazuva (kana pakubuda kwezuva). Ngirozi iyi, ine simba kupfuura dzose, ine muruoko rwayo chisimbiso chaMwari mupenyu, kana chaIye oga anogona kupa upenyu, uyo anogona kunyora pahuma chiratidzo kana chinyorwa, kuna avo vachapiwa kusafa, upenyu husingaperi. Inzwi rengirozi iyi yepamusoro-soro ndiro raiva nesimba rokutema murayiro kungirozi ina kuti dzirambe dzakabata mhepo ina kusvikira basa iri raitwa, uye kusvikira iye apa murairo wokuti dzisunungurwe.”

> “Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’

> “Vaya vanokunda nyika, nyama, na dhiabhorosi, ndivo vachava vanodiwa vachagamuchira chisimbiso chaMwari mupenyu. Vaya vane maoko asina kuchena, vane mwoyo isina kuchena, havazovi nechisimbiso chaMwari mupenyu. Vaya vari kuronga chivi nokuchiita vachapfuurwa. Vanongova avo chete avo, pamamiriro emwoyo wavo pamberi paMwari, vari kuzadza nzvimbo yevanhu vari kutendeuka nokureurura zvivi zvavo paZuva guru reYananiso rechimiro chaicho, ndivo vachazivikanwa nokuiswa chiratidzo sevakafanira kudzivirirwa naMwari. Mazita avaya vari kutarira nokumirira nokurinda kuonekwa kweMuponesi wavo—nokushingaira kukuru nokushuva kukuru kupfuura avo vanomirira mambakwedza—achaverengerwa pamwe chete navaya vakaiswa chisimbiso. Vaya avo, kunyange chiedza chose chechokwadi chichivapenya mumweya yavo, vaifanira kuva namabasa anowirirana nokutenda kwavo kwavanopupura, asi vachikweverwa nechivi, vachisimudza zvifananidzo mumwoyo yavo, vachisvibisa mweya yavo pamberi paMwari, nokusvibisa avo vanobatana navo muchivi, mazita avo achadzimwa mubhuku roupenyu, uye vachasiiwa murima repakati pousiku, vasina mafuta mumidziyo yavo pamwe chete nemwenje yavo. ‘Kwamuri imi munotya zita Rangu, Zuva Rokururama richakubudai richiporesa mumapapiro Aro.’”

> “This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.

> “Kudindidwa uku kwa atumiki a Mulungu ndi komweko kunasonyezedwa kwa Ezekieli m’masomphenya. Yohane nayenso anali mboni ya vumbulutso limeneli lodabwitsa kwambiri. Iye anaona nyanja ndi mafunde ake zikubangula, ndi mitima ya anthu ikulefuka chifukwa cha mantha. Anaona dziko lapansi likugwedezeka, ndi mapiri akunyamulidwa kuponyedwa pakati pa nyanja (zimene zikuchitikadi kwenikweni), madzi ake akubangula ndi kusokonezeka, ndi mapiri akunjenjemera chifukwa cha kutukuka kwake. Anasonyezedwa miliri, matenda oopsa, njala, ndi imfa zikuchita ntchito yawo yoopsa.” Testimonies to Ministers, 445.

Back to Articles