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

Kitabu cha Danieli - Nambari Mia na Tisa

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

Kufunua Matumizi Matatu ya Unabii: Umuhimu wa Kinabii wa Ufunuo Sura ya Tisa na Harakati ya Kisasa ya Matengenezo

Author

Jeff Pippenger

Published

March 1, 2024

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

Nusu ya kwanza ya sura ya tisa ya Ufunuo inatambua tarumbeta ya tano, ambayo ni ole la kwanza, na nusu ya pili ya sura hiyo inatambua tarumbeta ya sita, ambayo ni ole la pili. Tarumbeta hizo zote mbili zinaonyeshwa kwa vielelezo kwenye chati za waanzilishi za 1843 na 1850. Wakati aya sita za mwisho za Danieli sura ya kumi na moja zilipofunguliwa wakati wa mwisho mnamo 1989, kufuatia kusambaratika kwa Umoja wa Kisovyeti, harakati ya marekebisho ya mia arobaini na nne elfu ilianza.

Among the truths recognized in 1989, were the great reformatory movements of Bible history, and that they all paralleled each other. All the prophets, and therefore every sacred history, including the sacred reformatory movements, illustrate the final great reformatory movement of the one hundred and forty-four thousand, which is also the mighty movement of the third angel. When the sealing process begins, so too, does the sprinkling of the latter rain. The unsealing of the reformatory movements in 1989, followed by the unsealing of the last six verses of Daniel eleven in 1992, produced an environment of resistance, as always occurs when a new and present truth is unsealed.

Miongoni mwa kweli zilizotambuliwa mwaka 1989 zilikuwa harakati kuu za matengenezo katika historia ya Biblia, na kwamba zote zilikwenda sambamba. Manabii wote, na hivyo kila historia takatifu, ikiwemo harakati takatifu za matengenezo, huonyesha harakati kuu ya mwisho ya matengenezo ya mia moja arobaini na nne elfu, ambayo pia ni harakati yenye nguvu ya malaika wa tatu. Wakati mchakato wa kutiwa muhuri unapoanza, vivyo hivyo huanza kunyunyiziwa kwa mvua ya mwisho. Kufunuliwa kwa harakati za matengenezo mwaka 1989, kukafuatwa na kufunuliwa kwa aya sita za mwisho za Danieli sura ya kumi na moja mwaka 1992, kulizalisha mazingira ya upinzani, kama kawaida hutokea wakati ukweli mpya na wa sasa unafunuliwa.

In the resistance of the truth of the last six verses of Daniel eleven, the Lord opened up the truth that the prophetic history of pagan Rome, combined with the prophetic history of papal Rome, as established upon two witnesses, identifies the prophetic history of modern Rome. The rule of the triple application of prophecy was recognized, and thereafter employed to defend against error and identify and establish truth. The rules that uphold that every reform line parallels the other reform lines, and the rules associated with a triple application of prophecy, became the bedrock of the rules that were established in the movement of the third angel, as had been typified by the rules established, employed, and published in the Millerite history.

Katika upinzani dhidi ya ukweli wa aya sita za mwisho za Danieli 11, Bwana alifungua ukweli kwamba historia ya kinabii ya Roma ya kipagani, ikiunganishwa na historia ya kinabii ya Roma ya kipapa, kama ilivyothibitishwa na mashahidi wawili, inatambulisha historia ya kinabii ya Roma ya kisasa. Kanuni ya matumizi ya mara tatu ya unabii ilitambuliwa, na baadaye ikatumika kujikinga dhidi ya upotovu na kutambua na kuuthibitisha ukweli. Kanuni zinazodumisha kwamba kila mstari wa matengenezo unakwenda sambamba na mistari mingine ya matengenezo, na kanuni zinazohusishwa na matumizi ya mara tatu ya unabii, zikawa msingi thabiti wa kanuni zilizowekwa katika harakati ya malaika wa tatu, kama ilivyoonyeshwa kwa mfano na kanuni zilizowekwa, zilizotumika na zilizochapishwa katika historia ya Wamilleri.

The triple application of prophecy as a rule, was unsealed for the movement of the one hundred and forty-four thousand, for they are the movement of the latter rain, and Islam of the third woe is the message of the latter rain. The principle of the triple application of prophecy was identified by the Lion of the tribe of Judah, well before Islam of the third woe arrived in history on September 11, 2001, for He desired that His last-day people would easily recognize the message represented by the arrival of the third woe when He returned His people to Jeremiah’s old paths.

Matumizi mara tatu ya unabii kama kanuni, yalifunuliwa kwa ajili ya harakati ya mia na arobaini na nne elfu, maana wao ndio harakati ya mvua ya mwisho, na Uislamu wa ole wa tatu ndio ujumbe wa mvua ya mwisho. Kanuni ya matumizi mara tatu ya unabii ilitambuliwa na Simba wa kabila la Yuda, muda mrefu kabla Uislamu wa ole wa tatu haujaingia katika historia tarehe 11 Septemba 2001, kwa kuwa alitamani watu wake wa siku za mwisho watambue kwa urahisi ujumbe uliowakilishwa na ujio wa ole wa tatu alipowarejesha watu wake katika njia za kale za Yeremia.

The pioneer understanding of the fifth and sixth trumpets as set forth in Revelation chapter nine, was understood to be the passage in the book of Revelation that was the most firmly and clearly supported by history. Uriah Smith begins his presentation of Revelation chapter nine by employing the words of the historian Keith to make that very point.

Sehemu ya Ufunuo sura ya tisa inayohusu tarumbeta ya tano na ya sita, kama ilivyoeleweka na waanzilishi, ilifahamika kuwa ndiyo sehemu katika kitabu cha Ufunuo iliyoungwa mkono kwa uthabiti na kwa uwazi zaidi na historia. Uriah Smith anaanza uwasilishaji wake wa Ufunuo sura ya tisa kwa kutumia maneno ya mwanahistoria Keith ili kusisitiza hoja hiyo.

> “For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and Revelation, 495.

> Kwa ufafanuzi wa tarumbeta hii, tutarejea tena katika maandishi ya Bwana Keith. Mwandishi huyu anasema kwa ukweli: 'Ni nadra sana kupatikana makubaliano yaliyolingana hivyo miongoni mwa watafsiri kuhusu sehemu nyingine yoyote ya Ufunuo kama ilivyo kuhusu kuhusishwa kwa tarumbeta ya tano na ya sita, au ole wa kwanza na wa pili, na Wasaraceni na Waturuki. Ni wazi mno kiasi kwamba ni vigumu kulielewa vibaya. Badala ya aya moja au mbili kuainisha kila moja, sura yote ya tisa ya Ufunuo, kwa sehemu sawasawa, inahusu maelezo ya zote mbili.' Uriah Smith, Danieli na Ufunuo, 495.

The chapter division of the first and second woes divides the history of the first woe, represented by Mohammed. It is geographically located by what the historian Alexander Keith calls the Saracens, which we would today call Arabia. The history of the second woe, represented by Osman 1, geographically located in Turkey, which the historian identifies as the Turks. The history of the first woe was located and fulfilled in Arabia, the birthplace of Islam and Mohammed. The history of the second woe was located and fulfilled in Turkey, the birthplace of the Ottoman Empire.

Mgawanyo wa sura wa ole wa kwanza na wa pili unagawanya historia ya ole wa kwanza, unaowakilishwa na Mohammed. Kijiografia, historia hiyo inawekwa katika kile ambacho mwanahistoria Alexander Keith anakiita Wasarazini, ambacho leo tungekiita Uarabuni. Historia ya ole wa pili, unaowakilishwa na Osman 1, iko kijiografia Uturuki, ambao mwanahistoria huyo anawatambua kama Waturuki. Historia ya ole wa kwanza ilipatikana na kutimia Uarabuni, chimbuko la Uislamu na Mohammed. Historia ya ole wa pili ilipatikana na kutimia Uturuki, chimbuko la Dola ya Ottoman.

The history of the first woe, identifies a warfare that was directed against Rome by independent warriors whose only mutual alliance with one another was the religion of Islam. The history of the second woe, identifies a warfare that was directed against Rome by an organized religion and state power, which is called a Caliphate. In either case, the independent warfare against Rome in the history represented by Mohammed, or the organized warfare represented by Ottman, or the Ottoman Empire, the mode of warfare was to attack suddenly and unexpectedly. It was not a warfare that was carried out by dressing all the soldiers in the same-colored uniforms, then organizing the soldiers into a line and marching them forward into gunfire as was the military custom of that time. The word “assassin” is based upon the Islamic mode of warfare of striking suddenly and unexpectedly, and usually resulting in the death of the attacker also.

Historia ya ole wa kwanza inaonesha vita vilivyoelekezwa dhidi ya Roma na wapiganaji huru ambao muungano wao wa pamoja pekee ulikuwa dini ya Uislamu. Historia ya ole wa pili inaonesha vita vilivyoelekezwa dhidi ya Roma na muungano wa dini iliyopangiliwa na mamlaka ya dola, uitwao Kalifati. Katika hali yoyote ile, iwe ni vita huru dhidi ya Roma katika historia inayowakilishwa na Mohammed, au vita vilivyopangwa vinavyowakilishwa na Ottman, au Dola ya Ottoman, mbinu ya vita ilikuwa kushambulia ghafla na kwa kushtukiza. Haikuwa vita vilivyopiganwa kwa kuwavisha askari wote sare za rangi moja, kisha kuwaweka askari katika safu na kuwasogeza mbele wakikabili moto wa risasi kama ilivyokuwa desturi ya kijeshi ya wakati huo. Neno “assassin” linatokana na mbinu ya Kiislamu ya kupiga ghafla na kwa kushtukiza, na mara nyingi husababisha pia kifo cha mshambuliaji.

The word “assassin” is derived from the Arabic word “hashshashin,” which comes from “hashish,” meaning “hashish” or “cannabis.” The term was originally used to refer to a secretive and fanatical group of Nizari Ismaili Muslims in the Middle East during the medieval period. The members of this group were known for their unconventional and often violent methods, including the use of political assassinations to achieve their goals. It is said that they would sometimes consume hashish to prepare for their missions, which led to the use of the term “hashshashin” or “assassins” in the Western world. The Assassins were active during the medieval period, primarily in Persia and Syria, and they played a significant role in various political conflicts and assassinations during that time. The term “assassin” eventually made its way into European languages, where it came to refer more broadly to individuals who carry out political or targeted killings.

Neno "assassin" limetokana na neno la Kiarabu "hashshashin," ambalo linatoka kwa "hashish," likimaanisha "hashishi" au "kanabisi." Neno hilo hapo awali lilitumika kurejelea kundi la siri na lenye misimamo mikali la Waislamu wa Ismaili wa Nizari katika Mashariki ya Kati wakati wa Enzi za Kati. Wanachama wa kundi hili walijulikana kwa mbinu zao zisizo za kawaida na ambazo mara nyingi zilikuwa za vurugu, zikiwemo matumizi ya mauaji ya kisiasa ili kufikia malengo yao. Inasemekana kwamba wakati mwingine walitumia hashish kujiandaa kwa misheni zao, jambo lililopelekea matumizi ya neno "hashshashin" au "assassins" katika ulimwengu wa Magharibi. Kundi la Assassins lilikuwa na shughuli wakati wa Enzi za Kati, hasa Uajemi na Syria, na lilicheza jukumu muhimu katika mizozo mbalimbali ya kisiasa na mauaji wakati huo. Hatimaye neno "assassin" liliingia katika lugha za Ulaya, ambapo likaanza kurejelea kwa upana zaidi watu wanaotekeleza mauaji ya kisiasa au ya kulengwa.

This mode of warfare is an important prophetic characteristic of the three woes, for the prophetic role of Islam is to produce war. Islam as a symbol is all about warfare, and in Revelation chapter nine, Islam of the first and second woes is an illustration of their warfare. Their warfare is identified in the book of Revelation, as the action that angers the nations, just before probation closes.

Mbinu hii ya kivita ni sifa muhimu ya kinabii ya ole tatu, kwa kuwa jukumu la kinabii la Uislamu ni kuleta vita. Uislamu kama ishara unajikita katika vita, na katika Ufunuo sura ya tisa, Uislamu wa ole ya kwanza na ya pili ni mfano wa vita vyao. Vita vyao vinatambuliwa katika kitabu cha Ufunuo kama kitendo kinachoyakasirisha mataifa, kabla tu ya kipindi cha rehema kufungwa.

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Na mataifa yalikasirika, na ghadhabu yako imekuja, na wakati wa wafu umefika, ili wahukumiwe; na kwamba uwape thawabu watumishi wako manabii, na watakatifu, na waogopao jina lako, wadogo na wakubwa; na uwaangamize wale wanaoiharibu dunia. Ufunuo 11:18.

The “nations” are made “angry”, just before God’s wrath comes, and God’s wrath, as represented in the book of Revelation, is the seven last plagues that come when human probation closes. There are three waymarks in the verse; the angering of the nations, the wrath of God, and the time to judge the dead. The judgment of the dead here referenced is the judgment of the wicked dead that occurs during the thousand-year millennium, and not the investigative judgment of the dead that began on October 22, 1844. Sister White is clear that the three waymarks in this verse are distinct, and occur in the order in the verse.

"Mataifa" yanatiwa "hasira", kabla tu ya kuja kwa ghadhabu ya Mungu, na ghadhabu ya Mungu, kama inavyoonyeshwa katika kitabu cha Ufunuo, ni mapigo saba ya mwisho yanayokuja wakati mlango wa rehema kwa wanadamu unapofungwa. Kuna alama za njia tatu katika aya hiyo; kukasirishwa kwa mataifa, ghadhabu ya Mungu, na wakati wa kuwahukumu wafu. Hukumu ya wafu inayorejelewa hapa ni hukumu ya wafu waovu inayotokea wakati wa kipindi cha miaka elfu moja (milenia), wala si Hukumu ya Upelelezi ya wafu iliyoanza tarehe 22 Oktoba 1844. Dada White anaeleza wazi kwamba alama za njia hizi tatu katika aya hiyo ni tofauti, na zinatokea kwa mpangilio uliomo katika aya hiyo.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

> Nikaona kwamba hasira za mataifa, ghadhabu ya Mungu, na wakati wa kuwahukumu wafu yalikuwa mambo tofauti, kimoja kikifuatia kingine; pia kwamba Mikaeli hakuwa amesimama, na kwamba wakati wa taabu, ambao haujawahi kuwako, bado haujaanza. Mataifa sasa yanaghadhibika, lakini Kuhani wetu Mkuu atakapomaliza kazi yake katika patakatifu, atasimama, atavaa mavazi ya kulipiza kisasi, ndipo mapigo saba ya mwisho yatamiminwa.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> Nikaona kwamba wale malaika wanne wangezuia pepo nne hadi kazi ya Yesu itakapokamilika katika patakatifu, na ndipo yatakapokuja mapigo saba ya mwisho. Maandishi ya Mapema, 36.

The role of Islam in the last book of the Bible is to anger the nations, and they do this through warfare. The role of Islam in the first book of the Bible is to bring every man’s hand in the world together against Islam, represented as Ishmael.

Jukumu la Uislamu katika kitabu cha mwisho cha Biblia ni kuwakasirisha mataifa, na hilo hutekelezwa kupitia vita. Jukumu la Uislamu katika kitabu cha kwanza cha Biblia ni kuunganisha mikono ya watu wote duniani dhidi ya Uislamu, unaowakilishwa kama Ismaeli.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Malaika wa Bwana akamwambia, Tazama, u mja mzito, nawe utazaa mwana wa kiume, nawe utamwita jina lake Ishmael; kwa sababu Bwana amesikia mateso yako. Naye atakuwa mtu wa porini; mkono wake utakuwa dhidi ya kila mtu, na mkono wa kila mtu utakuwa dhidi yake; naye atakaa mbele ya ndugu zake wote. Mwanzo 16:11, 12.

The word “hand,” as a symbol is like all biblical symbols, and it can have more than one meaning depending upon the context where it is used. By far the “hand,” as a symbol in Bible prophecy, is a symbol of warfare. The Hebrew word translated as “wild man,” is the word for the wild Arabian ass, which possesses several important prophetic implications, one of which is that the Arabian ass is a member of the Equidae family of animals, as is the horse. In Revelation chapter nine, and on both of the sacred charts of Habakkuk (the 1843 and 1850 pioneer charts), the horse is used as the symbol of the warfare represented by Islam of the three woes. The first and last mention of Islam, as represented in the book of Genesis, and the book of Revelation identify Islam with the symbol of the Equidae family (ass or horse), and they both emphasize the role of Islam as being to bring warfare to “every man” (the nations).

Neno "mkono," kama ishara, ni kama ishara zote za kibiblia, na linaweza kuwa na zaidi ya maana moja kutegemea muktadha ambamo linatumiwa. Kwa kiwango kikubwa, "mkono," kama ishara katika unabii wa Biblia, ni ishara ya vita. Neno la Kiebrania linalotafsiriwa kama "mtu mwitu," ni neno linalomaanisha punda mwitu wa Kiarabu, ambalo lina maana kadhaa muhimu za kinabii, mojawapo ikiwa ni kwamba punda mwitu wa Kiarabu ni wa familia ya wanyama ya Equidae, kama ilivyo kwa farasi. Katika Ufunuo sura ya tisa, na katika chati zote mbili takatifu za Habakuki (chati za waasisi za 1843 na 1850), farasi hutumiwa kama ishara ya vita vinavyowakilishwa na Uislamu katika "ole" tatu. Marejeo ya kwanza na ya mwisho ya Uislamu, kama yanavyoonekana katika kitabu cha Mwanzo na kitabu cha Ufunuo, yanauhusianisha Uislamu na ishara ya familia ya Equidae (punda au farasi), na yote mawili yanasisitiza jukumu la Uislamu kuwa ni kuleta vita kwa "kila mtu" (mataifa).

In the book of Revelation, chapter NINE, verse ELEVEN, the character of Islam is identified, for prophetically character is represented by a name. The name given to the king that rules over Islam reflects that first reference to Islam in the book of Genesis, where it is written that the character or spirit of Ishmael “shall dwell in the presence of all his brethren.” The king which rules over all of Islam is the spirit of Ishmael (their king), whose hand is “against every man”.

Katika kitabu cha Ufunuo, sura ya TISA, aya ya KUMI NA MOJA, tabia ya Uislamu inatambuliwa, kwani kinabii tabia inawakilishwa na jina. Jina alilopewa mfalme anayetawala Uislamu linaakisi rejeo la kwanza kuhusu Uislamu katika kitabu cha Mwanzo, ambapo imeandikwa kwamba tabia au roho ya Ismaeli “ataishi mbele ya ndugu zake wote.” Mfalme anayetawala Uislamu wote ni roho ya Ismaeli (mfalme wao), ambaye mkono wake uko “dhidi ya kila mtu”.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.

> Nao walikuwa na mfalme juu yao, ambaye ni malaika wa shimo lisilo na mwisho; jina lake kwa Kiebrania ni Abadoni, bali kwa Kigiriki jina lake ni Apolioni. Ufunuo 9:11.

In the Old Testament, represented by the Hebrew, or the New Testament, represented by the Greek, the character that reigns over the adherents of the religion of Islam is identified as either Abaddon or Apollyon, which in either means “death and destruction.” Death and destruction are the character of Islam, whether represented in the Old or New Testaments. The specific characteristics of the spirit that rules within every adherent of Islam, in connection with the symbol of the ass or the horse are both elements of the First and the Last references to Islam. These two prophetic attributes possess the signature of Alpha and Omega. When Sister White identifies the message that brings the one hundred and forty-four thousand to life as the mighty army of the third angel, she states the following:

Katika Agano la Kale, linalowakilishwa na Kiebrania, au Agano Jipya, linalowakilishwa na Kiyunani, mhusika anayetawala juu ya wafuasi wa dini ya Uislamu hutambuliwa kama ama Abadoni au Apolioni, ambayo yote humaanisha “kifo na uharibifu.” Kifo na uharibifu ndizo tabia za Uislamu, iwe zinawakilishwa katika Agano la Kale au Agano Jipya. Sifa mahsusi za roho inayotawala ndani ya kila mfuasi wa Uislamu, pamoja na ishara ya punda au farasi, vyote ni vipengele vya Marejeo ya Kwanza na ya Mwisho kuhusu Uislamu. Sifa hizi mbili za kinabii zinabeba alama ya Alfa na Omega. Wakati Dada White anapotambua ujumbe unaowaleta kuwa hai mia arobaini na nne elfu kama jeshi lenye nguvu la malaika wa tatu, anasema yafuatayo:

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> Malaika wanazuia pepo nne, zilizowakilishwa kama farasi mwenye hasira anayetaka kujivunja huru na kukimbia juu ya uso wa dunia yote, akileta uharibifu na mauti katika njia yake.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Je, tulale kwenye ukingo wenyewe wa ulimwengu wa milele? Je, tuwe wazito wa kufahamu na baridi na wafu? Laiti tungalikuwa nayo katika makanisa yetu Roho na pumzi ya Mungu vikivutwa ndani ya watu Wake, ili wasimame kwa miguu yao na kuishi. Tunahitaji kuona kwamba njia ni nyembamba, na lango ni jembamba. Lakini tunapopita kupitia lango hilo jembamba, upana wake hauna kikomo.” Manuscript Releases, volume 20, 217.

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

Pepo nne hushikiliwa wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu, na pepo nne ni “farasi mwenye hasira” anayebeba “kifo na uharibifu katika njia yake.” Mnamo Septemba 11, 2001 ole wa tatu uliwasili katika historia ya kinabii ukileta “kifo na uharibifu,” hivyo “kuwakasirisha mataifa,” ulipoipiga nchi tukufu ya kiroho “ghafla na bila kutarajiwa.” Mnamo Oktoba 7, 2023, ole wa tatu uliendelea katika njia yake ya “kifo na uharibifu” hivyo zaidi “kuwakasirisha mataifa” ulipoishambulia nchi tukufu halisi “ghafla na bila kutarajiwa.” Shambulio la kwanza lisilotarajiwa liliashiria mwanzo wa kipindi cha kutiwa muhuri kwa wale mia moja arobaini na nne elfu, na shambulio la hivi karibuni la Oktoba 7, 2023, linaashiria mwanzo wa kipindi cha kumalizia au “kufunga” cha kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Je, tutalala usingizi hapa ukingoni kabisa mwa ulimwengu wa milele?

On both sacred pioneer charts Islam of the first and second woes is graphically illustrated by Islamic warriors riding upon their warhorses. The rider upon the warhorse of the first woe in both illustrations is carrying a spear, and the rider of the horse representing the second woe, is firing a rifle. The distinction is plainly identified in Revelation chapter nine, for it was in the history of the second woe, that gunpowder was invented and first used in warfare. Commenting on verses seventeen through nineteen, of Revelation chapter nine, Uriah Smith records the following:

Katika chati zote mbili takatifu za waanzilishi, Uislamu wa ole wa kwanza na wa pili umeonyeshwa kwa taswira za wapiganaji Waislamu wakipanda farasi zao za vita. Katika michoro yote miwili, mpanda farasi wa ole wa kwanza anaonekana akiwa juu ya farasi wa vita na amebeba mkuki, na mpanda farasi juu ya farasi anayewakilisha ole wa pili anaonekana akifyatua risasi kwa bunduki. Tofauti hiyo imebainishwa wazi katika Ufunuo sura ya tisa, maana katika historia ya ole wa pili ndiko baruti ilibuniwa na kutumiwa kwa mara ya kwanza vitani. Akitolea maoni juu ya mistari ya kumi na saba hadi kumi na tisa ya Ufunuo sura ya tisa, Uriah Smith anaandika yafuatayo:

> “The first part of this description may have reference to the appearance of these horsemen. Fire, representing a color, stands for red, ‘as red as fire’ being a frequent term of expression; jacinth, or hyacinth, for blue; and brimstone, for yellow. And these colors greatly predominated in the dress of these warriors; so that the description, according to this view, would be accurately met in the Turkish uniform, which was composed largely of red, or scarlet, blue, and yellow. The heads of the horses were in appearance as the heads of lions to denote their strength, courage, and fierceness; while the last part of the verse undoubtedly has reference to the use of gunpowder and firearms for purposes of war, which were then but recently introduced. As the Turks discharged their firearms on horseback, it would appear to the distant beholder that the fire, smoke, and brimstone issued out of the horses’ mouths, as illustrated by the accompanying plate.

> Sehemu ya kwanza ya maelezo haya huenda inarejelea mwonekano wa wapanda farasi hawa. Moto, ukiwakilisha rangi, unamaanisha nyekundu; ‘mwekundu kama moto’ ikiwa ni usemi unaotumiwa mara nyingi; jasinti, au hiasinti, huashiria bluu; na kiberiti huashiria njano. Na rangi hizi zilitawala sana katika mavazi ya wapiganaji hawa; hivyo, kwa mtazamo huu, maelezo hayo yangelingana kwa usahihi na sare za Kituruki, ambazo kwa kiasi kikubwa zilikuwa na nyekundu, au nyekundu iliyokolea, bluu, na njano. Vichwa vya farasi vilionekana kama vichwa vya simba ili kuashiria nguvu zao, ujasiri, na ukali; ilhali sehemu ya mwisho ya aya bila shaka inarejelea matumizi ya baruti na silaha za moto kwa madhumuni ya vita, ambavyo wakati huo vilikuwa vimeanzishwa hivi karibuni tu. Waturuki walipokuwa wakifyatua silaha zao za moto wakiwa wamepanda farasi, kwa mtazamaji aliye mbali ingeonekana kana kwamba moto, moshi, na kiberiti vilitoka katika vinywa vya farasi, kama inavyoonyeshwa na mchoro ulioambatanishwa.

> “Respecting the use of firearms by the Turks in their campaign against Constantinople, Elliott (Horae Apocalypticae, Vol. I, pp. 482–484) thus speaks:—‘It was to “the fire and the smoke and the sulphur,” to the artillery and firearms of Mahomet, that the killing of the third part of men, i.e., the capture of Constantinople, and by consequence the destruction of the Greek empire, was owing. Eleven hundred years and more had now elapsed since her foundation by Constantine. In the course of them, Goths, Huns, Avars, Persians, Bulgarians, Saracens, Russians, and indeed the Ottoman Turks themselves, had made their hostile assaults, or laid siege against it. But the fortifications were impregnable by them. Constantinople survived, and with it the Greek empire. Hence the anxiety of the Sultan Mahomet to find that which would remove the obstacle. “Canst thou cast a cannon,” was his question to the founder of cannon that deserted to him, “of the size sufficient to batter down the wall of Constantinople?” Then the foundry was established at Adrianople, the cannon cast, the artillery prepared, and the siege began.’

> Kuhusu namna Waturuki walivyotumia silaha za moto katika kampeni yao dhidi ya Konstantinopoli, Elliott (Horae Apocalypticae, Vol. I, pp. 482-484) anasema hivi:- ‘Ilikuwa kwa “moto na moshi na salfa,” yaani kwa mizinga na silaha za moto za Mahomet, ndiko kulikotokana kuuliwa kwa sehemu ya tatu ya watu, yaani kutekwa kwa Konstantinopoli, na, kwa matokeo yake, kuangamizwa kwa Ufalme wa Kigiriki. Miaka elfu moja na mia moja na zaidi ilikuwa sasa imepita tangu kuasisiwa kwake na Konstantino. Katika kipindi hicho, Wagothi, Wahuni, Waavari, Waajemi, Wabulgaria, Wasaraceni, Warusi, na kweli hata Waturuki wa Uthmani wenyewe, walikuwa wamefanya mashambulizi ya uhasama, au kuiwekea mzingiro. Lakini ngome zake zilikuwa zisizoweza kutekwa nao. Konstantinopoli iliendelea kudumu, na pamoja nayo Ufalme wa Kigiriki. Hivyo ikaongezeka shauku ya Sultani Mahomet ya kupata kile kitakachoondoa kikwazo. “Je, waweza kutengeneza mzinga,” ndivyo alivyomuuliza mtengenezaji wa mizinga aliyekimbilia upande wake, “wa ukubwa wa kutosha kubomoa ukuta wa Konstantinopoli?” Kisha kiwanda cha kuyeyusha na kumimina chuma kikaanzishwa huko Adrianopoli, mizinga ikatengenezwa, silaha za mizinga zikaandaliwa, na mzingiro ukaanza.’

> “It well deserves remark, how Gibbon, always the unconscious commentator on the Apocalyptic prophecy, puts this new instrumentality of war into the foreground of his picture, in his eloquent and striking narrative of the final catastrophe of the Greek empire. In preparation for it, he gives the history of the recent invention of gunpowder, ‘that mixture of saltpeter, sulphur, and charcoal;’ tells of its earlier use by the Sultan Amurath, and also, as before said, of Mahomet’s foundry of larger cannon at Adrianople; then, in the progress of the siege itself, describes how ‘the volleys of lances and arrows were accompanied with the smoke, the sound, and the fire of the musketry and cannon;’ how ‘the long order of the Turkish artillery was pointed against the walls, fourteen batteries thundering at once on the most accessible places;’ how ‘the fortifications which had stood for ages against hostile violence were dismantled on all sides by the Ottoman cannon, many breaches opened, and near the gate of St. Romanus, four towers leveled with the ground:’ how, as ‘from the lines, the galleys, and the bridge, the Ottoman artillery thundered on all sides, the camp and city, the Greeks and the Turks, were involved in a cloud of smoke, which could only be dispelled by the final deliverance or destruction of the Roman empire:’ how ‘the double walls were reduced by the cannon to a heap of ruins:’ and how the Turks at length ‘rising through the breaches,’ ‘Constantinople was subdued, her empire subverted, and her religion trampled in the dust by the Moslem conquerors.’ I say it well deserves observation how markedly and strikingly Gibbon attributes the capture of the city, and so the destruction of the empire, to the Ottoman artillery. For what is it but a comment on the words of our prophecy? ‘By these three was the third part of men killed, by the fire, and by the smoke, and by the sulphur, which issued out of their mouths.’

> Inastahili sana kuzingatiwa jinsi Gibbon, akiwa daima mfasiri asiyejitambua wa unabii wa Ufunuo, anavyoweka mbinu hii mpya ya kivita mbele kabisa ya taswira yake, katika simulizi yake yenye ufasaha na ya kusisimua ya janga la mwisho la Dola la Kigiriki. Katika kujiandaa kwa hilo, anatoa historia ya uvumbuzi wa hivi karibuni wa baruti, 'ule mchanganyiko wa salpeta, kiberiti, na mkaa;' anasimulia matumizi yake ya awali na Sultani Amurath, na pia, kama ilivyokwisha kusemwa, kuhusu kiwanda cha Mahomet cha kutengeneza mizinga mikubwa huko Adrianople; kisha, katika maendeleo ya mzingiro wenyewe, anaeleza jinsi 'mirindimo ya mikuki na mishale iliandamana na moshi, sauti, na moto wa bunduki na mizinga;' jinsi 'msururu mrefu wa mizinga ya Waturuki ulielekezwa dhidi ya kuta, betri kumi na nne zikitoa ngurumo kwa wakati mmoja kwenye maeneo yaliyo rahisi kufikiwa;' jinsi 'ngome ambazo kwa zama nyingi zilikuwa zimesimama dhidi ya jeuri ya maadui zilibomolewa pande zote na mizinga ya Waothmani, mapengo mengi yakafunguliwa, na karibu na lango la Mt. Romanus, minara minne ikasawazishwa na ardhi:' jinsi, 'kutoka kwenye mistari, majahazi ya makasia, na daraja, mizinga ya Waothmani ilinguruma pande zote, kambi na mji, Wagiriki na Waturuki, walifunikwa na wingu la moshi, ambalo lingeweza kutawanywa tu na ukombozi wa mwisho au maangamizi ya Dola la Roma:' jinsi 'kuta maradufu ziligeuzwa na mizinga kuwa lundo la magofu:' na jinsi Waturuki hatimaye, 'wakipenya kupitia mapengo,' 'Constantinople ilitiishwa, utawala wake ukapinduliwa, na dini yake ikakanyagwa mavumbini na washindi Waislamu.' Nasema inastahili kuzingatiwa jinsi, kwa namna iliyo dhahiri na ya kusisimua, Gibbon anavyohusisha kuitekwa kwa mji, na hivyo maangamizi ya dola, na mizinga ya Waothmani. Maana ni nini hii ila maelezo juu ya maneno ya unabii wetu? 'Kwa vitu hivi vitatu theluthi ya watu waliuawa, kwa moto, na kwa moshi, na kwa kiberiti, vilivyotoka vinywani mwao.'

> “‘VERSE 18. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. 19. For their power is in their mouth, and in their tails; for their tails were like unto serpents, and had heads, and with them they do hurt.’

> 'AYA 18. Kwa hizi tatu theluthi ya watu waliuawa, kwa moto, na kwa moshi, na kwa kiberiti, vilivyotoka katika vinywa vyao. 19. Kwa maana uweza wao umo katika kinywa chao, na katika mikia yao; kwa kuwa mikia yao ilikuwa kama nyoka, nayo ilikuwa na vichwa, na kwa hizo huwadhuru.'

> “These verses express the deadly effect of the new mode of warfare introduced. It was by means of these agents,—gunpowder, firearms, and cannon,—that Constantinople was finally overcome, and given into the hands of the Turks.” Uriah Smith, Daniel and Revelation, 510–514.

> "Aya hizi zinaonyesha athari ya kufisha ya mbinu mpya ya vita iliyotambulishwa. Ni kwa kutumia haya—baruti, silaha za moto, na mizinga—ndipo Konstantinopoli hatimaye ilishindwa, na ikakabidhiwa mikononi mwa Waturuki." Uriah Smith, Daniel and Revelation, 510-514.

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

Tutaendelea na uchambuzi wa ole wa tatu katika makala ijayo.

> “I awoke from my sleep last night with a great burden upon my mind. I was delivering a message to our brethren and sisters, and it was a message of warning and instruction concerning the work of some who are advocating erroneous theories as to the reception of the Holy Spirit, and its operation through human agencies.

> Nilizinduka kutoka usingizini jana usiku nikiwa na mzigo mzito akilini mwangu. Nilikuwa nikitoa ujumbe kwa ndugu na dada zetu, nao ulikuwa ujumbe wa onyo na mafundisho kuhusu kazi ya baadhi ya wale wanaotetea nadharia potovu kuhusu kupokelewa kwa Roho Mtakatifu, na utendaji wake kupitia vyombo vya kibinadamu.

> “I was instructed that fanaticism similar to that which we were called to meet after the passing of the time in 1844 would come in among us again in the closing days of the message, and that we must meet this evil just as decidedly now as we met it in our early experiences.

> Niliagizwa kwamba ufanatiki unaofanana na ule tuliotakiwa kuukabili baada ya kupita kwa muda mnamo 1844 ungeingia tena miongoni mwetu katika siku za mwisho za ujumbe, na kwamba lazima tukabiliane na uovu huu kwa uthabiti uleule sasa kama tulivyoukabili katika uzoefu wetu wa mapema.

> “We are standing on the threshold of great and solemn events. Prophecies are fulfilling. Strange and eventful history is being recorded in the books of heaven—events which it was declared should shortly precede the great day of God. Everything in the world is in an unsettled state. The nations are angry, and great preparations for war are being made. Nation is plotting against nation, and kingdom against kingdom. The great day of God is hasting greatly. But although the nations are mustering their forces for war and bloodshed, the command to the angels is still in force, that they hold the four winds until the servants of God are sealed in their foreheads.” Selected Messages, book 1, 221.

> "Tunasimama kwenye kizingiti cha matukio makubwa na yenye uzito. Unabii unatimia. Historia ya ajabu na yenye matukio mengi inaandikwa katika vitabu vya mbinguni—matukio ambayo ilitangazwa kwamba yangepaswa kutangulia hivi karibuni siku kuu ya Mungu. Kila kitu ulimwenguni kiko katika hali isiyo thabiti. Mataifa yamekasirika, na maandalizi makubwa ya vita yanafanywa. Taifa linapanga njama dhidi ya taifa, na ufalme dhidi ya ufalme. Siku kuu ya Mungu inakaribia kwa kasi kubwa. Lakini ingawa mataifa yanakusanya majeshi yao kwa vita na umwagaji damu, amri kwa malaika bado inasimama, kwamba wazuie pepo nne hadi watumishi wa Mungu watakapotiwa muhuri katika vipaji vya nyuso zao." Ujumbe Teule, kitabu cha 1, 221.

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