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

Ìwé Dáníẹ́lì - Ọ̀kan Ọgọ́rùn-ún àti Mẹ́sàn-án

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

Ìfípayá Ìmúlò Mẹ́ta ti Àsọtẹ́lẹ̀: Ìtumọ̀ Àsọtẹ́lẹ̀ ti Ìṣípayá Orí Kẹ́sàn-án àti Ìṣíkiri Ìtúnṣe ti Òde-Òní

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.

Ìdájì àkọ́kọ́ ti Ìfihàn orí kẹ́sàn-án ṣàfihàn ìpè kàrùn-ún, èyí tí í ṣe ègbé àkọ́kọ́, àti ìdájì kejì ti orí náà sì ṣàfihàn ìpè kẹfà, èyí tí í ṣe ègbé kejì. A fi àwòrán hàn gbangba fún ìpè méjèèjì lórí àwọn àtẹ ìṣàpẹẹrẹ aṣáájú-ọ̀nà ti ọdún 1843 àti 1850. Nígbà tí a ṣí èdìdì kúrò lórí ẹsẹ mẹ́fà ìkẹyìn ti Dáníẹ́lì mọ́kànlá ní àkókò ìgbẹ̀yìn ní ọdún 1989 pẹ̀lú ìwó lulẹ̀ Soviet Union, ìṣípò-ìtúnṣe ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì bẹ̀rẹ̀.

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.

Lára àwọn òtítọ́ tí a mọ̀ ní ọdún 1989 ni àwọn ìṣípò àtúnṣe ńlá nínú ìtàn Bíbélì, àti pé gbogbo wọn jọ ń lọ ní ìfararọ̀. Gbogbo àwọn wòlíì, àti nítorí náà gbogbo ìtàn mímọ́, pẹ̀lú àwọn ìṣípò àtúnṣe mímọ́, ń ṣàfihàn ìṣípò àtúnṣe ńlá ìkẹyìn ti ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìnlélógójì, èyí tí ó sì jẹ́ ìṣípò alágbára ti áńgẹ́lì kẹta. Nígbà tí ìlànà ìdídìrẹ̀ bá bẹ̀rẹ̀, nígbà náà pẹ̀lú ni ìfínkí omi òjò ìkẹyìn ti bẹ̀rẹ̀. Ìṣíṣí ohun tí a ti dì mọ́ nínú àwọn ìṣípò àtúnṣe ní 1989, tí ìṣíṣí ẹsẹ̀ mẹ́fà ìkẹyìn ti Dáníẹ́lì mọ́kànlá tẹ̀ lé e ní 1992, dá ipò àyíká ìfaradà sílẹ̀, gẹ́gẹ́ bí ó ti máa ń ṣẹlẹ̀ nígbà gbogbo tí a bá ṣí òtítọ́ tuntun àti òtítọ́ ìsinsìnyí sílẹ̀.

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.

Nínú ìfaradà sí òtítọ́ àwọn ẹsẹ mẹ́fà ìkẹyìn Danieli mọ́kànlá, Olúwa ṣí òtítọ́ náà sílẹ̀ pé ìtàn àsọtẹ́lẹ̀ ti Róòmù aláìgbàgbọ́, tí a darapọ̀ mọ́ ìtàn àsọtẹ́lẹ̀ ti Róòmù papal, gẹ́gẹ́ bí a ti fi múlẹ̀ lórí ẹlẹ́rìí méjì, ń dá ìtàn àsọtẹ́lẹ̀ ti Róòmù òde òní mọ̀. A mọ òfin ìlò mẹ́ta ti àsọtẹ́lẹ̀, lẹ́yìn náà a sì lò ó láti dáàbò bo ara wa kúrò nínú àṣìṣe àti láti mọ̀ àti láti fi òtítọ́ múlẹ̀. Àwọn òfin tí ń gbékalẹ̀ pé gbogbo ìlà àtúnṣe bá àwọn ìlà àtúnṣe yòókù mu, àti àwọn òfin tí ó ní í ṣe pẹ̀lú ìlò mẹ́ta ti àsọtẹ́lẹ̀, di àpáta ìpìlẹ̀ àwọn òfin tí a fi múlẹ̀ nínú ìṣípò angẹli kẹta, gẹ́gẹ́ bí a ti ti fi hàn ní àpẹẹrẹ nínú ìtàn àwọn Millerite, níbi tí a ti fi àwọn òfin náà múlẹ̀, lò, tí a sì tẹ̀ jáde.

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.

Ìlò ìsọtẹ́lẹ̀ ní ìlò mẹ́ta gẹ́gẹ́ bí òfin ni a ṣí sílẹ̀ fún ìṣísẹ̀ ẹgbẹ̀rún mọ́kànlá lé ní ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin náà, nítorí wọ́n ni ìṣísẹ̀ òjò ìkẹyìn, àti pé Islam ti ègbé kẹta ni ìhìn-iṣẹ́ òjò ìkẹyìn. Ìlànà ìlò mẹ́ta ti ìsọtẹ́lẹ̀ ni Kìnnìún ẹ̀yà Júdà dá mọ̀, tipẹ́tipẹ́ kí Islam ti ègbé kẹta tó dé sínú ìtàn ní ọjọ́ kẹtàlá, oṣù Kẹsàn-án, ọdún 2001, nítorí Ó fẹ́ kí àwọn ènìyàn Rẹ̀ ti ọjọ́ ìkẹyìn lè fi ìrọ̀rùn mọ ìhìn-iṣẹ́ tí dídé ègbé kẹta ṣojú fún nígbà tí Ó mú àwọn ènìyàn Rẹ̀ padà sí àwọn ọ̀nà àtijọ́ ti Jeremiah.

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.

Ìmọ̀ àwọn aṣáájú-ọ̀nà nípa ìpè karùn-ún àti ìpè kẹfà gẹ́gẹ́ bí a ti gbékalẹ̀ wọn kalẹ̀ nínú Ìfihàn orí kẹsàn-án, ni a lòye gẹ́gẹ́ bí ẹsẹ̀ náà nínú ìwé Ìfihàn tí ìtàn fi múlẹ̀, tí ó sì ṣe àtìlẹ́yìn fún un ní ìdúróṣinṣin àti ní kedere jùlọ. Uriah Smith bẹ̀rẹ̀ àfihàn rẹ̀ nípa Ìfihàn orí kẹsàn-án nípa lílo ọ̀rọ̀ akẹ́kọ̀ọ́-ìtàn náà, Keith, láti fi ṣàfihàn àkókò náà gan-an.

> “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.

> “Fún àlàyé lórí fèrè yìí, a ó tún fa láti inú àwọn ìkọ̀wé Ọ̀gbẹ́ni Keith. Òǹkọ̀wé yìí sọ ní òtítọ́ pé: ‘Ó kéré gan-an kí ìfaramọ́ kan tó bá dọ́gba bẹ́ẹ̀ láàárín àwọn onítúmọ̀ wà nípa apá mìíràn kankan ti Apocalypse bí ó ti jẹ́ ní ti ìlò fèrè karùn-ún àti kẹfà, tàbí ìbànújẹ àkọ́kọ́ àti èkejì, sí àwọn Saracens àti Tọ́ọ̀kì. Ó hàn gbangba tó bẹ́ẹ̀ tí ó fi ṣòro kí a lóye rẹ̀ ní òdìkejì. Dípò ẹsẹ̀ kan tàbí méjì tí ń tọ́ka sí ọkọọkan wọn, gbogbo orí kẹsàn-án ti Ìṣípayá, ní àwọ̀n ìpín tó dọ́gba, ni a fi ń ṣe àpèjúwe àwọn méjèèjì.’ Uriah Smith, Daniel and Revelation, 495.

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

Pínpín orí tó yà ìbànújẹ àkọ́kọ́ àti ìbànújẹ kejì sọ̀tọ̀ ni ó ń pín ìtàn ìbànújẹ àkọ́kọ́, tí Mohammed dúró fún. Ní ti àgbègbè ilẹ̀, ó wà ní ibi tí akẹ́kọ̀ọ́-ìtàn Alexander Keith ń pè ní àwọn Saracens, èyí tí àwa yóò pè ní Arabia lónìí. Ìtàn ìbànújẹ kejì, tí Osman I dúró fún, wà ní ti àgbègbè ilẹ̀ ní Turkey, èyí tí akẹ́kọ̀ọ́-ìtàn náà mọ̀ sí àwọn Turks. Ìtàn ìbànújẹ àkọ́kọ́ ni a gbé kalẹ̀, a sì mú ṣẹ ní Arabia, ibi ìbí Islam àti Mohammed. Ìtàn ìbànújẹ kejì ni a gbé kalẹ̀, a sì mú ṣẹ ní Turkey, ibi ìbí Ìjọba 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.

Ìtàn ègbé àkọ́kọ́ náà ń fi irú ogun kan hàn tí a tọ́ sí Romu láti ọwọ́ àwọn jagunjagun olómìnira, tí ìṣọ̀kan àjọṣe kan ṣoṣo tí wọ́n ní pẹ̀lú ara wọn ni ẹ̀sìn Íslámù. Ìtàn ègbé kejì náà sì ń fi irú ogun kan hàn tí a tọ́ sí Romu láti ọwọ́ ẹ̀sìn àti agbára ìjọba tí a ṣètò dáadáa, èyí tí a ń pè ní Caliphate. Ní ọ̀nà méjèèjì, yálà ogun olómìnira sí Romu nínú ìtàn tí Mohammed dúró fún, tàbí ogun tí a ṣètò tí Ottman, tàbí Ìjọba Ottoman, dúró fún, ọ̀nà tí wọ́n fi ń jagun ni láti kọlu ní ojijì àti láìròtẹ́lẹ̀. Kì í ṣe irú ogun tí a ń ṣe nípa fífi aṣọ ogun tó ní àwọ̀ kan náà wọ gbogbo ọmọ-ogun, lẹ́yìn náà kí a sì tò wọ́n sí ìlà kan, kí a sì máa rìn wọ́n lọ síwájú sínú ìná ìbọn gẹ́gẹ́ bí àṣà ogun ti àkókò náà ti rí. Ọ̀rọ̀ náà “assassin” dá lórí ọ̀nà ogun Íslámù ti fífi ìkọlù ṣe ní ojijì àti láìròtẹ́lẹ̀, tí ó sì máa ń parí ní ikú ẹni tó ṣe ìkọlù náà pẹ̀lú.

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.

Ọ̀rọ̀ náà “assassin” jẹ́ ìtúmọ̀ láti inú ọ̀rọ̀ Arabiki “hashshashin,” èyí tí ó ti ọ̀dọ̀ “hashish,” tí ó túmọ̀ sí “hashish” tàbí “cannabis.” Ní ìpilẹ̀ṣẹ̀, a máa ń lò ọ̀rọ̀ náà láti tọ́ka sí ẹgbẹ́ aṣírí àti onítara gbígbóná kan ti àwọn Musulumi Ismaili Nizari ní Àárín Gbùngbùn Ìlà Oòrùn ní àkókò ìgbà àárín. Wọ́n jẹ́ mímọ̀ àwọn ọmọ ẹgbẹ́ yìí fún àwọn ọ̀nà wọn tí kò wọ́pọ̀ tí wọ́n sì sábà máa ń jẹ́ oníwà ipá, pẹ̀lú lílo ìpànìyàn olóṣèlú gẹ́gẹ́ bí ọ̀nà láti mú àwọn ète wọn ṣẹ. A sọ pé nígbà míì wọ́n máa ń jẹ hashish láti múra sílẹ̀ fún àwọn iṣẹ́ wọn, èyí sì mú kí lílo ọ̀rọ̀ náà “hashshashin” tàbí “assassins” tàn kálẹ̀ ní ayé Ìwọ̀ Oòrùn. Àwọn Assassins ṣiṣẹ́ gidigidi ní àkókò ìgbà àárín, ní pàtàkì ní Persia àti Syria, wọ́n sì kó ipa pàtàkì nínú oríṣìíríṣìí ìjà olóṣèlú àti àwọn ìpànìyàn ní àkókò náà. Ní ìkẹyìn, ọ̀rọ̀ náà “assassin” wọ inú àwọn èdè Yúróòpù, níbi tí ó ti bẹ̀rẹ̀ sí í tọ́ka ní ìtumọ̀ tí ó gbooro sí i sí àwọn ẹni-kọ̀ọ̀kan tí wọ́n ń ṣe ìpànìyàn olóṣèlú tàbí ìpànìyàn tí a fojú lé.

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.

Ọ̀nà ogun yìí jẹ́ ànímọ́ àsọtẹ́lẹ̀ pàtàkì ti àwọn ègbé mẹ́ta náà, nítorí ipa àsọtẹ́lẹ̀ ti Islam ni láti mú ogun jáde. Islam gẹ́gẹ́ bí àmì jẹ́ nípa ogun pátápátá, àti nínú Ìfihàn orí kẹsàn-án, Islam ti ègbé kìíní àti kejì jẹ́ àpẹẹrẹ ogun wọn. A mọ ogun wọn sí nínú ìwé Ìfihàn, gẹ́gẹ́ bí ìṣe tí ń mú àwọn orílẹ̀-èdè bínú, díẹ̀ kí àkókò ìdánwò tó parí.

> 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.

> Àwọn orílẹ̀-èdè sì bínú, ìbínú rẹ sì dé, àti àkókò àwọn òkú, kí a lè dá wọn lẹ́jọ́, àti kí ìwọ lè san èrè fún àwọn ìránṣẹ́ rẹ, àwọn wòlíì, àti fún àwọn ènìyàn mímọ́, àti àwọn tí ó bẹ̀rù orúkọ rẹ, kékeré àti ńlá; àti kí ìwọ lè pa àwọn tí ń ba ayé jẹ run. Ìfihàn 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.

A mú àwọn “orílẹ̀-èdè” bínú, díẹ̀ ṣáájú kí ìbínú Ọlọ́run tó dé, àti pé ìbínú Ọlọ́run, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ìwé Ìfihàn, ni àwọn àjàkálẹ̀-àrùn méje ìkẹyìn tí ń bọ̀ nígbà tí àkókò àǹfààní ìdánwò ènìyàn bá ti parí. Àwọn àmì-ọ̀nà mẹ́ta wà nínú ẹsẹ náà; ìbínú àwọn orílẹ̀-èdè, ìbínú Ọlọ́run, àti àkókò láti dá àwọn òkú lẹ́jọ́. Ìdájọ́ àwọn òkú tí a tọ́ka sí níbí ni ìdájọ́ àwọn òkú búburú tí ó ṣẹlẹ̀ ní àkókò ẹgbẹ̀rún ọdún náà, kì í ṣe ìdájọ́ àyẹ̀wò àwọn òkú tí ó bẹ̀rẹ̀ ní October 22, 1844. Sister White mú un hàn gbangba pé àwọn àmì-ọ̀nà mẹ́ta nínú ẹsẹ yìí yàtọ̀ sí ara wọn, wọ́n sì ń ṣẹlẹ̀ ní ìtòlẹ́sẹẹsẹ gẹ́gẹ́ bí ó ti wà nínú ẹsẹ náà.

> “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.

> “Mo rí i pé ìbínú àwọn orílẹ̀-èdè, ìrunú Ọlọ́run, àti àkókò láti dá àwọn òkú lẹ́jọ́ jẹ́ ohun mẹ́ta tí ó yàtọ̀ sí ara wọn ní kedere, ọ̀kọ̀ọ̀kan sì ń tẹ̀lé èkejì; mo tún rí i pé Míkáẹ́lì kò tíì dìde, àti pé àkókò ìpọ́njú, irú èyí tí kò tíì ṣẹlẹ̀ rí, kò tíì bẹ̀rẹ̀. Àwọn orílẹ̀-èdè ń bínú nísinsìnyí, ṣùgbọ́n nígbà tí Àlùfáà Àgbà wa bá ti parí iṣẹ́ Rẹ̀ nínú ibi mímọ́, Òun yóò dìde, yóò wọ aṣọ ẹ̀san, lẹ́yìn náà ni a óò tú àwọn àjàkálẹ̀-àrùn méje ìkẹyìn jáde.

> “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.

> “Mo rí i pé àwọn áńgẹ́lì mẹ́rin náà yóò di ẹ̀fúùfù mẹ́rin náà mú títí iṣẹ́ Jesu yóò fi parí nínú ibi mímọ́, lẹ́yìn náà ni àwọn ìyọnu méje ìkẹyìn yóò sì dé.” Early Writings, 36.

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

Iṣe ti Ìsílámù nínú ìwé ìkẹyìn ti Bíbélì ni láti mú kí àwọn orílẹ̀-èdè bínú, wọ́n sì ń ṣe èyí nípasẹ̀ ogun. Iṣe ti Ìsílámù nínú ìwé àkọ́kọ́ ti Bíbélì ni láti mú ọwọ́ gbogbo ènìyàn nínú ayé dìde papọ̀ sí Ìsílámù, tí a ṣàfihàn gẹ́gẹ́ bí Iṣímáẹ́lì.

> 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.

> Angẹli Oluwa sì wí fún un pé, Wò ó, ìwọ lóyún, ìwọ yóò sì bí ọmọkùnrin kan, ìwọ yóò sì pe orúkọ rẹ̀ ní Iṣimaeli; nítorí pé Oluwa ti gbọ́ ìpọ́njú rẹ. Òun yóò sì jẹ́ ènìyàn igbó; ọwọ́ rẹ̀ yóò sì lòdì sí gbogbo ènìyàn, ọwọ́ gbogbo ènìyàn yóò sì lòdì sí i; òun yóò sì máa gbé níwájú gbogbo àwọn arákùnrin rẹ̀. Genesisi 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).

Ọ̀rọ̀ náà “ọwọ́,” gẹ́gẹ́ bí àmì, dàbí gbogbo àwọn àmì Bíbélì, ó sì lè ní ìtumọ̀ ju ọ̀kan lọ gẹ́gẹ́ bí àyíká ọ̀rọ̀ tí a ti lò ó. Ní pàtàkì jùlọ, “ọwọ́,” gẹ́gẹ́ bí àmì nínú àsọtẹ́lẹ̀ Bíbélì, jẹ́ àmì ogun. Ọ̀rọ̀ Hébérù tí a túmọ̀ sí “ẹni igbó,” ni ọ̀rọ̀ tí a fi ń pè kẹ́tẹ́kẹ́tẹ́ Arabia igbó, èyí tí ó ní ọ̀pọ̀ ìtọ́kasí àsọtẹ́lẹ̀ pàtàkì, ọ̀kan lára wọn sì ni pé kẹ́tẹ́kẹ́tẹ́ Arabia jẹ́ ọmọ ẹbí àwọn ẹranko Equidae, gẹ́gẹ́ bí ẹṣin náà pẹ̀lú. Nínú Revelation orí kẹsàn-án, àti lórí àwọn àwòrán mímọ́ méjèèjì ti Habakkuk (àwọn àwòrán aṣáájú-ọ̀nà 1843 àti 1850), a lò ẹṣin gẹ́gẹ́ bí àmì ogun tí Islam ti àwọn ìyọnu mẹ́ta ń ṣàpẹẹrẹ. Ìdarúkọ àkọ́kọ́ àti ti ìkẹyìn ti Islam, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìwé Genesis, àti ìwé Revelation, ń fi Islam hàn pẹ̀lú àmì ẹbí Equidae (kẹ́tẹ́kẹ́tẹ́ tàbí ẹṣin), wọ́n sì jọ tẹnumọ́ ipa Islam gẹ́gẹ́ bí èyí tí yóò mú ogun wá sí “olúkúlùkù ènìyàn” (àwọn orílẹ̀-èdè).

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”.

Nínú ìwé Ìṣípayá, orí KẸSÀN-ÁN, ẹsẹ̀ KỌKÀNLÁ, ni a ti dá ìwà Islam mọ̀, nítorí ní ti àsọtẹ́lẹ̀, a máa ń ṣojú ìwà nípasẹ̀ orúkọ. Orúkọ tí a fi fún ọba tí ń ṣàkóso lórí Islam ń fi àfihàn ìtọ́kasí àkọ́kọ́ sí Islam nínú ìwé Jẹ́nẹ́sísì, níbi tí a ti kọ pé ìwà tàbí ẹ̀mí Iṣimaeli “yóò máa gbé níwájú gbogbo àwọn arákùnrin rẹ̀.” Ọba tí ń ṣàkóso lórí gbogbo Islam ni ẹ̀mí Iṣimaeli (ọba wọn), ẹni tí ọwọ́ rẹ̀ wà “sí i lòdì sí gbogbo ènìyàn”.

> 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.

> Wọ́n sì ní ọba kan lórí wọn, ẹni tí í ṣe áńgẹ́lì ibú àìnísàlẹ̀, orúkọ rẹ̀ ní èdè Hébérù ni Abaddon, ṣùgbọ́n ní èdè Gíríìkì ni orúkọ rẹ̀ ń jẹ́ Apollyon. Ìfihàn 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:

Nínú Májẹ̀mú Láéláé, tí èdè Hébérù ń ṣojú fún, tàbí Májẹ̀mú Titun, tí èdè Gíríìkì ń ṣojú fún, ìwà tí ó ń jọba lórí àwọn ọmọlẹ́yìn ẹ̀sìn Ìsílámù ni a mọ̀ sí yálà Abaddon tàbí Apollyon, èyí tí méjèèjì túmọ̀ sí “ikú àti ìparun.” Ikú àti ìparun ni ìwà Ìsílámù, bóyá a ṣàpẹẹrẹ rẹ̀ nínú Májẹ̀mú Láéláé tàbí nínú Májẹ̀mú Titun. Àwọn àbùdá pàtó ti ẹ̀mí tí ń ṣàkóso nínú gbogbo ọmọlẹ́yìn Ìsílámù, ní ìbáṣepọ̀ pẹ̀lú àmì kẹ́tẹ́kẹ́tẹ́ tàbí ẹṣin, jẹ́ èròjà méjèèjì nínú àkọ́kọ́ àti ìkẹyìn àwọn ìtọ́kasí sí Ìsílámù. Àwọn àbùdá àsọtẹ́lẹ̀ méjì wọ̀nyí ní àmì ìdánimọ̀ Alpha àti Omega. Nígbà tí Sister White ṣe ìdánimọ̀ iṣẹ́ ìránṣẹ́ tí ń mú ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rùn-ún mẹ́rìnlélọ́gọ́rin wá sí ìyè gẹ́gẹ́ bí ogun alágbára ti áńgẹ́lì kẹta, ó sọ ohun wọ̀nyí:

> “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.

> “Àwọn áńgẹ́lì ń dì mú afẹ́fẹ́ mẹ́rin náà, tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí ẹṣin onínú-bíbí tí ń wá láti bọ́ sílẹ̀ kí ó sì sáré kọjá lórí ojú gbogbo ayé, tí ó ń ru ìparun àti ikú ní ipa ọ̀nà rẹ̀.

> “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.

> “Ṣé a óò sùn ní ojú pópó ayé àìnípẹ̀kun gan-an? Ṣé a óò jẹ́ aláìtẹ́lọ́rùn, tútù, àti òkú? A! ìbá ṣe pé a lè ní Ẹ̀mí àti èémí Ọlọ́run nínú àwọn ìjọ wa tí a mí sínú àwọn ènìyàn Rẹ̀, kí wọ́n lè dúró lórí ẹsẹ̀ wọn, kí wọ́n sì yè. A nílò láti rí i pé ọ̀nà náà hàn, àti pé ẹnu-ọ̀nà náà há. Ṣùgbọ́n bí a ti ń gba inú ẹnu-ọ̀nà há náà kọjá, fífẹ̀ rẹ̀ kò ní òpin.” 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?

Àwọn ẹ̀fúùfù mẹ́rin ni a dì mú ní àkókò ìdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, àti pé àwọn ẹ̀fúùfù mẹ́rin náà jẹ́ “ẹṣin bínú” tí ń ru “ikú àti ìparun ní ọ̀nà rẹ̀.” Ní ọjọ́ kẹtàlá, oṣù Kẹsàn-án, ọdún 2001, ègbé kẹta wọ inú ìtàn àsọtẹ́lẹ̀, ó sì mú “ikú àti ìparun” wá, bẹ́ẹ̀ ni ó “mú àwọn orílẹ̀-èdè bínú,” nígbà tí ó kọlu ilẹ̀ ológo ti ẹ̀mí “lọ́jijì àti láìròtẹ́lẹ̀.” Ní ọjọ́ keje, oṣù Kẹwàá, ọdún 2023, ègbé kẹta náà tẹ̀síwájú lórí ọ̀nà rẹ̀ ti “ikú àti ìparun,” bẹ́ẹ̀ ni ó tún “mú àwọn orílẹ̀-èdè bínú sí i,” nígbà tí ó kọlu ilẹ̀ ológo gidi “lọ́jijì àti láìròtẹ́lẹ̀.” Ìkọlù àìròtẹ́lẹ̀ àkọ́kọ́ náà samisi ìbẹ̀rẹ̀ àkókò ìdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, àti ìkọlù tuntun náà ní ọjọ́ keje, oṣù Kẹwàá, ọdún 2023, samisi ìbẹ̀rẹ̀ àkókò ìparí, tàbí “títì pa,” ti ìdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì. Ṣé a ó ha máa sùn lójú ọ̀nà gan-an sí ayé àìnípẹ̀kun?

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:

Lórí àwọn chátì mímọ́ aṣáájú-ọ̀nà méjèèjì, a ṣe àfihàn Ísílámù ti ègbé àkọ́kọ́ àti ègbé kejì ní ọ̀nà àwòrán, nípa àwọn jagunjagun Ísílámù tí wọ́n gun ẹṣin ogun wọn. Ẹni tí ó gun ẹṣin ogun ègbé àkọ́kọ́ nínú àwòrán méjèèjì ń ru ọ̀kọ̀, ẹnì tí ó sì gun ẹṣin tí ó dúró fún ègbé kejì ń ta ìbọn. Ìyàtọ̀ náà jẹ́ kíkànsí ní kedere nínú Ìfihàn orí kẹsàn-án, nítorí pé nínú ìtàn ègbé kejì ni a ti dá èéfín-ìbọn sílẹ̀ tí a sì kọ́kọ́ lò ó nínú ogun. Nípa ṣíṣe àlàyé lórí ẹsẹ̀ kẹtàdínlógún títí dé kọkàndínlógún nínú Ìfihàn orí kẹsàn-án, Uriah Smith kọ àkọsílẹ̀ wọ̀nyí:

> “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.

> “Apá àkọ́kọ́ nínú àpèjúwe yìí lè ní ìtọ́kasí sí ìrísí àwọn ẹlẹ́ṣin wọ̀nyí. Iná, gẹ́gẹ́ bí aṣojú àwọ̀ kan, dúró fún pupa; nítorí pé ‘pupa bí iná’ jẹ́ ọ̀rọ̀ ìṣàfihàn tí a máa ń lò lọ́pọ̀ ìgbà; jásíńtì, tàbí háyásíńtì, fún aláwọ̀ búlúù; àti brimstone fún àwọ̀ òfééfée. Àwọn àwọ̀ wọ̀nyí sì ló gbajúmọ̀ gidigidi nínú aṣọ àwọn jagunjagun wọ̀nyí; tó bẹ́ẹ̀ tí àpèjúwe náà, gẹ́gẹ́ bí ìwòye yìí, yóò bá aṣọ ológun Tọ́kì mu pátápátá, èyí tí a fi pupa, tàbí ṣíkálétì, búlúù, àti òfééfée ṣe ní ìpín ńlá. Ìrísí orí àwọn ẹṣin náà dàbí orí kìnnìún láti fi hàn agbára, ìgboyà, àti ìkà wọn; nígbà tí apá ìkẹyìn ẹsẹ̀ náà láìsí àní-àní ní ìtọ́kasí sí lílo gunpowder àti àwọn ìbọn ogun fún ète ogun, èyí tí a ṣẹ̀ṣẹ̀ mú wọlé ní àkókò náà. Bí àwọn Tọ́kì ṣe máa ń ta ìbọn wọn lórí ẹṣin, yóò dà bíi pé, sí olùwò tí ó wà ní ọ̀nà jíjìn, iná, èéfín, àti brimstone ń jáde láti ẹnu àwọn ẹṣin náà, gẹ́gẹ́ bí àwòrán tí a fi kún un ṣe fi hàn.

> “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.’

> “Ní ti ìlò àwọn ìbọn-ina lọ́wọ́ àwọn Tọ́kì nínú ìpolongo wọn sí Constantinople, Elliott (Horae Apocalypticae, Vol. I, ojú-ìwé 482–484) sọ báyìí pé:—‘Ó jẹ́ sí “iná àti èéfín àti sùlfọ̀,” sí àwọn ohun ìjà ológun àti àwọn ìbọn-ina Mahomet, ni pípa ìdá mẹ́ta nínú ènìyàn, ìyẹn ni, ìgbẹ́mì Constantinople, àti nítorí èyí ìparun ìjọba Giriki, ti jẹ́ gbèsè. Ẹgbẹ̀rún ọdún kan àti ọgọ́rùn-ún ọdún ju bẹ́ẹ̀ lọ ti kọjá báyìí láti ìgbà ìpilẹ̀ rẹ̀ nípasẹ̀ Constantine. Ní ìtòsí àsìkò wọ̀nyẹn, àwọn Goths, Huns, Avars, Persians, Bulgarians, Saracens, Russians, àti pẹ̀lú àwọn Ottoman Tọ́kì fúnra wọn, ti ṣe àwọn ìkọlù ọ̀tá wọn, tàbí ti dó tì í. Ṣùgbọ́n àwọn odi ààbò rẹ̀ kò lè ṣẹ́gun ní ọwọ́ wọn. Constantinople yè bọ́, àti pẹ̀lú rẹ̀ ni ìjọba Giriki. Nítorí náà ni ìdààmú Sultan Mahomet láti wá ohun tí yóò mú ìdènà náà kúrò. “Ṣé o lè da ibọn àgbàyanu kan,” ni ìbéèrè rẹ̀ sí olùdásílẹ̀ ibọn tí ó sá tọ̀ ọ́ wá, “tó tóbi tó láti fi fọ odi Constantinople lulẹ̀?” Nígbà náà ni a dá ilé ìdásílẹ̀ irin náà sí Adrianople, a sì da ibọn náà, a pèsè àwọn ohun ìjà ológun náà, ìdótì sì bẹ̀rẹ̀.’”

> “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.’

> “Ó yẹ gidigidi kí a ṣe àkíyèsí bí Gibbon, ẹni tí ó máa ń jẹ́ olùṣàlàyé àìmọ̀kan lórí àsọtẹ́lẹ̀ Apocalyptic nígbà gbogbo, ṣe mú ohun èlò ogun tuntun yìí wá sí iwájú àwòrán rẹ̀, nínú ìtàn àlàyé rẹ̀ tó lẹ́wà tó sì lágbára nípa àjálù ìkẹyìn ìjọba Giriki. Ní ìmúrasílẹ̀ fún un, ó sọ ìtàn ìdásílẹ̀ tuntun ìbọn-irin, ‘àdàlù saltpeter, sulphur, àti charcoal yẹn;’ ó sì sọ nípa lílò rẹ̀ tẹ́lẹ̀ láti ọwọ́ Sultan Amurath, àti pẹ̀lú, gẹ́gẹ́ bí a ti sọ tẹ́lẹ̀, nípa ilé ìdáná Mahomet fún dídá àwọn ọ̀gá-ìbọn tó tóbi jù lọ ní Adrianople; lẹ́yìn náà, nínú ìlọsíwájú ìdótì ìlú náà fúnra rẹ̀, ó ṣàpèjúwe bí ‘ìṣàn àtẹ̀gùn ọ̀kọ̀ àti ọfà ṣe bá ẹfin, ìró, àti iná ìbọn kékeré àti ọ̀gá-ìbọn lọ pọ̀;’ bí ‘ìtòlẹ́sẹẹsẹ gígùn ti artillery Tọ́ọ̀kì ṣe dojú kọ odi náà, batiri mẹ́rìnlá ń dún bí àrá lẹ́ẹ̀kan ṣoṣo sí àwọn ibi tí ó rọrùn jù lọ láti wọlé sí;’ bí ‘àwọn olódi tí wọ́n ti dúró fún ọ̀pọ̀lọpọ̀ ọdún lòdì sí ipá ọ̀tá ṣe wó lulẹ̀ ní gbogbo ẹ̀gbẹ́ nípa ọ̀gá-ìbọn Ottoman, ọ̀pọ̀ àfojúdi ni a ṣí, àti ní etí ibodè St. Romanus, ilé-ìṣọ́ mẹ́rin ni a ba dọ́gba pẹ̀lú ilẹ̀:’ bí, nígbà tí ‘láti inú àwọn ìlà ogun, àwọn galleys, àti afárá, artillery Ottoman ṣe ń dún bí àrá ní gbogbo ẹ̀gbẹ́, àgọ́ ogun àti ìlú, àwọn Giriki àti àwọn Tọ́ọ̀kì, ṣe wà nínú ìkùùkuu ẹfin kan, èyí tí kò sí ohun tí yóò lè tú ká bí kò ṣe ìgbàlà tàbí ìparun ìkẹyìn ti ìjọba Romu:’ bí ‘odi méjèèjì náà ṣe di àkójọpọ̀ ahoro nípa ọ̀gá-ìbọn:’ àti bí níkẹyìn àwọn Tọ́ọ̀kì ‘ṣe dìde kọjá nípasẹ̀ àwọn àfojúdi náà,’ ‘Constantinople sì ṣẹ́gun, ìjọba rẹ̀ sì wó lulẹ̀, ẹ̀sìn rẹ̀ sì tẹ̀ mọ́lẹ̀ nínú erùpẹ̀ ní ọwọ́ àwọn akínkanjú Moslem.’ Mo ní ó yẹ gidigidi fún àkíyèsí bí Gibbon ṣe fi hàn ní kedere tó sì lágbára pé ó fi ìmú ìlú náà, àti báyìí ìparun ìjọba náà, jẹ́ ti artillery Ottoman. Nítorí kí ni èyí bí kò ṣe àlàyé lórí àwọn ọ̀rọ̀ àsọtẹ́lẹ̀ wa? ‘Nipa àwọn mẹ́tẹ̀ẹ̀ta wọ̀nyí ni a fi pa ìdá mẹ́ta nínú ènìyàn, nípa iná, àti nípa ẹfin, àti nípa sulphur, tí ń jáde láti inú ẹnu wọn.’”

> “‘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.’

> “‘ẸSẸ̀ 18. Nípasẹ̀ mẹ́tẹ̀ẹ̀ta wọ̀nyí ni a fi pa ìdámẹ́ta ènìyàn, nípasẹ̀ iná, àti nípasẹ̀ ẹ̀fín, àti nípasẹ̀ imí-ọjọ, tí ó jáde láti inú ẹnu wọn. 19. Nítorí agbára wọn wà nínú ẹnu wọn, àti nínú ìrù wọn; nítorí ìrù wọn dàbí ejò, wọ́n sì ní orí; pẹ̀lú wọn ni wọ́n fi ń ṣe ìpalára.’”

> “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.

> “Àwọn ẹsẹ wọ̀nyí ń ṣàfihàn ipa apanirun ti ọ̀nà ogun tuntun tí a mú wá. Nípasẹ̀ àwọn ohun èlò wọ̀nyí ni,—ìbọǹpá, àwọn ohun ìjà olóńá, àti àkànnàkànnà,—ni a ṣe ṣẹ́gun Constantinople ní ìkẹyìn, tí a sì fi í lé ọwọ́ àwọn Tọ́ọ̀kì.” Uriah Smith, Daniel and Revelation, 510–514.

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

A ó máa bá ìkẹ́kọ̀ọ́ nípa ègbé kẹta náà lọ, nínú àpilẹ̀kọ tí ó kàn.

> “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.

> “Mo jí láti inú oorun mi ní alẹ́ àná pẹ̀lú ẹrù ńlá kan lórí ọkàn mi. Mo ń fi ọ̀rọ̀ kan ránṣẹ́ sí àwọn arákùnrin àti arábìnrin wa, ó sì jẹ́ ọ̀rọ̀ ìkìlọ̀ àti ìtọ́ni nípa iṣẹ́ àwọn kan tí wọ́n ń gbé àwọn ẹ̀kọ́ aṣìṣe kalẹ̀ nípa ìgbàgbà Ẹ̀mí Mímọ́, àti iṣẹ́ rẹ̀ nípasẹ̀ àwọn aṣojú ènìyàn.”

> “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.

> “A kọ́ mi pé ìwárìrì tí ó dàbí èyí tí a pè wá láti dojú kọ lẹ́yìn ìparí àkókò náà ní 1844 yóò tún wọ̀ láàárín wa ní àwọn ọjọ́ ìkẹyìn ti ìhìn-iṣẹ́ náà, àti pé a gbọ́dọ̀ dojú kọ ibi yìí pẹ̀lú ìpinnu gígùn bákan náà nísinsin yìí gẹ́gẹ́ bí a ti dojú kọ ọ́ nínú àwọn ìrírí wa àkọ́kọ́.

> “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.

> “A dúró lórí ìpele ìbẹ̀rẹ̀ àwọn ìṣẹ̀lẹ̀ ńlá àti ìṣẹ̀lẹ̀ ọlọ́lá tí ń mú ìbẹ̀rù wá. Àwọn àsọtẹ́lẹ̀ ń ṣẹ. Àkọsílẹ̀ ìtàn àjèjì tí ó kún fún ìṣẹ̀lẹ̀ pàtàkì ni a ń kọ sínú àwọn ìwé ọ̀run—àwọn ìṣẹ̀lẹ̀ tí a ti sọ tẹ́lẹ̀ pé wọn yóò ṣẹlẹ̀ láìpẹ́ kí ọjọ́ ńlá Ọlọ́run tó dé. Ohun gbogbo ní ayé wà ní ipò àìdúróṣinṣin. Àwọn orílẹ̀-èdè bínú, a sì ń ṣe ìmúrasílẹ̀ ńlá fún ogun. Orílẹ̀-èdè kan ń dìtẹ̀ sí orílẹ̀-èdè mìíràn, ìjọba kan sì sí ìjọba mìíràn. Ọjọ́ ńlá Ọlọ́run ń sún mọ́lé gidigidi. Ṣùgbọ́n bí ó tilẹ̀ jẹ́ pé àwọn orílẹ̀-èdè ń kó agbára wọn jọ fún ogun àti ìtàjẹ̀sílẹ̀, àṣẹ tí a fi fún àwọn áńgẹ́lì ṣì wà ní agbára, pé kí wọn di àwọn ẹ̀fúùfù mẹ́rin mú títí a ó fi fi èdìdì lé àwọn ìránṣẹ́ Ọlọ́run lórí iwájú orí wọn.” Selected Messages, ìwé 1, 221.

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