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

Incwadi kaDaniyeli - Ikhulu neSishiyagalolunye

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

Ukwembulwa Kokusetshenziswa Okuphindwe Kathathu Kwesiprofetho: Ukubaluleka Kwesiprofetho Kwesahluko Sesishiyagalolunye seSambulo kanye noMnyakazo Wenguquko Wesimanje

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.

Ingxenye yokuqala yesAmbulo isahluko sesishiyagalolunye iveza icilongo lesihlanu, eliwushwa lokuqala, kanti ingxenye yesibili yaleso sahluko iveza icilongo lesithupha, eliwushwa lwesibili. Womabili la macilongo aboniswe ngokucacile emashadini amaphayona ka-1843 noka-1850. Lapho amavesi ayisithupha okugcina kaDaniyeli ishumi nanye evulwa uphawu ngesikhathi sokuphela ngonyaka ka-1989 ngokuwa kweSoviet Union, kwaqala ukunyakaza kwenguquko kwabayingxenye yekhulu namashumi amane nane ezinkulungwane.

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.

Phakathi kwamaqiniso aqashelwa ngo-1989 kwakukhona iminyakazo emikhulu yokuguqulwa emlandweni weBhayibheli, nokuthi yonke yayihambisana ngokufanayo. Bonke abaprofethi, ngakho-ke nawo wonke umlando ongcwele, kuhlanganise neminyakazo engcwele yokuguqulwa, kubonakalisa umnyakazo wokugcina omkhulu wokuguqulwa wabanguyikhulu namashumi amane nane ezinkulungwane, futhi ongumnyakazo onamandla wengelosi yesithathu. Lapho inqubo yokubekwa uphawu iqala, kanjalo futhi kuqala ukufafazwa kwemvula yokugcina. Ukwambulwa kweminyakazo yokuguqulwa ngo-1989, okwalandelwa ukwambulwa kwamavesi ayisithupha okugcina kaDaniyeli ishumi nanye ngo-1992, kwaveza isimo sokumelana, njengoba kuhlala kwenzeka lapho kuvezwa iqiniso elisha neliqondene nesikhathi samanje.

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.

Ekuphikisweni kweqiniso kwamavesi ayisithupha okugcina kaDaniyeli ishumi nanye, iNkosi yavulela iqiniso lokuthi umlando wesiprofetho weRoma yobuqaba, uhlanganiswe nomlando wesiprofetho weRoma yobupapa, njengoba kumiswe phezu kofakazi ababili, ukhomba umlando wesiprofetho weRoma yanamuhla. Umthetho wokusebenza kathathu kwesiprofetho waqashelwa, kwase kuthi emva kwalokho wasetshenziswa ukuvikela ekuphambukeni nasekuhlonzeni nasekumiseni iqiniso. Imithetho esekela ukuthi wonke umugqa wokuguqulwa ufana neminye imigqa yokuguqulwa, kanye nemithetho ehlobene nokusebenza kathathu kwesiprofetho, kwaba yisisekelo esiqinile semithetho eyamiswa enhlanganweni yengelosi yesithathu, njengoba kwakufanekisiwe yimithetho eyamiswa, yasetshenziswa, yashicilelwa emlandweni wamaMillerite.

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.

Ukusetshenziswa okuphindwe kathathu kwesiprofetho, njengomthetho, kwembulelwa ukunyakaza kwabenkulungwane eyikhulu namashumi amane nane, ngoba bona bayinyakaza yemvula yokugcina, futhi ubuSulumane beshwangusha lesithathu buyisigijimi semvula yokugcina. Umgomo wokusetshenziswa okuphindwe kathathu kwesiprofetho wabonakaliswa yiNgonyama yesizwe sakwaJuda, kudala ngaphambi kokuba ubuSulumane beshwangusha lesithathu bufike emlandweni ngoSepthemba 11, 2001, ngoba Yafisa ukuthi abantu Bayo bezinsuku zokugcina basiqaphele kalula isigijimi esimelelwa ukufika kweshwangusha lesithathu lapho Ibuyisela abantu Bayo ezindleleni zasendulo zikaJeremiya.

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.

Ukuqonda kwamaphayona ngecilongo lesihlanu nelesithupha njengoba kubekiwe kuSambulo isahluko sesishiyagalolunye, kwakubhekwa njengengxenye encwadini yeSambulo eyayesekelwe ngokuqinile nangokucacile kakhulu ngumlando. U-Uriah Smith uqala ukwethula kwakhe iSambulo isahluko sesishiyagalolunye ngokusebenzisa amazwi esazi-mlando uKeith ukuze aveze lelo qiniso impela.

> “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.

> “Ukuze sichaze leli cilongo, sizophinde sicaphune emibhalweni kaMnu. Keith. Lo mbhali usho iqiniso lapho ethi: ‘Akukho neze ukuvumelana okulinganayo kangaka phakathi kwabachazi mayelana nanoma iyiphi enye ingxenye ye-Apocalypse njengokuphathelene nokusetshenziswa kwecilongo lesihlanu nelesithupha, noma usizi lokuqala nolwesibili, kumaSaracens nakumaTurkey. Kusobala kakhulu kangangokuthi akunakwenzeka cishe ukuba kuqondwe kabi. Esikhundleni sevesi elilodwa noma amabili elichaza ngalinye, sonke isahluko sesishiyagalolunye seSambulo, ngezingxenye ezilinganayo, sigxile encazelweni yakho kokubili.’ 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.

Ukuhlukaniswa kwezahluko zosizi lokuqala nolwesibili kuhlukanisa umlando wosizi lokuqala, olufanekiselwa nguMohammed. Ngokwendawo, lutholakala kulokho isazi-mlando u-Alexander Keith akubiza ngokuthi amaSaracens, lokho namuhla esingakubiza ngokuthi i-Arabhiya. Umlando wosizi lwesibili, olufanekiselwa ngu-Osman 1, ngokwendawo utholakala eTurkey, okuyilapho isazi-mlando esibachaza khona njengamaTurkey. Umlando wosizi lokuqala wawutholakala futhi wagcwaliseka e-Arabhiya, indawo yokuzalwa kwe-Islam noMohammed. Umlando wosizi lwesibili wawutholakala futhi wagcwaliseka eTurkey, indawo yokuzalwa yoMbuso wama-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.

Umlando womaye wokuqala ukhomba impi eyayiqondiswe eRoma ngamaqhawe azimele okwakuwukuphela kobudlelwane bawo bokubambana inkolo yamaSulumane. Umlando womaye wesibili ukhomba impi eyayiqondiswe eRoma yinkolo ehleliwe namandla ombuso, okubizwa ngokuthi yiKhalifathi. Kunoma yisiphi isimo, noma ngabe impi ezimele emelene neRoma emlandweni omelwe nguMohammed, noma impi ehleliwe emelwe ngu-Ottman, noma uMbuso Wama-Ottoman, indlela yempi kwakuwukuhlasela ngokuzuma nangokungalindelekile. Yayingeyona impi eyayiqhutshwa ngokugqokisa wonke amasosha imifaniswano enemibala efanayo, bese kuhlelwa amasosha abe umugqa futhi kumashiswe phambili emlilweni wezibhamu, njengoba kwakuyisiko lezempi langaleso sikhathi. Igama elithi “assassin” lisekelwe endleleni yamaSulumane yempi yokushaya ngokuzuma nangokungalindelekile, futhi ngokuvamile kugcine ngokufa komhlaseli naye.

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.

Igama elithi “assassin” lisuselwa egameni lesi-Arabhu elithi “hashshashin,” elivela kwelithi “hashish,” elisho “hashish” noma “insangu.” Leli gama ekuqaleni lalisetshenziselwa ukubhekisela eqenjini eliyimfihlo nelinokushisekela ngokwedlulele lamaSulumane amaNizari Ismaili eMpumalanga Ephakathi ngesikhathi senkathi ephakathi. Amalungu aleli qembu ayaziwa ngezindlela zawo ezingajwayelekile futhi ezivame ukuba nodlame, kuhlanganisa nokusebenzisa ukubulala kwezombusazwe ukuze afinyelele izinhloso zawo. Kuthiwa ngezinye izikhathi ayedla i-hashish ukuze azilungiselele imisebenzi yawo, okwaholela ekusetshenzisweni kwegama elithi “hashshashin” noma “assassins” emazweni aseNtshonalanga. Ama-Assassins ayesebenza ngesikhathi senkathi ephakathi, ikakhulukazi ePheresiya naseSiriya, futhi aba nendima ebalulekile ezingxabanweni ezihlukahlukene zezombusazwe nasekubulaweni okuningi okwenzeka ngaleso sikhathi. Igama elithi “assassin” lagcina lingene ezilimini zaseYurophu, lapho laqala khona ukubhekisela kabanzi kubantu abenza ukubulala kwezombusazwe noma okubhekiswe kumuntu othile.

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.

Lolu hlobo lwempi luwuphawu olubalulekile lwesiprofetho lwezisho ezintathu, ngoba indima yesiprofetho yobuSulumane iwukukhiqiza impi. UbuSulumane, njengophawu, bumayelana ngokuphelele nempi; futhi kuSambulo isahluko sesishiyagalolunye, ubuSulumane bezisho zokuqala nezesibili buyingumfanekiso wempi yabo. Impi yabo ikhonjwa encwadini yeSambulo njengesenzo esithukuthelisa izizwe, ngaphambi nje kokuba isikhathi somusa siphele.

> 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.

> Izizwe zathukuthela, nolaka lwakho selufikile, nesikhathi sabafileyo, ukuba bahlulelwe, nokuba unike umvuzo ezincekwini zakho abaprofethi, nakwabangcwele, nakulabo abalizwayo igama lakho, abancane nabakhulu; futhi ukuba ubabhubhise labo ababhubhisa umhlaba. IsAmbulo 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.

“Izizwe” zenziwa “zithukuthele” nje ngaphambi kokuba intukuthelo kaNkulunkulu ifike, futhi intukuthelo kaNkulunkulu, njengoba imelelwe encwadini yesAmbulo, iyizinhlupho eziyisikhombisa zokugcina ezifika lapho isikhathi sokuhlolwa komuntu sesivaliwe. Kuleli vesi kunezimpawu zesikhathi ezintathu; ukuthukutheliswa kwezizwe, intukuthelo kaNkulunkulu, nesikhathi sokwahlulela abafileyo. Ukwahlulelwa kwabafileyo okubhekiswe kukho lapha kungukwahlulelwa kwabafileyo ababi okwenzeka phakathi nenkulungwane yeminyaka, hhayi ukwahlulela kophenyo lwabafileyo okwaqala ngo-Okthoba 22, 1844. USister White ucacisa ngokusobala ukuthi lezi zimpawu zesikhathi ezintathu kuleli vesi zihlukene, futhi zenzeka ngokulandelana kwazo njengoba zimi evesini.

> “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.

> “Ngabona ukuthi intukuthelo yezizwe, ulaka lukaNkulunkulu, kanye nesikhathi sokwahlulela abafileyo kwakuyizinto ezehlukene nezihlukanisiwe, kulandelana ngokulandelelana, nokuthi uMikayeli wayengakamisi, nokuthi isikhathi sokuhlupheka, esingakaze sibe khona, sasingakaqali. Izizwe manje ziyathukuthela, kodwa lapho uMpristi wethu Omkhulu eseqedile umsebenzi waKhe endaweni engcwele, Uyovuka, embathe izingubo zempindiselo, bese izinhlekelele eziyisikhombisa zokugcina zichithwa.”

> “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.

> “Ngabona ukuthi izingelosi ezine ziyobamba imimoya emine kuze kube yilapho umsebenzi kaJesu usuqediwe ethempelini, bese kufika izinhlupho eziyisikhombisa zokugcina.” 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.

Indima yobuSulumane encwadini yokugcina yeBhayibheli wukuthukuthelisa izizwe, futhi bakwenza lokhu ngempi. Indima yobuSulumane encwadini yokuqala yeBhayibheli wukuhlanganisa izandla zawo wonke umuntu emhlabeni zibe ndawonye zimelane nobuSulumane, obumele u-Ishmayeli.

> 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.

> Ingelosi likaJehova lathi kuye: Bheka, ukhulelwe, futhi uzakuzala indodana, uyibize ngegama lokuthi u-Ishmayeli; ngokuba uJehova uzwile ukuhlupheka kwakho. Futhi iyakuba ngumuntu wasendle; isandla sayo siyakuba ngokumelana nawo wonke umuntu, nesandla sawo wonke umuntu ngokumelana nayo; futhi iyakuhlala phambi kwabo bonke abafowabo. Genesise 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).

Igama elithi “isandla,” njengophawu, lifana nazo zonke izimpawu zeBhayibheli, futhi lingaba nencazelo engaphezu kweyodwa kuye ngomongo lapho lisetshenziswe khona. Kakhulu impela “isandla,” njengophawu esiprofethweni seBhayibheli, luwuphawu lwempi. Igama lesiHeberu elihunyushwe ngokuthi “umuntu wasendle,” liyigama lembongolo yasendle yase-Arabhiya, enezincazelo eziningana ezibalulekile zesiprofetho, enye yazo ukuthi imbongolo yase-Arabhiya ingeyesigaba sezilwane sakwa-Equidae, njengelinjalo ihhashi. Encwadini yeSambulo isahluko sesishiyagalolunye, nakuzo zombili izithombe ezingcwele zikaHabakuki (izithombe zabaphayona zika-1843 no-1850), ihhashi lisetshenziswa njengophawu lwempi emelwe ubuSulumane bezinhlekelele ezintathu. Ukukhulunywa kokuqala nokokugcina ngobuSulumane, njengoba bumelwe encwadini kaGenesise nasencwadini yeSambulo, kukhomba ubuSulumane ngophawu lomndeni wakwa-Equidae (imbongolo noma ihhashi), futhi kokubili kugcizelela indima yobuSulumane njengokuthi kube ukuletha impi “kuwo wonke umuntu” (ezizweni).

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”.

Encwadini yeSambulo, esahlukweni SESISHIYAGALOLUNYE, evesini LELISHUMI NANYE, isimilo sobuSulumane siyakhonjiswa, ngokuba ngokwesiprofetho isimilo simelelwa yigama. Igama elinikezwe inkosi ebusa phezu kobuSulumane libonakalisa lokho kubhekiswa kokuqala kubuSulumane encwadini kaGenesise, lapho kulotshiwe khona ukuthi isimilo noma umoya ka-Ishmayeli “uyakuhlala ebusweni babo bonke abafowabo.” Inkosi ebusa phezu kwabo bonke ubuSulumane ingumoya ka-Ishmayeli (inkosi yabo), isandla sakhe “simelene nabo bonke abantu”.

> 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.

> Futhi babenenkosi phezu kwabo, eyingelosi yomgodi ongenasiphelo, igama layo ngesiHeberu lingu-Abadoni, kodwa ngolimi lwesiGreki igama layo lingu-Apoliyoni. IsAmbulo 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:

ETestamenteni Elidala, emelwe isiHebheru, noma eTestamenteni Elisha, emelwe isiGreki, isimo esibusa phezu kwabalandeli benkolo yamaSulumane sikhonjwa njengo-Abaddon noma u-Apollyon, okungukuthi, kuzo zombili lezo zilimi kusho “ukufa nokubhujiswa.” Ukufa nokubhujiswa kuyisimo sobuSulumane, noma kumelwe eTestamenteni Elidala noma eTestamenteni Elisha. Izici eziqondile zomoya obusa ngaphakathi kuwo wonke umlandeli wobuSulumane, maqondana nophawu lwembongolo noma lwehhashi, kuyizinto zombili eziyingxenye yezinkomba zokuqala nezokugcina zobuSulumane. Lezi zimfanelo ezimbili ezingokwesiprofetho ziphethe uphawu luka-Alpha no-Omega. Lapho uDade White ekhomba umlayezo oletha abayizinkulungwane eziyikhulu namashumi amane nane ekuphileni njengebutho elinamandla lengelosi yesithathu, usho lokhu okulandelayo:

> “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.

> “Izingelosi zibambe imimoya yomine, emelwe njengehhashi elithukuthele elifuna ukugqashula futhi ligijimele phezu kobuso bomhlaba wonke, lithwele ukubhujiswa nokufa endleleni yalo.

> “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.

> “Ingabe siyolala sisemngceleni uqobo wezwe laphakade na? Ingabe siyoba buthuntu, sibande, sifile na? O, sengathi emabandleni ethu singaba noMoya nomphefumulo kaNkulunkulu uphefumulelwe kubantu baKhe, ukuze bame ngezinyawo zabo baphile. Sidinga ukubona ukuthi indlela incane, nesango liminyene. Kodwa njengoba sidlula esangweni eliminyene, ububanzi balo abunamkhawulo.” 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?

Imimoya yomine ibanjwa ngesikhathi sokubekwa uphawu kwezinkulungwane eziyikhulu namashumi amane nane, futhi leyo mimoya yomine iyihhashi “elithukuthele” elithwala “ukufa nembubhiso endleleni yalo.” NgoSepthemba 11, 2001, umaye wesithathu wangena emlandweni wesiprofetho, uletha “ukufa nembubhiso,” ngaleyo ndlela “uthukuthelisa izizwe,” lapho ushaya izwe lenkazimulo elingokomoya “ngokuzumayo nangokungalindelekile.” Ngo-Okthoba 7, 2023, umaye wesithathu waqhubeka endleleni yawo “yokufa nembubhiso,” ngaleyo ndlela uqhubeka “uthukuthelisa izizwe,” lapho uhlasela izwe lenkazimulo elingokoqobo “ngokuzumayo nangokungalindelekile.” Ukuhlasela kokuqala okungalindelekile kwaphawula ukuqala kwenkathi yokubekwa uphawu kwezinkulungwane eziyikhulu namashumi amane nane, futhi ukuhlasela kwakamuva kwango-Okthoba 7, 2023, kuphawula ukuqala kwenkathi yokuphetha, noma “ukuvalwa,” kokubekwa uphawu kwezinkulungwane eziyikhulu namashumi amane nane. Kambe siyolala khona kanye emaphethelweni omhlaba waphakade na?

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:

Kuzo zombili izinhlelo ezingcwele zamaphayona, i-Islam yezimaye zokuqala nezesibili ivezwe ngokusobala ngomfanekiso wamaqhawe amaSulumane egibele amahhashi awo empi. Umgibeli ophezu kwehhashi lempi lesimaye sokuqala kuzo zombili lezi ziboniso uphethe umkhonto, kanti umgibeli wehhashi elimelela isimaye sesibili udubula ngesibhamu. Lo mehluko uchazwe ngokusobala encwadini yesAmbulo isahluko sesishiyagalolunye, ngoba kwakungumlando wesimaye sesibili lapho kwaqanjwa khona impushana yezibhamu futhi yaqala ukusetshenziswa empini. Ekhuluma ngamavesi eshumi nesikhombisa kuya kuleshumi nesishiyagalolunye, esahluko sesishiyagalolunye sencwadi yesAmbulo, u-Uriah Smith ubhala lokhu okulandelayo:

> “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.

> “Ingxenye yokuqala yale ncazelo ingase ibhekisele ekubonakaleni kwalaba bagibeli bamahhashi. Umlilo, umele umbala, umele okubomvu, njengoba inkulumo ethi ‘kubomvu njengomlilo’ iyisaga esivame ukusetshenziswa; ijakinte, noma ihayasinte, imele okuluhlaza okwesibhakabhaka; nesibabule simele okuphuzi. Futhi le mibala yayivelele kakhulu ezingutsheni zalezi zinqobi; ngakho-ke incazelo, ngokwalo mbono, ibingafaniswa ngokunembile nomfaniswano wamaTurkey, owawuhlanganiswe kakhulu okubomvu, noma okubomvu okukhanyayo, okuluhlaza okwesibhakabhaka, nokuphuzi. Amakhanda amahhashi ayebonakala enjengamakhanda ezingonyama, ukuze kubonakaliswe amandla azo, isibindi, nobudlova bazo; kuyilapho ingxenye yokugcina yevesi ngokungangabazeki ibhekisela ekusetshenzisweni kwempushana yesibhamu nezibhamu ngezinhloso zempi, okwakusanda kwethulwa ngaleso sikhathi. Njengoba amaTurkey ayedubula ngezibhamu zawo esegibele amahhashi, kwakuyobonakala kumbukeli okude sengathi umlilo, intuthu, nesibabule kuphuma emilonyeni yamahhashi, njengoba kuboniswe emfanekisweni ohambisana nalokhu.”

> “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.’

> “Mayelana nokusetshenziswa kwezibhamu ngamaTurkey emkhankasweni wawo wokulwa neConstantinople, u-Elliott (Horae Apocalypticae, Umq. I, kk. 482–484) ukhuluma kanje:—‘Kwakungenxa “yomlilo nentuthu nesibabule,” okungukuthi, ngenxa yezikhali ezinkulu nezibhamu zikaMahomet, ukuthi ukubulawa kwengxenye yesithathu yabantu, okusho ukuthunjwa kweConstantinople, futhi ngalokho-ke ukubhujiswa kombuso wamaGreki, kwenzeka. Kwase kudlule iminyaka eyinkulungwane neyikhulu nangaphezulu kusukela ekusekelweni kwawo nguConstantine. Kuyo yonke leyo minyaka, amaGoth, amaHun, ama-Avar, amaPheresiya, amaBulgaria, amaSaracen, amaRashiya, futhi impela namaTurkey ase-Ottoman ngokwawo, ayenze ukuhlasela kwawo kobutha, noma ayivimbezela. Kodwa izinqaba zayo zazingangeneki kubo. IConstantinople yasinda, futhi kanye nayo nombuso wamaGreki. Ngakho kwaba khona ukukhathazeka kukaSultan Mahomet kokuthola into eyayizosisusa leso sithiyo. “Ungakwazi yini ukuphonsa inganono,” kwaba ngumbuzo wakhe kumbumbi wezinganono owabalekela kuye, “enobukhulu obanele ukudiliza udonga lweConstantinople?” Khona-ke kwasungulwa indawo yokuncibilikisa nokubumba e-Adrianople, inganono yabunjwa, izikhali ezinkulu zalungiswa, kwaqala ukuvimbezela.’”

> “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.’

> “Kufaneleka ngempela ukuqashelwa ukuthi uGibbon, ohlale engumhlaziyi ongazi lutho wesiprofetho se-Apocalyptic, uyibeka le nsiza entsha yempi obala esithombeni sakhe, ekulandiseni kwakhe okunobugagu nokunamandla ngenhlekelele yokugcina yombuso wamaGreki. Ekulungiseleleni lokho, unikeza umlando wokutholakala kwakamuva kwesibhamu, ‘leyo ngxube ye-saltpeter, isibabule, namalahle;’ alandise ngokusetshenziswa kwaso kwasekuqaleni yiSultan u-Amurath, futhi, njengalokhu sekushiwo ngaphambili, nangendawo kaMahomet yokuphonsela izinganono ezinkulu e-Adrianople; bese kuthi ekuqhubekeni kokuvinjezelwa uqobo, achaze ukuthi ‘izikhawu zokudutshulwa kwemikhonto nemicibisholo zazihambisana nentuthu, nomsindo, nomlilo wezibhamu nezinganono;’ ukuthi ‘uhlu olude lwezikhali ezinkulu zamaTurkey lwalukhonjiswe ezindongeni, amabhethri ayishumi nane eduma kanyekanye ezindaweni ezifinyeleleka kalula kakhulu;’ ukuthi ‘izinqaba ezazime iminyaka eminingi zimelana nodlame lwezitha zacekelwa phansi nxazonke ngezinganono zama-Ottoman, kwavulwa izikhala eziningi, futhi eduze kwesango likaSt. Romanus, imibhoshongo emine yalinganiswa nomhlabathi:’ ukuthi, njengoba ‘kusukela emigqeni, emikhunjini yempi, nasebhulohweni, izikhali ezinkulu zama-Ottoman zaduma nxazonke, ikamu nomuzi, amaGreki namaTurkey, basibekelwa efwini lentuthu, elalingasuswa kuphela ngokukhululwa kokugcina noma ngokubhujiswa kombuso wamaRoma:’ ukuthi ‘izindonga eziphindwe kabili zancishiswa yizinganono zaba yinqwaba yezincithakalo:’ nokuthi ekugcineni amaTurkey ‘enyuka ngezikhala ezazivuliwe,’ ‘iConstantinople yanqotshwa, umbuso wayo wachithwa, nenkolo yayo yanyathelwa othulini abanqobi bamaSulumane.’ Ngithi kufaneleka ngempela ukuqashelwa ukuthi ngokugqamile nangokunamandla kangakanani uGibbon ubeka ukunqotshwa komuzi, ngalokho-ke nokubhujiswa kombuso, ezingalweni ezinkulu zama-Ottoman. Ngoba kuyini lokhu ngaphandle kokuba ukuphawula emazwini esiprofetho sethu na? ‘Ngalaba abathathu kwabulawa ingxenye yesithathu yabantu, ngomlilo, nangentuthu, nangesibabule, okwakuphuma emilonyeni yabo.’”

> “‘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.’

> “‘IVESI 18. Ngalokhu kokuthathu kwabulawa ingxenye yesithathu yabantu, ngomlilo, nangentuthu, nangosolifure, okwaphuma emilonyeni yazo. 19. Ngokuba amandla azo asemilonyeni yazo, nasezimsileni zazo; ngokuba imisila yazo yayinjengezinyoka, inamakhanda, futhi ngayo zenza ukulimaza.’”

> “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.

> “La mavesi aveza umphumela obulalayo wendlela entsha yempi eyethulwa. Kwakungenxa yalezi zinsiza,—isibhamu-mpuphu, izibhamu, nezinganono,—lapho iConstantinople ekugcineni yanqotshwa, yanikelwa ezandleni zamaTurkey.” Uriah Smith, Daniel and Revelation, 510–514.

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

Sizoqhubeka nesifundo seshwangusha sesithathu esihlokweni esilandelayo.

> “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.

> “Ngivuke ebuthongweni bami izolo ebusuku nginomthwalo omkhulu enhliziyweni nasemqondweni wami. Benginikeza abazalwane nodadewethu umlayezo, futhi kwakungumlayezo wesixwayiso nowokuyala maqondana nomsebenzi wabathile abakhuthaza imibono eyiphutha ngokuphathelene nokwamukelwa kukaMoya oNgcwele, nangendlela asebenza ngayo ngezikhungo zabantu.

> “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.

> “Ngafundiswa ukuthi ubuqili benkolo obufana nalobo esabizelwa ukuba sibhekane nabo ngemva kokudlula kwesikhathi ngo-1844 buyophinde bungenise phakathi kwethu ezinsukwini zokugcina zomlayezo, nokuthi kumele sibhekane nalobu bubi ngokuqinile ngendlela efanayo naleyo esabhekana ngayo nabo ekuhlangenwe nakho kwethu kokuqala.

> “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.

> “Simi emngceleni wezenzakalo ezinkulu nezinzima. Iziprofetho ziyagcwaliseka. Umlando ongajwayelekile nongezwekazi ugcinwa ezincwadini zezulu—izehlakalo okwamenyezelwa ukuthi zazingezandulela maduze usuku olukhulu lukaNkulunkulu. Konke emhlabeni kusesimweni sokungazinzi. Izizwe zithukuthele, futhi kwenziwa amalungiselelo amakhulu empi. Isizwe sihlela ngokumelene nesinye isizwe, nombuso ngokumelene nombuso. Usuku olukhulu lukaNkulunkulu lusondela ngokukhulu ukushesha. Kodwa nakuba izizwe zibuthela amabutho azo impi nokuchithwa kwegazi, umyalo ezingelosini usasebenza, wokuthi zibambe imimoya emine kuze kube yilapho izinceku zikaNkulunkulu zivalwa uphawu emabunzini azo.” Selected Messages, incwadi 1, 221.

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