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

Incwadi kaDaniyeli – Inombolo Eyikhulu Neshumi Nambili

Unveiling the Prophetic Symbolism of Ishmael: From Archer to Sealer of the 144,000

Ukwembula Umfanekiso Wobuprofethi Ka-Ishmayeli: Kusukela Kumdubuli Womcibisholo Kuya Kofaka Uphawu Lwabangu-144,000

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Jeff Pippenger

Published

March 2, 2024

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> And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.

> UNkulunkulu wayenaye umfana; wakhula, wahlala ehlane, waba ngumdubuli ngomnsalo. UGenesise 21:20.

Ishmael became an archer, which is a symbol of warfare, and a symbol of the executive judgment which is brought against Rome.

U-Ishmayeli waba ngumdubuli womnsalo, okuyisibonakaliso sempi, futhi kuyisibonakaliso sesahlulelo esisebenzayo esilethwa phezu kweRoma.

> The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:28, 29.

> Izwi lalabo ababalekayo nabaphunyukayo ezweni laseBhabhiloni, ukumemezela eSiyoni impindiselo kaJehova uNkulunkulu wethu, impindiselo yethempeli lakhe. Hlanganisani ndawonye abatshuzi bemicibisholo balwe neBhabhiloni; nonke nina enelula umnsalo, misani amatende nilizungeze nxazonke; makungabi khona noyedwa walapho ophunyukayo; liphindisele ngokomsebenzi walo; ngokwako konke elikwenzileyo, lenzeni nalo kanjalo; ngokuba liziphakamisile kuJehova, koNgcwele ka-Israyeli. Jeremiya 50:28, 29.

The archers recompense Babylon according to her work, and that recompense begins at the soon-coming Sunday law, with the second voice of Revelation chapter eighteen, when the progressive executive judgment of Babylon begins.

Abacibisheli baphindisela iBhabhiloni ngokwemisebenzi yalo, futhi lokho kuphindisela kuqala emthethweni weSonto osuzofika maduze, ngezwi lesibili lesAmbulo isahluko seshumi nesishiyagalombili, lapho kuqala khona ukwahlulela okuqhubekela phambili kwesigungu esiphezulu phezu kweBhabhiloni.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:4–7.

> Ngase ngizwa elinye izwi livela ezulwini, lithi: Phumani kuye, bantu bami, ukuze ningabi ngabahlanganyeli ezonweni zakhe, nokuba ningamukeli ezinhluphekweni zakhe. Ngokuba izono zakhe sezifinyelele ezulwini, noNkulunkulu uzikhumbule iziphambeko zakhe. Mvuzeleni njengalokhu yena anivuza ngakho, nimphindisele ngokuphindwe kabili ngokwemisebenzi yakhe; enkomishini ayigcwalisileyo, mgcwaliseleni ngokuphindwe kabili. Njengalokhu ezikhazimulisile, waphila ngokutamasa, ngokunjalo mnikezeni ukuhlushwa nosizi oluningi; ngokuba uthi enhliziyweni yakhe: Ngihlezi ngiyindlovukazi, angingomfelokazi, futhi angisoze ngabona usizi. IsAmbulo 18:4–7.

Ishmael and his mother Hagar had been restrained from inheriting the right of the first born, and were cast out. Thus, jealousy became the prophetic motivation of Islam, and warfare their prophetic occupation. The first mention includes the restraint imposed upon Ishmael and his mother by Sarah, and their “restraint” became a primary prophetic characteristic of Islam throughout God’s Word, and history. Ishmael’s descendants were to be wild men, whose hand was against every man, and their wild attribute is represented by the wild Arabian ass, of the horse family. Thus, the Islamic warfare of the first and second woes, is represented as warriors riding upon angry horses.

U-Ishmayeli nonina uHagari babenqatshelwe ekuzuzeni ilungelo lezibulo, base bexoshwa. Kanjalo, umona waba yisisusa esingokwesiprofetho se-Islamu, impi yaba ngumsebenzi wayo ongokwesiprofetho. Ukukhulunywa kwayo kokuqala kuhlanganisa ukuqatshelwa okwenziwa uSara ku-Ishmayeli nonina, futhi lokho “kuqatshelwa” kwaba yisici esiyinhloko esingokwesiprofetho se-Islamu kulo lonke iZwi likaNkulunkulu, nasemlandweni. Inzalo ka-Ishmayeli yayizakuba ngabantu basendle, abanesandla sabo esimelene nawo wonke umuntu, futhi leso sici sabo sobusendle simelwe imbongolo yasendle yase-Arabiya, eyohlobo lwamahhashi. Ngakho-ke, impi yamaSulumane yosizi lokuqala nolwesibili imelwe njengamaqhawe agibele amahhashi anolaka.

Islam is the message of the latter rain, and it is only fitting that the three woes represent three specific prophetic lines, for the methodology of the latter rain is “line upon line.” When the prophetic characteristics of the first two lines are brought together, they establish the line of the third woe. All three prophetic lines illustrate the period of the sealing of the one hundred and forty-four thousand. Those three lines represent the period of the pouring out of the latter rain, for the latter rain began to sprinkle when the third Woe arrived on September 11, 2001.

I-Islamu iwumyalezo wemvula yokugcina, futhi kufanele impela ukuthi omaye abathathu bamele imigqa emithathu ethile yesiprofetho, ngokuba indlela yemvula yokugcina “iwumugqa phezu komugqa.” Lapho izimfanelo zesiprofetho zemigqa emibili yokuqala zihlanganiswa ndawonye, zisungula umugqa womaye wesithathu. Yonke imigqa emithathu yesiprofetho iveza isikhathi sokubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane. Leyo migqa emithathu imele isikhathi sokuthululwa kwemvula yokugcina, ngokuba imvula yokugcina yaqala ukuconsa lapho uMaye wesithathu efika ngoSepthemba 11, 2001.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Imvula yokugcina izakwehlela phezu kwabantu bakaNkulunkulu. Ingelosi enamandla izakwehla ivela ezulwini, futhi umhlaba wonke uzakhanyiswa yinkazimulo yayo.” Review and Herald, April 21, 1891.

The period of the sealing was also represented by the period that began on August 11, 1840 and ended with the arrival of the third angel on October 22, 1844. That period of time was also represented in Habakkuk chapter two. The Millerite history fulfilled Habakkuk chapter two, and in so doing it began when the angel descended on August 11, 1840, and it ended when the third angel arrived on October 22, 1844.

Isikhathi sokubekwa uphawu saphinde samelelwa yisikhathi esaqala ngo-Agasti 11, 1840 saphela ngokufika kwengelosi yesithathu ngo-Okthoba 22, 1844. Leso sikhathi saphinde samelelwa futhi kuHabakuki isahluko sesibili. Umlando wamaMillerite wagcwalisa uHabakuki isahluko sesibili, futhi ngokwenza kanjalo waqala lapho ingelosi yehla ngo-Agasti 11, 1840, waphela lapho ingelosi yesithathu ifika ngo-Okthoba 22, 1844.

Habakkuk chapter two identifies that at the end of the vision, the vision would “speak.” In verse three of Revelation chapter ten, the angel cried (spoke) with a loud voice, and on October 22, 1844 the same angel swore (spoke) that “time should be no longer.” Habakkuk’s watchman in verse one of chapter two, is located at August 11, 1840, for it is then that the watchmen lift up their voices.

Isahluko sesibili sikaHabakuki sikhomba ukuthi ekugcineni kombono, lowo mbono “uyakukhuluma.” Evesini lesithathu lesahluko seshumi seSambulo, ingelosi yamemeza (yakhuluma) ngezwi elikhulu, kwathi ngo-Okthoba 22, 1844 yona leyo ngelosi yafunga (yakhuluma) ukuthi “isikhathi asisayikuba khona.” Umlindi kaHabakuki evesini lokuqala lesahluko sesibili, umi ku-Agasti 11, 1840, ngokuba kungaleso sikhathi lapho abalindi bephakamisa amazwi abo.

In the rebellion of 1888, which Sister White identifies as representing the angel of Revelation eighteen that was to lighten the earth with His glory, the watchmen (Jones and Waggoner) lifted up their “voices” as a trumpet, to show God’s people their transgressions, for their message was the message to Laodicea. On September 11, 2001, which was typified by the history of 1888, the Lord led His last day people back to Jeremiah’s old paths, where the watchmen were not hearkened to. The descent of the angel marks the prophetic arrival of the watchmen.

Ekuhlubukeni kuka-1888, uDadewethu uWhite akuchaza njengokumelela ingelosi yesAmbulo ishumi nesishiyagalombili eyayizokhanyisa umhlaba ngenkazimulo yayo, abalindi (uJones noWaggoner) baphakamisa “amazwi” abo njengecilongo, ukuze babonise abantu bakaNkulunkulu iziphambeko zabo, ngoba umlayezo wabo wawungumyalezo oya eLawodikeya. NgoSepthemba 11, 2001, okwakufanekiselwa ngumlando ka-1888, iNkosi yahola abantu bayo bezinsuku zokugcina yababuyisela ezindleleni zasendulo zikaJeremiya, lapho abalindi bengalalelwanga khona. Ukwehla kwengelosi kuphawula ukufika kwabaprofethi kwabalindi.

The “voice” that arrived on August 11, 1840, was delivered through the watchmen, and Jeremiah was told that if he would return to his faith and trust in God after his disappointment that he would become God’s mouth. When the vision that had tarried finally arrived on October 22, 1844, it “spoke.” The period of Habakkuk chapter two, which was fulfilled in Millerite history, illustrates the period of the sealing of the one hundred and forty-four thousand.

“Izwi” elafika ngo-11 Agasti 1840 ladluliselwa ngabalindi, futhi uJeremiya watshelwa ukuthi uma engabuyela okholweni lwakhe nasekuthembeleni kuNkulunkulu emva kokudumala kwakhe wayezakuba ngumlomo kaNkulunkulu. Ngenkathi umbono owawubambezele ekugcineni ufika ngo-22 Okthoba 1844, “wakhuluma.” Isikhathi sikaHabakuki isahluko sesibili, esagcwaliseka emlandweni wamaMillerite, sifanekisa isikhathi sokubekwa uphawu kwabizinkulungwane eziyikhulu namashumi amane nane.

It is essential, to recognize that August 11, 1840 through to October 22, 1844, illustrates the sealing of the one hundred and forty-four thousand, which is the period where the latter rain is poured out. It is essential for the latter rain message is to be identified by the methodology of “line upon line.” The special period which is the sealing of the one hundred and forty-four thousand is repeatedly represented in the prophetic lines, and this is so in Habakkuk two, which Sister White directly identifies as being fulfilled in Millerite history. She also repeatedly teaches that Millerite history is repeated in the history of the one hundred and forty-four thousand.

Kubalulekile ukuqaphela ukuthi u-11 Agasti, 1840 kuze kube ngu-22 Okthoba, 1844, kufanekisa ukubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane, okuyisikhathi lapho imvula yokugcina ithululwa khona. Kubalulekile, ngokuba umlayezo wemvula yokugcina kumelwe ubonakaliswe ngendlela ethi “umugqa phezu komugqa.” Leso sikhathi esikhethekile esiyikho ukubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane simelelwa ngokuphindaphindiwe emigqeni yesiprofetho, futhi kunjalo nakuHabakuki isahluko sesibili, uDadewethu White ayichaza ngokuqondile njengagcwaliseka emlandweni wamaMillerite. Futhi ufundisa ngokuphindaphindiwe ukuthi umlando wamaMillerite uyaphindwa emlandweni wabeyizinkulungwane eziyikhulu namashumi amane nane.

> “Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

> “Kwakwelukiwe neziprofetho ababebezibheka njengezisebenza esikhathini sokubuya kwesibili, kwakukhona nokufundiswa okwakwenzelwe ngokukhethekile isimo sabo sokungaqiniseki nokusala belindele, futhi okwakubakhuthaza ukuba balinde ngesineke ekukholweni ukuthi lokho okwase kumnyama ekuqondeni kwabo kuyakwenziwa kucace ngesikhathi esifaneleyo.

> “Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’

> “Phakathi kwalezi ziprofetho kwakukhona naleso sikaHabakuki 2:1–4: ‘Ngiyakuma embhoshongweni wami wokulinda, ngizimise enqabeni, ngiqaphele ukubona lokho Ayakukusho kimi, nokuthi ngiyakuphendula ukuthini lapho ngisolwa. INkosi yangiphendula, yathi: Bhala umbono, uwenze ucace ematsheni, ukuze ofundayo agijime. Ngokuba umbono usamelwe isikhathi esimisiweyo, kepha ekugcineni uyakukhuluma, ungalokothi uqambe amanga; noma ubambezeleka, wulindele; ngokuba uyakufika impela, awuyikubambezeleka. Bheka, umphefumulo wakhe ozikhukhumezayo awuqondile kuye; kepha olungileyo uyakuphila ngokukholwa kwakhe.’”

> “As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.’

> “Kakade nje ngo-1842, isiqondiso esanikezwa kulesi siprofetho sokuthi ‘bhala umbono, uwenze ucace ematsheni, ukuze ofundayo agijime,’ sase siphakamisele kuCharles Fitch ukulungiswa kweshadi lesiprofetho elalizochaza imibono kaDaniyeli neSambulo. Ukushicilelwa kwaleli shadi kwathathwa njengokugcwaliseka komyalo owanikezwa uHabakuki. Nokho, ngaleso sikhathi akekho owabona ukuthi ukubambezeleka okubonakalayo ekugcwalisekeni kombono—isikhathi sokulibala—kuvezwa kuleso siprofetho esifanayo. Emva kokudumala, lo mbhalo wabonakala ubaluleke kakhulu: ‘Ngokuba umbono useyisikhathi esimisiweyo, kepha ekugcineni uyokhuluma, ungabi ngamanga: noma ulibala, ulinde; ngokuba uyakuza nokukuza, awuyikulibala.... Olungileyo uyakuphila ngokukholwa kwakhe.’”

> “A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 391–393.

> “Ingxenye yesiprofetho sikaHezekeli nayo yaba ngumthombo wamandla nenduduzo kwabakholwayo: ‘Izwi likaJehova lafika kimi, lathi, Ndodana yomuntu, siyini leso saga eninaso ezweni lakwa-Israyeli, esithi, Izinsuku ziyadonswa, nombono wonke uyaphela na? Ngakho-ke yisho kubo, ukuthi iNkosi uJehova isho kanje.... Izinsuku seziseduze, nokugcwaliseka kwawo wonke umbono.... Mina ngiyakukhuluma, nezwi engiyakulikhuluma liyakwenzeka; alisayikudonswa futhi.’ ‘Abendlu yakwa-Israyeli bathi, Umbono awubonayo ungowezezinsuku eziningi ezizayo, uprofetha ngezikhathi ezikude. Ngakho-ke yisho kubo, ukuthi iNkosi uJehova isho kanje; Akusayikuba khona namunye wamazwi Ami oyakudonswa futhi, kodwa izwi engilikhulumileyo liyakwenziwa.’ Hezekeli 12:21–25, 27, 28.” The Great Controversy, 391–393.

The Millerites not only saw themselves fulfilling the parable of the ten virgins, and Habakkuk chapter two, but they were also led to see that the history where they were fulfilling these prophecies, was also Ezekiel’s identification of that very same history, where “the effect of every vision,” was to be fulfilled. The line of history that represents the sealing of the one hundred and forty-four thousand is where the effect of every vision is fulfilled!

AmaMillerite abazange bazibone kuphela begcwalisa umfanekiso wezintombi eziyishumi, kanye nesahluko sesibili sikaHabakuki, kodwa baholelwa futhi ukuba babone ukuthi umlando ababe gcwalisa kuwo lezi ziprofetho wawungukuchazwa kukaHezekeli kwalowo mlando ofanayo impela, lapho “ukugcwaliseka kombono wonke” kwakuzofezeka khona. Umugqa womlando omele ukubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane yilapho ukugcwaliseka kombono wonke kufezeka khona!

The lines which represent the period of the latter rain and the sealing of the one hundred and forty-four thousand are brought together to establish that prophetic history invariably possess the signature of Alpha and Omega.

Imigqa emele inkathi yemvula yakamuva kanye nokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane ihlanganiswa ndawonye ukuze kuqinisekiswe ukuthi lowo mlando wesiprofetho ngaso sonke isikhathi unophawu luka-Alfa no-Omega.

Millerite history begins with the voice of the angel of Revelation ten, and ends with the same voice. September 11, 2001 begins with the first voice of Revelation chapter eighteen, and ends with the second voice of Revelation chapter eighteen. Habakkuk chapter two, begins with the voice of the watchmen, and ends with the voice of Jeremiah’s watchman. The first woe begins with Mohammed, and ends with Mohammed II. The second woe begins with the release of the four angels of Islam and ends with the restraint of Islam.

Umlando wamaMillerite uqala ngezwi lengelosi yesAmbulo isahluko seshumi, futhi uphela ngalelo zwi elifanayo. Umhla ka-11 kuSepthemba, 2001 uqala ngezwi lokuqala lesAmbulo isahluko seshumi nesishiyagalombili, futhi uphela ngezwi lesibili lesAmbulo isahluko seshumi nesishiyagalombili. UHabakuki isahluko sesibili uqala ngezwi labalindi, futhi uphela ngezwi lomlindi kaJeremiya. Umaye wokuqala uqala ngoMohammed, futhi uphela ngoMohammed II. Umaye wesibili uqala ngokukhululwa kwezingelosi ezine zobuSulumane futhi uphela ngokubanjwa kobuSulumane.

The methodology that is the latter rain is Isaiah’s “line upon line” methodology, and the lines that are brought together to identify and establish the message of the latter rain invariably contain the signature of Alpha and Omega. The first woe of Revelation chapter nine, begins with Mohammed and ends with Mohammed II. The period is divided into two types of warfare, the first being disorganized attacks upon Rome that began in earnest with Abubakar, and then a period of one hundred and fifty years where the first organized warfare of Islam was accomplished.

Indlela yokusebenza eyiyo imvula yakamuva iyindlela ka-Isaya ethi “umugqa phezu komugqa,” futhi imigqa ehlanganiswa ndawonye ukuze kuhlonzwe futhi kumiswe umlayezo wemvula yakamuva ihlale iqukethe uphawu lwe-Alpha ne-Omega. Umaye wokuqala wesAmbulo isahluko sesishiyagalolunye uqala ngoMohammed futhi uphetha ngoMohammed II. Leso sikhathi sihlukaniswe izinhlobo ezimbili zempi, esokuqala kube ukuhlasela okungahlelekile phezu kweRoma okwaqala ngempela ngo-Abubakar, kwase kulandela isikhathi seminyaka eyikhulu namashumi amahlanu lapho impi yokuqala ehlelekile yobuSulumane yafezwa khona.

The one hundred and fifty years is represented by the time prophecy of “five months”. The second woe also possesses a time prophecy which is three hundred and ninety-one years and fifteen days. Therefore, since the prophetic structure of the first and second woes identify the ending with the beginning, it contains a division between the sealing, and a specific period of time, The sealing process is represented at the beginning of the history of the first woe, and it is represented at the ending of the second woe.

Iminyaka eyikhulu namashumi amahlanu imelwe yisiprofetho sesikhathi esithi “izinyanga ezinhlanu”. Usizi lwesibili nalo lunaso isiprofetho sesikhathi esiyiminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu. Ngakho-ke, njengoba isakhiwo sesiprofetho sosizi lokuqala nolwesibili sibonakalisa ukuphela ngokuqala, siqukethe ukwehlukanisa phakathi kokubekwa uphawu nesikhathi esithile esiqondile. Inqubo yokubekwa uphawu imelwe ekuqaleni komlando wosizi lokuqala, futhi imelwe ekupheleni kosizi lwesibili.

What follows the sealing of verse four, in the first woe, is the “five months” (one hundred and fifty years). The five months is identified twice, once in verse five and again in verse ten. What precedes the sealing process of August 11, 1840 to October 22, 1844 in the second woe is the prophecy of the “hour, day, month, and year” (three hundred and ninety-one years and fifteen days), of verse fifteen. Together in one continuous line the fifth and sixth trumpets begin and end with an illustration of the sealing process.

Okulandelayo ngemva kokubekwa uphawu kwevesi lesine, embikweni wokuqala, yizi “nyanga ezinhlanu” (iminyaka eyikhulu namashumi amahlanu). Lezi nyanga ezinhlanu zikhonjwa kabili, kanye evesini lesihlanu, bese futhi evesini leshumi. Okandulela inqubo yokubekwa uphawu ka-August 11, 1840 kuze kube ngu-October 22, 1844 embikweni wesibili yisiprofetho “sehora, sosuku, senyanga, nonyaka” (iminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu), sevesi leshumi nanhlanu. Ngokuhlangene emgqeni owodwa oqhubekayo, izimpondo zesihlanu nezesithupha ziqala futhi ziphethe ngomfanekiso wenqubo yokubekwa uphawu.

As two lines, applied “line upon line” they identify a beginning and ending marked by Mohammed the first and Mohammed the second. “Line upon line,” they identify two distinct periods in each line, that is produced by each line possessing a time prophecy. In the history of the first woe, Islam was to “hurt” Rome, and in the second woe, it was to “kill” Rome. The first woe was a warfare of spears, swords and arrows, and the second woe introduced gunpowder as the weaponry.

Njengemigqa emibili, esetshenziswe “umugqa phezu komugqa,” ikhomba isiqalo nesiphetho esiphawulwe nguMohammed wokuqala noMohammed wesibili. “Umugqa phezu komugqa,” ikhomba izikhathi ezimbili ezehlukene emugqeni ngamunye, okudalwa ukuthi umugqa ngamunye uqukethe isiprofetho sesikhathi. Emlandweni womaye wokuqala, ubuSulumane babuyakuthi “bulimaze” iRoma, kanti kowesibili umaye, babuyakuthi “buyibulale” iRoma. Umaye wokuqala wawuyimpi yemikhonto, izinkemba nemicibisholo, kanti umaye wesibili waletha isibhamu esiyimpuphu njengemishini yempi.

> “VERSE 10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 11. 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.

> “IVESI 10. Zazinomsila ezinjengezofezela, futhi kwakunezintinyela emsila yazo; amandla azo ayengawokulimaza abantu izinyanga ezinhlanu. 11. Futhi zazinekosi phezu kwazo, eyayingelosi yomgodi ongenasiphelo, ogama layo ngolimi lwesiHeberu lingu-Abaddoni, kodwa ngolimi lwesiGreki igama layo lingu-Apoliyoni.

> “Thus far, Keith has furnished us with illustrations of the sounding of the first five trumpets. But we must now take leave of him, and proceed to the application of the new feature of the prophecy here introduced; namely, the prophetic periods.

> “Kuze kube lapha, uKeith usinike izibonelo zokukhala kwamacilongo amahlanu okuqala. Kodwa manje kumelwe simshiye, siqhubeke nokusetshenziswa kwesici esisha sesiprofetho esethulwa lapha; okungukuthi, izikhathi zesiprofetho.

> “Their Power Was to Hurt Men Five Months.—1. The question arises, What men were they to hurt five months?—Undoubtedly the same they were afterward to slay (see verse 15); ‘The third part of men,’ or third of the Roman empire,—the Greek division of it.

> “Amandla azo ayengawokulimaza abantu izinyanga ezinhlanu.—1. Umbuzo uyavela, ukuthi babeyobalimaza bani abantu izinyanga ezinhlanu?—Ngokungangabazeki yibo kanye labo ababeyakubabulala kamuva (bheka ivesi 15); ‘ingxenye yesithathu yabantu,’ noma ingxenye yesithathu yombuso wamaRoma,—ukwahlukana kwawo kwamaGreki.

> “2. When were they to begin their work of torment? The 11th verse answers the question.

> “2. Kwakufanele baqale nini umsebenzi wabo wokuhlupha? Ivesi le-11 liyawuphendula lo mbuzo.

> “(1) ‘They had a king over them.’ From the death of Mohammed until near the close of the thirteenth century, the Mohammedans were divided into various factions under several leaders, with no general civil government extending over them all. Near the close of the thirteenth century, Othman founded a government which has since been known as the Ottoman government, or empire, which grew until it extended over all the principal Mohammedan tribes, consolidating them into one grand monarchy.

> “(1) ‘Babenenkosi phezu kwabo.’ Kusukela ekufeni kukaMohammed kwaze kwaba seduze nokuphela kwekhulu leshumi nantathu, amaMohammedan ayehlukaniswe abe amaqembu ahlukahlukene ngaphansi kwabaholi abaningana, engenawo umbuso womphakathi ojwayelekile owawunwebela phezu kwawo wonke. Seduze nokuphela kwekhulu leshumi nantathu, u-Othman wasungula umbuso owase waziwa kusukela lapho ngokuthi uMbuso Wase-Ottoman, noma i-imperiyali, owakhula waze wanwebela phezu kwazo zonke izizwe eziyinhloko zamaMohammedan, wazihlanganisa zaba umbuso omkhulu owodwa.

> “(2) The character of the king. ‘Which is the angel of the bottomless pit.’ An angel signifies a messenger, a minister, either good or bad, and not always a spiritual being. ‘The angel of the bottomless pit,’ or chief minister of the religion which came from thence when it was opened. That religion is Mohammedanism, and the sultan is its chief minister. ‘The Sultan, or grand Seignior, as he is indifferently called, is also Supreme Caliph, or high priest, uniting in his person the highest spiritual dignity with the supreme secular authority.’—World As It Is, p.361.

> “(2) Isimo senkosi. ‘Oyingelosi yomgodi ongenasiphelo.’ Ingelosi isho isithunywa, isisebenzi, kungaba kuhle noma kubi, futhi akusilo ngaso sonke isikhathi isidalwa somoya. ‘Ingelosi yomgodi ongenasiphelo,’ noma isisebenzi esiyinhloko senkolo eyavela lapho mhla uvulwa. Leyo nkolo yiMohammedanism, kanti i-sultan uyisisebenzi sayo esiyinhloko. ‘I-Sultan, noma i-grand Seignior, njengoba ebizwa ngokungakhethi, futhi uyiSupreme Caliph, noma umpristi omkhulu, ehlanganisa ebuntwini bakhe isithunzi esiphakeme kakhulu somoya kanye negunya eliphakeme kakhulu lezwe.’—World As It Is, p.361.

> “(3) His name. In Hebrew, ‘Abaddon,’ the destroyer; in Greek, ‘Apollyon,’ one that exterminates, or destroys. Having two different names in two languages, it is evident that the character, rather than the name of the power, is intended to be represented. If so, as expressed in both languages, he is a destroyer. Such has always been the character of the Ottoman government.

> “(3) Igama lakhe. NgesiHeberu, ‘Abadoni,’ umbhubhisi; ngesiGreki, ‘Apollyon,’ lowo oqothulayo, noma obhubhisayo. Ukuba namagama amabili ahlukene ngezilimi ezimbili kwenza kube sobala ukuthi okuhloswe ukumelelwa lapha yisimo salo mbuso, kunokuba kube yigama lawo. Uma kunjalo, njengoba kuvezwe ngazo zombili izilimi, ungumbhubhisi. Lokho bekulokhu kuyisimo sikahulumeni wama-Ottoman.”

> “But when did Othman make his first assault on the Greek empire?—According to Gibbon, Decline and Fall, etc., ‘Othman first entered the territory of Nicomedia on the 27th day of July, 1299.’

> “Kodwa u-Othman waqala nini ukuhlasela umbuso wamaGreki okokuqala?—NgokukaGibbon, Decline and Fall, njll., ‘U-Othman waqala ukungena ensimini yaseNicomedia ngosuku lwama-27 kuJulayi, 1299.’”

> “The calculations of some writers have gone upon the supposition that the period should begin with the foundation of the Ottoman empire; but this is evidently an error; for they were not only to have a king over them, but were to torment men five months. But the period of torment could not begin before the first attack of the tormentors, which was, as above stated, July 27, 1299.

> “Izibalo zabanye abalobi zisuselwe embonweni wokuthi lesi sikhathi kwakufanele siqale ngokusungulwa kombuso wase-Ottomani; kodwa lokhu ngokusobala kuyiphutha; ngoba kwakungagcini ngokuthi babe nenkosi phezu kwabo kuphela, kodwa futhi kwakufanele bahluphe abantu izinyanga ezinhlanu. Kodwa isikhathi sokuhlupha sasingeke siqale ngaphambi kokuhlasela kokuqala kwalabo abahluphayo, okwakungu, njengoba kushiwo ngenhla, uJulayi 27, 1299.

> “The calculation which follows, founded on this starting-point, was made and published in a work entitled, Christ’s Second Coming, etc., by J. Litch, in 1838.

> “Ukubalwa okulandelayo, okusekelwe kule ndawo yokuqala, kwenziwa kwase kushicilelwa emsebenzini owawunesihloko esithi, Ukuza Kwesibili kukaKristu, njll., ngu-J. Litch, ngo-1838.

> “‘And their power was to hurt men five months.’ Thus far their commission extended, to torment by constant depredations, but not politically to kill them. ‘Five months,’ thirty days to a month, give us one hundred and fifty days; and these days, being symbolic, signify one hundred and fifty years. Commencing July 27, 1299, the one hundred and fifty years reach to 1449. During that whole period the Turks were engaged in an almost perpetual warfare with the Greek empire, but yet without conquering it. They seized upon and held several of the Greek provinces, but still Greek independence was maintained in Constantinople. But in 1449, the termination of the one hundred and fifty years, a change came, the history of which will be found under the succeeding trumpet.” Uriah Smith, Daniel and Revelation, 505–507.

> “‘Amandla awo kwakungukulimaza abantu izinyanga ezinhlanu.’ Kuze kube lapha yilapho umsebenzi wawo wawufinyelela khona, ukuwahlupha ngokuphanga okungapheli, kodwa hhayi ngokwezombusazwe ukubabulala. ‘Izinyanga ezinhlanu,’ izinsuku ezingamashumi amathathu ngenyanga, zisinika izinsuku eziyikhulu namashumi amahlanu; futhi lezi zinsuku, ngokuba zingezesifanekiselo, zisho iminyaka eyikhulu namashumi amahlanu. Ziqala ngoJulayi 27, 1299, leyo minyaka eyikhulu namashumi amahlanu ifinyelela ku-1449. Kuyo yonke leyo nkathi amaTurkey ayebandakanyekile empini ecishe ibe ngokuqhubekayo nombuso wamaGreki, kodwa nokho engawunqobi. Athumba futhi agcina izifundazwe eziningana zamaGreki, kodwa inkululeko yamaGreki yayisalondolozwe eConstantinople. Kodwa ngo-1449, ekupheleni kwaleyo minyaka eyikhulu namashumi amahlanu, kwafika uguquko, umlando lwalo oyotholakala ngaphansi kwecilongo elilandelayo.” Uriah Smith, Daniel and Revelation, 505–507.

Uriah Smith is citing Josiah Litch’s calculation of the one hundred and fifty years, which when concluded, represents a starting point for the three hundred and ninety-one year and fifteen-day prophecy in the next Trumpet. Commenting on Litch’s prediction concerning these two connected time prophecies Sister White recorded:

U-Uriya Smith ucaphuna ukubalwa kukaJosiah Litch kweminyaka eyikhulu namashumi amahlanu, okuthi lapho isiphelile, kube yisiqalo sesiprofetho seminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu ecilongweni elilandelayo. Ekhuluma ngesibikezelo sikaLitch mayelana nalezi ziprofetho ezimbili zesikhathi ezixhumene, uDadewethu White waloba:

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “Ngonyaka ka-1840 kwenzeka okunye ukugcwaliseka okuphawulekayo kwesiprofetho okwavusa intshisekelo esabalele. Eminyakeni emibili ngaphambili, uJosiah Litch, omunye wezikhonzi eziholayo ezazishumayela ukuza kwesibili, washicilela incazelo yesAmbulo 9, ebikezela ukuwa koMbuso Wama-Ottoman. Ngokwezibalo zakhe, la mandla kwakufanele agumbuqelwe... ngo-11 Agasti, 1840, lapho amandla ama-Ottoman eConstantinople kungalindeleka ukuba aphulwe. Futhi lokhu, ngiyakholwa, kuyotholakala kunjalo.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Ngeso kanye isikhathi esasibekiwe, iTurkey, ngabamele bayo, yamukela ukuvikelwa kwamandla ahlangene aseYurophu, ngaleyo ndlela yazibeka ngaphansi kokulawulwa yizizwe zobuKristu. Lesi senzakalo sagcwalisa isiprofetho ngokunembile. Lapho lokhu sekwaziwa, izixuku eziningi zaqiniseka ngokulunga kwezimiso zokuhunyushwa kwesiprofetho ezazisemukelwe nguMiller nabangane bakhe, futhi inhlangano yokufika yanikwa umfutho omangalisayo. Amadoda emfundo nesikhundla ahlangana noMiller, kokubili ekushumayeleni nasekushicileleni imibono yakhe, futhi kusukela ngowe-1840 kuya kowe-1844 umsebenzi wanda ngokushesha.” The Great Controversy, 334, 335.

The first and second woes are connected by two interconnected time prophecies. The first woe, begins with an illustration of the sealing and the second woe, ends with the history of August 11, 1840 until the sounding of the seventh trumpet on October 22, 1844, which is also an illustration of the sealing. The beginning and ending bear the signature of Alpha and Omega, because, as with the history in which Christ confirmed the covenant for a week, the period is divided into two parts. The first period begins with the first Mohammed, and ends with the second Mohammed. The second period begins with “a voice from the four horns of the golden altar which is before God,” and it ends with the “voice” of Christ, swearing “by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer.”

Umaye wokuqala nowesibili uxhunywe iziprofetho ezimbili zesikhathi ezihlangene. Umaye wokuqala uqala ngomfanekiso wokubekwa uphawu, kanti umaye wesibili uphetha ngomlando ka-Agasti 11, 1840 kuze kube ukukhala kwecilongo lesikhombisa ngo-Okthoba 22, 1844, nawo ongumfanekiso wokubekwa uphawu. Ukuqala nokuphela kuthwala uphawu luka-Alfa no-Omega, ngoba, njengasemlandweni lapho uKristu aqinisa isivumelwano isonto elilodwa, lesi sikhathi sihlukaniswe izingxenye ezimbili. Isikhathi sokuqala siqala ngoMohammed wokuqala, siphele ngoMohammed wesibili. Isikhathi sesibili siqala “ngezwi elivela ezimpondweni ezine ze-altare legolide eliphambi kukaNkulunkulu,” siphele “ngezwi” likaKristu, efunga “ngaye ophila kuze kube phakade naphakade, owadala izulu, nezinto ezikulo, nomhlaba, nezinto ezikuwo, nolwandle, nezinto ezikulo, ukuthi kungabe kusaba khona isikhathi.”

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

> “Noma yimuphi umbuzo uSathane angawuvusa engqondweni ukuze adale ukungabaza mayelana nomlando omkhulu wohambo lwesikhathi esedlule lwabantu bakaNkulunkulu uyothokozisa ubukhosi bakhe bobuSathane futhi uyisihlamba kuNkulunkulu. Umbiko wokufika kweNkosi kwethu maduzane ngamandla nangenkazimulo enkulu emhlabeni wethu uyiqiniso, futhi ngowe-1840 amazwi amaningi aphakanyiswa ekumemezeleni kwawo.” Manuscript Releases, volume 9, 134.

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