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.
Igice cya mbere cy’Ibyahishuwe igice cya cyenda kigaragaza impanda ya gatanu, ari yo makuba ya mbere, naho igice cya kabiri cy’icyo gice kikagaragaza impanda ya gatandatu, ari yo makuba ya kabiri. Izo mpanda zombi zashushanyijwe mu buryo bugaragara ku mbonerahamwe z’abapayiniya zo mu 1843 no mu 1850. Igihe imirongo itandatu ya nyuma ya Daniyeli cumi na rimwe yahishurwaga mu gihe cy’imperuka mu 1989, ubwo Leta Zunze Ubumwe z’Abasoviyeti zasenyukaga, ni bwo hatangiye umuryango wo kuvugurura w’abihumbi ijana na mirongo ine na bane.
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.
Mu by’ukuri bwamenyekanye mu mwaka wa 1989, harimo imigendekere ikomeye yo kuvugurura yo mu mateka ya Bibiliya, ndetse n’uko yose yari ihwanye kandi ijyana. Abahanuzi bose, bityo n’amateka yose yera, harimo n’imigendekere yera yo kuvugurura, bigaragaza umugendekere wa nyuma ukomeye wo kuvugurura w’abihumbi ijana na mirongo ine na bane, na wo ukaba ari na wa mugendekere ukomeye w’umumarayika wa gatatu. Igihe umurimo wo gushyirwaho ikimenyetso utangiye, ni bwo no kuminjagirwaho kw’imvura y’itumba n’imvura y’umuhindo ya nyuma gutangira. Gukurwaho ikimenyetso ku migendekere yo kuvugurura mu mwaka wa 1989, bikurikiwe no gukurwaho ikimenyetso ku mirongo itandatu ya nyuma ya Daniyeli cumi n’umwe mu mwaka wa 1992, byateje imimerere yo kurwanywa, nk’uko buri gihe bigenda iyo ukuri gushya kandi kw’iki gihe gukuwemo ikimenyetso.
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.
Mu kurwanya ukuri kugaragara mu mirongo itandatu ya nyuma ya Daniyeli cumi na umwe, Uwiteka yahishuye ukuri ko amateka y’ubuhanuzi ya Roma ya gipagani, afatanijwe n’amateka y’ubuhanuzi ya Roma ya kipapa, nk’uko yashyizweho n’abahamya babiri, agaragaza amateka y’ubuhanuzi ya Roma ya none. Itegeko ry’ikorwa rya gatatu ry’ubuhanuzi ryamenyekanye, hanyuma rikoreshwa mu kurinda ikinyoma no kumenya no gushimangira ukuri. Amategeko ashyigikira ko buri murongo w’ivugurura ugereranywa n’indi mirongo y’ivugurura, hamwe n’amategeko ajyanye n’ikorwa rya gatatu ry’ubuhanuzi, yabaye urufatiro rw’amategeko yashyizweho mu rugendo rw’umumarayika wa gatatu, nk’uko byari byaragereranyijwe n’amategeko yashyizweho, yakoreshwaga, kandi agatangwa mu nyandiko mu mateka y’Abamilerite.
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.
Ishyirwa mu bikorwa ry’ubuhanuzi mu buryo butatu, nk’ihame, ryafunguriwe umutwe w’abihumbi ijana na mirongo ine na bine, kuko ari bo mutwe w’imvura y’itumba; kandi Isilamu yo mu ishyano rya gatatu ni bwo butumwa bw’imvura y’itumba. Ihame ry’ishyirwa mu bikorwa ry’ubuhanuzi mu buryo butatu ryamenyekanishijwe n’Intare yo mu muryango wa Yuda, kera cyane mbere y’uko Isilamu yo mu ishyano rya gatatu igera mu mateka ku wa 11 Nzeri 2001, kuko yifuzaga ko ubwoko Bwe bwo mu minsi y’imperuka bwamenya bitagoranye ubutumwa bugaragazwa no kuza kw’ishyano rya gatatu igihe yasubizaga ubwoko Bwe mu nzira za kera za Yeremiya.
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.
Imyumvire ya ba pionnieri ku byerekeye amakondera ya gatanu n’aya gatandatu nk’uko byashyizwe ahagaragara mu Byahishuwe igice cya cyenda, yasobanwaga ko ari ho hantu mu gitabo cy’Ibyahishuwe haterwaga inkunga mu buryo bukomeye kandi busobanutse kurusha ahandi hose n’amateka. Uriah Smith atangira ibyo asobanura ku Byahishuwe igice cya cyenda akoresha amagambo y’umuhanga mu mateka witwa Keith kugira ngo agaragaze neza iyo ngingo.
“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.
“Kugira ngo dusobanure iyi mpanda, turongera kwifashisha inyandiko za Bwana Keith. Uyu mwanditsi avuga ukuri ati: ‘Nta handi na hamwe usanga abasesenguzi bahuriza hamwe cyane ku buryo bungana gutyo ku bundi gice ubwo ari bwo bwose bw’Ibyahishuwe, nk’uko bahuriza ku ishyirwa mu bikorwa ry’impanda ya gatanu n’iya gatandatu, cyangwa ibyago bya mbere n’ibya kabiri, ku Basarasen n’Abaturuki. Biragaragara cyane ku buryo bidashobora kuburizwamo ubwumvikane. Aho kuba umurongo umwe cyangwa ibiri igaragaza buri kimwe, igice cyose cya cyenda cy’Ibyahishuwe, mu bice bingana, gihugijwe n’isobanuro ryabyo byombi.” 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.
Igabanywamutwe ry’akaga ka mbere n’akaga ka kabiri rigabanya amateka y’akaga ka mbere, gahagarariwe na Mohammed. Aherereye mu buryo bw’akarere mu cyo umuhanga mu mateka Alexander Keith yita Abasaraseni, ari cyo twakwita uyu munsi Arabiya. Amateka y’akaga ka kabiri, gahagarariwe na Osman I, aherereye mu buryo bw’akarere muri Turukiya, ibyo uwo muhanga mu mateka agaragaza ko ari Abaturuki. Amateka y’akaga ka mbere yari aherereye kandi asohozwa muri Arabiya, aho Isilamu na Mohammed byavukiye. Amateka y’akaga ka kabiri yari aherereye kandi asohozwa muri Turukiya, aho Ingoma y’Abottomani yavukiye.
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.
Amateka y’umubabaro wa mbere agaragaza intambara yari yerekejwe kuri Roma ikozwe n’abarwanyi bigenga, aho ubufatanye bwabo bwonyine hagati yabo bwari idini rya Islamu. Amateka y’umubabaro wa kabiri agaragaza intambara yari yerekejwe kuri Roma ikozwe n’idini rifite imiterere itunganijwe neza hamwe n’ububasha bwa leta, bwitwa Ubuyobozi bw’Abakalifa. Muri ibyo byombi, haba mu ntambara yigenga yarwanyije Roma mu mateka ahagarariwe na Mohammed, cyangwa mu ntambara itunganijwe neza ihagarariwe na Ottman, ari yo Bwami bw’Abottomani, uburyo bw’intambara bwari ubwo kugaba igitero gitunguranye kandi kititeguweho. Ntiyari intambara yakorwaga hambarwa abasirikare bose imyambaro y’igisirikare y’amabara amwe, hanyuma bagashyirwa ku murongo maze bakajyanwa imbere mu muriro w’amasasu nk’uko byari umuco wa gisirikare w’icyo gihe. Ijambo “umwicanyi” rishingiye ku buryo bwa kisilamu bwo kurwana bwo gutera gitunguranye kandi kititeguweho, kandi akenshi bikarangira n’uwateye na we apfuye.
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.
Ijambo “assassin” rikomoka ku ijambo ry’Icyarabu “hashshashin,” rikaba rituruka kuri “hashish,” risobanura “hashish” cyangwa “cannabis.” Uwo mwimerere w’iri jambo wakoreshwaga mbere na mbere ku itsinda ry’ibanga kandi ry’abafana b’intagondwa b’Abayisilamu b’Abanizari Ismaili bo mu Burasirazuba bwo Hagati mu gihe cyo mu kinyejana cyo hagati. Abagize iri tsinda bari bazwiho uburyo budasanzwe kandi kenshi bw’urugomo bakoreshaga, harimo no gukoresha ubwicanyi bwa politiki kugira ngo bagere ku ntego zabo. Bivugwa ko rimwe na rimwe banywaga cyangwa bagakoresha hashish kugira ngo bitegure ibikorwa byabo, ari byo byatumye ijambo “hashshashin” cyangwa “assassins” ritangira gukoreshwa mu bihugu by’Uburengerazuba. Abitwa Assassins bakoraga cyane mu gihe cyo mu kinyejana cyo hagati, cyane cyane mu Buperesi no muri Siriya, kandi bagize uruhare rukomeye mu makimbirane atandukanye ya politiki no mu bwicanyi bwabaye muri icyo gihe. Ijambo “assassin” ryaje nyuma kwinjira mu ndimi z’i Burayi, aho ryaje gukoreshwa mu buryo bwagutse risobanura abantu bakora ubwicanyi bwa politiki cyangwa ubwicanyi bugambiriwe ku bantu runaka.
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.
Ubu buryo bw’intambara ni ikimenyetso cy’ingenzi cy’ubuhanuzi kiranga ibyo byago bitatu, kuko uruhare rw’ubuhanuzi rwa Isilamu ari uguteza intambara. Isilamu, nk’ikimenyetso, ifitanye isano rwose n’intambara, kandi mu Ibyahishuwe igice cya cyenda, Isilamu yo mu byago bya mbere n’ibya kabiri ni ishusho y’intambara yayo. Intambara yabo igaragazwa mu gitabo cy’Ibyahishuwe nk’igikorwa kirakaza amahanga, mbere gato y’uko igihe cy’igeragezwa kirangira.
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.
Amahanga yararakaye, n’uburakari bwawe buraza, kandi igihe kirageze cy’uko abapfuye bacirwa urubanza, n’icy’uko uha ingororano abagaragu bawe b’abahanuzi, n’abera, n’abubaha izina ryawe, abato n’abakomeye; kandi cy’uko urimbura abarimbura isi. Ibyahishuwe 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.
“amahanga” ararakazwa, mbere gato y’uko umujinya w’Imana uza, kandi umujinya w’Imana, nk’uko ugaragazwa mu gitabo cy’Ibyahishuwe, ni ibyago birindwi bya nyuma bizaza igihe igihe cy’igeragezwa ry’umuntu kizaba kirangiye. Muri uwo murongo harimo ibimenyetso-ngenga bitatu: kurakazwa kw’amahanga, umujinya w’Imana, n’igihe cyo gucira urubanza abapfuye. Urubanza rw’abapfuye ruvugwa aha ni urubanza rw’abapfuye babi rubaho mu gihe cy’imyaka igihumbi ya mileniyumu, kandi si urubanza rw’iperereza ku bapfuye rwatangiye ku wa 22 Ukwakira 1844. Mushiki wa White agaragaza neza ko ibimenyetso-ngenga bitatu biri muri uyu murongo bitandukanye, kandi ko bibaho mu buryo bukurikirana nk’uko biri muri uwo murongo.
“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.
“Nabonye ko uburakari bw’amahanga, umujinya w’Imana, n’igihe cyo gucira urubanza abapfuye byari ibintu bitandukanye kandi byihariye, kimwe gikurikira ikindi; kandi ko Mikayeli atari arahaguruka, kandi ko igihe cy’umubabaro, nk’ukutigeze kubaho na rimwe, kitari cyaratangira. Ubu amahanga ari kurakara, ariko ubwo Umutambyi Mukuru wacu azaba arangije umurimo We ahera, azahaguruka, yambare imyambaro yo kwihorera, maze ibyago birindwi bya nyuma bisukwe.”
“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.
“Nabonye ko abamarayika bane bazafata imiyaga ine kugeza igihe umurimo wa Yesu uzarangirira ahera, hanyuma hazaza ibyago birindwi bya nyuma.” 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.
Uruhare rw’Idini ya Isilamu mu gitabo cya nyuma cya Bibiliya ni ukurakaza amahanga, kandi babikora binyuze mu ntambara. Uruhare rw’Idini ya Isilamu mu gitabo cya mbere cya Bibiliya ni uguhuriza hamwe ukuboko kwa buri muntu wo mu isi kurwanya Isilamu, ihagarariwe nka Ishimayeli.
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.
Nuko marayika w’Uwiteka aramubwira ati: Dore utwite inda, kandi uzabyara umuhungu, uzamwite Isimayeli; kuko Uwiteka yumvise amakuba yawe. Kandi azaba umuntu w’inkazi; ukuboko kwe kuzaba kurwanya buri muntu wese, kandi n’ukuboko kwa buri muntu wese kuzamurwanya; kandi azatura imbere ya bene se bose. Itangiriro 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).
Ijambo “ukuboko,” nk’ikimenyetso, rimeze nk’ibindi bimenyetso byose bya Bibiliya, kandi rishobora kugira ibisobanuro birenze kimwe bitewe n’aho rikoreshejwe. Cyane cyane, “ukuboko,” nk’ikimenyetso mu buhanuzi bwa Bibiliya, ni ikimenyetso cy’intambara. Ijambo ry’Igiheburayo ryahinduwemo “umuntu w’ishyamba,” ni ijambo risobanura indogobe y’ishyamba y’Umwarabu, ikaba ifite ingaruka nyinshi z’ingenzi z’ubuhanuzi, imwe muri zo ikaba ari uko iyo ndogobe y’Umwarabu iri mu muryango w’inyamaswa witwa Equidae, kimwe n’ifarashi. Mu Byahishuwe igice cya cyenda, no ku bishushanyo byombi byera bya Habakuki (ibishushanyo by’abapayiniya byo mu 1843 no mu 1850), ifarashi ikoreshwa nk’ikimenyetso cy’intambara ihagarariwe na Isilamu yo mu byago bitatu. Ivugwa rya mbere n’irya nyuma rya Isilamu, nk’uko ihagarariwe mu gitabo cy’Itangiriro no mu gitabo cy’Ibyahishuwe, bihuza Isilamu n’ikimenyetso cy’umuryango wa Equidae (indogobe cyangwa ifarashi), kandi byombi bishimangira ko uruhare rwa Isilamu ari ukuzanira intambara “buri muntu” (amahanga).
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”.
Mu gitabo cy’Ibyahishuwe, igice cya CYENDA, umurongo wa CUMI NA UMWE, imiterere ya Islamu iramenyekanishwa, kuko mu buhanuzi imiterere ihagararirwa n’izina. Izina ryahawe umwami utegeka Islamu risubira kuri rya hambere rivuga Islamu mu gitabo cy’Itangiriro, aho handitswe ko imiterere cyangwa umwuka wa Ishimayeli “azatura imbere ya bene se bose.” Umwami utegeka Islamu yose ni umwuka wa Ishimayeli (umwami wabo), ukuboko kwe kukaba “kurwanya umuntu wese”.
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.
Kandi bari bafite umwami ubatwara, ari we mumarayika w’ikuzimu kutagira iherezo, izina rye mu rurimi rw’Igiheburayo ni Abadoni, naho mu rurimi rw’Ikigereki izina rye ni Apoliyoni. Ibyahishuwe 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:
Mu Isezerano rya Kera, rihagarariwe n’Igiheburayo, cyangwa mu Isezerano Rishya, rihagarariwe n’Ikigiriki, kamere itegeka abayoboke b’idini ya Isilamu yerekanywa ko ari Abadoni cyangwa Apoliyoni, ari byo byombi bisobanura “urupfu no kurimbuka.” Urupfu no kurimbuka ni byo biranga Isilamu, yaba ihagarariwe mu Isezerano rya Kera cyangwa mu Isezerano Rishya. Imiterere yihariye y’umwuka utegeka muri buri muyoboke wa Isilamu, ifitanye isano n’ikimenyetso cy’indogobe cyangwa ifarashi, byombi ni ingingo zigize aho Isilamu ivugwa bwa mbere n’aho ivugwa bwa nyuma. Izi ngingo ebyiri z’ubuhanuzi zitwaje ikimenyetso cya Alufa na Omege. Igihe Mushiki wacu White aranga ubutumwa buzana abo ijana na mirongo ine na bine ku bugingo nk’ingabo ikomeye y’umumarayika wa gatatu, avuga aya magambo akurikira:
“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.
“Abamarayika bafashe imiyaga ine, ishushanywa n’ifarashi ifite uburakari ishaka kwicika ikidegembya ikiruka hejuru y’isi yose, itwara kurimbuka n’urupfu mu nzira yayo.
“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.
“Mbese tuzaryama tugeze ku nkombe y’isi y’iteka? Mbese tuzaba ibicogore, imbeho, kandi dupfuye? Yoo, icyampa mu matorero yacu habonekamo Umwuka n’umwuka w’ubugingo bw’Imana bihumetswe mu bwoko bwayo, kugira ngo buhagarare ku birenge byabwo bubone kubaho. Dukeneye kubona yuko inzira ari ntoya, kandi irembo rikagufi. Ariko uko tunyura mu irembo rigufi, ubugari bwaryo ntibugira urugero.” 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?
Imiyaga ine ifatiriwe mu gihe cyo gushyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine, kandi iyo miyaga ine ni “ifarasi irakaye” izana “urupfu n’irimbuka mu nzira yayo.” Ku wa 11 Nzeri 2001, ishyano rya gatatu ryageze mu mateka y’ubuhanuzi rizanye “urupfu n’irimbuka,” bityo “rirakaza amahanga,” igihe ryagabaga ku gihugu cy’umwuka cy’icyubahiro “gitunguranye kandi mu buryo butari bwitezwe.” Ku wa 7 Ukwakira 2023, ishyano rya gatatu ryakomeje inzira yaryo y’“urupfu n’irimbuka,” bityo rirushaho “kurakaza amahanga,” igihe ryateraga igihugu nyakuri cy’icyubahiro “gitunguranye kandi mu buryo butari bwitezwe.” Igitero cya mbere kitari cyitezwe cyaranze intangiriro y’igihe cyo gushyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine, kandi igitero giheruka cyo ku wa 7 Ukwakira 2023, kiranga intangiriro y’igihe gisoza, cyangwa “gufunga,” umurimo wo gushyiraho ikimenyetso ku bihumbi ijana na mirongo ine na bine. Mbese twaryama kandi tugeze ku nkombe z’isi y’iteka?
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:
Ku mbonerahamwe zombi zera z’abapayoniya, Islam yo mu marira ya mbere n’iya kabiri ishushanywa mu buryo bugaragara n’abarwanyi b’Abayisilamu bagendera ku mafarashi yabo y’intambara. Umugenderi uri ku ifarashi y’intambara y’ishusho y’ishano rya mbere, muri ayo mashusho yombi, afite icumu; kandi umugenderi w’ifarashi ihagarariye ishano rya kabiri ari kurasa imbunda. Uko gutandukanywa kugaragazwa neza mu Ibyahishuwe igice cya cyenda, kuko ari mu mateka y’ishano rya kabiri havumbuwe ifu y’amasasu kandi ikoreshwa bwa mbere mu ntambara. Mu gutanga ibisobanuro ku mirongo ya cumi n’irindwi kugeza ku ya cumi n’icyenda yo mu Ibyahishuwe igice cya cyenda, Uriah Smith yanditse ibi bikurikira:
“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.
“Igice cya mbere cy’iyi mvugo gishobora kuba cyerekeza ku ishusho y’aba bagendera ku mafarashi. Umuriro, uhagarariye ibara, usobanura umutuku, kuko imvugo ngo ‘umutuku nk’umuriro’ ari imvugo ikunze gukoreshwa; yasenti, cyangwa hayasinte, igasobanura ubururu; naho amazuku agasobanura umuhondo. Kandi ayo mabara ni yo yarushaga andi kugaragara cyane mu myambaro y’aba barwanyi; bityo rero, ukurikije iyi nsobanuro, iyi mvugo yaba ihuye neza n’imyambaro ya gisirikare y’Abaturukiya, yari igizwe ahanini n’umutuku, cyangwa umutuku werurutse, ubururu, n’umuhondo. Imitwe y’amafarashi yasaga n’imitwe y’intare, kugira ngo yerekane imbaraga zayo, ubutwari bwayo, n’ubukana bwayo; naho igice cya nyuma cy’uwo murongo, nta gushidikanya, cyerekeza ku ikoreshwa ry’ifu y’imbunda n’intwaro zirasa mu ntambara, ibyo bikaba byari bikimara gutangira gukoreshwa muri icyo gihe. Kubera ko Abaturukiya barasiraga ku mafarashi, byasaga n’aho, ku muntu wari ubirebera kure, umuriro, umwotsi, n’amazuku byasohokaga mu kanwa k’amafarashi, nk’uko bishushanyijwe ku ishusho iherekeje ibi.”
“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.’
“Ku byerekeye ikoreshwa ry’imbunda z’urufaya n’Abaturukiya mu gitero cyabo cyo kurwanya Constantinople, Elliott (Horae Apocalypticae, Vol. I, pp. 482–484) avuga atya:—‘Kwicwa kwa kimwe cya gatatu cy’abantu, ni ukuvuga ifatwa rya Constantinople, bityo bigakurikirwa no kurimbuka kw’ubwami bw’Abagiriki, kwatewe na “umuriro n’umwotsi n’amazuku,” ari byo artillerie n’imbunda z’urufaya bya Mahomet. Imyaka igihumbi n’ijana n’iyirenga yari ishize uhereye igihe yari yarashingiwe na Constantine. Muri iyo myaka yose, Abagoti, Abahuni, Abavari, Abaperesi, Ababulugariya, Abasaraseni, Abarusiya, ndetse n’Abaturukiya b’Abottomani ubwabo, bari baragabye ibitero by’ubugome cyangwa bayigota. Ariko ibihome byayo ntibyashoboraga gucengerwa na bo. Constantinople yararokotse, kandi hamwe na yo n’ubwami bw’Abagiriki burarokoka. Ni cyo cyatumye Sultan Mahomet agira impungenge zo gushaka icyavanaho iyo nzitizi. “Mbese ushobora kubumba ikibunda,” iryo ni ryo yabajije uwacuraga ibibunda wamuhungiyeho, “gifite ubunini buhagije bwo gusenya urukuta rwa Constantinople?” Nuko uruganda rwo kubumbiramo rwubakwa i Adrianople, ibibunda birabumbwa, artillerie irategurwa, maze igotwa riratangira.’”
“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.’
“Birakwiriye rwose kwitabwaho ukuntu Gibbon, uhora ari umusobanuzi utabizi w’ubuhanuzi bwo mu Byahishuwe, ashyira iki gikoresho gishya cy’intambara ku isonga ry’ishusho ye, mu nkuru ye iryoheye amatwi kandi ikomeye ivuga iby’icuraburindi rya nyuma ry’ubwami bw’Abagiriki. Mu kubutegurira, atanga amateka y’ivumburwa rya vuba ry’ifu y’amasasu, ‘iyo mvange ya salipeteri, n’umuriro wa sulufure, n’amakara;’ akavuga uko mbere yakoreshejwe na Sultan Amurath, kandi na none, nk’uko byavuzwe mbere, akavuga iby’uruganda rwa Mahomet rwabumbagamo imbunda nini i Adrianople; hanyuma, mu migendekere y’ugukomeza k’umutego ubwawo, agasobanura ukuntu ‘imijugujugu y’amacumu n’imyambi yaherekezanywaga n’umwotsi, n’ijwi, n’umuriro by’amasasu n’imbunda;’ ukuntu ‘umurongo muremure w’imbunda za Turukiya wahanishwaga ku nkike, bateri cumi n’enye zose zisakuriza icyarimwe ku hantu hasatirwa bitagoranye cyane;’ ukuntu ‘ibihome byari bimaze ibinyejana bihanganye n’urugomo rw’abanzi byasenywe impande zose n’imbunda z’Abottomani, hacukurwa ibyuho byinshi, kandi hafi y’irembo rya Mutagatifu Romanus, iminara ine irarandurwa igera hasi:’ ukuntu, ubwo ‘kuva ku mirongo y’ingabo, no ku mato y’intambara, no ku kiraro, imbunda z’Abottomani zasakuzaga impande zose, inkambi n’umurwa, Abagiriki n’Abaturukiya, byagwiriye mu gicu cy’umwotsi, cyashoboraga gusa gutatanywa n’ugukizwa kwa nyuma cyangwa kurimbuka k’ubwami bw’Abaroma:’ ukuntu ‘inkuta ebyiri zagabanyijwe n’imbunda ziba ikirundo cy’ibisigazwa:’ kandi ukuntu amaherezo Abaturukiya, ‘bazamukira mu byuho,’ ‘Constantinople yarigaruriwe, ubwami bwayo burahirikwa, kandi idini ryayo rihonyorwa mu mukungugu n’abaneshi b’Abayisilamu.’ Ndavuga ko bikwiriye rwose kwitabwaho ukuntu Gibbon, mu buryo bugaragara kandi bukomeye, yitirira imbunda z’Abottomani ifatwa ry’uwo murwa, bityo no kurimbuka kw’ubwo bwami. Kuko se ni iki kindi bitari ugusobanura amagambo y’ubuhanuzi bwacu? ‘Abo batatu ni bo bishe kimwe cya gatatu cy’abantu, babicishije umuriro, n’umwotsi, na sulufure, byasohokaga mu kanwa kabo.’”
“‘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.’
“‘UMURONGO WA 18. Abo batatu ni bo batumye kimwe cya gatatu cy’abantu bicwa, bicishijwe umuriro n’umwotsi n’amazuku byasohokaga mu kanwa kabyo. 19. Kuko imbaraga zabyo ziri mu kanwa kabyo no mu mirizo yabyo; kuko imirizo yabyo yari imeze nk’inzoka kandi yari ifite imitwe, kandi ni yo bakoresha kugira ngo bagire uwo bamera nabi.’”
“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.
“Iyi mirongo igaragaza ingaruka zica z’uburyo bushya bw’intambara bwatangiye gukoreshwa. Ni ku bwo ubu buryo,—ifumbire y’amasasu, imbunda, n’ibitwaro biremereye,—ari bwo Konstantinopoli yaje gutsindwa burundu, ikagabizwa mu maboko y’Abaturuki.” Uriah Smith, Daniel and Revelation, 510–514.
We will continue the study of the third woe, in the next article.
Tuzakomeza kwiga akaga ka gatatu, mu nyandiko ikurikira.
“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.
“Mu ijoro ryakeye nakanguwe mu bitotsi mfite umutwaro ukomeye mu mutima no mu ntekerezo. Narimo ngeza ubutumwa ku bavandimwe na bashiki bacu, kandi bwari ubutumwa bw’umuburo n’inyigisho bwerekeye umurimo wa bamwe bari gushigikira inyigisho z’ibinyoma ku byerekeye kwakira Mwuka Wera n’imikorere ye anyuze mu bikoresho by’abantu.
“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.
“Nigishijwe ko ubusazi bw’iyobokamana busa n’ubwo twahamagariwe guhangana na bwo nyuma y’ihita ry’igihe mu wa 1844 bwari kongera kwinjira muri twe mu minsi y’imperuka y’ubutumwa, kandi ko tugomba guhangana n’iki kibi ubu nk’uko twagihanganye tudashidikanya mu byatubayeho byo mu ntangiriro.”
“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.
“Tuhagaze ku rugi rw’ibintu bikomeye kandi biteye ubwuzu bukomeye. Ubuhanuzi burimo burasohora. Amateka adasanzwe kandi yuzuye ibyabaye akomeye arimo yandikwa mu bitabo byo mu ijuru—ibyabaye byatangajwe ko bidatinze bizabanza kubanziriza umunsi ukomeye w’Imana. Ibintu byose byo mu isi biri mu mimerere idatekanye. Amahanga ararakaye, kandi imyiteguro ikomeye y’intambara irimo irakorwa. Ihanga ririmo rigambanira irindi hanga, n’ubwami bugambanira ubundi bwami. Umunsi ukomeye w’Imana uri kwihuta cyane. Ariko nubwo amahanga ari gukoranya ingabo zayo ku bw’intambara no kumena amaraso, itegeko ryahawe abamarayika riracyafite agaciro, ko bafata imiyaga ine kugeza aho abagaragu b’Imana bazashyirirwaho ikimenyetso mu ruhanga rwabo.” Selected Messages, igitabo cya 1, 221.