Jones' Logic
Ubwenge bwa Jones
Jones’ logic that the first angel of Revelation fourteen cannot be separated from the following two angels is rock-solid. His identification of the structural connection of those three angels with the trumpet angels is absolutely air-tight. His emphasis was no doubt upon the three angels of Revelation fourteen, but the logic for applying them as “inseparable,” is just as valid for all the angels that preceded them.
Uko Jones ashyira imbere ko marayika wa mbere wo mu Byahishuwe 14 adashobora gutandukanywa na ba marayika babiri bamukurikira, kurakomeye cyane kandi ntigushidikanywaho. Uko yagaragaje isano y’imiterere ihuza abo ba marayika batatu n’abamarayika b’impanda, ni ukuri kudashidikanywaho rwose. Nta gushidikanya ko yashimangiraga cyane ba marayika batatu bo mu Byahishuwe 14, ariko ingingo yo kubafata nk’“abadatandukanywa” ifite agaciro nkako no ku bamarayika bose bababanjirije.
Because he was focusing upon the three angels of Revelation fourteen, he did not carry out his own logic to its ultimate conclusion. Ultimately the logic he used to connect the fifth, sixth and seventh woe trumpets to the three angels of Revelation fourteen, also included taking the line of the trumpets all the way back to the first of the seven trumpet angels.
Kubera ko yari yibanze ku bamarayika batatu bo mu Ibyahishuwe cumi na bine, ntiyakurikiranye uko gutekereza kwe kugeza ku mwanzuro wako wa nyuma. Amaherezo, uko gutekereza yakoresheje ahuza inzamba z’ishyano rya gatanu, irya gatandatu n’irya karindwi n’abo bamarayika batatu bo mu Ibyahishuwe cumi na bine, kwanari gukubiyemo gusubiza umurongo w’inzamba inyuma kugeza ku wa mbere mu bamarayika barindwi b’inzamba.
And I saw the seven angels which stood before God; and to them were given seven trumpets. … And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:2, 6.
Nuko mbona abamarayika barindwi bahagaze imbere y’Imana; bahabwa impanda ndwi. … Nuko ba bamarayika barindwi bari bafite izo mpanda ndwi bitegura kuvuza. Ibyahishuwe 8:2, 6.
The series of angels begins with the “seven” trumpet angels, and the line of angels in Revelation begins with the first trumpet all the way through to the third angel’s warning of the mark of the beast. Jones is correct for identifying a distinction from the first four trumpets and the last three woe trumpets, for that “four and three” prophetic structure is also found in the churches and the seals. Established upon three witnesses in the book of Revelation allows those who choose to see that seven as a symbol, also contains four as a symbol and three as a symbol.
Urukurikirane rw’abamarayika rutangirana n’abamarayika “barindwi” b’impanda, kandi umurongo w’abamarayika mu Ibyahishuwe utangirira ku mpanda ya mbere ugakomeza ukagera ku muburo wa marayika wa gatatu werekeye ikimenyetso cy’inyamaswa. Jones afite ukuri mu kugaragaza itandukaniro riri hagati y’impanda enye za mbere n’impanda eshatu za nyuma z’amakuba, kuko iyo miterere y’ubuhanuzi ya “enye n’eshatu” iboneka no mu matorero no mu bimenyetso. Kuba byarashingiwe ku batangabuhamya batatu mu gitabo cy’Ibyahishuwe bituma abahitamo kubona ko iryo ririndwi ari ikimenyetso, babona kandi ko enye na zo ari ikimenyetso, kandi ko eshatu na zo ari ikimenyetso.
A Divine Connection
Ukwihuza n’Ijuru
What we have been identifying in the recent past is that the first and second angels of Revelation fourteen are empowered by a time prophecy of Islam of the first and second woes, and that the empowerment of the third angel is accomplished by the fulfillment of the third woe on 9/11. What Jones’ application identifies, (even though he did not make my point) is that every angel from the first trumpet angel of Revelation eight to the third woe trumpet of Revelation eleven is inseparably connected with the three angels of Revelation fourteen. They are symbols within the same prophetic line. They must be recognized as such to understand the various roles that each of the angels represent. So just as the seven churches, seals and trumpets represent seven, and also the symbol of four and three within the overall symbolism of the seven (churches, seals and trumpets); the line of angels from the first of seven trumpet angels all the way through to the third angel must be considered as a whole. This identifies a line of eleven angels.
Ibyo twagiye tugaragaza mu gihe cya vuba ni uko abamarayika ba mbere n’uwa kabiri bo mu Ibyahishuwe 14 bahabwa imbaraga n’ubuhanuzi bw’igihe bwerekeye Isilamu bwo ku byago bya mbere n’ibya kabiri, kandi ko guhabwa imbaraga k’umumarayika wa gatatu gusohozwa no gusohora kw’akaga ka gatatu ku wa 9/11. Icyo ikoreshwa rya Jones rigaragaza, (nubwo atavuze ingingo yanjye), ni uko buri mumarayika kuva ku mumarayika wa mbere w’impanda wo mu Ibyahishuwe 8 kugeza ku mpanda y’akaga ka gatatu yo mu Ibyahishuwe 11 afitanye isano idatandukanywa n’abamarayika batatu bo mu Ibyahishuwe 14. Ni ibimenyetso biri mu murongo umwe w’ubuhanuzi. Bigomba kumenyekana gutyo kugira ngo hasobanuke imirimo itandukanye buri mumarayika ahagarariye. Bityo rero, nk’uko amatorero arindwi, ibimenyetso birindwi n’impanda zirindwi bihagarariye umubare karindwi, kandi nanone ikimenyetso cya kane n’icya gatatu mu bimenyetso rusange bya karindwi (amatorero, ibimenyetso n’impanda); umurongo w’abamarayika uhereye ku wa mbere mu bamarayika barindwi b’impanda ukageza ku mumarayika wa gatatu ugomba gufatwa nk’ikintu kimwe cyuzuye. Ibi bigaragaza umurongo w’abamarayika cumi n’umwe.
The three angels of Revelation fourteen represent the warning message of the Millerites that announced the opening of the judgment and thereafter the warning message of the one hundred and forty-four thousand that is announcing the close of judgment.
Abamarayika batatu bo mu Byahishuwe cumi na bine bahagarariye ubutumwa bw’imbuzi bw’Abamillerite bwatangaje ugutangira k’urubanza, hanyuma nyuma yaho ubutumwa bw’imbuzi bw’abo ibihumbi ijana na mirongo ine na bine butangaza iherezo ry’urubanza.
The seven trumpets represent powers that God employed providentially to bring judgment upon nations that enforced the worship of the sun.
Impanda ndwi zirindwi zigereranya imbaraga Imana yakoresheje mu buryo bw’ubuyobozi bwayo kugira ngo izanire urubanza amahanga yashyizeho ugusenga izuba.
The first four trumpets identify the progressive demise of Western Rome by the year 476.
Amahembe ane ya mbere agaragaza irimbuka rigenda ryiyongera rya Roma y’Iburengerazuba kugeza mu mwaka wa 476.
The fifth and sixth identify the demise of Eastern Rome from 1449 unto 1453.
Iya gatanu n’iya gatandatu zigaragaza ihirima ry’Ubwami bw’Abaroma bwo mu Burasirazuba kuva mu 1449 kugeza mu 1453.
The last three trumpets represent Islam of the three woes.
Impanda eshatu za nyuma zigereranya Ubusilamu bwo muri ayo makuba atatu.
The angel in Revelation ten is Christ, who descends to empower the movement in the beginning and He descends again in Revelation eighteen, to empower the movement at the end.
Umumarayika uvugwa mu Byahishuwe icumi ni Kristo, umanuka kugira ngo aheshe imbaraga uwo murimo mu ntangiriro, kandi yongera kumanuka mu Byahishuwe cumi n’umunani, kugira ngo aheshe imbaraga uwo murimo ku iherezo.
The seventh trumpet began to sound on October 22, 1844 at the opening of the judgment which is the antitypical Day of Atonement. The trumpet of Jubilee was to be sounded on the Day of Atonement. Two trumpets therefore are sounded at the judgment; the Jubilee trumpet and the seventh trumpet.
Impanda ya karindwi yatangiye kuvuza ku wa 22 Ukwakira 1844, igihe urubanza rwakingurwaga, ari rwo Munsi w’Impongano nyakuri. Impanda ya Yubile yagombaga kuvuza ku Munsi w’Impongano. Bityo rero, mu rubanza havuzwa impanda ebyiri: impanda ya Yubile n’impanda ya karindwi.
Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. Leviticus 25:9–11.
Nuko uzavuga ihembe ry’umwaka wa yubile ku munsi wa cumi w’ukwezi kwa karindwi; ku munsi w’impongano muzavugishe ihembe mu gihugu cyanyu cyose. Kandi muzegurire Uwiteka umwaka wa mirongo itanu, mutangaze umudendezo mu gihugu cyose ku bahatuye bose: uzababere yubile; kandi umuntu wese azasubira mu mutungo we, umuntu wese azasubira mu muryango we. Uwo mwaka wa mirongo itanu uzababere yubile: ntimuzabibe, kandi ntimuzasarure ibyameze ubwabyo muri wo, habe no guteranya inzabibu z’uruzabibu rutatemwe. Abalewi 25:9–11.
The context that identifies the scattering of Israel for “seven times” located in the very next chapter in Leviticus, is set forth in the verses that lead to the instruction of sounding the jubilee trumpet on the Day of Atonement.
Imiterere igaragaza gutatanywa kwa Isirayeli mu gihe cy’“ibihe birindwi,” kuboneka mu gice gikurikiraho cya Abalewi, ishyirwa ahagaragara mu mirongo ibanziriza amabwiriza yo kuvuza impanda ya yubile ku Munsi w’Impongano.
Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:2–8.
Bwira Abisirayeli, ubabwire uti: Nimugera mu gihugu mbahaye, icyo gihugu kizaruhukira Uwiteka Isabato. Mu myaka itandatu uzabibamo umurima wawe, no mu myaka itandatu uzakataramo uruzabibu rwawe, kandi usarure ibyarwo; ariko mu mwaka wa karindwi kizagira Isabato y’ikiruhuko, ari yo Sabato yeguriwe Uwiteka: ntuzabibe mu murima wawe, kandi ntuzakate uruzabibu rwawe. Ibyimejeje ubwabyo mu isarura ryawe ntuzabisarure, kandi n’imizabibu y’uruzabibu rwawe rutakata ntuzayitoragure, kuko ari umwaka w’ikiruhuko cy’igihugu. Kandi Isabato y’igihugu izababera ibyokurya; wowe n’umugaragu wawe, n’umuja wawe, n’umukozi wawe ukorera ibihembo, n’umusuhuke wawe ucumbitse iwawe, n’amatungo yawe, n’inyamaswa ziri mu gihugu cyawe, umwero wacyo wose uzababera ibyokurya. Kandi uzibare Isabato ndwi z’imyaka, ari zo nshuro ndwi z’imyaka irindwi; maze iminsi y’izo Sabato ndwi z’imyaka izakubera imyaka mirongo ine n’icyenda. Abalewi 25:2–8.
When Miller recognized the judgment against Israel for breaking the sabbath rest for the land in chapter twenty-six, he applied the principle that a day represents a year and discovered that a year is three hundred and sixty days, and that seven times three hundred and sixty was twenty-five hundred and twenty years of punishment for breaking the covenant. It was the first prophetic truth he discovered. It’s the foundation of the truths that made up the foundation that Christ laid through the work of Miller. The Jubilee trumpet is an announcement of deliverance and freedom.
Igihe Miller yabonaga urubanza rwaciwe kuri Isirayeli kubera kwica Isabato yo kuruhuka kw’isi mu gice cya makumyabiri na gatandatu, yashyize mu bikorwa ihame rivuga ko umunsi ushushanya umwaka maze abona ko umwaka ugizwe n’iminsi magana atatu na mirongo itandatu, kandi ko inshuro ndwi za magana atatu na mirongo itandatu zari imyaka ibihumbi bibiri na magana atanu na makumyabiri y’igihano cyo kwica isezerano. Uko ni ko kuri kwa mbere k’ubuhanuzi yavumbuye. Ni ryo shingiro ry’ukuri kwagize urufatiro Kristo yashyizeho binyuze mu murimo wa Miller. Impanda ya Yubile ni itangazo ry’ubucunguzi n’umudendezo.
The seventh trumpet is Islam of the third woe.
Ihembe rya karindwi ni Isilamu yo muri ishyano rya gatatu.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Ahubwo, mu minsi y’ijwi ry’umumalayika wa karindwi, ubwo azatangira kuvuza impanda, ibanga ry’Imana rizaba rirangijwe, nk’uko yabibwiye abagaragu bayo b’abahanuzi. Ibyahishuwe 10:7.
The seventh trumpet of Islam is an external prophetic truth and the Jubilee trumpet is the internal prophetic truth of justification by faith—deliverance from sin, which according to Sister White is the third angel in verity. In the period when the seventh trumpet is sounding, the mystery of Christ in you the hope of glory will be perfected as Christ combines His Divinity with the humanity of the one hundred and forty-four thousand. Those who then receive the seal of God will proclaim a trumpet message of warning represented as the third woe and also the warning of the third angel. The third woe empowers the message of the third angel when the angel who is no less a personage than Jesus Christ descends with a message in His hand.
Impanda ya karindwi ya Isilamu ni ukuri kw’ubuhanuzi kwo hanze, kandi impanda ya Yubile ni ukuri kw’ubuhanuzi kwo imbere kw’ikorwa no kwizera—ukubohorwa mu cyaha, nk’uko mushiki wacu White abivuga, ari yo marayika wa gatatu mu kuri kwawo nyakuri. Mu gihe impanda ya karindwi irimo kuvuza, ubwiru bwa Kristo muri mwe, ibyiringiro by’ubwiza, buzagezwa ku butungane ubwo Kristo azahuza Ubumana bwe n’ubumuntu bw’abihumbi ijana na mirongo ine na bine. Abazahabwa icyo gihe ikimenyetso cy’Imana bazatangaza ubutumwa bw’impanda bwo kuburira bugaragazwa nk’ibyago bya gatatu, kandi nanone nk’umuburo wa marayika wa gatatu. Ibyago bya gatatu biha imbaraga ubutumwa bwa marayika wa gatatu igihe marayika utari undi muntu uwo ari we wese uretse Yesu Kristo amanukanye ubutumwa mu ntoki ze.
When we identify that it was a time prophecy of the first and second woe that empowered the first angel’s message, and a prophecy of the third woe that empowers the third angel’s message, we are identifying the trumpets as ‘judgments that were brought upon Rome in response to Sunday enforcement.’ Those providential judgments, particularly the last three woe trumpets, align and parallel the warning message of Revelation fourteen’s three angels. Two woes and two angels in the Millerite history and the third woe and the third angel in the history of the one hundred and forty-four thousand. In the beginning history of the first and second angels, the message of the opening of the judgment was empowered by a fulfillment of Islam of the first and second woes. In the ending history of the third angel the message announcing the close of judgment was empowered by a fulfillment of Islam of the third woe.
Iyo tumenye ko bwari ubuhanuzi bw’igihe bw’akaga ka mbere n’akaga ka kabiri bwahaye imbaraga ubutumwa bw’umumarayika wa mbere, kandi ko ubuhanuzi bw’akaga ka gatatu ari bwo buha imbaraga ubutumwa bw’umumarayika wa gatatu, tuba tumenye impanda nk’ “imanza zatejwe Roma zisubiza ku ishyirwa mu bikorwa ry’itegeko ryo ku Cyumweru.” Izo manza z’ubuyobozi bw’Imana, by’umwihariko impanda eshatu ziheruka z’amakuba, zihura kandi zikajyana mu buryo bubangikanye n’ubutumwa bw’iburira bw’abamarayika batatu bo mu Byahishuwe cumi na bine. Amakuba abiri n’abamarayika babiri mu mateka y’Abamillerite, n’akaga ka gatatu n’umumarayika wa gatatu mu mateka y’abihumbi ijana na mirongo ine na bane. Mu mateka y’itangiriro y’umumarayika wa mbere n’uwa kabiri, ubutumwa bwo gufungurwa kw’urubanza bwahawe imbaraga no gusohora kwa Isilamu kw’akaga ka mbere n’akaga ka kabiri. Mu mateka y’iherezo y’umumarayika wa gatatu, ubutumwa butangaza isoza ry’urubanza bwahawe imbaraga no gusohora kwa Isilamu kw’akaga ka gatatu.
The empowerment at the beginning and ending was represented by the angel of Revelation ten and eighteen, “who was no less a personage than Jesus Christ.” The external message of Islam and the internal message of judgment is the external third woe trumpet and the internal message of judgment is the trumpet of the third angel. The external trumpet of Islam is the prophecy of twenty-five hundred and twenty years and the internal trumpet of the third angel is the twenty-three hundred years. Both arrived and sounded at the opening of the judgment of the dead, and both arrived again at the opening of the judgment of the living.
Imbaraga zatanzwe mu itangiriro no ku mperuka zagaragajwe n’umumarayika wo mu Byahishuwe icumi na cumi n’umunani, “utari undi muntu uwo ari we wese utari Yesu Kristo.” Ubutumwa bwo hanze bwa Isilamu n’ubutumwa bwo imbere bw’urubanza ni impanda ya gatatu y’ishyano yo hanze, kandi ubutumwa bwo imbere bw’urubanza ni impanda y’umumarayika wa gatatu. Impanda yo hanze ya Isilamu ni ubuhanuzi bw’imyaka ibihumbi bibiri na magana atanu na makumyabiri, naho impanda yo imbere y’umumarayika wa gatatu ni imyaka ibihumbi bibiri na magana atatu. Byombi byageze kandi biravuzwa mu itangira ry’urubanza rw’abapfuye, kandi byombi byongeye kugera mu itangira ry’urubanza rw’abazima.
The angel of Revelation ten descended on August 11, 1840 in fulfillment of the prophecy of Islam and in so doing, the angel typified the descent of the angel of Revelation eighteen with a fulfillment of a prophecy of Islam. God’s judgment upon the rebellion of the Sunday law in 321, and then again in 538 is represented by the first six trumpets, and His judgment for the soon-coming Sunday law rebellion is represented by the seventh trumpet, which is the third woe and also the third angel. The warning message of the beginning of the judgment on October 22, 1844 and the warning message of the judgment of the living on 9/11 were both empowered by the seventh angel in the sequence that Jones set forth. Six trumpet angels in chapters eight and nine, then in chapter ten the angel descends who is no less a personage than Jesus Christ. He is the seventh in the sequence of angels, who is followed in chapter eleven by the third woe, which is the seventh trumpet that began to sound in 1844, but is the eighth in the series of angels that lead to the ninth, tenth and eleventh angels in Revelation fourteen.
Marayika wo mu Ibyahishuwe igice cya cumi yamanutse ku wa 11 Kanama 1840 asohoza ubuhanuzi bwerekeye Islamu, kandi mu kubikora gutyo uwo marayika yabaye ikimenyetso cy’imanuka ya marayika wo mu Ibyahishuwe igice cya cumi n’umunani, iherekejwe no gusohozwa k’ubuhanuzi bwerekeye Islamu. Urubanza rw’Imana ku bugome bwo kwigomeka k’itegeko ryo ku Cyumweru mu 321, hanyuma nanone mu 538, rugaragazwa n’amakondera atandatu ya mbere, kandi urubanza rwayo ku kwigomeka kw’itegeko ryo ku Cyumweru rwegereje kuza rugaragazwa n’ikondera rya karindwi, ari ryo marira ya gatatu kandi rikaba n’umumarayika wa gatatu. Ubutumwa bw’umuburo bw’itangiriro ry’urubanza ku wa 22 Ukwakira 1844 n’ubutumwa bw’umuburo bw’urubanza rw’abazima ku wa 9/11 byombi byahawe imbaraga n’umumarayika wa karindwi mu ruhererekane Jones yashyize ahagaragara. Abamarayika batandatu b’amakondera bari mu bice bya munani n’icya cyenda, hanyuma mu gice cya cumi hamanuka marayika utari munsi y’igihagararo cya Yesu Kristo. Ni uwa karindwi muri urwo ruhererekane rw’abamarayika, ukurikirwa mu gice cya cumi na kimwe na marira ya gatatu, ari ryo kondera rya karindwi ryatangiye kuvuza mu 1844, ariko rikaba ari irya munani mu ruhererekane rw’abamarayika rugera ku bamaraika ba cyenda, icumi n’icumi na rimwe bo mu Ibyahishuwe igice cya cumi na kane.
The third angel’s message cannot be isolated from the first and second angels’ messages, but neither can it be separated from the seven trumpets of God’s judgment upon apostasy. The first four trumpets of judgment in chapter eight of Revelation identify the progressive demise of Western Rome after Constantine’s first Sunday law in 321 and began at his division of the empire into east and west in 330.
Ubutumwa bw’umumarayika wa gatatu ntibushobora gutandukanywa n’ubw’abamarayika ba mbere n’uwa kabiri, ariko kandi ntibwanatandukanywa n’amakondera arindwi y’urubanza rw’Imana ku buhakanyi. Amakondera ane ya mbere y’urubanza avugwa mu gice cya munani cy’Ibyahishuwe agaragaza irimbuka rigenda rikura rya Roma y’Iburengerazuba nyuma y’itegeko rya mbere rya Konstantino ryo kubahiriza ku Cyumweru mu mwaka wa 321, kandi ryatangiye igihe yagabanyaga ubwami mo ibice by’iburasirazuba n’iburengerazuba mu mwaka wa 330.
“When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.
“Igihe igihugu cyacu, mu nteko zacyo zishinga amategeko, kizashyiraho amategeko yo guhambiriza imitimanama y’abantu ku byerekeye uburenganzira bwabo bwo mu by’idini, gihatira abantu kwizihiza ku Cyumweru, kandi kigakoresha ububasha bw’igitugu ku barinda Isabato y’umunsi wa karindwi, amategeko y’Imana azaba, mu by’ukuri no ku migambi yose, yarahinduwe impfabusa mu gihugu cyacu; kandi ubuhakanyi bw’igihugu buzahita bukurikirwa no kurimbuka kw’igihugu.” Review and Herald, 18 Ukuboza 1888.
The principle of national apostasy bringing national ruin was brought upon Constantine’s nation beginning with the first four trumpets that brought Western Rome to a conclusion by 476. Eastern Rome came to its conclusion in 1453, though it had prophetically lost its national sovereignty on July 27, 1449. Unlike Babylon, who was overthrown in one night, Rome, both western and eastern was brought to their endings progressively. The demise of Western Rome under the first four trumpets by 476, represents the demise of the United States under four trumpets, which at one level represents the four generations of the United States that began in 1798 and ends at the Sunday law. Those four generations parallel the four generations of Adventism, which parallel the first four churches of Revelation two, and the four escalating abominations of Ezekiel chapter eight and the four waves of grasshoppers in the book of Joel.
Ihame ry’uko ubuhakanyi bw’ishyanga buzana kurimbuka kw’ishyanga ryose ryageze ku gihugu cya Konstantino, ritangira n’amakondera ane ya mbere yasozaga Roma y’Iburengerazuba mu mwaka wa 476. Roma y’Iburasirazuba yo yasojwe mu mwaka wa 1453, nubwo mu buryo bw’ubuhanuzi yari yaratakaje ubwigenge bwayo bw’ubusugire bw’ishyanga ku itariki ya 27 Nyakanga 1449. Bitandukanye na Babuloni, yarimbuwe mu ijoro rimwe, Roma, yaba iy’Iburengerazuba cyangwa iy’Iburasirazuba, yagejejwe ku iherezo ryayo buhoro buhoro. Irimbuka rya Roma y’Iburengerazuba munsi y’amakondera ane ya mbere kugeza mu mwaka wa 476, rihagarariye irimbuka rya Leta Zunze Ubumwe z’Amerika munsi y’amakondera ane, ari byo ku rwego rumwe bihagarariye ibisekuru bine bya Leta Zunze Ubumwe z’Amerika byatangiye mu mwaka wa 1798 bikazarangirira ku itegeko ryo ku Cyumweru. Ibyo bisekuru bine bihura n’ibisekuru bine by’Abadiventisime, na byo bihura n’amatorero ane ya mbere yo mu Byahishuwe igice cya kabiri, ndetse n’ibizira bine byiyongera byo muri Ezekiyeli igice cya munani, n’imivumba ine y’inzige zo mu gitabo cya Yoweli.
For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Ezekiel 14:21.
Kuko ni ko Uwiteka Imana ivuga iti: Mbese bizaba bite ndushaho igihe nzohereza i Yerusalemu imanza zanjye enye ziremereye, ari zo inkota, n’inzara, n’inyamaswa z’inkozi z’ibibi, n’icyorezo, kugira ngo nkureyo umuntu n’itungo? Ezekiyeli 14:21.
The fifth and sixth trumpets brought down Eastern Rome, and eastern Rome in prophetic relation to western Rome, represents the state. Western Rome represents the church. Western Rome also represents the United States, who is conquered first, as was western Rome.
Impanda ya gatanu n’iya gatandatu zasenye Roma y’i Burasirazuba; kandi Roma y’i Burasirazuba, mu isano y’ubuhanuzi ifitanye na Roma y’i Burengerazuba, ishushanya ubutegetsi bw’igihugu. Roma y’i Burengerazuba ishushanya itorero. Roma y’i Burengerazuba kandi ishushanya Leta Zunze Ubumwe z’Amerika, ari zo zabanza kuneshwa, nk’uko byagendekeye Roma y’i Burengerazuba.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Nk’uko Amerika, igihugu cy’ubwisanzure mu by’idini, izishyira hamwe n’Ubutware bwa Papa mu guhatira umutimanama no guhatira abantu kubahiriza Isabato y’ikinyoma, abantu bo mu bihugu byose byo ku isi bazayoborwa gukurikiza urugero rwayo.” Testimonies, volume 6, 18.
The first four trumpets represent the four generations of American history, and when the United States falls, the glorious land of verse forty-one of Daniel eleven has just fallen, and the next obstacle is Egypt, a symbol of the rest of the nations of the world. The United Nations, who are the ten kings, then agree to give their seventh kingdom to the papacy, for ‘a short space—one hour,’ in Revelation seventeen. This occurs at Herod’s birthday party, when he pledges half his kingdom. At Herod’s birthday party, in that hour the handwriting appears upon the plaster of the walls, and Belshazzar is slain. That hour arrives at the Sunday law and continues until the close of human probation. The seventh kingdom is conquered as typified by the destruction of the walls of Constantinople that came down in 1453. From the Sunday law in the United States, as typified by 1449; unto the fall of Constantinople in 1453 is four symbolic years. The papacy received its deadly wound in 1798.
Amahembe ane ya mbere ahagarariye ibisekuru bine by’amateka ya Amerika; kandi igihe Leta Zunze Ubumwe za Amerika ziguye, igihugu cy’icyubahiro kivugwa mu murongo wa mirongo ine n’umwe wa Daniyeli cumi n’umwe kiba kimaze kugwa, maze inzitizi ikurikiraho ikaba Egiputa, ikimenyetso cy’andi mahanga yose yo mu isi. Umuryango w’Abibumbye, ari bo bami icumi, nyuma yaho bemeranya guha ubwami bwabo bwa karindwi ubupapa, kuko muri Ibyahishuwe cumi na karindwi havuga ngo “igihe gito—isaa imwe.” Ibyo bibaho ku munsi mukuru w’isabukuru ya Herode, ubwo asezeranya gutanga igice cy’ubwami bwe. Kuri uwo munsi mukuru w’isabukuru ya Herode, muri iyo saha ni ho inyandiko igaragara ku ishwagara ry’inkuta, maze Belushazari akicwa. Iyo saha igera ku itegeko ryo ku cyumweru kandi igakomeza kugeza igihe cy’igeragezwa cya muntu gifunzwe. Ubwami bwa karindwi buraneshejwe nk’uko byagereranyijwe no kurimburwa kw’inkuta za Konstantinopole zaguye mu mwaka wa 1453. Uhereye ku itegeko ryo ku cyumweru muri Leta Zunze Ubumwe za Amerika, nk’uko byagereranyijwe na 1449, kugeza ku kugwa kwa Konstantinopole mu 1453, ni imyaka ine y’ikigereranyo. Ubupapa bwakomeretse uruguma rwica mu 1798.
In Daniel eleven verse forty the papacy fell in 1798, at the time of the end. Then the king of the south fell in 1989, at the time of the end. The United States falls in verse forty-one and Egypt falls in verse forty-two and the papacy comes to its second and final fall in verse forty-five.
Muri Daniyeli igice cya cumi na kimwe umurongo wa mirongo ine, ubupapa bwaraguye mu mwaka wa 1798, mu gihe cy’imperuka. Hanyuma umwami w’amajyepfo yaguye mu mwaka wa 1989, mu gihe cy’imperuka. Leta Zunze Ubumwe za Amerika zigwa mu murongo wa mirongo ine n’umwe, kandi Misiri ikagwa mu murongo wa mirongo ine n’ibiri, naho ubupapa bukagera ku kugwa kwabwo kwa kabiri kandi kwa nyuma mu murongo wa mirongo ine n’itanu.
“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.
“Dukwiye kwigira ku kuzamuka no kugwa kw’amahanga, nk’uko byagaragajwe mu bitabo bya Daniyeli n’Ibyahishuwe, kumenya ukuntu icyubahiro cyo ku rwego rwo kugaragara inyuma no cy’isi ari ubusa. Babuloni, n’ubushobozi bwayo bwose n’ubwiza bwayo buhebuje, ibyo isi yacu itigeze yongera kubona bihwanye na byo kuva icyo gihe,—ubushobozi n’ubwiza byasaga n’ibihamye kandi biramba cyane mu maso y’abantu b’icyo gihe,—mbega ukuntu yashizeho burundu! Nk’uko “ururabyo rw’ibyatsi” rumeze, yararimbutse. Yakobo 1:10. Uko ni ko ubwami bw’Abamedi n’Abaperesi bwarimbutse, ni ko kandi ubwami bw’Ubugiriki n’ubw’Abaroma bwarimbutse. Kandi uko ni ko ibintu byose bidafite Imana nk’ishingiro ryabyo birimbuka. Icyonyine gishobora kuramba ni ikiboheshejwe ku mugambi wayo kandi kigaragaza imico yayo. Amahame yayo ni yo yonyine bintu bihamye isi yacu izi.” Abahanuzi n’Abami, 548.
The fall of the United States (the false prophet) in verse forty-one was typified by 1449, and the fall of Egypt (the dragon) in verse forty-two was typified by 1453 and the papacy (the beast) comes to its end with none to help as typified by 1798. The false prophet and the dragon are brought down by trumpet powers, and the beast is brought down by a dragon power.
Kugwa kwa Leta Zunze Ubumwe z’Amerika (umuhanuzi w’ibinyoma) mu murongo wa mirongo ine n’umwe kwagereranyijwe n’umwaka wa 1449, kandi kugwa kwa Egiputa (ikiyoka) mu murongo wa mirongo ine n’ibiri kwagereranyijwe n’umwaka wa 1453, kandi ubupapa (inyamaswa) bugera ku iherezo ryabwo nta wo kubutabara nk’uko byagereranyijwe n’umwaka wa 1798. Umuhanuzi w’ibinyoma n’ikiyoka bicishwa bugufi n’ububasha bw’amakondera, kandi inyamaswa ikurwa ku butegetsi n’ububasha bw’ikiyoka.
The number four is a symbol of the dissolution of a kingdom. Alexander’s kingdom disintegrated into four kingdoms, and Egypt came down in the Red Sea in the fourth generation, and Israel is bowing to the sun in the fourth abomination of Ezekiel eight. The four generations a Protestantism and Republicans in the earth beast began in 1798 and ends at the soon-coming Sunday law for both horns. Ezekiel’s four sore judgments upon Jerusalem illustrate four judgments upon the United States, and those four judgments upon the sixth kingdom of Bible prophecy typify the four years from 1449 unto 1453 when the seventh kingdom of Bible prophecy agrees to give half their kingdom unto the papacy in a church and state relationship that the whore of Tyre reigns over.
Umubare wa kane ni ikimenyetso cyo gusenyuka kw’ubwami. Ubwami bwa Alegizandere bwacitsemo ubwami bune, kandi Egiputa yarohamye mu Nyanja Itukura mu gisekuru cya kane, kandi Isirayeli iri gupfukamira izuba mu mahano ya kane yo muri Ezekiyeli umunani. Ibisekuru bine bya Giporotesitanti n’Abarepubulikani mu nyamaswa yo ku isi byatangiye mu 1798 kandi birarangira ku itegeko rya vuba cyane ryo kubahiriza ku Cyumweru ku mahembe yombi. Imanza enye zikomeye za Ezekiyeli ku Yerusalemu zigaragaza imanza enye ku Leta Zunze Ubumwe za Amerika, kandi izo manza enye ku bwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya zigereranya imyaka ine yo kuva mu 1449 kugeza mu 1453, ubwo ubwami bwa karindwi bw’ubuhanuzi bwa Bibiliya bwemera guha ubupapa igice cy’ubwami bwabwo mu mubano w’itorero na leta, uwo maraya w’i Tiro ategeka.
The four years of 1449 unto 1453 represent the demise of the seventh kingdom at the Sunday law, and they also represent the period of the demise of the eighth kingdom from the Sunday law unto the close of probation. The conquering of Egypt, who is the world and also the dragon that is given to the papacy, is a fractal at the beginning of the period symbolized by the four years of 1449 unto 1453. This identifies the fall of Constantinople at the Sunday law, and then again when Michael stands up. When Michael stands up the four angels are fully released according to inspiration.
Iyo myaka ine yo mu 1449 kugeza mu 1453 igereranya irimbuka ry’ubwami bwa karindwi ku itegeko ryo ku Cyumweru, kandi ikanagereranya igihe cy’irimbuka ry’ubwami bwa munani uhereye ku itegeko ryo ku Cyumweru kugeza ku irangira ry’igihe cy’igeragezwa. Kwigarurira Egiputa, ari yo isi kandi nanone akaba ari cya kiyoka gihabwa ubupapa, ni ifuragata ku ntangiriro y’igihe gishushanywa n’iyo myaka ine yo mu 1449 kugeza mu 1453. Ibi byerekana ugwa kwa Constantinople ku itegeko ryo ku Cyumweru, hanyuma bikongera kubigaragaza igihe Mikayeli ahagurutse. Igihe Mikayeli ahagurutse, abamarayika bane baba barekuwe byuzuye nk’uko guhumekerwa kubivuga.
“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 bazagumisha imiyaga ine kugeza ubwo umurimo wa Yesu uzarangirira ahera, hanyuma hakazaza ibyago birindwi bya nyuma.” Early Writings, 36.
Four divisions of Alexander’s kingdom, four trumpets upon Western Rome, four winds released on Eastern Rome, four sore judgments upon Jerusalem, four winds released when the papacy comes to its end with none to help. With these prophetic symbols set forth we will consider the second woe in the context of applying it at the soon coming Sunday law.
Ibice bine by’ubwami bwa Alegizandere, amakondera ane yatewe kuri Roma y’Iburengerazuba, imiyaga ine irekurwa kuri Roma y’Iburasirazuba, imanza enye zikomeye zimanurwa kuri Yerusalemu, imiyaga ine irekurwa igihe ubupapa bugera ku iherezo ryabwo nta n’umwe ubufasha. Hamwe n’ibi bimenyetso by’ubuhanuzi bimaze gushyirwa ahagaragara, tuzasuzuma ishyano rya kabiri mu rwego rwo kurishyira mu murongo w’itegeko ryo ku Cyumweru rigiye kuza vuba.
The Council of Florence
Inama ya Florence
In 1439, at the Council of Florence (also called the Union of Florence), representatives of the Eastern Orthodox Church (led by the Byzantine Emperor John VIII Palaiologos and the Patriarch of Constantinople) signed a formal decree of union with the Roman Catholic Church. They agreed to identify the Pope of Rome as the head (supreme authority) of the entire Church.
Mu mwaka wa 1439, mu Nama Nkuru ya Florence (nanone yitwaga Ubumwe bwa Florence), abahagarariye Itorero rya Orutodogisi ry’Iburasirazuba (bayobowe n’Umwami w’Ababyzantine Yohani VIII Palaiologos hamwe na Patiriyarika wa Konstantinopoli) bashyize umukono ku iteka ryemewe ry’ubumwe n’Itorero Gatolika ry’i Roma. Bemeye kwemera ko Papa w’i Roma ari umutwe (ubutware bw’ikirenga) bw’Itorero ryose.
For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Ephesians 5:23.
Kuko umugabo ari umutwe w’umugore, nk’uko Kristo ari umutwe w’Itorero; kandi ni we Mukiza w’umubiri. Abefeso 5:23.
The Nicene Creed
Isezerano ry’Ukwizera rya Nikeya
The Emperor and Patriarch accepted the “Filioque clause” in the Nicene Creed, which was an addition to Nicene Creed, claiming that the Holy Spirit proceeds from the Father and the Son. The Nicene Creed is one of the most important and widely used statements within the history of the Catholic faith. The Nicene Creed is a formal summary of core Catholic beliefs. It was originally written to defend the truth about who Jesus Christ is. In 325, a major controversy arose because a priest named Arius taught that Jesus was created by God the Father and was not fully God.
Umwami n’Umupatriyarki bemeye “ingingo ya Filioque” mu Iyobokamana rya Nikeya, iyo ikaba yari inyongera yongewe ku Iyobokamana rya Nikeya, ivuga ko Roho Mutagatifu akomoka kuri Data no ku Mwana. Iyobokamana rya Nikeya ni imwe mu mvugo z’ingenzi cyane kandi zikoreshwa cyane mu mateka y’ukwemera Gatolika. Iyobokamana rya Nikeya ni incamake yemewe y’imyizerere shingiro ya Gatolika. Ryanditswe mbere na mbere kugira ngo rirengere ukuri ku byerekeye uwo Yesu Kristu ari we. Mu mwaka wa 325, havutse impaka zikomeye kuko umupadiri witwaga Ariyusi yigishaga ko Yesu yaremwe n’Imana Data kandi ko atari Imana byuzuye.
Emperor Constantine called the First Council of Nicaea to settle the issue. The council strongly affirmed that Jesus is fully God, “of the same substance” as the Father. The Creed was later expanded at the Council of Constantinople in 381. It is to be noted at this point; that the Nicene Creed was established in the history of Constantine the first, and it would be an issue for the last Constantine, who was Constantine the eleventh, who was the last Emperor of the eastern Byzantine Empire. Constantine the Great, who was the first is repeatedly set forth as a subject in Bible prophecy. He is the ruler at the beginning of the empire of the east and therefore typifies the ruler at the ending of the empire of the east. The fact that the Nicene Creed is an element of both the beginning and ending histories must be noted by a student of prophecy, if they understand the principle of alpha and omega.
Umwami w’Abami Konstantini yahamagaje Inama Nkuru ya mbere y’i Nicaea kugira ngo ikemure icyo kibazo. Iyo nama yemeje mu buryo bukomeye ko Yesu ari Imana byuzuye, “ahuje kamere imwe” na Data. Nyuma, Icyatumwa cy’Ukwizera cyaguweho mu Nama y’i Constantinople mu mwaka wa 381. Aha ni ngombwa kuzirikana ko Icyatumwa cy’Ukwizera cy’i Nicaea cyashyizweho mu mateka ya Konstantini wa mbere, kandi ko cyagombaga kuzahinduka ikibazo kuri Konstantini wa nyuma, ari we Konstantini wa cumi n’umwe, wari Umwami w’Abami wa nyuma w’Ubwami bw’Abaroma bw’i Burasirazuba, ari bwo Bwizantini. Konstantini Mukuru, ari we wa mbere, akomeje kugaragazwa kenshi nk’insanganyamatsiko mu buhanuzi bwa Bibiliya. Ni we mutegetsi ku itangiriro ry’ubwami bw’i Burasirazuba, bityo akaba ashushanya mutegetsi wo ku iherezo ry’ubwami bw’i Burasirazuba. Kuba Icyatumwa cy’Ukwizera cy’i Nicaea ari kimwe mu bigize amateka y’itangiriro n’iherezo ni ikintu kigomba kwitabwaho n’umunyeshuri w’ubuhanuzi, niba asobanukiwe ihame rya alufa na omega.
In 381, the Nicene Creed was updated with the doctrine of Purgatory, the doctrine of the Eucharist, with the acceptance of the use of unleavened bread for the Eucharist, which was a Latin practice. The Creed of 381 also accepted the Catholic understanding of original sin and the afterlife. It ended with this key line: “We also define that the holy apostolic see and the Roman Pontiff holds the primacy over the whole world and is the true vicar of Christ.”
Mu wa 381, Icyemezo cy’Ukwizera cya Nicée cyavuguruwe hongerwamo inyigisho ya Purugatori, inyigisho ya Ukaristiya, hamwe no kwemera ikoreshwa ry’umugati udasembuye muri Ukaristiya, wari umugenzo w’Abalatini. Icyemezo cy’Ukwizera cyo mu wa 381 cyanemeye imyumvire Gatolika ku cyaha cy’inkomoko no ku buzima bwo nyuma y’urupfu. Cyarangiraga n’uyu murongo w’ingenzi: “Turanasobanura ko intebe yera y’intumwa n’Umupapa w’i Roma bifite ubukuru ku isi yose kandi ko ari we musimbura nyakuri wa Kristo.”
At the Council of Florence another updated version was signed on July 6, 1439, 14 years before Constantinople fell to the Ottoman Turks in 1453. The union was signed under heavy political pressure. The Byzantine Empire was desperate for military help from the West against the advancing Ottomans. When the Greek delegates returned home, the agreement was strongly rejected by the majority of the clergy, monks, and ordinary people in the East. Most of the bishops who signed it later withdrew their support. The union was never fully implemented and was formally repudiated by the Eastern Orthodox Church in the following years. By the time Constantinople fell in 1453, the union had already effectively collapsed. It is often described by historians as a political union that failed due to deep theological, cultural, and popular resistance.
Mu Nama y’i Florence hasinywe indi verisiyo yavuguruwe ku wa 6 Nyakanga 1439, hashize imyaka 14 ngo Constantinople igwe mu maboko y’Abaturuki b’Abottomani mu 1453. Ubumwe bwashyizweho umukono buri munsi y’igitutu gikomeye cya politiki. Ubwami bw’Abaroma b’i Burasirazuba bwari bukeneye cyane ubufasha bwa gisirikare buturutse i Burengerazuba kugira ngo burwanye Abottomani bari bagenda basatira. Igihe intumwa z’Abagiriki zasubiraga iwabo, ayo masezerano yamaganwe cyane n’umubare munini w’abapadiri, abihayimana, n’abaturage basanzwe bo mu Burasirazuba. Benshi mu bepisikopi bayashyizeho umukono nyuma bakuyemo inkunga yabo. Ubumwe ntibwigeze bushyirwa mu bikorwa uko bwari bwuzuye kandi mu myaka yakurikiyeho bwahakanywe ku mugaragaro na Kiliziya ya Orutodogisi y’i Burasirazuba. Igihe Constantinople yagwaga mu 1453, ubumwe bwari bwaramaze gusenyuka mu by’ukuri. Akenshi abahanga mu mateka babusobanura nk’ubumwe bwa politiki bwatsinzwe n’uko habayeho kurwanywa gukomeye gushingiye kuri tewolojiya, umuco, n’abaturage.
At the First Council of Nicaea of 325 the Nicene Creed was adopted. It is marked five years before the year 330, when the 360 years of Daniel eleven, verse twenty-four, represented as a “time” concluded.
Mu Nama ya Mbere y’i Nicaea yo mu mwaka wa 325, hemejwe Icyo Kwizera cy’i Nicaea. Iyo Nama ishyirwa imyaka itanu mbere y’umwaka wa 330, ari wo 360 by’imyaka byo muri Daniyeli 11:24, bigereranywa n’“igihe,” byarangiriyeho.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Azinjirana amahoro no mu hantu hasaga cyane ho mu ntara; kandi azakora ibyo ba se batakoze, cyangwa ba sekuruza be; azabagabanyiriza iminyago, n’ibyanyazwe, n’ubutunzi: koko azategura imigambi ye arwanya ibihome bikomeye, ariko bizamara igihe gito. Danieli 11:24.
The year 31 BC and 330 both mark the “time appointed” of verses twenty-seven and twenty-nine of Daniel eleven.
Umwaka wa 31 Mbere ya Kristo n’uwa 330 yombi ziranga “igihe cyategetswe” kivugwa mu mirongo ya makumyabiri na irindwi n’iya makumyabiri n’icyenda byo muri Daniyeli cumi na rimwe.
And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. … At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27, 29.
Kandi imitima y’abo bami bombi izaba igambiriye gukora ibibi, kandi bazabeshyerana bicaye ku meza amwe; ariko ntibizabahira, kuko iherezo rizaba mu gihe cyagenwe. … Mu gihe cyagenwe azagaruka, aze yerekeze i Bumanuko; ariko ntibizamera nk’uko byagenze mbere, cyangwa nk’uko byazaba nyuma. Daniyeli 11:27, 29.
The beginning (330) and ending (1449–1453) of the prophetic line of eastern Rome is represented by the first and last emperor Constantine. The alpha and omega of the prophetic line of eastern Rome, called the Byzantine Empire is connected to the ending of the three hundred- and sixty-years Imperial Rome ruled supremely from the battle of Actium in 31 BC unto the year 330, and then onward to 1453. Before the battle of Actium in 31 BC Mark Antony and Augustus Ceasar spoke lies at one table that did not prosper. Before the year 330, in 325 the Nicene Creed was adopted. Before the year 1453 the updated version of the very same Nicene Creed was adopted. Before 31 BC two political figures told lies at one table. In 325 the spiritual lies were told at one table. Those two witnesses identify the political and spiritual lies that were adopted in 1439 at the Council of Florence. That updated Nicene Creed was called the Decree of Union.
Intangiriro (330) n’iherezo (1449–1453) by’umurongo w’ubuhanuzi wa Roma y’iburasirazuba bishushanywa n’umwami w’abami wa mbere n’uwa nyuma witwaga Konstantino. Alufa na Omega by’umurongo w’ubuhanuzi wa Roma y’iburasirazuba, yitwaga Ingoma y’Ababyzantine, bifitanye isano n’iherezo rya Roma ya cyami yamaze imyaka magana atatu na mirongo itandatu itegekana ububasha busumba ubundi, uhereye ku rugamba rwa Akisiyo mu mwaka wa 31 mbere ya Kristo kugeza mu mwaka wa 330, hanyuma ugakomereza kugeza mu wa 1453. Mbere y’urugamba rwa Akisiyo mu mwaka wa 31 mbere ya Kristo, Mariko Antoniyo na Awugusito Kayisari bavugiye ibinyoma ku meza amwe, ariko ntibyagira icyo bigeraho. Mbere y’umwaka wa 330, mu wa 325, hafashwe Ihamya rya Nikeya. Mbere y’umwaka wa 1453 hafashwe inyandiko ivuguruye y’iryo hamya nyaryo rya Nikeya. Mbere ya 31 mbere ya Kristo, abantu babiri ba politiki bavugiye ibinyoma ku meza amwe. Mu wa 325, ibinyoma by’umwuka byavugiwe ku meza amwe. Abo bahamya babiri bagaragaza ibinyoma bya politiki n’iby’umwuka byemejwe mu wa 1439 mu Nama ya Florensi. Iryo Hamya rya Nikeya rivuguruye ryitwaga Itegeko ry’Ubumwe.
The first waymark of lies at one table came before 31 BC, and was between two political factions of pagan Rome. The time appointed for those lies was 31 BC, and it consisted of Augustus, a symbol of Rome against a confederacy of a man and woman representing Egypt. The second set of lies was 325, and the time appointed was 330. The third set of lies was in 1439, and the time appointed was 1449–1453. Those at the table in 1439 represented western and eastern Rome, with eastern Rome seeking a political goal, by agreeing to a religious argument. 31 BC, followed by 330 and then 1453 represent a triple application of the line of Rome.
Ikimenyetso cya mbere cyo ku nzira cy’“ibinyoma ku meza amwe” cyabaye mbere ya 31 BC, kandi cyari hagati y’amatsinda abiri ya politiki ya Roma y’abapagani. Igihe cyagenwe kuri ibyo binyoma cyari 31 BC, kandi cyari kigizwe na Augustus, ikimenyetso cya Roma ihanganye n’ishyirahamwe ry’umugabo n’umugore byagereranyaga Misiri. Itsinda rya kabiri ry’ibinyoma ryabaye mu 325, kandi igihe cyagenwe cyari 330. Itsinda rya gatatu ry’ibinyoma ryabaye mu 1439, kandi igihe cyagenwe cyari 1449–1453. Abari ku meza mu 1439 bagereranyaga Roma y’iburengerazuba na Roma y’iburasirazuba, aho Roma y’iburasirazuba yashakaga intego ya politiki, yemeye impaka y’idini. 31 BC, hagakurikiraho 330, hanyuma 1453, bigereranya ishyirwa mu bikorwa inshuro eshatu ry’umurongo wa Roma.
The political threat of the alliance of Marc Antony and Cleopatra, typified the spiritual threat of the heresy of Arianism in 325, which in turn typified the political and religious threat of the Islamic Turks in 1439.
Ikibangikanywa cya politiki cy’ishyirahamwe rya Marc Antony na Cleopatra cyashushanyaga mbere ikibangikanywa cya mwuka cy’ubuyobe bwa Arianismu mu 325, na bwo kikazashushanya mbere ikibangikanywa cya politiki n’icy’idini cy’Abaturukiya b’Abayisilamu mu 1439.
The doctrines of the Nicene Creed are lies and there is no truth in them. The document signed on July 6, 1439, at the Council of Florence was called the Decree of Union and represented the same lies and more. When the delegates returned to Constantinople in 1439, they were met with anger and accusations of betrayal. The saying went around: “Better the Turkish turban than the Pope’s mitre.”
Inyigisho z’Icyezwe cya Nikea ni ibinyoma, kandi nta kuri kurimo na gato. Inyandiko yashyizweho umukono ku wa 6 Nyakanga 1439, mu Nama ya Florence, yiswe Itegeko ry’Ubumwe, kandi yagaragazaga ibyo binyoma bimwe n’ibirenzeho. Igihe intumwa zasubiraga i Constantinople mu 1439, zakiriwe n’uburakari n’ibirego byo guhemuka. Imvugo yamamaye yari iyi: “Igitambaro cy’Umuturukiya kiruta ingofero ya Papa.”
The union was signed mainly because the Byzantine Emperor desperately needed Western military help against the Ottomans. Once it became clear that very little (or no) military aid was coming, support for the union evaporated. In 1450–1451, several Eastern synods rejected the union, and after Constantinople fell in 1453, the union was completely abandoned. The ultimate outcome of the Decree of Union of Florence is considered by the Eastern Orthodox Church as a failed and rejected council. It is not recognized as valid. The Roman Catholic Church, however, still considers it a valid ecumenical council.
Ubumwe bwarashyizweho umukono cyane cyane kubera ko Umwami w’Abami wa Bizantine yari akeneye byihutirwa ubufasha bwa gisirikare bw’Abanyaburengerazuba mu guhangana n’Abottomani. Igihe byaje kugaragara ko ubufasha bwa gisirikare buto cyane (cyangwa nta na buke) bwari bugiye kuza, inkunga yari ishyigikiye ubwo bumwe yahise iyoyoka. Mu 1450–1451, sinodi nyinshi z’Iburasirazuba zanze ubwo bumwe, kandi nyuma y’aho Konstantinopoli igwiriye mu 1453, ubwo bumwe bwaratereranywe burundu. Ingaruka ya nyuma y’Itegeko ry’Ubumwe rya Florence ifatwa n’Itorero rya Orutodogisi ry’Iburasirazuba nk’inama yananiwe kandi yananzwe. Ntiryemerwa nk’iryemewe. Nyamara Itorero Gatolika ry’i Roma ryo riracyarifata nk’inama mpuzamatorero yemewe.
We are setting the logic to understand how the prophetic characteristics of the second woe are repeated in the history of the third woe. The one-hundred-and-fifty-year prophecy of the first woe began on July 27, 1299 and ended on July 27, 1449.
Turimo gushyiraho ihame ryo gusobanukirwa uburyo ibiranga by’ubuhanuzi by’ishyano rya kabiri bisubirwamo mu mateka y’ishyano rya gatatu. Ubuhanuzi bw’imyaka ijana na mirongo itanu bw’ishyano rya mbere bwatangiye ku wa 27 Nyakanga 1299 burangira ku wa 27 Nyakanga 1449.
1449
1449
Constantine XI Palaiologos was born in 1404 and reigned from January, 1449 unto May 29, 1453. He was the final emperor of the Eastern Roman (Byzantine) Empire, which had lasted over 1,100 years. He bravely led the defense of Constantinople during the Ottoman siege in 1453 with only about 7,000 to 8,000 defenders against Mehmed II’s army of 80,000 plus. He died fighting on the city walls on May 29, 1453 when Constantinople finally fell. His body was never conclusively identified. His death marked the end of the Roman Empire (the last direct continuation of the empire founded by Augustus in 27 BC).
Konstantino XI Palaiologos yavutse mu 1404 kandi yimye kuva muri Mutarama 1449 kugeza ku ya 29 Gicurasi 1453. Yari umwami wa nyuma w’Ubwami bw’Abaroma bw’i Burasirazuba (Byzantine), bwari bumaze imyaka irenga 1,100. Yabayoboye ashize amanga mu kurinda Constantinople mu gihe cy’igotwa ry’Abottomani mu 1453, afite abarwanashyaka bagera gusa ku 7,000 kugeza ku 8,000 bahanganye n’ingabo za Mehmed II zirenga 80,000. Yapfuye arwana ku nkike z’umujyi ku ya 29 Gicurasi 1453, igihe Constantinople yagwaga burundu. Umurambo we ntiwigeze umenyekana mu buryo budashidikanywaho. Urupfu rwe rwaranze iherezo ry’Ubwami bw’Abaroma (ari bwo buryo bwa nyuma bwakomeje ku buryo butaziguye ubwami bwashinzwe na Augustus mu 27 BC).
He is remembered in Greek history and Orthodox tradition as a heroic figure — often called “the Marble Emperor” in legend (the belief that he will one day return to save Constantinople).
Yibukwa mu mateka y’Abagiriki no mu muco gakondo wa Orutodogisi nk’intwari ikomeye—akenshi mu migani yitwa “Umwami w’Abami wa Marumaru” (ukwemera ko umunsi umwe azagaruka kugira ngo akize Konstantinopoli).
John VIII Palaiologos (1392–1448) was the second-to-last Byzantine Emperor who reigned from 1425–1448. He was the eldest son of Emperor Manuel II Palaiologos and the older brother of Constantine XI. John VIII spent most of his reign desperately trying to save the dying Byzantine Empire from the Ottomans. In 1439, he personally traveled to Italy and presided over the Council of Florence, where he and the Eastern Orthodox delegation temporarily agreed to reunite with the Roman Catholic Church and accept the Pope as head of the Church. Constantine the Great had also presided over the Council of Nicaea. John VIII hoped this union with the papacy would bring Western military help against the Turks, but the union was deeply unpopular back in Constantinople and ultimately failed. John VIII died in 1448 (of natural causes), just five years before Constantinople fell in 1453. His brother Constantine XI then became emperor and died defending the city.
Yohana VIII Palaiologos (1392–1448) yari Umwami w’Ababyzantine wa kabiri uhereye ku wa nyuma, wategetse kuva mu 1425 kugeza mu 1448. Yari umuhungu w’imfura w’Umwami Manuel II Palaiologos kandi akaba mukuru wa Konstantino XI. Mu gihe kinini cy’ingoma ye, Yohana VIII yamaze ashaka n’umuhate mwinshi gukiza Ubwami bw’Ababyzantine bwari bugenda bupfa ngo butarimburwa n’Abottomani. Mu 1439, ubwe yagiye mu Butaliyani maze ayobora Inama y’i Florence, aho we n’intumwa z’Aborutodogisi b’Iburasirazuba bemeye by’agateganyo kongera kwiyunga na Kiliziya Gatolika y’Abaroma no kwemera Papa nk’umutware wa Kiliziya. Konstantino Mukuru na we yari yarayoboye Inama y’i Niseya. Yohana VIII yiringiraga ko ubwo bumwe n’ubupapa bwari kumuzanira ubufasha bwa gisirikare buturutse mu Burengerazuba bwo guhangana n’Abaturuki, ariko ubwo bumwe ntibwakiriwe neza cyane i Konstantinopole, kandi amaherezo bwananiwe. Yohana VIII yapfuye mu 1448 (azize indwara zisanzwe), hasigaye imyaka itanu gusa ngo Konstantinopole igwe mu 1453. Hanyuma murumuna we Konstantino XI aba umwami, maze apfa arwana arengera uwo mujyi.
When John VIII died in 1448, his brother Constantine XI was chosen as successor. By 1448 the Byzantine Empire was a tiny vassal state, and the Ottomans had significant influence over who sat on the throne in Constantinople. On July 27, 1449, a very significant political event occurred in the final years of the Byzantine Empire. The Byzantine Emperor John VIII Palaiologos had died earlier in 1448. His brother, Constantine XI Palaiologos (the last emperor), was proclaimed emperor in Constantinople. However, before Constantine XI officially ascended the throne, he sent ambassadors to the Ottoman Sultan (Murad II) and requested permission to reign. The Sultan granted that permission, and only then was Constantine XI formally crowned and recognized as emperor. This act was seen as the voluntary surrender of Byzantine independence. For the first time, a Byzantine emperor openly acknowledged that he ruled only by permission of the Ottoman Turks. Just four years later, in 1453, Constantinople fell to the Ottomans.
Igihe Yohani VIII yapfaga mu 1448, umuvandimwe we Konstantini XI ni we watoranyijwe ngo amusimbure. Mu 1448, Ubwami bw’Abaroma b’i Burasirazuba bwari bwarabaye leta nto yegamiye ku bundi bwami, kandi Abottomani bari bafite ijambo rikomeye ku wicaraga ku ntebe y’ubwami i Konstantinopoli. Ku wa 27 Nyakanga 1449, habaye igikorwa cya politiki gikomeye cyane mu myaka ya nyuma y’Ubwami bw’Abaroma b’i Burasirazuba. Umwami w’Abami w’Abaroma b’i Burasirazuba, Yohani VIII Palaiologos, yari yarapfuye mbere muri 1448. Umuvandimwe we, Konstantini XI Palaiologos (umwami wa nyuma), yatangajwe ko ari umwami w’abami i Konstantinopoli. Nyamara, mbere y’uko Konstantini XI yimikwa ku mugaragaro ku ntebe y’ubwami, yohereje intumwa kuri Sulutani w’Abottomani (Murad II) maze asaba uburenganzira bwo gutegeka. Sulutani yabumuhaye, maze ni bwo gusa Konstantini XI yimitswe ku mugaragaro kandi yemerwa nk’umwami w’abami. Iki gikorwa cyabonwaga nk’ukwegurira ku bushake ubwigenge bw’Abaroma b’i Burasirazuba. Bwari ubwa mbere umwami w’abami w’Abaroma b’i Burasirazuba yemeye ku mugaragaro ko ategeka gusa abiherewe uruhushya n’Abaturuki b’Abottomani. Hashize imyaka ine gusa, mu 1453, Konstantinopoli yaguye mu maboko y’Abottomani.
Three hundred and ninety-one years and fifteen days after July 27, 1449, on August 11, 1840, the Turks sought protection from Egypt by submitting to the four great European powers, thus fulfilling the prophecy of an hour, day, month and year. We have now set the logic in place to apply the first and second woe at the soon coming Sunday law. Peter as a symbol of the one hundred and forty-four thousand represents the movement of the third angel and William Miller represents the movement in the first and second angels. Both movements are associated with “keys.”
Hashize imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu nyuma ya 27 Nyakanga 1449, ku wa 11 Kanama 1840, Abaturukiya bashatse uburinzi bwa Egiputa biyegurira ibihangange bine by’i Burayi, bityo basohoza ubuhanuzi bw’isaha, n’umunsi, n’ukwezi, n’umwaka. Ubu tumaze gushyira mu mwanya logic yo gukoresha ibyago bya mbere n’ibya kabiri ku itegeko ryo ku Cyumweru rigiye kuza vuba. Petero nk’ikimenyetso cy’ibihumbi ijana na mirongo ine na bine ahagarariye urugendo rw’umumarayika wa gatatu, kandi William Miller ahagarariye urugendo rwo mu bamarayika ba mbere n’uwa kabiri. Izo ngendo zombi zifitanye isano n’“imfunguzo.”
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Kandi urufunguzo rw’inzu ya Dawidi nzarushyira ku rutugu rwe; bityo azakingura, kandi ntawe uzafunga; kandi azafunga, kandi ntawe uzakingura. Yesaya 22:22.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.
Nanone ndakubwira yuko uri Petero, kandi ko kuri iri buye nzubakaho itorero ryanjye; kandi amarembo y’ikuzimu ntazaryanesha. Kandi nzaguha imfunguzo z’ubwami bwo mu ijuru; kandi icyo uzaboha cyose mu isi kizaba kiboshywe no mu ijuru; kandi icyo uzabohora cyose mu isi kizaba kibohowe no mu ijuru. Matayo 16:18, 19.
We will approach the battle of Nineveh in the next article as the “key” that not only opens the bottomless pit, but as the prophetic key that aligns the entire testimony of Daniel eleven into perfect order. In Miller’s dream the “key” attached to the casket was Miller’s method of Bible study. Proof texting of the Millerite history combined with “line upon line” in the history of the third angel is the key that allows the key of Revelation nine to unlock and align the hidden history of verse forty’s external message into order.
Mu nyandiko itaha tuzegera intambara ya Nineve nk’“urufunguzo” rudafungura rwobo rw’inyenga gusa, ahubwo nk’urufunguzo rw’ubuhanuzi ruhuza ubuhamya bwose bwa Daniyeli cumi na rimwe mu buryo butunganye rwose. Mu nzozi za Miller, “urufunguzo” rwari rufatanye n’isanduku rwari uburyo bwa Miller bwo kwiga Bibiliya. Guhuza imirongo y’Ibyanditswe byemeza amateka y’Abamillerite bifatanije n’ihame rya “umurongo ku wundi murongo” mu mateka y’umumarayika wa gatatu ni byo rufunguzo rutuma urufunguzo rwo mu Byahishuwe cyenda rufungura kandi rugahuza mu buryo butondetse amateka ahishwe y’ubutumwa bwo hanze bwo mu murongo wa mirongo ine.
We will continue our considerations in the next article.
Tuzakomeza ibitekerezo byacu mu ngingo ikurikira.
“To the prophet the wheel within a wheel, the appearances of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel works in perfect harmony with every other.” Testimonies to Ministers, 214.
“Ku muhanuzi, uruziga ruri mu kindi ruziga, n’imiterere y’ibiremwa bizima byari bifatanyije na byo, byose byasaga n’ibigoranye kandi bidasobanurika. Ariko ukuboko k’Ubwenge Butagira Iherezo kugaragarira hagati y’ayo maruziga, kandi gahunda itunganye ni yo iva mu murimo wako. Buri ruziga rukorana n’urundi rwose mu bwuzuzanye butunganye.” Testimonies to Ministers, 214.