The books of Daniel and Revelation complement each other, meaning together they are perfected.
Ibitabo bya Daniyeli n’Ibyahishuwe byuzuzanya; bisobanura ko iyo biri hamwe biba bitunganye.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
“Mu Ibyahishuwe ni ho ibitabo byose bya Bibiliya bihurira kandi bikarangirira. Aha ni ho haboneka icyuzuzo cy’igitabo cya Daniyeli.” Ibyakozwe n’Intumwa, 585.
The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.
Ubwami bwo mu buhanuzi bwa Bibiliya ni bwo bugomba kwibandwaho n’umwigishwa w’ubuhanuzi, kuko ari mo hanagaragazwa cyane cyane amateka yo hanze y’ibihe bya nyuma.
“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.
“Ni byiza cyane kwiga, mu mucyo w’Ijambo ry’Imana, impamvu zigenga izamuka n’iguruka by’ubwami. Urubyiruko nirwige izi nyandiko, maze rubone uburyo uburumbuke nyakuri bw’amahanga bwari bushingiye ku kwemera amahame y’Imana. Nirwige amateka y’imigendekere ikomeye y’ivugurura, maze rubone uburyo kenshi ayo mahame, nubwo yasuzugurwaga kandi yangwaga, abayavuganiraga bakajyanwa mu buroko no ku gicaniro cy’urupfu, ari ko binyuze muri ibyo bitambo byonyine yagiye atsinda.” Education, 238.
Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.
Amateka yera, yaba ari “imyigaragambyo ikomeye yo kuvugurura,” cyangwa “ukuzamuka no kugwa kw’ubwami;” amateka yera ni ikibazo cy’ubuzima n’urupfu mu Ijambo ry’Imana. Pawulo yanditse mu 2 Abatesalonike igice cya kabiri ko abadakunda ukuri, bityo nyuma bakakira ubuyobe bukomeye, babigenza batyo kuko bahisemo kwanga ubutumwa Pawulo yagaragaje muri uwo murongo. Uwo murongo ugaragaza isano iri hagati ya Roma ya gipagani na Roma ya papa, ari na yo sano iri hagati ya Perugamo na Tiyatira, kandi ni na yo sano iri hagati y’icyuma n’ibumba, ndetse n’isano iri hagati y’ikiyoka n’ubupapa. Ukuzamuka kwa Roma ya papa kugereranywa na Tiyatira no kugwa kwa Roma ya gipagani kugereranywa na Perugamo ni ukuri abakira ubuyobe bukomeye banga.
In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?
Mu mateka y’Abamillerite, impaka zabaye hagati y’Abamillerite n’Abaporotesitanti, zaje no kugaragara ku ikarita y’abapayoniya yo mu 1843, zari zerekeye ubutegetsi bw’amateka bugaragazwa nk’“abambuzi b’ubwoko bwawe” mu murongo wa cumi na kane wa Daniyeli 11. Mbese abo bambuzi bari ukuzamuka kwa Roma ya gipagani nk’uko Abamillerite babihamyaga, cyangwa se bari ugusenyuka kw’Abaselusidi nk’uko Abaporotesitanti babivugaga?
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....
“Buri bwoko bwose bwageze ku rubyiniro rw’ibikorwa bwahawe uburenganzira bwo gufata umwanya wabwo ku isi, kugira ngo harebwe niba bwarasohoje umugambi wa ‘Umurinzi n’Uwera.’ Ubuhanuzi bwakurikiranye uko ubwami bukomeye bw’isi bwazamutse n’uko bwaguye—Babuloni, Ubumedi n’Ubuperesi, Ubugiriki, n’Uburoma. Kuri buri bumwe muri bwo, nk’uko byagenze no ku mahanga adafite imbaraga nyinshi, amateka yarisubiyemo. Buri bwami bwagize igihe cyabwo cy’igeragezwa, buri bwami bwaratsinzwe, ikuzo ryabwo rirayoyoka, imbaraga zabwo zirashira, kandi umwanya wabwo ufatwa n’ubundi.”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its 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. 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.” Education, 177, 184.
“Mu kuzamuka no kugwa kw’amahanga nk’uko byagaragajwe neza mu mapaji y’Ibyanditswe Byera, bakeneye kwigira ukuntu icyubahiro cyo ku by’inyuma n’icy’isi gusa ari ubusa. Babuloni, hamwe n’ububasha bwayo bwose n’ubwiza bwayo buhebuje, ubusa n’uko isi yacu itigeze yongera kububona kuva icyo gihe,—ububasha n’ubwiza byasaga n’ibihamye kandi birambye cyane ku bantu bo muri iyo minsi,—mbega ukuntu byashizeho rwose! Nk’‘ururabo rw’ubwatsi’ yararimbutse. Uko ni ko harimbuka ibitagira Imana ngo ibe urufatiro rwabyo. Icyonyine gishobora kuramba ni ikiboheshejwe ku mugambi Wayo kandi kigaragaza imico Yayo. Amahame Yayo ni byo byonyine bihamye isi yacu izi.” Education, 177, 184.
Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.
Amateka ya Bibiliya ni yo yeretswe Salomo ko kubura kwayo ari ukurimbuka. Abamilerite bamenye kandi batangaza imyaka ijana na mirongo itanu igereranywa n’“amezi atanu” mu Ibyahishuwe igice cya cyenda, umurongo wa gatanu n’uwa cumi, ariko ntibacukumbuye byimbitse amateka agereranywa mu gice cya cyenda cy’Ibyahishuwe. Basobanuye neza amezi atanu yo mu murongo wa cumi, ariko bigaragara ko batekerezaga ko, kubera ko imirongo ya gatanu n’uwa cumi yombi ikubiyemo imvugo ngo “amezi atanu,” byari ugushimangira gusa ubuhanuzi bw’umubabaro bugaragazwa muri iyo mirongo yombi. Ubu biroroshye kugaragazwa ko, igihe umurongo wa gatanu ugaragaza “amezi atanu,” ugereranya imyaka ijana na mirongo itanu yatangiye ku rupfu rwa Mohammed mu mwaka wa 632, ikarangira mu wa 782, igihe Umwamikazi Irene w’Ubwami bwa Bizantini, cyangwa ubw’Abaroma bwo mu Burasirazuba, yasuzugurwaga.
The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both first woes Islam of Arabia and the second woes Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.
Ababanjirije ni bo bari bafite ukuri mu gushyira mu bikorwa umurongo wa cumi ku rugamba rwa Nicomedia rwabaye ku wa 27 Nyakanga 1299 nk’intangiriro y’imyaka ijana na mirongo itanu yasojwe no gusuzugurika kwa Konstantino wa nyuma wategetse i Constantinople ku wa 27 Nyakanga 1449. Umurongo ku wundi, igihe cy’imyaka ijana na mirongo itanu kigaragaza Isilamu y’isi yose, nk’uko ihagarariwe n’amakuba ya mbere, ari yo Isilamu yo muri Arabiya, n’amakuba ya kabiri, ari yo Isilamu yo muri Turukiya. Isilamu yasuzuguje umwami n’umwamikazi icyarimwe igaragaza Isilamu y’isi yose inatsinda ubwami bugizwe n’umugore, uhagarariwe na Irene, n’umugabo uhagarariwe na Konstantino wa nyuma.
In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.
Mu myaka ijana na mirongo itanu irangirana n’ikorwa ry’isoni rya Irene, Isilamu y’Abarabu yigarurira akarere cyangwa ubutaka bwa Bizantiyo, igasiga Irene mu mimerere y’isoni ikomeye ku buryo yahatiwe gutanga umusoro wo kwishyura imyaka itatu, hamwe n’andi mananiza yasabwaga. Igihe igikorwa cy’isoni cya Konstantino wa nyuma cyabaga, cyaranze itangiriro ry’igihe cy’imyaka ine kirangirana no kugotwa no guhirikwa k’umurwa mukuru wa Roma y’iburasirazuba. Muri ibyo byombi, yari Isilamu—Isilamu y’Abarabu kuri Irene, n’Isilamu y’Abaturukiya kuri Konstantino wa nyuma. Mu minsi y’imperuka, Isilamu y’isi yose nk’uko ihagarariwe n’abahamya babiri b’Isilamu y’Abarabu n’iy’Abaturukiya bavugwa mu wa mbere n’uwa kabiri; izabanza kwigarurira ubutaka, hanyuma umurwa mukuru. Ikintu cya politiki cyo mu minsi y’imperuka gihagarariwe na Konstantino wa Roma y’iburasirazuba gishushanywa nk’aho cyashyingiranywe n’ikintu cy’idini cyo mu minsi y’imperuka gihagarariwe na Irene wa Roma y’iburasirazuba. Nkoresha amagambo ikintu cya politiki n’ikintu cy’idini kugira ngo ngaragaze ko ikimenyetso cy’ishusho y’inyamaswa kibanza kugaragara muri Leta Zunze Ubumwe z’Amerika, hanyuma ku isi. Ishusho y’inyamaswa ni ugushyingiranwa kw’ikigereranyo kwa Konstantino na Irene, bombi bakozwa isoni no gutakaza ubutaka bwabo n’umurwa mukuru wabo biturutse kuri Isilamu.
Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.
Ubukwe bwabo bumenyekana iyo ayo mateka yombi ahujwe, kandi bwagereranyijwe n’ubukwe bwa Constantia na Licinius mu wa 313 igihe Itegeko rya Milan ryashyirwagaho, maze itorero ry’ikigereranyo rya Simuruna rirangira, iry’ikigereranyo rya Perigamo riratangira. Abo Pawulo aranga ko bahabwa ubushukanyi bukomeye banga kubona ubutumwa bwo kuburira bwa Pawulo bukubiyemo ukwimūra ku kwizera, mbere y’uko umuntu w’icyaha ahishurwa. Ukwimūra ku kwizera kuba mu mateka ya Perigamo, kandi umuntu w’icyaha yahishuwe mu wa 538, maze itorero rya Tiyatira ritangira.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Ntihakagire umuntu n’umwe abashuka mu buryo ubwo ari bwo bwose; kuko uwo munsi utazaza hatabanje kubaho ubuhakanyi, kandi wa muntu w’icyaha akabanza guhishurwa, ari we mwana wo kurimbuka; urwanya kandi akishyira hejuru y’icyitwa Imana cyose cyangwa icyose gisengwa; ku buryo yicara mu rusengero rw’Imana nk’Imana, yiyerekana ko ari Imana. 2 Abatesalonike 2:3, 4.
The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.
Amateka ya Roma y’Iburasirazuba atanga abahamya babiri b’ukuri kw’ubuhanuzi nanone kugaragazwa mu mubano w’ikimenyetso wa Roma y’Iburasirazuba na Roma y’Iburengerazuba. Muri uwo mubano, Roma y’Iburengerazuba ni itorero, naho Roma y’Iburasirazuba ni leta. Roma ni uruvange rw’itorero na leta, nk’uko bigereranywa n’icyuma n’ibumba muri Daniyeli igice cya kabiri.
A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.
Impamvu yerekana mu buryo bwemeza ko mu minsi y’imperuka Islamu yo ku isi yose iza kurwanya ububasha bugaragazwa nk’ihuriro ry’itorero na leta, ikigarurira ubutaka n’umurwa mukuru byabwo, ishimangirwa n’abandi bagabo babiri b’ubuhamya baturuka mu mateka yera ya Ibyahishuwe 9. Osman yigaruriye ubutaka bwa Nikomediya ku itariki ya 27 Nyakanga 1299, hanyuma yigarurira ubutaka bwa Nikaya imyaka ibiri nyuma yaho mu 1301. Umuhungu we yigaruriye umurwa mukuru wa Nikaya mu 1331, kandi uwo muhungu ni na we wigaruriye umurwa mukuru wa Nikomediya nyuma yo kuwugota imyaka ine, igitero cyarangiye mu 1337. Abapayiniya bagaragaje itariki ya 27 Nyakanga 1299 bahereye kuri Osman, ariko ntibigeze bareba intambara yakurikiyeho, ari yo ntambara ya Nikaya, nk’intambwe ya kabiri y’amateka mu ishyirwaho ry’Ubwami bw’Abottomani. Itariki ya 27 Nyakanga 1299 yari intambwe ya mbere mu ntambwe nyinshi zo kugera ku itegeko ryo ku Cyumweru. Intambwe ebyiri za mbere za Islamu y’Abaturukiya zagaragaje itangiriro ry’ubuhanuzi bwarangiye mu 1449, hanyuma bukongera kurangira mu 1840, hanyuma nanone ku wa 9/11, kandi hanyuma nanone ku wa 31 Ukuboza 2023.
The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four years” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.
Intambwe ya mbere muri izo ntambwe ebyiri ntiyarangaga gusa itangira ry’imyaka ijana na mirongo itanu, ahubwo yanaranzaga itangira ry’imyaka mirongo itatu n’umunani. Yatangiranye n’uko Osman yigaruriye intara ya Nikomediya, irangira nyuma y’imyaka mirongo itatu n’umunani igihe umuhungu wa Osman yafataga umurwa mukuru wa Nikomediya ku musozo w’igoswe ry’imyaka ine mu 1337. Umubare mirongo itatu n’umunani usobanura “guhaguruka,” kandi intambwe ya mbere yo kwigarurira kwa Osman iyo ntara yaranzaga uguhaguruka kwa Isilamu y’Abaturukiya. Muri iyo ntambwe ya mbere y’imyaka mirongo itatu n’umunani, igoswe ry’“imyaka ine” riranga umusozo. Ku ntambwe ya nyuma y’iyo myaka ijana na mirongo itanu, gukozwa isoni kurasohora, hanyuma nyuma y’imyaka ine mu 1453, umurwa mukuru w’u Roma y’iburasirazuba urafatwa.
Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.
Yaba ari Abaturukiya b’Abaotoman mu 1453, cyangwa umuhungu wa Osman wafashe Nicomedia mu 1337 na Nicaea mu 1331, muri ibyo bihe bitatu byose buri murwa mukuru wari warigeze, mu gihe runaka cy’amateka, kuba umurwa mukuru wa Roma y’iburasirazuba. Iyo mirongo uko ari itatu yose igaragaza ugutsindwa kwa Roma y’iburasirazuba. Buri murongo muri iyo uko ari itatu werekana ko Islamu yabanje kwigarurira igihugu cya Roma y’iburasirazuba, hanyuma ikazigarurira n’umurwa mukuru wayo. Izina ry’iyo mijyi mikuru yose uko ari itatu ni ryo zina ry’icyo gihugu. Buri umwe muri iyo mirongo uko ari itatu ufite abantu b’amateka batandukanye b’itangiriro n’iherezo. Mu gihe hagaragazwa umubano w’itorero na leta hamwe no gucishwa bugufi n’Islamu kw’umwami w’abami n’umwamikazi, uko gucishwa bugufi k’ubuhanuzi guhuza iyo mirongo yabo na Roma y’iburengerazuba, na yo yacishijwe bugufi na Konstantino Mukuru ubwo yahitagamo Constantinople aho guhitamo umujyi wa Roma mu 330. Gucishwa bugufi kwa nyuma kwa Roma y’iburengerazuba kwabaye mu 476 hamwe n’umwami w’abami wa nyuma, kandi kuva aho ikomeza gusubira inyuma ku muvuduko mwinshi.
Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.
Roma y’Iburengerazuba, ugereranyije na Roma y’Iburasirazuba, yari itorero; iburasirazuba ryari leta. Gusuzugurika kwabayeho mu ntangiriro mu mwaka wa 330, hanyuma kongera kuba mu wa 476, hanyuma mu wa 782, maze kongera kuba no mu wa 1449. Umurongo wo gusuzugurika watangiye no kugabanywa kw’ubwami, ukurikirwa mu wa 476 no gusuzugurika guterwa no gutakaza umwami w’abami, bityo n’ubwami bw’abami, hanyuma Islamu ikazana gusuzugurika, mbere na mbere ku butaka bw’iburasirazuba mu wa 782, hanyuma no ku murwa mukuru w’iburasirazuba mu wa 1453.
Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.
Isilamu yo mu buhanuzi bwa Bibiliya igaragaza ku mugaragaro urukurikirane rwa Roma y’iburasirazuba na Roma y’iburengerazuba byombi, kandi umucyo Isilamu itanga muri iki gihe uhuje n’umucyo shingiro wa Isilamu wari uw’abapayoniya b’Abamillerite, ariko ukawurenza kure cyane. Igihe cy’igeragezwa cyatangiye mu mwaka wa 2024 n’ikibazo cy’abitwa “abajura b’abantu bawe bashyigikira iyerekwa” ni cyo cyari alfa y’igihe cy’igeragezwa, kandi none ku iherezo ry’icyo gihe cy’igeragezwa, umucyo uva ku ngingo ya Isilamu yo mu Byahishuwe igice cya cyenda wongeraho abahamya ba Roma y’iburengerazuba na Roma y’iburasirazuba batigeze basesengurwa na rimwe kugeza muri iyi minsi y’imperuka ya none.
The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.
Imirongo y’ubuhanuzi yerekeye Isilamu igaragarira mu bice bya cyenda kugeza ku cya cumi na kimwe ihuriza hamwe imirongo y’amateka iboneka mu mirongo ya cumi kugeza ku ya cumi n’itandatu ya Daniyeli 11, itanga ubuhamya buhuza n’imirongo yari isanzwe irimo kuganirwaho muri izi nyandiko. Ariko kandi, mu ishusho y’ubuhanuzi y’izamuka rya Isilamu harimo izamuka ry’umuryango w’Abamileriti n’iry’umuryango w’abahumbi ijana na mirongo ine na bane. Ibihe bibiri by’imyaka ine, bishyizwe mu buryo budashidikanywaho imbere muri no nk’igice cy’ubuhanuzi bw’ibihe bwo mu Byahishuwe 9, bitanga ubuhamya bw’imyaka ine yo mu 1840 kugeza mu 1844. Mu 1844, igihe cy’ubuhanuzi nticyakiriho, bityo igihe cy’ikigereranyo cy’imyaka ine gisobanurwa n’imiterere yacyo y’ubuhanuzi, si igihe. Igihe cya mbere cy’imyaka ine kigaragaza Isilamu yigarurira Nikomediya, umurwa mukuru wa kera w’Ubwami bw’Abaroma bw’iburasirazuba, mu 1337, nyuma y’imyaka mirongo itatu n’umunani se amaze kwigarurira iyo ntara. Igihe cya kabiri cy’imyaka ine kigaragaza ugusuzugurika kw’abategetsi ba politiki n’ab’idini b’Abaroma b’iburasirazuba mu 1449, byatewe na Isilamu; kandi igihe cya gatatu cy’imyaka ine kigaragaza ukubonekerwa kw’ikuzo kw’imbaraga z’Imana igihe marayika wamurikiye isi ubwiza bwe yamanukaga ku wa 11 Kanama 1840.
The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.
Amateka y’Abamillerite yerekeye marayika wa mbere n’uwa kabiri ahura n’amateka ya marayika wa gatatu mu gihe cy’ishyirwaho ikimenyetso ku bihumbi ijana na mirongo ine na bine. Uwo murimo wa nyuma wo gushyiraho ikimenyetso ni wo guhanagurwaho ibyaha, ni uguhuza Ubumana n’ubumuntu kandi uba mu gihe cy’intambara izanwa n’Isilamu.
And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:2–4.
Nuko afungura ikuzimu; maze umwotsi uzamuka uvuye muri icyo kizimu, umeze nk’umwotsi w’itanura rinini; izuba n’umwuka wijima bitewe n’umwotsi w’icyo kizimu. Maze mu mwotsi havamo inzige ziza ku isi; zihabwa ubushobozi, nk’uko za sikorupiyo zo ku isi zifite ubushobozi. Nuko zitegekwa kudakomeretsa ibyatsi byo ku isi, cyangwa ikintu cyose kibisi, cyangwa igiti icyo ari cyo cyose; keretse abantu bonyine badafite ikimenyetso cy’Imana mu ruhanga rwabo. Ibyahishuwe 9:2–4.
The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.
Isohozwa ritunganye rya buri buhanuzi riri mu minsi y’imperuka, bityo iri somo rigaragaza gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine. Ubuhanuzi bwa Isilamu bwo mu Ibyahishuwe 9 butanga urufunguzo rw’amateka ruzana hamwe ishusho yuzuye kurushaho y’ububasha bushyiraho iyerekwa mu mateka yasorejwe ku wa 11 Kanama 1840, igihe Isilamu yabuzwaga. Uhereye aho, ubuhamya bwo mu Ibyahishuwe 9 bwakomereje mu gice cya 10 no mu mateka y’umumarayika wa mbere n’uwa kabiri. Hanyuma mu gice cya 11, ishano rya gatatu riza gitunguranye ku itegeko ryo ku Cyumweru, ari na bwo gutaka gukomeye k’umumarayika wa gatatu gutangira. Igice cya 9 ni urufunguzo rwa Isilamu mu gutunganya ukuzamuka no kugwa kw’ubwami byashyizwe ahagaragara muri Daniyeli no mu Ibyahishuwe. Ibice bya 10 n’icya 11 bigaragaza ubunararibonye bw’abakobwa b’abanyabwenge ibihumbi ijana na mirongo ine na bine. Igice cya 9 kigaragaza ikimenyetso gishyiraho iyerekwa ryo hanze, naho ibice bya 10 n’icya 11 bikagaragaza iyerekwa ryo imbere rijyanirana no gukurikira Umwana w’Intama akinjira Ahera Cyane.
Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.
Ibyahishuwe igice cya cumi hatangirana na Kristo nk’umumarayika ukomeye umanuka afite agatabo gato kabumbuwe. Icyo gikorwa cyasohoye ku wa 11 Kanama 1840 ku musozo w’ubuhanuzi bwo mu Ibyahishuwe igice cya cyenda bugaragaza imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu. Ibyahishuwe igice cya cumi bigaragaza amateka akomeza kugeza ubwo ubutumwa bwabereye busharira mu nda ya Yohana ku wa 22 Ukwakira 1844. Imyaka ine yo kuva mu 1840 kugeza mu 1844 itangirana no kuza k’umumarayika wa mbere ikarangirana no kuza k’umumarayika wa gatatu. Iyo myaka ine yakurikiyeho nyuma yo gusohora kwabaye ku wa 11 Kanama 1840 yagereranyijwe n’imyaka ine kuva ku wa 27 Nyakanga 1449 kugeza mu 1453 ku ntangiriro y’iyo myaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu. Ibi bihe byombi by’imyaka ine bihura n’imyaka ine yo kugota Nikomediya kuva mu 1333 kugeza mu 1337. Mu buryo bw’ikigereranyo, Roma y’iburasirazuba yatsinzwe na Isilamu incuro eshatu. Icya mbere cyabaye mu igotwa rya Nikeya mu 1331, hanyuma hagakurikiraho igotwa rya Nikomediya ryamaze imyaka ine mu 1337, maze nyuma haza igotwa rya Konsitantinopole mu 1453.
Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.
Diocletian yagabanyije Roma mu buryo bwemewe n’amategeko mo uburasirazuba n’uburengerazuba mu 393, kandi Constantine yayigabanyije mu buryo bw’ubuhanuzi mo uburasirazuba n’uburengerazuba mu 330. Mu 395, nyuma y’urupfu rw’umwami w’abami Theodosius I, ubwami bwagabanyijwe ku mugaragaro kandi burundu, ubwo yaragaga uburasirazuba n’uburengerazuba abahungu be babiri. Itorero Gatolika ryagabanyijwemo uburasirazuba n’uburengerazuba mu 1054 muri “schisme ikomeye.” Uko kugabanyuka kwabaye buhoro buhoro, nk’uko no gusenyuka kwakurikiyeho kwabaye. Uko kugabana kuracyahari kugeza n’uyu munsi. Mu gihe kitarenze imyaka mirongo itanu uhereye kuri iyo tariki, itorero ry’iburengerazuba i Roma ryatangiye hafi imyaka magana abiri y’intambara z’umusaraba zirwanyije Islamu. Roma y’iburengerazuba yaguye ubwo yatakazaga umwami wayo w’abami wa nyuma mu 476. Roma y’iburasirazuba yaguye mu 1453. Roma ya gipapa yaguye mu 1798. Roma ya gipagani yagabanyijwemo uburasirazuba n’uburengerazuba mu 393, 330 no mu 395. Roma ya gipapa yagabanyijwemo uburasirazuba n’uburengerazuba mu 1054. Mushiki wacu White agaragaza ukuzamuka no kugwa kw’ubwami nk’ingingo y’ingenzi y’ishingiro mu kwiga Ijambo ry’Imana.
The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.
Ubwami busohorwa bukagezwa mu mucyo w’amateka buvuye mu gice cya cyenda cy’Ibyahishuwe bushimangira igihamya cy’uko ari Roma ishyiraho iyerekwa. Isano y’ubuhanuzi iri hagati y’Idini ya Isilamu n’ibihumbi ijana na mirongo ine na bine ni igihamya cy’ubutumwa bw’ijoro rya saa sita z’ijoro, bwashushanyijwe na Kristo yinjira i Yerusalemu ahetswe n’indogobe, kandi bugaragazwa n’ubuhanuzi bw’igihe bwatangiye mu gihe cya marira ya mbere, bugakomeza mu gice cya kabiri cy’ubwo buhanuzi muri marira ya kabiri, maze bukagera ku isohozwa ryabwo mu mateka y’imyaka ine aho umutwe w’Abamilerite b’abamarayika ba mbere n’aba kabiri watangiriye ku isohozwa ry’ubwo buhanuzi ubwabwo. Ubwo buhanuzi bwatangiranye n’ikimenyetso cya “imyaka mirongo itatu n’umunani n’ibiri” (1299 na 1301) cyaranzaga ukuzamuka kw’Idini ya Isilamu, maze busozwa n’ikimenyetso cya “imyaka mirongo itatu n’umunani n’ibiri” (1838 na 1840) cyaranzaga ukuzamuka kw’Abamilerite.
In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.
Mu 1844, ku iherezo ry’igihe cy’imyaka ine cy’Abamilerite cyari cyaragizwe ikigereranyo n’ugotwa kuva mu 1333 kugeza mu 1337, no kuva mu 1449 kugeza ku gotwa kwo mu 1453, igihe cy’ubuhanuzi nticyari kigikwiye kongera gukoreshwa. Kuzamurwa kw’ibendera kw’abo ijana na mirongo ine na bane ibihumbi bifitanye isano itaziguye n’ubuhanuzi aho Isilamu izamurwa.
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.
Yuda, ni wowe abavandimwe bawe bazasingiza; ukuboko kwawe kuzaba ku ijosi ry’abanzi bawe; abana ba so bazakunamira imbere yawe. Yuda ni icyana cy’intare: mwana wanjye, wavuye ku muhigo uzamuka. Yunamye, aryama nk’intare, kandi nk’intare ishaje; ni nde wayikangura? Inkoni y’ubwami ntizava kuri Yuda, kandi n’utanga amategeko ntazava hagati y’ibirenge bye, kugeza igihe Shilo azazira; kandi amoko azamuteraniraho. Abohesha ikivumvuri cye ku muzabibu, n’icyana cy’indogobe ye ku muzabibu watoranyijwe; yamesheje imyambaro ye muri vino, n’imyenda ye mu maraso y’imizabibu: Amaso ye azatukura azize vino, n’amenyo ye azera azize amata. Itangiriro 49:8–12.
The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.
Abantu ibihumbi ijana na mirongo ine na bine bagaragaza mu buryo butunganye imico ya Kristo, kandi Kristo, mu zindi shusho z’ikigereranyo, ni “umuzabibu watoranyijwe.” Ishimayeli avugwa nk’umuntu “w’ishyamba” mu Itangiriro 16:12.
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.
Kandi azaba umuntu w’inkazi; ukuboko kwe kuzarwanya umuntu wese, kandi ukuboko kw’umuntu wese kukamurwanya; kandi azatura imbere ya bene se bose.
The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.
Ijambo ryahinduwemo ngo “ishyamba” ni indogobe y’ishyamba y’Abarabu. Abahagarariye Kristo mu minsi ya nyuma bagendera ku butumwa bw’indogobe y’ishyamba y’Abarabu, indogobe Kristo yagendeyemo yinjira i Yerusalemu, indogobe amaherezo yavuganye nyuma y’uko Balamu ayikubise ubwa gatatu. Ubutumwa bwahaye imbaraga ubutumwa bwa marayika wa mbere mu 1840 ntibwabashije kubona ubuhanuzi bw’imyaka ijana na mirongo itanu bwari bufite akamaro kandi bujyanye n’ibihe, buri muri cya cyiswe amateka y’ubuhanuzi nyirizina aho ubutumwa bwahaye imbaraga uwo murimo bwari buherereye. Ntibabonye ibihe bibiri by’imyaka ine muri ubwo buhanuzi nyene bw’igihe byagereranyaga amateka yo mu 1840 kugeza mu 1844. Intare yo mu muryango wa Yuda ubu irimo gufungura umucyo uva mu “nzira za kera” utarigeze uboneka mbere, kandi uwo mucyo uhuje n’uwo mucyo umaze gufunguka kuva ku wa 31 Ukuboza 2023. Ukuraho ugushidikanya kwose ku bijyanye n’icyo ari cyo niba ari Isilamu ikubita Nashville. Uwo mucyo umurikira ikimenyetso cya Roma, bityo ugahinduka amagambo ya omega ku mpaka za alpha zo mu 2024 zivuga ku basahuzi b’ubwoko bwawe, kandi ni na wo kimenyetso cya omega cy’impaka ku kimenyetso nyir’izina kimwe mu mateka y’Abamillerite. Ugaragaza ko Isilamu yo mu buhanuzi bw’igihe bwo mu Ibyahishuwe 9 ari ubutumwa bw’inyuma mu gihe cy’amateka y’imbere cyo mu gihe cyo gushyirwaho ikimenyetso ku bihumbi ijana na mirongo ine na bine. Hari igihe twigishije uku kuri, ariko ubu birashobora kugaragazwa ku murongo umwe utangirira mu Ibyahishuwe 9 ukarangirira mu Ibyahishuwe 11. Igihe cya gatatu cy’imyaka ine gifitanye isano n’ubuhanuzi bw’igihe bwa Isilamu bwasohoye kuva mu 1840 kugeza mu 1844 kigereranya igihe cyo gushyirwaho ikimenyetso ku bihumbi ijana na mirongo ine na bine. Kubw’umutingito ukomeye wo mu Ibyahishuwe 11, abihumbi ijana na mirongo ine na bine bazamurwa nk’ibendera.
In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.
Muri Ezekiyeli mirongo itatu n’irindwi, kuzamurwa kw’ubwoko bw’Imana bukaba ingabo ni urugendo rw’intambwe ebyiri rwari rwarashushanyijwe mbere n’irema rya Adamu. Mbere Adamu yabumbwe mu ibumba, hanyuma Kristo amuhumekeramo umwuka w’ubugingo. Muri Ezekiyeli, ubuhanuzi bwa mbere bukora imibiri y’abapfuye, ariko igakomeza kuba iy’abapfuye. Hanyuma ya miyaga ine ihumekerwa kuri iyo mibiri, maze bakahaguruka bakaba ingabo ikomeye cyane. Umubare mirongo itatu n’umunani n’umubare mirongo ine byerekana izo ntambwe ebyiri.
We will continue these things in the next article.
Tuzakomeza ibi bintu mu ngingo ikurikira.
After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.
Nyuma y’ibyo habaho umunsi mukuru w’Abayuda, maze Yesu azamuka ajya i Yerusalemu. I Yerusalemu, hafi y’irembo ry’intama, hari icyuzi cyitwaga mu rurimi rw’Igiheburayo Betesida, gifite ibaraza bitanu. Muri byo hari haryamye abantu benshi b’abarwayi, impumyi, ibirema, n’abanyunyutse, bategereje ko amazi yivanga. Kuko marayika yamanukaga mu cyuzi mu gihe runaka, akavanga amazi; maze uwabanzaga kwinjiramo amazi amaze kuvangwa agakira indwara iyo ari yo yose yabaga arwaye. Aho hari umuntu wari umaze imyaka mirongo itatu n’umunani arwaye. Yesu abonye aryamye aho, kandi azi ko yari amaze igihe kirekire ari muri iyo ndwara, aramubaza ati: “Urashaka gukira?” Uwo murwayi aramusubiza ati: “Databuja, nta muntu mfite wo kunshyira mu cyuzi igihe amazi avanzwe; kandi nkiri mu nzira njyayo, undi akamanukamo mbere yanjye.” Yesu aramubwira ati: “Haguruka, uterure uburiri bwawe, ugende.” Uwo muntu aherako akira ako kanya, aterura uburiri bwe, aragenda. Kandi uwo munsi wari Isabato. Yohana 5:1–9.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
Nuko muhaguruke, ni ko navuze, mwambuke umugezi wa Zeredi. Nuko twambuka umugezi wa Zeredi. Kandi igihe twamaze kuva i Kadeshi-Barineya kugeza ubwo twambutse umugezi wa Zeredi cyari imyaka mirongo itatu n’umunani, kugeza ubwo abo mu gisekuru cyose cy’abarwanyi barimbutse bakava mu nkambi, nk’uko Uwiteka yari yarabarahiye. Gutegeka kwa Kabiri 2:13, 14.