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

Igitabo cya Daniyeli — Icya mbere n’icya cumi na kabiri

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

Guhishura Ikimenyetso cy’Ubuhanuzi cya Isimayeli: Kuva ku Murashi kugera ku Mufungira Ikimenyetso cya 144,000

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Jeff Pippenger

Published

March 2, 2024

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

> Imana ibana n’uwo muhungu; arakura, aba mu butayu, maze aba umurashi. Itangiriro 21:20.

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

Ishimayeli yabaye umurashi, ibyo bikaba ikimenyetso cy’intambara, ndetse n’ikimenyetso cy’urubanza nyubahirizategeko rucirwa i Roma.

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

> Ijwi ry’abahunga n’abarokoka bava mu gihugu cy’i Babuloni, kugira ngo batangarize i Siyoni uguhōra kw’Uwiteka Imana yacu, uguhōra kw’urusengero rwe. Nimuteranyirize abarashi kurwanya Babuloni; mwa bose mukunga umuheto, mukambike mugose impande zose; he kugira n’umwe uhacika: mumwiture ibihwanye n’imirimo ye; ibikwiriye ibyo yakoze byose, abe ari byo mumugirira: kuko yiboneye imbere y’Uwiteka, imbere y’Uwera wa Isirayeli. Yeremiya 50:28, 29.

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

Abarashi bahora Babuloni ibihwanye n’imirimo yayo, kandi uko guhora gutangira ku cyumweru kizashyirwaho bidatinze, hamwe n’ijwi rya kabiri ryo mu Ibyahishuwe igice cya cumi n’umunani, ubwo urubanza rw’ubutegetsi rugenda rwiyongera rwa Babuloni rutangira.

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

> Nuko numva irindi jwi riturutse mu ijuru, rivuga riti: Nimusohoke muri we, bwoko bwanjye, kugira ngo mutifatanya n’ibyaha bye, kandi kugira ngo mudahabwa ku byorezo bye. Kuko ibyaha bye byageze no mu ijuru, kandi Imana yibutse gukiranirwa kwe. Mumwiture nk’uko na we yabituye, kandi mumukubire kabiri hakurikijwe imirimo ye; mu gikombe yujuje, namwe mumwuzurize kabiri. Uko yihesheje icyubahiro kandi akabaho mu buryo bw’ibinezeza, abe ari ko muha kubabazwa n’agahinda bingana bityo; kuko avugira mu mutima we ati: Nicaye nkiri umwamikazi, kandi sindi umupfakazi, kandi sinzabona agahinda na hato. Ibyahishuwe 18:4–7.

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

Ishimayeli na nyina Hagari bari barabujijwe kuragwa uburenganzira bw’imfura, maze barirukanwa. Bityo, ishyari rihinduka impamvu y’ubuhanuzi ya Isilamu, intambara na zo ziba umurimo wayo w’ubuhanuzi. Ivugwa rya mbere rikubiyemo uko Ishimayeli na nyina babujijwe na Sara, kandi uko “kubuzwa” kwabo kuba ikimenyetso nyamukuru cy’ubuhanuzi kiranga Isilamu mu Ijambo ry’Imana no mu mateka yose. Abakomoka kuri Ishimayeli bagombaga kuba abantu b’inkazi, ukuboko kwabo kukaba kuzarwanya buri muntu wese, kandi iyo mico y’ubunyamaswa bwabo igereranywa n’indogobe yo mu Butayu bw’Abarabu, yo mu muryango w’amafarasi. Ni cyo gituma intambara za Kiyisilamu zo muri ibyo byago bya mbere n’ibya kabiri zigereranywa n’abarwanyi bagendera ku mafarasi yuzuye uburakari.

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

Isilamu ni ubutumwa bw’imvura y’itumba rya nyuma, kandi birakwiriye rwose ko ayo makuba atatu agereranya imirongo itatu yihariye y’ubuhanuzi, kuko uburyo bw’imikorere bw’imvura y’itumba rya nyuma ari “umurongo ku wundi murongo.” Iyo ibiranga ubuhanuzi bw’imirongo ibiri ya mbere bihurijwe hamwe, bishyiraho umurongo w’akaga ka gatatu. Iyi mirongo itatu y’ubuhanuzi yose igaragaza igihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane. Iyo mirongo itatu ihagarariye igihe cyo gusukwa kw’imvura y’itumba rya nyuma, kuko imvura y’itumba rya nyuma yatangiye kugwa buhoro buhoro igihe akaga ka gatatu kageraga ku wa 11 Nzeri 2001.

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

> “Imvura y’itumba izasukwa ku bwoko bw’Imana. Umumarayika ukomeye azamanuka ava mu ijuru, kandi isi yose izamurikirwa n’ubwiza bwe.” Review and Herald, 21 Mata 1891.

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

Igihe cyo gushyirwaho ikimenyetso na cyo cyagereranyijwe n’igihe cyatangiye ku wa 11 Kanama 1840 kikarangirana no kuza kwa marayika wa gatatu ku wa 22 Ukwakira 1844. Icyo gihe na cyo cyari cyaragereranyijwe muri Habakuki igice cya kabiri. Amateka y’Abamilerite yasohoye ibikubiye muri Habakuki igice cya kabiri, kandi muri uko kubisohoza yatangiye igihe marayika yamanukaga ku wa 11 Kanama 1840, irangira igihe marayika wa gatatu yazaga ku wa 22 Ukwakira 1844.

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

Igice cya kabiri cya Habakuki kigaragaza ko ku iherezo ry’iyerekwa, iyerekwa “rizavuga.” Mu murongo wa gatatu w’Ibyahishuwe igice cya cumi, marayika yaratatse (aravuga) n’ijwi rirenga, kandi ku wa 22 Ukwakira 1844 uwo marayika ubwe yararahiriye (aravuga) ko “igihe kitazaba kikiriho.” Umurinzi wa Habakuki uvugwa mu murongo wa mbere w’igice cya kabiri, ari ku itariki ya 11 Kanama 1840, kuko ari bwo abarinzi barangurura amajwi yabo.

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

Mu kwigomeka kwa 1888, mushiki wacu White agaragaza ko kwagereranyaga marayika wo mu Ibyahishuwe 18 wagombaga kumurikisha isi ubwiza bwe, abarinzi (Jones na Waggoner) bazamuye “amajwi” yabo nk’impanda, kugira ngo bereke ubwoko bw’Imana ibicumuro byabwo, kuko ubutumwa bwabo bwari ubutumwa bugenewe Lawodikiya. Ku wa 11 Nzeri 2001, byagereranyijwe n’amateka ya 1888, Uwiteka yayoboye ubwoko Bwe bwo mu minsi ya nyuma asubira mu nzira za kera za Yeremiya, aho abarinzi batumviwe. Kumanuka kwa marayika kuranga ukuza kw’ubuhanuzi kw’abarinzi.

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

“Ijwi” ryageze ku wa 11 Kanama 1840 ryanyujijwe mu barinzi, kandi Yeremiya yabwiwe ko naramuka agarutse ku kwizera kwe no kwiringira Imana nyuma yo gucika intege kwe, azahinduka umunwa w’Imana. Igihe iyerekwa ryari ryaratinze amaherezo ryageraga ku wa 22 Ukwakira 1844, “ryaravuze.” Igihe kivugwa mu gice cya kabiri cy’igitabo cya Habakuki, cyasohoye mu mateka y’Abamilleri, kigaragaza igihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine.

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

Ni iby’ingenzi kumenya ko guhera ku wa 11 Kanama 1840 kugeza ku wa 22 Ukwakira 1844 bigaragaza ishyirwaho ikimenyetso ry’abana ibihumbi ijana na mirongo ine na bine, ari na cyo gihe imvura y’itumba itonyangirizwamo. Ni iby’ingenzi kuko ubutumwa bw’imvura y’itumba bugomba kumenyekanishwa n’uburyo bw’“umurongo ku wundi murongo.” Icyo gihe cyihariye ari cyo ishyirwaho ikimenyetso ry’abana ibihumbi ijana na mirongo ine na bine gihagararirwa incuro nyinshi mu mirongo y’ubuhanuzi, kandi ni ko bimeze no muri Habakuki 2, aho Mushiki wacu White ahita yerekana mu buryo butaziguye ko hasohoreye mu mateka y’Abamillerite. Nanone kandi yigisha incuro nyinshi ko amateka y’Abamillerite asubirwamo mu mateka y’abana ibihumbi ijana na mirongo ine na bine.

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

> “Byahujwe n’ubuhanuzi bari baratekereje ko bwerekeza ku gihe cyo kugaruka kwa kabiri, harimo inyigisho zari zikwiranye mu buryo bwihariye n’imimerere yabo yo gushidikanya no gutegereza bihangayikishije, kandi zabateraga umwete wo gutegereza bihanganye mu kwizera ko ibyo icyo gihe byari bikiri umwijima ku bwenge bwabo, mu gihe gikwiriye bizasobanuka neza.

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

> “Muri ubu buhanuzi harimo n’ubwa Habakuki 2:1–4: ‘Nzahagarara ku munara wanjye wo kurariraho, nihagarike ku gihome, ndebe icyo Azambwira, n’icyo nzasubiza igihe nzacyahwa. Uwiteka aransubiza ati: Andika ibyo wabonye mu iyerekwa, ubishyire ku bisate mu buryo busobanutse, kugira ngo ubisoma ashire amaguru. Kuko iyerekwa rigitegereje igihe cyarigenewe, ariko ku iherezo rizavuga, kandi ntirizabeshya; nubwo ryatinda, uritegereze, kuko rwose rizaza, ntirizatinda. Dore umutima we wishyira hejuru ntutunganye muri we; ariko umukiranutsi azabeshwaho no kwizera kwe.’”

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

> Nko mu wa 1842, amabwiriza yatanzwe muri ubu buhanuzi yo “kwandika ibyerekanywe, no kubishyira ku mbaho mu buryo busobanutse, kugira ngo ubisoma abashe kwiruka,” ni yo yashishikarije Charles Fitch gutegura imbonerahamwe y’ubuhanuzi yo kugaragaza ibyerekanywe bya Daniyeli n’Ibyahishuwe. Gutangazwa kw’iyo mbonerahamwe kwafashwe nk’isohozwa ry’itegeko Habakuki yahawe. Nyamara icyo gihe nta wamenye ko muri ubwo buhanuzi ubwabwo herekanwa ko hazabaho gutinda kugaragara mu gusohozwa kw’ibyerekanywe—igihe cyo gutindayo. Nyuma yo gucika intege, iri Jambo ry’Ibyanditswe ryagaragaye rifite ubusobanuro bukomeye cyane: “Kuko ibyerekanywe bikiri iby’igihe cyagenwe, ariko ku iherezo bizavuga, kandi ntibizabeshya: nubwo byatinda, ubitegereze; kuko bitazabura kuza, ntibizatinda.... Umukiranutsi azabeshwaho no kwizera kwe.”

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

> Igice kimwe cy’ubuhanuzi bwa Ezekiyeli na cyo cyabereye abizera isoko y’imbaraga n’ihumure: “Ijambo ry’Uwiteka ringeraho, riti: Mwana w’umuntu, uwo mugani muvugira mu gihugu cy’Abisirayeli uvuga uti: Iminsi iratinze, kandi iyerekwa ryose rihinduka ubusa ni uwuhe? Nuko ubabwire uti: Uku ni ko Uwiteka Imana ivuga.... Iminsi iri bugufi, kandi ibyo buri yerekwa rivuga bigiye gusohora.... Nzavuga, kandi ijambo nzavuga rizasohora; ntirizongera gutinda.” “Abo mu nzu ya Isirayeli bavuga bati: Iyerekwa abona ni iry’iminsi myinshi iri imbere, kandi ahanura iby’ibihe bikiri kure. Ni cyo gituma ubabwira uti: Uku ni ko Uwiteka Imana ivuga; Nta jambo ryanjye na rimwe rizongera gutinda ukundi, ahubwo ijambo navuze rizakorwa.” Ezekiyeli 12:21–25, 27, 28.” Intambara Ikomeye, 391–393.

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

Abamilerite ntibabonaga gusa ko barimo basohoza umugani w’inkumi icumi, n’igice cya kabiri cya Habakuki, ahubwo banayobowe kubona ko amateka barimo basohorezamo ubwo buhanuzi na yo ari yo Ezekiyeli yagaragaje nk’ayo mateka nyene, aho “ingaruka ya buri yerekwa” yagombaga gusohorezwa. Umurongo w’amateka ugereranya gushyirwaho ikimenyetso kwa ba ibihumbi ijana na mirongo ine na bine ni wo aho ingaruka ya buri yerekwa isohorezwa!

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

Imirongo ihagarariye igihe cy’imvura y’itumba n’ishyirwaho ikimenyetso ku bihumbi ijana na mirongo ine na bine yahurijwe hamwe kugira ngo hagaragazwe ko ayo mateka y’ubuhanuzi buri gihe agira ikimenyetso cya Alufa na Omega.

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

Amateka y’Abamilerite atangirana n’ijwi ry’umumarayika wo mu Byahishuwe icumi, kandi agasozwa n’iryo jwi ry’uwo mumarayika. Tariki ya 11 Nzeri 2001 itangirana n’ijwi rya mbere ryo mu Byahishuwe igice cya cumi n’umunani, kandi igasozwa n’ijwi rya kabiri ryo mu Byahishuwe igice cya cumi n’umunani. Habakuki igice cya kabiri gitangirana n’ijwi ry’abarinzi, kandi kigasozwa n’ijwi ry’umurinzi wa Yeremiya. Ishyano rya mbere ritangirana na Mohammed, kandi rigasozwa na Mohammed II. Ishyano rya kabiri ritangirana no kurekurwa kw’abamarayika bane b’Idini ya Islamu, kandi rigasozwa no gukumirwa kwa Islamu.

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

Uburyo bw’imikorere ari bwo mvura y’itumba ni bwo buryo bwa Yesaya bw’“umurongo ku wundi murongo,” kandi imirongo ihurizwa hamwe kugira ngo hamenyekane kandi hashyirweho ubutumwa bw’imvura y’itumba, buri gihe ikubiyemo ikimenyetso cya Alufa na Omega. Ishyano rya mbere ryo mu Ibyahishuwe igice cya cyenda ritangirana na Mohammed rikarangirana na Mohammed II. Icyo gihe kigabanyijemo ubwoko bubiri bw’intambara: ubwa mbere hakaba ibitero bidafite gahunda byagabwe kuri Roma, byatangiranye imbaraga mu gihe cya Abubakar, hanyuma hagakurikiraho igihe cy’imyaka ijana na mirongo itanu, ubwo intambara ya mbere ya kisilamu iteguye neza yashyirwaga mu bikorwa.

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

Imyaka ijana na mirongo itanu igereranywa n’ubuhanuzi bw’igihe bwa “amezi atanu”. Ibyago bya kabiri na byo bifite ubuhanuzi bw’igihe bungana n’imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu. Bityo rero, kubera ko imiterere y’ubuhanuzi bw’ibyago bya mbere n’ibya kabiri ihuza iherezo n’itangiriro, irimo itandukaniro hagati yo gushyirwaho ikimenyetso n’igihe runaka cyihariye. Igikorwa cyo gushyirwaho ikimenyetso kigereranywa mu ntangiriro y’amateka y’icyago cya mbere, kandi kigereranywa ku iherezo ry’icyago cya kabiri.

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

Igikurikira ugushyirwaho ikimenyetso kuvugwa mu murongo wa kane, mu mubabaro wa mbere, ni “amezi atanu” (imyaka ijana na mirongo itanu). Ayo mezi atanu avugwa incuro ebyiri: rimwe mu murongo wa gatanu, kandi ukundi mu murongo wa cumi. Ikibanziriza igikorwa cyo gushyirwaho ikimenyetso cyo kuva ku wa 11 Kanama 1840 kugeza ku wa 22 Ukwakira 1844, mu mubabaro wa kabiri, ni ubuhanuzi bw’“isaha, umunsi, ukwezi, n’umwaka” (imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu), bwo mu murongo wa cumi na gatanu. Bishyizwe hamwe mu murongo umwe ukomeza, impanda ya gatanu n’iya gatandatu bitangira kandi bikarangira bifite ishusho y’ikorwa ryo gushyirwaho ikimenyetso.

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

Nk’imirongo ibiri, iyo ikoreshejwe “umurongo ku wundi murongo” igaragaza intangiriro n’iherezo birangirwa na Mohammed wa mbere na Mohammed wa kabiri. “Umurongo ku wundi murongo,” igaragaza ibihe bibiri bitandukanye muri buri murongo, bikomoka ku kuba buri murongo ufite ubuhanuzi bw’igihe. Mu mateka y’akaga ka mbere, Isilamu yagombaga “gukomeretsa” Roma, naho mu kaga ka kabiri, yagombaga “kwica” Roma. Akaga ka mbere kari intambara y’amacumu, inkota n’imyambi, naho akaga ka kabiri kazanye ifu y’imbunda nk’intwaro.

> “VERSE 10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 11. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.

> “UMURONGO WA 10. Kandi zari zifite imirizo isa n’iy’ama-sikorupiyo, kandi mu mirizo yazo harimo ubumara bubabaya; kandi ubushobozi bwazo bwari ubwo kubabaza abantu amezi atanu. 11. Kandi zari zifite umwami uzitegeka, ari we marayika w’inyenga itagira iherezo, izina rye mu rurimi rw’Abaheburayo ni Abadoni, naho mu rurimi rw’Ikigiriki izina rye ni Apoliyoni.”

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

> “Kugeza aha, Keith atuhaye amashusho y’ivuga ry’impanda eshanu zibanza. Ariko noneho tugomba kumusezeraho, maze tugakomeza ku ishyirwa mu bikorwa ry’ingingo nshya y’ubuhanuzi yatangijwe hano; ari yo bihe by’ubuhanuzi.

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

> “Imbaraga zabo zari izo kubabaza abantu amezi atanu.—1. Hahita havuka ikibazo, Ni bantu ki bari kubabaza amezi atanu?—Nta gushidikanya, ni bamwe bari kuzicwa na bo nyuma yaho (reba umurongo wa 15); ‘Igice cya gatatu cy’abantu,’ cyangwa igice cya gatatu cy’ubwami bw’Abaroma,—igice cy’Abagiriki cyabwo.

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

> “2. Bagombaga gutangira ryari umurimo wabo wo kubabaza? Umurongo wa 11 usubiza icyo kibazo.

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

> “(1) ‘Bari bafite umwami wabategekaga.’ Uhereye ku rupfu rwa Mohammed kugeza hafi ku iherezo ry’ikinyejana cya cumi na gatatu, Abayisilamu bari baracitsemo ibice mu mitwe inyuranye iyobowe n’abayobozi batandukanye, nta butegetsi rusange bwa gisivili bwabategekaga bose. Hafi ku iherezo ry’ikinyejana cya cumi na gatatu, Othman yashinze ubutegetsi bwaje kumenyekana kuva icyo gihe ku izina ry’ubutegetsi bw’Abottomani, cyangwa ubwami bwabo, bukura buhoro buhoro kugeza ubwo bwigaruriye imiryango yose nyamukuru y’Abayisilamu, bubahuriza hamwe mu bwami bumwe bukomeye.”

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

> “(2) Imico y’umwami. ‘Ni we mumarayika w’ikuzimu ridafite epfo na ruguru.’ Umumarayika asobanura intumwa, umukozi w’Imana cyangwa undi mukozi, yaba mwiza cyangwa mubi, kandi si ko buri gihe aba ari ikiremwa cy’umwuka. ‘Umumarayika w’ikuzimu ridafite epfo na ruguru,’ ni ukuvuga umukozi mukuru w’idini ryaturutse aho igihe hafungurwaga. Iryo dini ni Ubumohamedi, kandi sultani ni we mukozi mukuru waryo. ‘Sultani, cyangwa se grand Seignior, nk’uko na none yitwa uko byombi nta tandukaniro, ni na we Kalifa Mukuru, cyangwa umutambyi mukuru, ahuje mu muntu we icyubahiro cy’ikirenga cy’umwuka n’ubutegetsi bw’ikirenga bw’isi.’—World As It Is, p.361.”

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

> “(3) Izina rye. Mu Giheburayo, ‘Abaddon,’ umusenyi; mu Kigiriki, ‘Apollyon,’ usenya rwose, cyangwa urimbura. Kuba afite amazina abiri atandukanye mu ndimi ebyiri, biragaragara ko hagamijwe kugaragazwa imico y’ubwo butegetsi aho kuba izina ryabwo. Niba ari uko bimeze, nk’uko bigaragarira muri izo ndimi zombi, ni umusenyi. Uwo ni wo mwimerere wahoranye uranga ubutegetsi bw’Abottomani.”

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

> “Ariko se Othman yagabye bwa mbere igitero ku bwami bw’Abagiriki ryari?—Nk’uko Gibbon abivuga mu gitabo cye, Decline and Fall, n’ibindi, ‘Othman yinjiye bwa mbere mu butaka bwa Nicomedia ku munsi wa 27 Nyakanga, 1299.’”

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

> “Ibarura ry’abanditsi bamwe ryashingiraga ku gitekerezo ko icyo gihe cyagombye gutangirana n’ishingwa ry’ubwami bw’Abottomani; ariko ibi biragaragara ko ari ikosa; kuko batagombaga gusa kugira umwami ubategeka, ahubwo bagombaga no kubabaza abantu amezi atanu. Ariko igihe cyo kubabaza nticyashoboraga gutangira mbere y’igitero cya mbere cy’abababazaga, nk’uko byavuzwe haruguru, ku wa 27 Nyakanga 1299.

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

> “Ibarura rikurikira, rishingiye kuri iyi nkomoko, ryakozwe kandi risohorwa mu gitabo cyiswe, Ukuza kwa Kabiri kwa Kristo, n’ibindi, cyanditswe na J. Litch, mu mwaka wa 1838.

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

> “‘Kandi ubushobozi bwabo bwari ubwo kubabaza abantu amezi atanu.’ Aho ni ho ubutumwa bahawe bwagarukiraga: kubatoteza binyuze mu gusahura kudahwema, ariko atari ukubica mu rwego rwa politiki. ‘Amezi atanu,’ iminsi mirongo itatu ku kwezi, biduha iminsi ijana na mirongo itanu; kandi iyo minsi, kuko ari iy’ikigereranyo, isobanura imyaka ijana na mirongo itanu. Uhereye ku wa 27 Nyakanga 1299, iyo myaka ijana na mirongo itanu igera ku wa 1449. Muri icyo gihe cyose, Abaturuki bari bahugiye mu ntambara hafi ya zose zidacogora barwanaga n’ubwami bw’Abagiriki, ariko nyamara batarabushegesha burundu. Bafashe kandi bagumya mu maboko yabo intara nyinshi z’Abagiriki, ariko ubwigenge bw’Abagiriki bwakomeje kubungabungwa i Constantinople. Ariko mu wa 1449, ku iherezo ry’iyo myaka ijana na mirongo itanu, habayeho impinduka, amateka yayo azaboneka munsi y’impanda ikurikiraho.” Uriah Smith, Daniel and Revelation, 505–507.

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

Uriah Smith arimo asubiramo ibarura rya Josiah Litch ry’imyaka ijana na mirongo itanu, iyo irangiye ikaba ihagararira aho guhera k’ubuhanuzi bw’imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu bwo mu Mpanda ukurikiyeho. Mu gutanga igitekerezo ku buhanuzi bwa Litch bwerekeye ibyo bihe byombi by’ubuhanuzi bifitanye isano, Mushiki wa White yaranditse ati:

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

> “Mu mwaka wa 1840, ubundi busohore butangaje bw’ubuhanuzi bwakanguye inyungu ikomeye muri benshi. Imyaka ibiri mbere yaho, Josiah Litch, umwe mu babwiriza bakomeye cyane babwirizaga ukuza kwa kabiri, yasohoye ibisobanuro bya Ibyahishuwe 9, ahanura uguhanuka k’Ubwami bw’Abottomani. Dukurikije imibare ye, ubwo butegetsi bwagombaga guhirikwa... ku wa 11 Kanama 1840, igihe ububasha bw’Abottomani i Konstantinopoli bwari butegerejwe kumenwa. Kandi nizeye ko ari ko bizagaragara bimeze.”

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

> “Igihe nyir’izina cyari cyaragenwe kigeze, Turukiya, ibinyujije ku bahagarariye bayo, yemeye kurindwa n’ibihugu by’inshuti by’i Burayi, bityo yishyira munsi y’ubutegetsi bw’amahanga ya Gikristo. Icyo cyabaye cyujuje ubuhanuzi mu buryo nyakuri rwose. Igihe ibi byamenyekanaga, abantu benshi cyane bemejwe n’ukuri kw’amahame yo gusobanura ubuhanuzi yakurikizwaga na Miller na bagenzi be, maze umurimo wo kwamamaza ukuza kwa Kristo uhabwa imbaraga zitangaje. Abantu b’abize kandi bafite icyubahiro bifatanyije na Miller, haba mu kubwiriza no mu gutangaza ibitekerezo bye, kandi kuva mu 1840 kugeza mu 1844 uwo murimo wagutse vuba cyane.” The Great Controversy, 334, 335.

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

Ishyano cya mbere n’icya kabiri bihuzwa n’ubuhanuzi bubiri bw’igihe bufitanye isano. Ishyano cya mbere gitangirana n’ishusho yo gushyirwaho ikimenyetso, kandi ishyano cya kabiri rirangirana n’amateka yo ku wa 11 Kanama 1840 kugeza ku ivugira ry’impanda ya karindwi ku wa 22 Ukwakira 1844, na yo akaba ari ishusho yo gushyirwaho ikimenyetso. Intangiriro n’iherezo bitwaje ikimenyetso cya Alufa na Omega, kuko, nk’uko byari bimeze no mu mateka aho Kristo yemeje isezerano mu gihe cy’icyumweru kimwe, icyo gihe kigabanyijemo ibice bibiri. Igihe cya mbere gitangirana na Mohamedi wa mbere, kikarangirana na Mohamedi wa kabiri. Igihe cya kabiri gitangirana n’“ijwi rivuye ku mahembe ane y’igicaniro cy’izahabu kiri imbere y’Imana,” kandi kikarangirana n’“ijwi” rya Kristo, arahira “uwo uhora ariho iteka ryose, waremye ijuru n’ibiririmo, n’isi n’ibiyirimo, n’inyanja n’ibiyirimo, ko igihe kitazaba kikiriho ukundi.”

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

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

> “Ikibazo cyose Satani ashobora gukangura mu bitekerezo kugira ngo areme ugushidikanya ku byerekeye amateka akomeye y’ingendo zo mu gihe cyahise z’ubwoko bw’Imana kizanezeza ubwami bwe bwa satani kandi ni ugucumura ku Mana. Inkuru z’uko Uwiteka agiye kuza vuba mu isi yacu afite imbaraga n’ubwiza bwinshi ni ukuri, kandi mu mwaka wa 1840 amajwi menshi yarazamuwe mu kubitangaza.” Manuscript Releases, volume 9, 134.

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