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# The Hidden History of Verse Forty - Number Thirteen

Amateka Ahishwe y’Umurongo wa Mirongo Ine — Umubare Cumi na Gatatu

Number Thirteen

Umubare Cumi na Gatatu

Author

Jeff Pippenger

Published

May 28, 2026

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As a primary symbol of the one hundred and forty-four thousand, Peter is standing at Panium in 2026 working to correct the false prediction of July 18, 2020. His work in that regard aligns with the work of Josiah Litch’s correction of August 11, 1840 and Samuel Snow’s identification of October 22, 1844. Litch’s correction empowered the first angel’s message and Snow’s empowered the second angel’s message. The empowerment of the first and second angels’ messages typify the empowerment of the third angel’s message. The characteristics of the first and second are represented in the third as a combination of an external woe message and the internal message of the midnight cry of the parable of the ten virgins.

Nk’ikimenyetso cy’ibanze cy’abihumbi ijana na mirongo ine na bane, Petero ahagaze i Panium mu mwaka wa 2026, akora umurimo wo gukosora ubuhanuzi bw’ibinyoma bwo ku wa 18 Nyakanga 2020. Umurimo we muri urwo rwego uhuje n’umurimo wo gukosora kwa Josiah Litch ku wa 11 Kanama 1840 n’uwo Samuel Snow wo kumenya no kugaragaza ku wa 22 Ukwakira 1844. Gukosora kwa Litch kwahaye imbaraga ubutumwa bw’umumarayika wa mbere, kandi ukumenya no kugaragaza kwa Snow guha imbaraga ubutumwa bw’umumarayika wa kabiri. Guhabwa imbaraga kw’ubutumwa bw’abamarayika ba mbere n’uwa kabiri kugereranya guhabwa imbaraga kw’ubutumwa bw’umumarayika wa gatatu. Ibiranga uwa mbere n’uwa kabiri bigaragarira mu wa gatatu nk’ivangavange ry’ubutumwa bw’ishyano bwo hanze n’ubutumwa bw’imbere bw’ijwi ryo mu gicuku ryo mu mugani w’inkumi cumi.

In a triple application of prophecy, the first and third, which are also the beginning and ending will possess parallel characteristics. Recently, a brother has uncovered several truths associated with the first woe of Revelation nine, which, when applied under the principle of Alpha and Omega identify another profound confirmation of Revelation eleven’s “earthquake.” The Sunday law in the United States is the “earthquake” that was first fulfilled in the French Revolution when France, who was one part of the ten nations that made of the prophetic structure of pagan Rome in the book of Daniel was overthrown. Thus, chapter eleven says a tenth part of the city fell.

Mu ishyirwa mu bikorwa gatatu k’ubuhanuzi, icya mbere n’icya gatatu, ari na byo n’intangiriro n’iherezo, bizagira imiterere isa. Vuba aha, umuvandimwe yavumbuye ukuri kenshi kujyanye n’ishyano rya mbere ryo mu Ibyahishuwe 9, kandi uko gushyirwa mu bikorwa kuyobowe n’ihame rya Alufa na Omega kugaragaza ubundi buhamya bwimbitse bw’“umutingito” wo mu Ibyahishuwe 11. Itegeko ryo ku cyumweru muri Leta Zunze Ubumwe z’Amerika ni ryo “mutingito” wabanje gusohora mu gihe cy’Impinduramatwara y’Abafaransa, igihe Ubufaransa, bwari kimwe mu bice icumi by’amahanga icumi byagize imiterere y’ubuhanuzi y’i Roma ya gipagani mu gitabo cya Daniyeli, bwahirikwaga. Ni cyo gituma igice cya cumi cy’umurwa cyaguye, nk’uko igice cya cumi na kimwe kibivuga.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.

> Muri iryo saha nyine habaye umutingito ukomeye, maze kimwe cya cumi cy’umurwa kirariduka, kandi muri uwo mutingito hapfiramo abantu ibihumbi birindwi; abasigaye bagira ubwoba, baha ikuzo Imana yo mu ijuru. Ibyahishuwe 11:13.

Immediately after this verse Islam of the third woe arrives.

Ako kanya ako kanya uyu murongo, Isilamu y’ishimwe rya gatatu iraza.

> The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:14.

> Ishyano rya kabiri rirarangiye; kandi, dore, ishyano rya gatatu riza vuba. Ibyahishuwe 11:14.

The pioneers expected that “the third woe” would immediately follow the second woe, but the word translated as “quickly,” means suddenly and unexpectedly, which is the characteristic of Islam’s surprise attacks. The third woe wasn’t to arrive on October 22, 1844 as the pioneers conjectured, but when it arrived it would happen “suddenly and unexpectedly,” as it did at 9/11, thus marking the beginning of the sealing of the one hundred and forty-four thousand, which ends shortly before the earthquake of the Sunday law.

Abakurambere bari biteze ko “isibe ya gatatu” yari guhita ikurikira ako kanya isibe ya kabiri, ariko ijambo ryahinduwemo ngo “vuba” risobanura mu buryo butunguranye kandi butitezwe, ari na cyo kiranga ibitero by’itungurana bya Islamu. Isibe ya gatatu ntiyari kuza ku wa 22 Ukwakira 1844 nk’uko abakurambere babikekaga, ahubwo igihe yari kuza yari kubaho “mu buryo butunguranye kandi butitezwe,” nk’uko byagenze kuri 9/11, bityo bikaba ikimenyetso cy’itangiriro ry’ishyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bine, rirangira gato mbere y’umutingito w’itegeko ryo ku Cyumweru.

The “earthquake” of the Sunday law is the shaking of the “earth” beast, and when 9/11 arrived, Sister White identified that the Lord arose to “shake terribly the earth.” At the beginning of the sealing and the end, the earth beast is shaken, thus the “great earthquake.”

“Umutingito” w’itegeko ryo ku Cyumweru ni ugutigita kw’inyamaswa yo “mu isi,” kandi ubwo 9/11 yageraga, Mushiki wa White yerekanye ko Uwiteka yahagurutse kugira ngo “atigite cyane isi.” Ku itangiriro ry’ishyirwaho ikimenyetso no ku iherezo ryaryo, inyamaswa yo mu isi iratigwa, bityo hakabaho “umutingito ukomeye.”

> “This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’” Review and Herald, July 5, 1906.

> “Iki sinigeze nkivuga. Icyo navuze ni iki: ubwo narebaga izo nyubako nini zazamukaga aho, urwego ku rundi, navuze nti: ‘Mbega ibintu biteye ubwoba bizabaho ubwo Uwiteka azahaguruka kugira ngo anyeganyeze isi bikomeye! Ni bwo amagambo yo mu Ibyahishuwe 18:1–3 azasohora.’” Review and Herald, Nyakanga 5, 1906.

The Lord “arises” when there is a change in His dispensational work, as was the case when Stephen was stoned and October 22, 1844, when the judgment of the dead commenced. When the judgment of the living began on 9/11, the Lord again arose, and then he shook the earth beast, as He will do at the end of the sealing of the one hundred and forty-four thousand, when He changes His dispensational work from His church to His other flock of those still in Babylon.

Umwami “arahaguruka” igihe habayeho ihinduka mu murimo We w’igihe, nk’uko byagenze igihe Sitefano yaterwaga amabuye, no ku wa 22 Ukwakira 1844, igihe urubanza rw’abapfuye rwatangiraga. Igihe urubanza rw’abazima rwatangiraga ku wa 9/11, Umwami yongeye guhaguruka, hanyuma anyeganyeza ya nyamaswa y’isi, nk’uko azabigenza ku iherezo ry’ishyirwaho ikimenyetso kw’abana ibihumbi ijana na mirongo ine na bine, ubwo azahindura umurimo We w’igihe akawuvana ku itorero Rye awerekeza ku zindi ntama Ze zikiri i Babuloni.

What brother Daniel has discovered is the characteristics of the first woe, that align with the testimony of the “great earthquake” of chapter eleven in agreement with history and the pioneer’s understanding of the history that fulfilled the first woe.

Icyo mwene Data Daniyeli yavumbuye ni ibiranga ishyano rya mbere, bihuye n’ubuhamya bw’“igishyitsi gikomeye cy’isi” cyo mu gice cya cumi na rimwe, kandi bigahuza n’amateka hamwe n’imyumvire y’abapioneri ku mateka yasohoye ishyano rya mbere.

> And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. 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 9:1–4.

> Maze marayika wa gatanu avuza impanda, mbona inyenyeri igwa iva mu ijuru igera ku isi: ihabwa urufunguzo rw’ikuzimu kutagira iherezo. Irakingura ikuzimu kutagira iherezo; maze umwotsi uzamuka uvuye muri uko kuzirimu, umeze nk’umwotsi w’itanura rinini cyane; izuba n’umwuka byijima bitewe n’umwotsi wavuye muri uko kuzirimu. Nuko muri uwo mwotsi havamo inzige ziza ku isi: zihabwa ubushobozi nk’uko sikorupiyo zo ku isi zifite ubushobozi. Zitegekwa kudahutaza ibyatsi byo ku isi, cyangwa ikintu cyose kibisi, cyangwa igiti icyo ari cyo cyose; ahubwo zigahutaza abantu bonyine badafite ikimenyetso cy’Imana mu gahanga kabo. Ibyahishuwe 9:1–4.

The pioneers correctly applied these verses to the history that introduced Mohammed, who was born in 570, unified the tribes in 606, received his first revelation in 610, migrated to Medina in 622, started his warfare in 624 and died in 632. The “bottomless pit” prophetically represents a new manifestation of Satan, but Mohammed began in Arabia, which is also known as the bottomless pit because of the vast deserts.

Abakurambere bakoresheje neza aya masomo ku mateka yagejeje kuri Mohammed, wavukiye mu 570, ahuza imiryango mu 606, ahabwa ihishurirwa rye rya mbere mu 610, yimukira i Medina mu 622, atangira intambara ze mu 624, maze apfa mu 632. “Ikuzimu ridafite epfo” mu buryo bw’ubuhanuzi rigereranya kugaragara gushya kwa Satani, ariko Mohammed yatangiriye muri Arabiya, na yo izwi nk’ikuzimu ridafite epfo kubera ubutayu bugari cyane.

Mohammed became the prophetic king, or as he was labelled, “the trustworthy one” in 606, when he resolved a dispute among the various tribes who were in a dilemma about who should be allowed to return the “black rock” cornerstone of the Kaaba. The Kaaba is a cube-shaped building (hence the name “Kaaba,” which means “cube” in Arabic) located in the center of the Great Mosque of Mecca in Saudi Arabia. It is approximately 43 feet high, eleven foot wide and 10 foot long, built of granite and marble, with a black silk and cotton cloth covering it. The Kaaba existed long before Muhammad and according to Islamic tradition, it was originally built by Abraham and his son Ishmael as a house of worship for the One God (Allah). Over the centuries, it became filled with idols and was used as a pagan shrine by the Arab tribes.

Mohammed yabaye umwami w’ubuhanuzi, cyangwa nk’uko yiswe, “uwiringirwa,” mu mwaka wa 606, ubwo yakemuraga amakimbirane yari hagati y’imiryango itandukanye yari mu rujijo ku birebana n’uwagombaga kwemererwa gusubiza “ibuye ry’umukara” ry’imfatiro rya Kaaba mu mwanya waryo. Kaaba ni inyubako ifite ishusho y’ikube (ni yo mpamvu yitwa “Kaaba,” bisobanura “ikube” mu Cyarabu) iri hagati mu Musigiti Mukuru w’i Maka muri Arabiya Sawudite. Ifite uburebure bugera kuri futi 43, ubugari bwa futi 11 n’ubuhagarike bwa futi 10, yubakishijwe giranite na marumari, kandi itwikiriwe n’umwenda w’umukara uboshywe mu budodo bwa silike n’ipamba. Kaaba yabagaho kera cyane mbere ya Muhammad, kandi dukurikije umuco wa kisilamu, yabanje kubakwa na Aburahamu n’umuhungu we Ishmaeli nk’inzu yo kuramirizamo Imana imwe rukumbi (Allah). Mu binyejana byakurikiyeho, yaje kuzura ibigirwamana kandi ikoreshwa nk’urusengero rw’abapagani rw’imiryango y’Abarabu.

The Kaaba is the spiritual center of the Islamic world—a simple, ancient building that symbolizes monotheism, unity, and the connection between Abrahamic faith and Islam. Muslims do not consider it “God’s house” in a literal sense, but rather a divinely appointed focal point for worship. Mohammed’s actions during a period when the Kaaba had been destroyed and was then rebuilt are where his leadership began.

Kaaba ni cyo kigo cy’umwuka cy’isi y’Abayisilamu—inyubako yoroshye, ya kera, ishushanya ukwemera Imana imwe rukumbi, ubumwe, n’isano riri hagati y’ukwizera kwa Aburahamu n’Ubuyisilamu. Abayisilamu ntibayifata nk’“inzu y’Imana” mu buryo bw’ijambo risanzwe, ahubwo bayifata nk’ahantu hatoranyijwe n’Imana ho kwerekezwa mu gusenga. Ibikorwa bya Mohammed mu gihe Kaaba yari yarasenyutse hanyuma ikaza kongera kubakwa ni ho ubuyobozi bwe bwatangiriye.

A flash flood damaged the Kaaba and the Quraysh tribe rebuilt it. When it came time to place the Black Stone (Hajar al-Aswad) back in its corner, the different clans quarreled over who should have the honor. They agreed that the next person to enter the area would decide. Muhammad walked in, and he resolved the dispute wisely: He placed the Black Stone on a cloth, had a representative from each clan lift it together, carrying it together, and then he personally set it in place. This event earned him great respect and the title Al-Amin (“the Trustworthy”) among the people of Mecca. It is one of the key pre-prophetic events highlighted in many timelines. The “Black Stone” was the cornerstone that was placed by Mohammed, who is the prophetic king over Islam. The black cornerstone is an obvious counterfeit of Christ (the true cornerstone), and the corruption of the house of Kaaba after years of the introduction of idols was also resolved by Mohammed.

Umwuzure ukomeye wangije Kaaba, maze ubwoko bw’Abakurayishi burayubaka bundi bushya. Igihe cyageze cyo gusubiza Ibuye ry’Umukara (Hajar al-Aswad) mu nguni yaryo, amoko atandukanye ararwanira icyubahiro cyo kuba ari yo aryubikayo. Bemeranyije ko umuntu ukurikiyeho kwinjira aho hantu ari we uzabikemura. Muhammadi yinjiyemo, maze akemura ayo makimbirane mu bwenge: yashyize Ibuye ry’Umukara ku mwenda, ategeka ko uhagarariye buri bwoko aryifatanyaho kurizamura, bakariterura hamwe, hanyuma we ubwe arishyira mu mwanya waryo. Icyo gikorwa cyamuhesheje icyubahiro gikomeye n’izina rya Al-Amin (“Uwo kwizerwa”) mu bantu b’i Meka. Ni kimwe mu bintu by’ingenzi byabaye mbere y’ubuhanuzi bikunze kugaragazwa mu ngengabihe nyinshi. “Ibuye ry’Umukara” ryari ibuye rigumya imfuruka ryashyizweho na Muhammadi, ari we mwami w’ubuhanuzi utegeka Isilamu. Iryo buye ry’umukara rigumya imfuruka ni ikinyoma kigaragara gisimbura Kristo (we Buye nyakuri rigumya imfuruka), kandi kwononekara kw’inzu ya Kaaba nyuma y’imyaka myinshi yo kwinjizwamo ibigirwamana na ko kwakemuwe na Muhammadi.

After the Quraysh broke the Treaty of Hudaybiyyah, Muhammad marched on Mecca with an army of about 10,000 Muslims. The city surrendered with very little fighting. Muhammad then entered the Kaaba, destroyed the 360 idols inside it, and rededicated the shrine to the worship of the one God (Allah). Thus, Mohammed the king of Islam, laid the cornerstone, and he cleansed the temple of idolatry.

Nyuma y’uko Abakurayishi bishe amasezerano y’i Hudaybiyyah, Muhammadi yateye i Maka ayoboye ingabo z’Abayisilamu zigera ku 10,000. Uwo mujyi wemeye kwishyikiriza utarwanye cyane. Hanyuma Muhammadi yinjiye muri Kaaba, amenagura ibigirwamana 360 byari birimo, maze yongera gutunganyiriza iyo ngoro gusengerwamo Imana imwe rukumbi (Allah). Bityo, Muhammadi, umwami wa Islamu, yashyizeho ibuye ry’imfuruka, kandi yejeje urusengero arukuramo ibigirwamana.

There are three powers that come from the bottomless pit in the book of Revelation, and each of the three represents a counterfeit Christ. Satan, the dragon seeks to be as the Most High, seated on His throne and His church.

Mu gitabo cy’Ibyahishuwe hari imbaraga eshatu zituruka ikuzimu hadashinga, kandi buri imwe muri izo eshatu ihagarariye Kristo w’ibinyoma. Satani, cya kiyoka, ashaka kumera nk’Isumbabyose, akicara ku ntebe Yayo y’ubwami no mu Itorero Ryayo.

> How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. Isaiah 14:12–15.

> Mbega ukuntu uguye uvuye mu ijuru, wa Lusiferi, mwana w’umuseke! Mbega ukuntu utsinzwe ukagwa hasi, wowe wacishaga amahanga intege! Kuko wavuze mu mutima wawe uti: Nzazamuka njye mu ijuru, nzashyira intebe yanjye y’ubwami hejuru y’inyenyeri z’Imana; kandi nzicara no ku musozi w’iteraniro, ku mpera z’amajyaruguru; nzazamuka ndenge ubuhagarike bw’ibicu; nzahwana n’Isumbabyose. Nyamara uzamanurwa ujyanwe ikuzimu, ku mpera z’umwobo. Yesaya 14:12–15.

The dragon of atheism came from the bottomless pit in Revelation eleven and the beast of Catholicism ascends out of the bottomless pit when her deadly wound is healed.

Ikiyoka cy’ubuhakanyi cyavuye ikuzimu kitagira iherezo mu Byahishuwe icumi n’imwe, kandi inyamaswa y’Ubukatorika izazamuka iva muri icyo kizimu kitagira iherezo igihe uruguma rwayo rwicaga ruzaba rukize.

> The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.

> Ya nyamaswa wabonye yariho, kandi ntikiriho; kandi izazamuka iva ikuzimu, kandi ijye mu kurimbuka; kandi abatuye mu isi bazatangara, bo amazina yabo atanditswe mu gitabo cy’ubugingo uhereye ku iremwa ry’isi, nibabona ya nyamaswa yariho, kandi itakiriho, nyamara ikaba iriho. Ibyahishuwe 17:8.

The beast of Catholicism ascends to the throne of the earth at the Sunday law when the threefold union is put in place. Like unto the dragon, Catholicism claims to be God, as Paul so aptly identified.

Inyamaswa ya Gatolika izazamuka ijye ku ntebe y’ubwami bw’isi ku itegeko ry’icyumweru, igihe ihuriro ry’ubwoko butatu rizaba rishyizweho. Nk’uko imeze nk’ikiyoka, Gatolika yiyita Imana, nk’uko Pawulo yabigaragaje neza cyane.

> 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 uwo ari we wese mu buryo ubwo ari bwo bwose; kuko uwo munsi utazaza, keretse ubanje kuza kugomera ukwizera, maze wa muntu w’icyaha agahishurwa, wa mwana wo kurimbuka; urwanya kandi ukishyira hejuru y’ibyitwa Imana byose, cyangwa ibisengwa byose; ku buryo yicara mu rusengero rw’Imana nk’Imana, yiyerekana ko ari Imana. 2 Abatesalonike 2:3, 4

Like the dragon, the beast of Catholicism is antichrist, both profess to be God, and both have their final destruction associated with their biblical testimony, for the dragon is brought down to hell, and the beast is the son of perdition. Perdition being final destruction.

Nk’uko cya kiyoka kimeze, ni ko n’inyamaswa ya Gatolika ari antikristo; zombi zivuga ko ari Imana, kandi zombi zifitanye isano no kurimbuka kwazo kwa nyuma gushingiye ku buhamya bwazo bwa Bibiliya, kuko cya kiyoka kijugunywa i kuzimu, naho inyamaswa ikaba umwana wo kurimbuka. Kurimbuka kukaba ari ukurimbuka kwa nyuma.

> “The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.

> “Umwanzuro wa antikristo wo gukomeza kwigomeka yatangiriye mu ijuru uzakomeza gukorera mu bana bo kutumvira.” Testimonies, volume 9, 230.

> “Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.

> “Binyuze kuri papa w’i Roma, umurimo uwo ari wo wose wakomeje gukorwa hano ku isi nk’uko wakorewe mu bikari byo mu ijuru mbere yo kwirukanwa k’umutware w’umwijima. Satani yashatse gukosora amategeko y’Imana mu ijuru, no gushyiraho ivugururwa rivuye kuri we ubwe. Yashyize urubanza rwe hejuru y’urw’Umuremyi we, ashyira ubushake bwe hejuru y’ubushake bwa Yehova, kandi muri ubwo buryo mu by’ukuri yatangaje ko Imana ishobora gukora amakosa. Na papa na we afata iyo nzira nyine, kandi, yiyitirira kudakosa, ashaka guhindura amategeko y’Imana kugira ngo ahuze n’ibitekerezo bye bwite, yibwira ko ashoboye gukosora amakosa atekereza ko abona mu mategeko no mu mateka y’Umwami w’ijuru n’isi. Mu by’ukuri abwira isi ati, Nzabaha amategeko aruta aya Yehova. Mbega gutuka Imana yo mu ijuru!” Signs of the Times, November 19, 1894.

Islam, represented by Mohammed in the history of the seventh century also came out of the bottomless pit when the key that was given to Mohammed was turned. When the pit was opened “smoke” came out that darkened the sun and the air. The pioneers correctly identified that the “key” that opened the pit was the battle of Nineveh.

Ubuyisilamu, buhagarariwe na Mohammed mu mateka y’ikinyejana cya karindwi, na bwo bwavuye mu rwobo rw’inyenga igihe urufunguzo rwahawe Mohammed rwahindurwaga. Igihe urwo rwobo rwafungurwaga, havuyemo “umwotsi” wijimishije izuba n’umwuka. Abapayoniya bamenye neza ko “urufunguzo” rwafunguye urwo rwobo ari urugamba rwa Nineveh.

When we approach the first three verses on Revelation chapter nine from the pioneer understanding in the context of a triple application of prophecy, we find the prophetic characteristics of those verses that represent the first woe, typify the prophetic characteristics of the third woe that arrives “quickly” at the great earthquake. The Sunday law is represented by the battle of Nineveh.

Iyo twegereje imirongo itatu ya mbere yo mu Byahishuwe igice cya cyenda dukurikije gusobanukirwa kw’abapayoniya, mu rwego rw’ishyirwa mu bikorwa ry’ubuhanuzi inshuro eshatu, tubona ko ibiranga by’ubuhanuzi byo muri iyo mirongo, bihagarariye ishyano rya mbere, bigereranya ibiranga by’ubuhanuzi by’ishyano rya gatatu riza “vuba” ku gihe cy’umutingito ukomeye. Itegeko ryo ku Cyumweru rigereranywa n’intambara ya Nineve.

Peter is responsible for correcting the false prediction of the fireballs of Nashville, and he recognizes that the correct application of Ellen Whites warning of fireballs upon Nashville marks the beginning of “the destruction of thousands of cities almost fully given to idolatry.”

Petero ni we ufite inshingano yo gukosora ubuhanuzi bw’ikinyoma bwerekeye imipira y’umuriro ya Nashville, kandi yemera ko ishyirwa mu bikorwa nyaryo ry’umuburo wa Ellen White werekeye imipira y’umuriro izagwira Nashville riranga intangiriro y’“ukurimbuka kw’ibihumbi by’imigi hafi ya yose yatanzwe mu gusenga ibigirwamana.”

The fireballs of Nashville mark the beginning of a period of destruction upon the cities, and it also marks the beginning of the proclamation of the short midnight cry message. That message begins with an unexpected attack from Islam and the period ends with an unexpected attack from Islam at the great earthquake. The period of the proclamation of the midnight cry marks the end of the sealing time of the one hundred and forty-four thousand which began with the unexpected attack of Islam on 9/11.

Imipira y’umuriro ya Nashville iranga itangiriro ry’igihe cy’irimbuka rizagwira imijyi, kandi inarangira itangiriro ry’itangazwa ry’ubutumwa bugufi bw’ijwi ryo mu gicuku. Ubutumwa bwatangiye igitero kitari cyitezwe cyaturutse ku Isilamu, kandi icyo gihe kirangira n’igitero kitari cyitezwe cyaturutse ku Isilamu mu gihe cy’umutingito ukomeye. Igihe cy’itangazwa ry’ijwi ryo mu gicuku kiranga iherezo ry’igihe cyo gushyirwaho ikimenyetso ku bantu ibihumbi ijana na mirongo ine na bine, cyatangiye n’igitero kitari cyitezwe cy’Isilamu cyo ku wa 9/11.

The sealing of the one hundred and forty-four thousand then began in agreement with the line of Balaam and the ass, where there are three strikes that culminate at the Sunday law, but where the second unexpected attack includes October 7, 2023 upon the ancient glorious land and then at the fireballs of Nashville. All the lines agree, and Peter understands that the unsealing of these truths, which are represented as the dirt brush man gathering up the scattered jewels and casting them into the casket is the work of the Lion of the tribe of Judah.

Gushyirwaho kw’abantu ibihumbi ijana na mirongo ine na bine kwahise gutangira mu buryo buhuje n’umurongo wa Balamu n’indogobe ye, aho hari ukubita gatatu kurangirira ku itegeko ryo ku Cyumweru, ariko aho igitero cya kabiri kitari gitegerejwe gikubiyemo ku wa 7 Ukwakira 2023 ku gihugu cya kera cy’ikuzo, hanyuma no ku mipira y’umuriro ya Nashville. Imirongo yose irahuza, kandi Petero asobanukirwa yuko gukurwaho ikimenyetso kuri uku kuri, kugaragazwa nk’umuntu wo koza umwanda akusanya imitako yatatanye maze akayijugunya mu gasanduku k’imitako, ari umurimo w’Intare yo mu muryango wa Yuda.

The Lion of Judah identifies Peter’s corrected message of Nashville as occurring in the final period of the sealing of the one hundred and forty-four thousand that is represented in the hidden history of verse forty of Daniel eleven, and more specifically in the portion of that hidden history represented in verses eleven through fifteen of the same chapter. In those verses the battle of Raphia and the battle of Panium lead to the Sunday law of verse sixteen, which is represented by the battle of Actium. When the battle of Panium joins the battle of Actium at the Sunday law, the battle of Nineveh is also repeated.

Intare ya Yuda igaragaza ko ubutumwa bwa Petero bwakosowe bwo i Nashville bwabaye mu gihe cya nyuma cy’ikorwa ry’ishyirwaho ikimenyetso ry’abantu ibihumbi ijana na mirongo ine na bine, gihagarariwe mu mateka ahishwe yo muri Daniyeli 11:40, kandi cyane cyane mu gice cy’ayo mateka ahishwe gihagarariwe mu mirongo ya 11 kugeza ku wa 15 y’uwo mutwe nyine. Muri iyo mirongo, intambara ya Raphia n’intambara ya Panium ziganisha ku itegeko ryo ku Cyumweru ryo mu murongo wa 16, rihagarariwe n’intambara ya Actium. Igihe intambara ya Panium yifatanyije n’intambara ya Actium ku itegeko ryo ku Cyumweru, intambara ya Nineveh na yo iba yongeye gusubirwamo.

The “key” given to Mohammed, the king of Islam, whose name is not only the character of Islam, but also the place of the destruction marked by the battle of Nineveh. The king’s name “in the Hebrew tongue is Abaddon,” and “in the Greek tongue hath his name Apollyon.” The Greek and Hebrew emphasize the Old and New Testaments and instruct us that Abaddon means “the place of destruction” and Apollyon means “the destroyer.” In verse eleven of Revelation nine the king over Islam is Mohammed, but it is also the “angel of the bottomless pit,” which is Satan. Just as the pope is the antichrist as Satan’s right-hand man on earth, Mohammed is also directly controlled by Satan, the angel of the bottomless pit.

“Urufunguzo” rwahawe Mohamedi, umwami wa Isilamu, izina rye rikaba ritari gusa ikimenyetso kiranga Isilamu, ahubwo rikaba n’ahantu h’ukurimbuka kwaranzwe n’intambara ya Nineve. Izina ry’uwo mwami “mu rurimi rw’Igiheburayo ni Abadoni,” kandi “mu rurimi rw’Ikigereki afite izina Apoliyoni.” Ikigereki n’Igiheburayo bishimangira Isezerano rya Kera n’Isezerano Rishya kandi bitwigisha ko Abadoni bisobanura “ahantu h’ukurimbuka” naho Apoliyoni bisobanura “umurimbuzi.” Mu murongo wa cumi n’umwe wo mu Ibyahishuwe igice cya cyenda, umwami utegeka Isilamu ni Mohamedi, ariko kandi ni na we “marayika wo mu rwobo rutagira iherezo,” ari we Satani. Nk’uko papa ari antikristo nk’umuntu wa mbere wa Satani umuri iburyo hano ku isi, ni ko na Mohamedi ategekwa mu buryo butaziguye na Satani, marayika wo mu rwobo rutagira iherezo.

At the Sunday law, the threefold union is forced upon the world and the deadly wound that was delivered to the papacy in 1798, thus marking the end of the Dark Ages is healed. When the deadly wound is healed, the second period of the Dark Ages arrives, and at the great earthquake that is the Sunday law Islam turns the key and smoke as from a furnace blots out the sun and stars as darkness returns. The battle of Nineveh is repeated at the Sunday law, for it is the key that brings the second period of darkness. There national apostasy is followed by national ruin. There “active despotism” bears full sway, for the smoke of Islam that darkens the sun and stars at the battle of Nineveh is as a burning furnace. The “burning furnace” was an element of God’s covenant with Abraham.

Mu itegeko ryo ku Cyumweru, ubwo bumwe bw’incuro eshatu bwahatirwa isi, kandi igikomere cyica cyagabiwe ubupapa mu 1798, bityo kikaba ikimenyetso cy’iherezo ry’Ibihe by’Umwijima, kirakira. Igihe igikomere cyica gikize, igihe cya kabiri cy’Ibihe by’Umwijima kiraza, kandi muri wa musozi ukomeye ari wo tegeko ryo ku Cyumweru, Isilamu ihindura urufunguzo maze umwotsi umeze nk’uw’itanura uzimangatanya izuba n’inyenyeri, uko umwijima ugaruka. Intambara ya Nineve yongera kuba ku itegeko ryo ku Cyumweru, kuko ari ryo rufunguzo ruzana igihe cya kabiri cy’umwijima. Aho ubuhakanyi bw’ishyanga bukurikirwa no kurimbuka kw’ishyanga. Aho “ubutegetsi bw’igitugu bukora” butegeka mu buryo bwuzuye, kuko umwotsi wa Isilamu wijimisha izuba n’inyenyeri ku ntambara ya Nineve umeze nk’itanura ryaka. “Itanura ryaka” ryari kimwe mu bigize isezerano ry’Imana na Aburahamu.

> And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:17.

> Nuko izuba rirenze, maze hacura umwijima, haza kugaragara itanura ricumba umwotsi n’itara ryaka umuriro, binyura hagati y’izo ngingo. Itangiriro 15:17.

The smoking furnace that passed between Abram’s covenant offerings identified the bondage in Egypt represented in the passage in verse thirteen.

Itanura ryacumbaga ryanyuze hagati y’ibitambo by’isezerano bya Abramu ryagaragaje uburetwa bwo muri Egiputa buvugwa muri uwo murongo wa cumi na gatatu.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.

> Aramubwira ati: Menya neza ko urubyaro rwawe ruzaba abashyitsi mu gihugu kitari icyarwo, kandi bazabagira abagaragu; na bo bazarutoteza imyaka magana ane. Itangiriro 15:13.

A “burning furnace,” such as Nebuchadnezzar’s furnace in chapter three of Daniel represents bondage and slavery, as was the condition of Shadrach, Meshach and Abednego.

“Itanura ryaka umuriro,” nk’itanura rya Nebukadinezari rivugwa mu gice cya gatatu cya Daniyeli, rigereranya uburetwa n’ikorwa ry’ubucakara, nk’uko byari bimeze kuri Shaduraki, Meshaki na Abedenego.

> “But like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay. Through the symbols of the great darkness and the smoking furnace, God had revealed to Abraham the bondage of Israel in Egypt, and had declared that the time of their sojourning should be four hundred years. “Afterward,” He said, “shall they come out with great substance.” Genesis 15:14.” The Desire of Ages, 33.

> “Ariko nk’uko inyenyeri zigendera mu nzirakarengane nini y’inzira zazo zashyiriweho, imigambi y’Imana ntizi igihubukiye kandi ntizi ugutinda. Binyuze mu bimenyetso by’umwijima mwinshi n’itanura rinywa umwotsi, Imana yari yahishuriye Aburahamu uburetwa bwa Isirayeli muri Egiputa, kandi yari yatangaje ko igihe cyo kuba kwabo mu mahanga cyari kuzamara imyaka magana ane. “Hanyuma,” iramubwira iti, “bazasohokana ubutunzi bwinshi.” Itangiriro 15:14.” The Desire of Ages, 33.

> But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. Deuteronomy 4:20.

> Ariko Uwiteka yabatoranyije, abavana mu itanura ry’icyuma, ari ryo Misiri, kugira ngo mube ubwoko bw’umurage we, nk’uko muri uyu munsi. Gutegeka kwa Kabiri 4:20.

The smoke that darkens the sun and moon when the key of the battle of Nineveh is turned identifies the persecution that begins in earnest at the Sunday law. The persecution of the Dark Ages then is repeated. The pioneers correctly identified that the battle of Nineveh was the “key” that brought Islam into prophetic history as the first woe in 627. The battle was between Rome and Persia, and it represented a victory for Rome, but it was what is called a Pyrrhic victory. A victory that is actually detrimental to the victor. The phrase comes from a victory by king Pyrrhus of Epirus. After two battles against the Romans (Heraclea in 280 BC and Asculum in 279 BC), he defeated the Roman army but lost a huge portion of his own troops. According to legend, he then said, “One more such victory and we are lost.”

Umwotsi uhumisha izuba n’ukwezi igihe urufunguzo rw’intambara ya Nineve ruhinduwe, ugaragaza itotezwa ritangira by’ukuri ku itegeko ryo ku Cyumweru. Bityo rero, itotezwa ryo mu Bihe by’Umwijima risubirwamo. Abapayoniya basobanuye neza ko intambara ya Nineve ari yo “rufunguzo” rwinjije Isilamu mu mateka y’ubuhanuzi nk’ishyano rya mbere mu 627. Iyo ntambara yari hagati ya Roma n’u Buperesi, kandi yagereranyaga intsinzi ya Roma, ariko yari icyo bita intsinzi ya Pirusi. Intsinzi mu by’ukuri yangiriza uyitsinze. Iri jambo rikomoka ku ntsinzi y’umwami Pirusi w’i Epirusi. Nyuma y’intambara ebyiri yarwanye n’Abaroma (Heraclea mu 280 mbere ya Kristo na Asculum mu 279 mbere ya Kristo), yanesheje ingabo z’Abaroma ariko atakaza umubare munini cyane w’ingabo ze bwite. Dukurikije umugani, nyuma yaho yaravuze ati: “Indi ntsinzi nk’iyi imwe gusa, maze turarimbuka.”

The battle of Nineveh was a strategic victory for Rome, but when finished neither Rome or Persia had the power to thereafter effectively resist the onslaught of Islam. Persia is the United States and Rome is the papacy in the modern fulfillment of the battle of Nineveh. Medo-Persia as a two-horned power represent the two-horned power of the United States. At the Sunday law the United States is simply one horn, for leading to the Sunday law the image of the beast has been formed, and that formation consists of combining both horns into one. In Daniel eight, there are two horns representing the Medo-Persian Empire, and the Persian horn came up last.

Intambara ya Nineve yabereye Roma intsinzi y’ingenzi mu by’ingamba, ariko irangiye haba Roma cyangwa u Buperesi nta n’umwe wari ugifite ubushobozi bwo nyuma yaho guhangana neza n’igitero cy’Ubwisilamu. U Buperesi ni Leta Zunze Ubumwe za Amerika, kandi Roma ni ubupapa mu isohozwa rya none ry’intambara ya Nineve. Ubumedo n’Ubuperesi, nk’ubutegetsi bw’amahembe abiri, bigereranya ubutegetsi bw’amahembe abiri bwa Leta Zunze Ubumwe za Amerika. Ku itegeko ryo ku Cyumweru, Leta Zunze Ubumwe za Amerika iba ari ihembe rimwe gusa, kuko mbere y’itegeko ryo ku Cyumweru ishusho ya ya nyamaswa iba yarakozwe, kandi uko kuyikora kugizwe no guhuza amahembe yombi akavamo rimwe. Muri Daniyeli 8, hari amahembe abiri agereranya Ingoma y’Abamedi n’Abaperesi, kandi ihembe ry’u Buperesi ryazamutse nyuma.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Nuko ndarangamira, ndabona; maze dore, imbere y’uruzi hahagaze impfizi y’intama y’ingabo yari ifite amahembe abiri; kandi ayo mahembe yombi yari maremare; ariko rimwe ryari rirerire kurusha irindi, kandi irirerire kurusha irindi ryaje nyuma. Daniyeli 8:3.

The United States’ two horns of Republicanism and Protestantism join into one when church and state come together to form the image of the beast. That formation is fully consummated when the mark of the beast is enforced at the Sunday law. This identifies the United States as simply Persia at the Sunday law. Persia was defeated by Rome at the battle of Nineveh. How Rome defeated Persia is of historical significance, because of the maneuvers of Heraclius, the Roman Emperor.

Amahembe abiri ya Leta Zunze Ubumwe z’Amerika, ari yo Repubulikaniyisimu n’Abaporotesitanti, ahinduka rimwe iyo itorero na leta bihurije hamwe kugira ngo bibe ishusho y’inyamaswa. Icyo gishyirwaho gisohora rwose kandi kigashyirwa ku musozo igihe ikimenyetso cy’inyamaswa gishyizweho ku ngufu mu mategeko ya Dimanche. Ibi biranga Leta Zunze Ubumwe z’Amerika nk’uko ari Ubuperesi gusa mu gihe cy’amategeko ya Dimanche. Ubuperesi bwatsinzwe n’Ubugoma ku rugamba rwa Nineveh. Uko Ubugoma bwatsinze Ubuperesi ni ikintu gifite akamaro k’amateka, kubera amayeri ya Heraclius, Umwami w’Abami w’Ubugoma.

Simply put Heraclius accomplished a surprise attack, as opposed to a straight forward advancing attack. His efforts to accomplish the surprise are noted in history. The surprise included his decision to attack in winter, which was uncommon during those historic times, but it did not stop there. Heraclius started his invasion in mid-September 627 from the north (Armenian highlands). Instead of taking the expected route southward directly toward the Persian capital Ctesiphon, he made a wide arc, moving southeast along the border regions (roughly modern Turkey-Iran border). He then turned south and west, crossing the Great Zab River on December 1, 627. This placed his army on the Nineveh Plateau (east bank of the Tigris River), near the ruins of ancient Nineveh. This movement was from south to north relative to the Persian forces—the opposite of what the Persians anticipated. They expected him to continue pushing south toward Ctesiphon. It caught the Persian commander Rhahzadh off guard and forced him to chase Heraclius into unfavorable terrain. It allowed the Romans to choose the battlefield on the plains near Nineveh. The maneuver prevented the Romans from being trapped between Persian forces and gave them an escape route if needed. Combined with the fog on the day of battle and a feigned retreat tactic during the actual fighting, there were multiple layers of surprise. This bold winter invasion and flanking route deep into Persian territory is considered one of Heraclius’s greatest military achievements. It helped shatter Persian confidence and contributed heavily to the eventual Roman victory in the long war.

Mu buryo bworoshye, Heraclius yagabye igitero gitunguranye, bitandukanye n’igitero cyo gutera imbere mu buryo bugaragara kandi butaziguye. Imihati ye yo gutegura icyo gitungurane yanditswe mu mateka. Mu byagize icyo gitungurane harimo icyemezo cye cyo gutera mu gihe cy’itumba, ikintu kitari gisanzwe muri ibyo bihe by’amateka, ariko ntiyagarukiye aho. Heraclius yatangiye igitero cye hagati muri Nzeri 627 aturutse mu majyaruguru (mu misozi miremire ya Armeniya). Aho kunyura inzira yari yitezwe yo kujya mu majyepfo yerekeza mu buryo butaziguye ku murwa mukuru w’Abaperesi wa Ctesiphon, yakoze inzenguruko nini, agenda yerekeza mu majyepfo y’iburasirazuba akurikira uturere tw’imbibi (ahangana n’imbibi z’iki gihe za Turukiya na Irani). Hanyuma yahindukiye yerekeza mu majyepfo no mu burengerazuba, yambuka uruzi Great Zab ku wa 1 Ukuboza 627. Ibyo byashyize ingabo ze ku butayu bwa Nineve (ku nkombe y’iburasirazuba bw’uruzi Tigiri), hafi y’amatongo ya Nineve ya kera. Uwo mutambagiro wari uwo kuva mu majyepfo ugana mu majyaruguru ugereranyije n’ingabo z’Abaperesi—ibinyuranye n’ibyo Abaperesi bari biteze. Bari biteze ko yakomeza gusatira mu majyepfo yerekeza i Ctesiphon. Ibyo byatunguje umukuru w’ingabo z’Abaperesi Rhahzadh, bimutegeka gukurikira Heraclius akamwinjiza mu butaka butamworohereye. Byahaye Abaroma uburyo bwo guhitamo aho urugamba rubera ku bibaya biri hafi ya Nineve. Uwo mugambi wabujije Abaroma kugotwa hagati y’ingabo z’Abaperesi kandi ubaha inzira yo guhunga bibaye ngombwa. Iyo bihujwe n’igihu cyari kiri ku munsi w’urugamba hamwe n’amayeri yo kwigiza nk’aho basubira inyuma yakoreshejwe mu mirwano ubwayo, habayeho inzego nyinshi z’igitungurane. Uku gutera kw’intwari mu gihe cy’itumba no kunyura inzira yo kuzengurutsa winjira kure cyane mu butaka bw’Abaperesi bifatwa nk’imwe mu ntsinzi zikomeye cyane za gisirikare za Heraclius. Byafashije gusenya icyizere cy’Abaperesi kandi byagize uruhare rukomeye cyane mu ntsinzi ya nyuma y’Abaroma muri urwo rugamba rurerure.

> “In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors (the Romans), concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.

> “Mu rugamba rw’i Nineveh, rwarwanywe n’ubukana kuva mu museke kugeza ku isaha ya cumi n’imwe, amabendera makumyabiri n’umunani, uretse ayashoboraga kumeneka cyangwa gutabuka, yambuwe Abaperesi; igice kinini cy’ingabo zabo cyatemaguwe, kandi abanesheje (Abaroma), bahisha igihombo cyabo bwite, barara ku rugamba. Imijyi n’ingoro z’i Ashuri byafunguriwe Abaroma ku ncuro ya mbere.”

> “The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.

> “Umwami w’Abami w’Abaroma ntiyakomejwe n’intsinzi yagezeho; kandi muri icyo gihe kimwe, no ku buryo bumwe, hategurwaga inzira y’amashyo menshi y’Abaraseni baturukaga muri Arabiya, nk’inzige zituruka muri ako karere kamwe, bo bakwirakwizaga mu nzira yabo ukwizera kwa Muhamadi kw’umwijima n’ubuyobe, maze bidatinze bakwira mu bwami bw’Abaperesi no mu bw’Abami b’Abaroma.”

> “More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.

> “Nta gereranya kuzuye kurushaho k’uku kuri kwakifuzwa uretse ako gatangwa n’amagambo asoza igice cya Gibbon, aho ibyo byavuzwe mbere byakuwe. ‘Nubwo ingabo yatsinze yari yarashyizweho munsi y’ibendera rya Heraclius, uwo muhati udasanzwe usa n’uwarangije imbaraga zayo aho kuzikoresha. Mu gihe umwami yatsindaga i Constantinople cyangwa i Yerusalemu, umujyi muto utazwi ku mipaka ya Siriya wasahuwe n’Abaraseni, kandi batemagura bamwe mu basirikare bari baje kuwutabara,—ikintu gisanzwe kandi gito, iyo kitaba cyari intangiriro y’ihinduka rikomeye. Abo bajura ni bo ntumwa za Mohammed; ubutwari bwabo bw’umusazi bwari bwadutse buvuye mu butayu; kandi mu myaka umunani ya nyuma y’ingoma ye, Heraclius yatakaje aha Abarabu intara za nya zose yari yarakuye mu maboko y’Abaperesi.”

> “‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’” Uriah Smith, Daniel and the Revelation, 495–497.

> “‘Umwuka w’uburiganya n’ishyaka rikabije, aho uba hatari mu ijuru,’ warekuwe ku isi. Ikuzimu ritagira iherezo ryari rikeneye gusa urufunguzo ngo rufungurwe, kandi urwo rufunguzo rwari ugutsindwa kwa Chosroes. Yari yarasuzuguye yacaguye urwandiko rw’umuturage utazwi wo i Mecca. Ariko ubwo yavaga mu ‘murabyo w’ikuzo’ rye akagwa mu ‘munara w’umwijima’ ari wo nta jisho ryashoboraga gucengera, izina rya Chosroes ryagombaga guhita rirohama mu kwibagirana imbere y’irya Mohammed; kandi ukwezi kw’umuhoro kwasaga n’ugutegeka gusa izamuka ryarwo kugeza ubwo inyenyeri iguye. Chosroes, amaze gutsindwa burundu no gutakaza ubwami bwe, yishwe mu mwaka wa 628; kandi umwaka wa 629 urangwa n’‘itsindwa rya Arabiya,’ ndetse n’‘intambara ya mbere y’Abayisilamu barwanye n’ubwami bw’Abaroma.’ ‘Nuko marayika wa gatanu avuza impanda, mbona inyenyeri igwa iva mu ijuru igwa ku isi; ihabwa urufunguzo rw’ikuzimu ritagira iherezo. Nuko akingura ikuzimu ritagira iherezo.’ Yaguye ku isi. Ubwo imbaraga z’ubwami bw’Abaroma zari zarashize, kandi umwami ukomeye w’i Burasirazuba aryamye yapfiriye mu munara we w’umwijima, isahurwa ry’umudugudu utazwi ku mipaka ya Siriya ryari ‘intangiriro y’impinduramatwara ikomeye.’ ‘Abajura bari intumwa za Mohammed, kandi ubutwari bwabo bw’umusazi bwasohotse mu butayu.’” Uriah Smith, Daniel and the Revelation, 495–497.

The battle of Nineveh represents modern Rome conquering the United States at the Sunday law, but it is a pyrrhic victory, for a progressive judgment upon Rome begins at the Sunday law.

Urugamba rwa Nineve rugereranya Roma ya none inesha Leta Zunze Ubumwe z’Amerika ku itegeko ryo ku Cyumweru, ariko iyo ni intsinzi y’akabarembera, kuko urubanza rugenda rwiyongera kuri Roma rutangira ku itegeko ryo ku Cyumweru.

Chosroes, was the head of the Persian empire, so Persia representing the United States’ fall at the Sunday law is the key that opens the bottomless pit at the fall of the sixth kingdom of Bible prophecy. It represents the Sunday law of verses sixteen, thirty-one, and forty-one of Daniel eleven, as well as, Revelation thirteen verse eleven.

Khosrowe yari umutwe w’ubwami bw’Abaperesi; bityo rero, Peresi, igereranya kugwa kwa Leta Zunze Ubumwe z’Amerika ku itegeko ryo ku Cyumweru, ni urufunguzo rufungura ikuzimu kutagira epfo na ruguru igihe ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya buguye. Igereranya itegeko ryo ku Cyumweru ryo muri Daniyeli cumi na rimwe, umurongo wa cumi na gatandatu, uwa mirongo itatu n’umwe, n’uwa mirongo ine n’umwe, kimwe na Ibyahishuwe cumi na bitatu, umurongo wa cumi na umwe.

Notice the pioneer Stephen Haskell’s comments on the same verses and history:

Itegereze ibyo umupayiniya Stephen Haskell avuga kuri ayo mirongo n’ayo mateka nyirizina:

> “The Arabs, or the Saracens, had never exercised any influence in the earth. In the history of nations, these free men of the desert had passed with scarcely a notice. Mohammedanism united the scattered tribes, and sent them forth as the conquerors of nations. The rapid progress which attended the Saracen arms was due, in great measure, to the strife between the Romans and Chosroes, the head of the modern Persian empire. This strife resulted in the fall of the latter. Modern Persia had stood as a barrier wall, keeping in check the power of Mohammed; but when that power fell, the barrier was gone, the ‘bottomless pit’ opened, and the Saracens deluged the world. When the 'bottomless pit was opened, there arose a smoke which hid the face of the sun.' The figure is a strong one, representing the darkening effect of Mohammedanism, as it spread over the face of the earth.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.

> “Abarabu, cyangwa Abasaraseni, ntibari bigeze na rimwe bagira uruhare na ruto ku isi. Mu mateka y’amahanga, abo bagabo b’abidegemvya bo mu butayu bari baranyuzeho hafi ntawe ubitayeho. Idini rya Mohamedi ryahuje ayo moko yari atatanye, maze ribohereza nk’abaneshi b’amahanga. Iterambere ryihuse ryaherekeje intwaro z’Abasaraseni ryatewe, ku rugero runini, n’intambara yari hagati y’Abaroma na Kosrowi, umutware w’ubwami bwa Peresiya bwo muri icyo gihe. Iyo ntambara yarangiye ihitanye ubwami bw’uwa nyuma. Peresiya yo muri icyo gihe yari yarabaye nk’urukuta rukingiriza, rubuza imbaraga za Mohamedi gukwira; ariko ubwo izo mbaraga zagwaga, urwo rukuta rwavanyweho, ‘ikuzimu ritagira iherezo’ rirakinguka, maze Abasaraseni barengera isi. Igihe ‘ikuzimu ritagira iherezo ryakingukaga, havuyemo umwotsi wahishe mu maso y’izuba.’ Iryo shusho rifite imbaraga cyane, rigaragaza ingaruka zo guhumuka kw’umwijima z’idini rya Mohamedi, uko ryakwiraga ku isi hose.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.

That barrier wall in Rome’s history is the wall of separation of church and state that is removed at the Sunday law. There is another layer to the pyrrhic victory of Rome over Persia in the battle of Nineveh, for there was a previous battle of Nineveh, representing an Alpha and the battle of 627 representing the Omega. The battle was in 612 BC, roughly twelve hundred years apart. In that battle Assyria was defeated by a threefold confederacy and marked the end of the Assyrian Empire.

Urwo rukuta rw’inzitizi mu mateka y’i Roma ni urukuta rw’itandukaniro hagati y’itorero na leta rukurwaho ku itegeko ryo ku Cyumweru. Hari ikindi gice cy’intsinzi ya pyrrhic ya Roma ku Buperesi mu ntambara ya Nineve, kuko habayeho indi ntambara ya Nineve yabanje, igereranya Alufa, naho intambara yo mu 627 ikagereranya Omega. Iyo ntambara yabaye mu 612 mbere ya Kristo, ziri hagati yazo hafi imyaka igihumbi na magana abiri. Muri iyo ntambara, Ashuri yatsinzwe n’ishyirahamwe ry’impande eshatu, kandi byabaye ikimenyetso cy’iherezo ry’Ubwami bw’Ashuri.

A. T. Jones comments on the alpha battle of Nineveh:

A. T. Jones avuga ku ntambara ya alufa ya Nineve:

> “Affairs in the government of Assyria went from bad to worse, so that in 612 BC there was another grand revolt on the part of the same three countries, led this time by Nabopolassar himself. This one was completely successful: Nineveh was made a heap of ruins; and the Assyrian Empire was divided into three great divisions,—Media, holding the northeast and the extreme north, Babylon holding Elam and all the plain and valleys of the Euphrates and the Tigris, and Egypt holding all the country west of the Euphrates. The seal of this alliance between Babylon and Media was the marriage of the daughter of the king of Media to Nebuchadnezzar, son of Nabopolassar. It was in the performance of his part in the alliance against Assyria, that Pharaoh-Necho king of Egypt went up against the king of Assyria to fight against Carchemish by Euphrates when King Josiah of Judah went out to fight with him, and was slain at Megiddo. Then as all this western territory pertained to the king of Egypt, it was in exercise of his legitimate sovereignty, gained by conquest, that he removed Shallum, the son of Josiah, from being king of Judah, and appointed Eliakim king of Judah in his stead, changing his name to Jehoiakim, and laid a tax upon the land.” 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.

> “Ibintu mu butegetsi bw’u Ashuri byarushijeho kujya i rudubi, ku buryo mu mwaka wa 612 mbere ya Kristo hongeye kuba indi myigaragambyo ikomeye y’ayo mahanga atatu amwe, noneho iyobowe na Nabopolassari ubwe. Iyi yo yaratsinze burundu: Nineve hahindurwa umusaka w’amatongo; maze Ubwami bw’u Ashuri bugabanywamo ibice bitatu bikomeye,—Mediya ifata amajyaruguru y’iburasirazuba n’amajyaruguru ya kure, Babuloni ifata Elamu n’ikibaya cyose n’uduce twose tw’imigwate tw’Ufurate na Tigiri, naho Egiputa ifata igihugu cyose cyo mu burengerazuba bw’Ufurate. Ikimenyetso gishyiraho kashe kuri uwo mubano wa Babuloni na Mediya cyari ugushyingira umukobwa w’umwami wa Mediya Nebukadinezari, mwene Nabopolassari. Mu gusohoza uruhare rwe muri uwo mubano wo kurwanya Ashuri ni ho Farawo-Neko, umwami wa Egiputa, yagiye kurwanya umwami wa Ashuri kugira ngo arwanire i Karikemishi ku Ufurate, ubwo Umwami Yosiya w’u Buyuda yasohokaga ngo arwane na we, akicirwa i Megido. Nuko rero, kubera ko ako karere kose ko mu burengerazuba kari ak’umwami wa Egiputa, byari mu gukoresha ubutegetsi bwe bwemewe n’amategeko, yabonye kubwo kunesha ku rugamba, ubwo yakuragaho Shalumu, mwene Yosiya, kuba umwami w’u Buyuda, agashyiraho Eliyakimu kuba umwami w’u Buyuda mu cyimbo cye, ahindura izina rye akamwita Yehoyakimu, kandi agashyiraho umusoro ku gihugu.” 1 Ngoma 3:15; 2 Abami 23:31–35.” A. T. Jones, Review and Herald, 15 Werurwe 1898.

In the alpha battle of Nineveh of 612 BC, the Assyrian Empire came to an end, just as the sixth kingdom of Bible prophecy ends at the Sunday law. The victor in the battle was a threefold union of Babylon, Egypt and Media. In the warfare of that period King Josiah dies at Megiddo, thus typifying Armageddon. In the omega battle of Nineveh in 627, Islam of the third woe is released as the wall of protection in the Constitution is removed as typified, as Haskell noted of Persia as the “barrier wall” of protection being removed with the defeat of Persia. King Josiah’s death at Megiddo identifies the first battle of Nineveh as being the second battle in the last days. The last of the two battles of Nineveh in 627, when the key is turned and the pit is opened is the first in the last days, for the first will be last. The first battle of Nineveh between Assyria and the threefold union leads to Armageddon. The period of the second Dark Ages begins with the battle of Nineveh and ends with the battle of Nineveh.

Mu ntambara ya alufa ya Nineve yo mu mwaka wa 612 Mbere ya Kristo, ubwami bwa Ashuri bwarangiye, nk’uko n’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya burangira ku itegeko ryo ku Cyumweru. Uwaruhiye intambara yari ihuriro ry’inshuro eshatu rya Babuloni, Egiputa na Mediya. Mu ntambara zo muri icyo gihe, Umwami Yosiya apfira i Megido, bityo agahinduka ikimenyetso cy’Armagedoni. Mu ntambara ya omega ya Nineve yo mu 627, Isilamu yo muri ishyano rya gatatu irarekuriwa ubwo urukuta rw’uburinzi rwo mu Itegeko Nshinga rukurwaho nk’uko rwari rwaragereranyijwe, nk’uko Haskell yabivuze ku Buperesi nk’“urukuta rw’inkomyi” rw’uburinzi rwakuweho no kuneshwa kw’Abaperesi. Urupfu rw’Umwami Yosiya i Megido rugaragaza ko intambara ya mbere ya Nineve ari yo ntambara ya kabiri yo mu minsi y’imperuka. Iya nyuma muri izo ntambara ebyiri za Nineve yo mu 627, igihe urufunguzo ruzengurutswe kandi ikuzimu hafunguwe, ni yo ya mbere yo mu minsi y’imperuka, kuko aba mbere bazaba aba nyuma. Intambara ya mbere ya Nineve hagati ya Ashuri n’iryo huriro ry’inshuro eshatu iganisha kuri Armagedoni. Igihe cy’Umwijima wa kabiri gitangira n’intambara ya Nineve kandi kikarangirana n’intambara ya Nineve.

The facts of the fifth trumpet which is the first woe of Revelation chapter nine is what the pioneers understood to be the clearest historical witness of any passage in the book of Revelation. Uriah Smith expresses that fact as follows:

Ibikubiye mu mpanda ya gatanu, ari yo makuba ya mbere yo mu Byahishuwe igice cya cyenda, ni byo ababanjirije abandi mu murimo basobanukiwe ko ari ubuhamya bw’amateka busobanutse kurusha ubundi bwose mu mirongo iyo ari yo yose yo mu gitabo cy’Ibyahishuwe. Uriah Smith agaragaza icyo kintu muri aya magambo akurikira:

> “‘VERSE 1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.’

> “‘UMURONGO WA 1. Maze marayika wa gatanu avuza impanda, mbona inyenyeri ivuye mu ijuru igwa ku isi; kandi ihabwa urufunguzo rw’ikuzimu kutagira iherezo.’”

> “For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and the Revelation, 495.

> “Kugira ngo dusobanure iyi mpanda, tuzongera kwifashisha ibyanditswe bya Bwana Keith. Uyu mwanditsi avuga ukuri ati: ‘Nta handi mu bice by’Ibyahishuwe usanga abasobanuzi bahuriza hamwe ibitekerezo mu buryo bumwe nk’uko bimeze ku iyerekwa ry’impanda ya gatanu n’iya gatandatu, cyangwa ibyago bya mbere n’ibya kabiri, ko byerekeza ku Basarakeni n’Abaturukiya. Biragaragara cyane ku buryo bitagoye kubyumva nabi. Aho kuba umurongo umwe cyangwa ibiri byagenewe buri kimwe, igice cya cyenda cyose cy’Ibyahishuwe, kigabanyijemo ibice bingana, cyuzuyemo ibisobanuro byabyo byombi.’” Uriah Smith, Daniel and the Revelation, 495.

Peter is at Panium with the responsibility to correct the message of the fireballs of Nashville, and it is seen for the first time that the elements of the first woe perfectly align with the elements of the soon-coming Sunday law. The Lion of the tribe of Judah unsealed this understanding in agreement with other lines of prophecy that He had already put in place. The historians will testify to the significance of the surprise attack accomplished by Rome upon the Persians in 627, and when they do so, they noted Heraclius’ maneuvering around and behind Persia in the winter time as a ploy to keep hidden until the time of the attack.

Petero ari i Panium afite inshingano yo gukosora ubutumwa bw’imipira y’umuriro ya Nashville, kandi icyo gihe ni bwo bwa mbere bibonetse ko ibice bigize ishyano rya mbere bihura mu buryo butunganye n’ibice bigize itegeko ryo kuza vuba ry’umunsi wa ku cyumweru. Intare yo mu muryango wa Yuda ni Yo yashyize ahagaragara uku gusobanukirwa, mu bwumvikane n’indi mirongo y’ubuhanuzi yari yarashyizeho mbere. Abanditsi b’amateka bazahamya akamaro k’igitero gitunguranye cyakozwe n’i Roma kuri Abaperesi mu mwaka wa 627, kandi nibabikora, bazagaragaza ko Heraclius yazengurutse akajya hirya no hino no inyuma y’u Buperesi mu gihe cy’itumba nk’amayeri yo kuguma yihishe kugeza igihe cy’igitero.

Sister White informs us that Rome is simply waiting for “vantage ground,” and then she will strike.

Mushikiwabo White atumenyesha ko Roma itegereje gusa “ahantu haboneye,” hanyuma igatera.

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Ijambo ry’Imana ryatanze umuburo ku by’akaga kegereje; nibyirengagizwa, isi y’Abaporotesitanti izamenya icyo imigambi ya Roma ari cyo by’ukuri, ari uko gusa bizaba bitakiri igihe cyo gucika umutego. Iragenda ikura mu mbaraga bucece. Inyigisho zayo zirimo gushyira imbaraga zazo mu ngoro z’amategeko, mu matorero, no mu mitima y’abantu. Irimo kurundanya inyubako zayo ndende kandi zikomeye, aho mu rwihisho rwazo rw’ibanga ibitotezo byayo bya kera bizasubirirwamo. Mu buryo bw’ubwenge kandi butakekwaho, irimo gukomeza imbaraga zayo kugira ngo iteze imbere imigambi yayo igihe kizaba kigeze cyo gutera. Icyo yifuza cyose ni ukubona aho ihagarara ku butaka bwunguka, kandi ibyo isanzwe iri kubihabwa. Vuba tuzabona kandi tuzumva icyo umugambi w’igisekuru cya Roma ugamije. Umuntu wese uzizera kandi akumvira ijambo ry’Imana azahura n’igisebo n’itotezwa.” The Great Controversy, 581.

As with the Emperor Heraclius, the papacy has been moving toward her goal “stealthily and unexpectedly” in fulfillment of Isaiah chapter twenty-three, where the whore of Tyre is forgotten for the history of the sixth kingdom of Bible prophecy. The secret surprise attack of Heraclius is the world forgetting the papacy from 1798 unto the Sunday law. Line upon line the first woe represents the third and last woe. In the first woe a pronouncement is made that also aligns with the history of Islam and the period of the sealing of the one hundred and forty-four thousand.

Nk’uko byagenze ku Mwami w’Abami Heraclius, ubupapa bwagiye bugana ku ntego yabwo “mu bwihisho kandi mu buryo butunguranye,” mu isohozwa rya Yesaya igice cya makumyabiri na gatatu, aho maraya w’i Tiro yibagirana mu mateka y’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya. Igitero cy’ibanga gitunguranye cya Heraclius ni cyo isi yibagirwa ubupapa kuva mu 1798 kugeza ku itegeko ryo ku Cyumweru. Umurongo ku wundi, ishyano rya mbere rihagararira ishyano rya gatatu kandi rya nyuma. Mu ishyano rya mbere hatangazwa ijambo rihuje kandi n’amateka ya Isilamu ndetse n’igihe cyo gushyirwaho ikimenyetso cy’abantu ibihumbi ijana na mirongo ine na bine.

> 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. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. Revelation 9:4–6.

> Nuko bategetswe kutagira icyo bagirira ibyatsi byo ku isi nabi, cyangwa ikintu cyose kibisi, cyangwa igiti icyo ari cyo cyose; ahubwo bagakora ku bantu bonyine badafite ikimenyetso cy’Imana ku ruhanga rwabo. Kandi bahabwa ko batabagira, ahubwo ko bababaza amezi atanu; kandi ukubabazwa kwabo kwari nk’ukubabazwa guterwa na sikorupiyo iyo iriye umuntu. Kandi muri iyo minsi abantu bazashaka urupfu, ariko ntibazarubona; kandi bazifuza gupfa, ariko urupfu ruzabahunga. Ibyahishuwe 9:4–6.

Before the key is turned at the battle of Nineveh, which is the soon-coming Sunday law the one hundred and forty-four thousand are already sealed. At the Sunday law the destruction of the cities which is initiated with the fireballs of Nashville is represented as a period of “five months,” when warfare rages and the second papal blood bath is initiated in fulfillment of the answer given to the martyrs of the Dark Ages in the fifth seal.

Mbere y’uko urufunguzo rufungurwa ku rugamba rwa Nineve, ari rwo tegeko ryo ku Cyumweru rigiye kuza vuba, abantu ibihumbi ijana na mirongo ine na bine baba baramaze gushyirwaho ikimenyetso. Mu gihe cy’itegeko ryo ku Cyumweru, kurimbuka kw’imigi gutangizwa n’imipira y’umuriro ya Nashville kugaragazwa nk’igihe cy’“amezi atanu,” ubwo intambara iba yibasiye hose kandi ubwicanyi bwa kabiri bwa gipapa butangizwa, mu isohozwa ry’igisubizo bahawe abahowe ukwizera bo mu Bihe by’Umwijima mu kimenyetso cya gatanu.

> And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

> Maze amaze gufungura ikimenyetso cya gatanu, mbona munsi y’igicaniro ubugingo bw’abishwe bahorwa ijambo ry’Imana n’ubuhamya bari bafite. Nuko barangurura ijwi rirenga, bavuga bati: Mbese, Mwami wera kandi w’ukuri, uzageza ryari kudaca urubanza no kuduhorera amaraso yacu ku batuye isi? Maze buri wese muri bo ahabwa ikanzu yera; babwirwa ko bakomeza kuruhuka akanya gato, kugeza ubwo bagenzi babo b’imbata na bene se, bari kuzicwa nk’uko na bo bishwe, bazuzuririzwa. Ibyahishuwe 6:9–11.

The martyrs of the Dark Ages are the first group that typify the martyrs of Modern Rome during the Sunday law crisis. Before that crisis arrives the one hundred and forty-four thousand are sealed, and that sealing process began at 9/11 with the arrival of Islam of the third woe, and the sprinkling of the latter rain. When the martyrs of the first Dark Ages asked when the papacy would be judged, they were told there will be a second group of martyrs when the Dark Ages are repeated, which is when the key of the battle of Nineveh is fulfilled at the soon-coming Sunday law. Before the second group of martyrs are made up the one hundred and forty-four thousand are sealed, and the period of the sealing that began on 9/11 is identified in the fifth seal, for the conversation there set forth is found in Revelation chapter six, verses NINE through ELEVEN, thus marking the beginning and ending of the sealing with 9/11. The ending introduces the destruction of Islam as set forth in Revelation NINE, ELEVEN, and those who are sealed will have fulfilled the experience of Daniel represented in Daniel NINE, ELEVEN.

Abahamya bo mu Bihe by’Umwijima ni bo itsinda rya mbere rigereranya abahamya b’iki gihe cya Roma ya none mu gihe cy’akaga k’itegeko ryo ku Cyumweru. Mbere y’uko ako kaga kagera, abantu ibihumbi ijana na mirongo ine na bine bahabwa ikimenyetso, kandi uwo murimo wo gushyiraho ikimenyetso watangiye ku wa 9/11 ubwo Isilamu yo mu ishyano rya gatatu yageraga, hamwe no kuminjagira kw’imvura y’itumba. Igihe abahamya bo mu Bihe bya mbere by’Umwijima babazaga igihe ubupapa buzacirirwaho iteka, babwiwe ko hazabaho itsinda rya kabiri ry’abahamya igihe Bihe by’Umwijima bizasubirwamo, ari bwo urufunguzo rw’intambara ya Nineve ruzasohozwa mu itegeko ryo ku Cyumweru rigiye kuza vuba. Mbere y’uko itsinda rya kabiri ry’abahamya ryuzura, abantu ibihumbi ijana na mirongo ine na bine bahabwa ikimenyetso, kandi igihe cyo guhabwa icyo kimenyetso cyatangiye ku wa 9/11 kigaragazwa mu kimenyetso cya gatanu, kuko ikiganiro cyahashyizwe imbere kiboneka mu Byahishuwe igice cya gatandatu, umurongo wa CYENDA kugeza ku wa CUMI NA UMWE, bityo kikerekana itangiriro n’iherezo by’uwo murimo wo gushyiraho ikimenyetso na 9/11. Iherezo ryawo ritangiza kurimbuka kwa Isilamu nk’uko byashyizwe imbere mu Byahishuwe CYENDA, CUMI NA UMWE, kandi abashyizweho ikimenyetso bazaba basohoje ubunararibonye bwa Daniyeli bugaragazwa muri Daniyeli CYENDA, CUMI NA UMWE.

We will continue these things in the next article.

Tuzakomeza ibi bintu mu nyandiko ikurikira.

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