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

Igitabo cya Daniyeli - Ijana na cumi na gatatu

Unveiling the Triple Application of Prophecy: Understanding the Significance of September 11, 2001, in Biblical Context

Guhishura Ishyirwa mu Bikorwa Ry’Ubuhanuzi mu Nshuro Eshatu: Gusobanukirwa n’Icyo Tariki ya 11 Nzeri 2001 Isobanura mu Rwego rwa Bibiliya

Author

Jeff Pippenger

Published

March 3, 2024

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When the Lord led His last-day people back to Jeremiah’s “old paths” on September 11, 2001, He had already identified the rule of the triple application of prophecy.

Igihe Uwiteka yagaruraga ubwoko Bwe bwo mu minsi y’imperuka mu “nzira za kera” za Yeremiya ku wa 11 Nzeri 2001, yari yamaze kugaragaza ihame ry’imikoreshereze y’ubuhanuzi inshuro eshatu.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Uku ni ko Uwiteka avuga ati: Nimuhagarare mu nzira, murebe, mubaze inzira za kera aho inzira nziza iri, maze muyigendemo, ni bwo muzabona uburuhukiro bw’ubugingo bwanyu. Ariko baravuga bati: Ntituzayigendamo. Kandi nabashyiriyeho abarinzi, mvuga nti: Nimwumvire ijwi ry’impanda. Ariko baravuga bati: Ntituzaryumva. Yeremiya 6:16, 17.

When the Lord returned His people to the old paths, they would find rest (the latter rain), and the watchmen were then given a trumpet message. All the prophets most perfectly identify the end of the last days, so the trumpet message of the last days would be the final trumpet, which is the seventh trumpet, which is the third woe.

Igihe Uwiteka yagaruraga ubwoko bwe mu nzira za kera, bari kubona ihumure (imvura y’itumba), maze abarinzi bahabwa ubutumwa bw’impanda. Abahanuzi bose bagaragaza mu buryo butunganye cyane iherezo ry’iminsi y’imperuka, bityo ubutumwa bw’impanda bwo mu minsi y’imperuka bwari kuba impanda ya nyuma, ari yo mpanda ya karindwi, ari na yo marira ya gatatu.

When His last-day people began to walk within the old paths, it was recognized that the characteristics of the first woe, identified a specific symbolic historical leader (Mohammed), and that the second woe, did the same thing (Osman). It was found that each of the first four trumpets also had specific symbolic leaders to identify the trumpet, and it was then recognized that Osama bin Laden was the symbolic leader of the third woe.

Igihe ubwoko Bwe bwo mu minsi y’imperuka bwatangiraga kugendera mu nzira za kera, byamenyekanye ko ibiranga ishyano rya mbere byagaragazaga umuyobozi wihariye w’amateka mu buryo bw’ikimenyetso (Mohammed), kandi ko n’ishyano rya kabiri ryakoraga ikintu nk’icyo (Osman). Byasanzwe ko buri mpanda muri enye za mbere na yo yari ifite abayobozi b’ihariye b’ikimenyetso bagaragaza uwo mpanda uwo ari wo, maze haza kumenyekana ko Osama bin Laden yari umuyobozi w’ikimenyetso w’ishyano rya gatatu.

Mohammed was associated with Arabia, and Osman was the symbol of the Ottoman Empire in Turkey, and Osama bin Laden represented world-wide Islamic terror, though he, as with Mohammed, was an Arabian.

Mohammed yari afitanye isano na Arabiya, kandi Osman yari ikimenyetso cy’Ubwami bw’Abottomani muri Turukiya, naho Osama bin Laden agereranya iterabwoba rya Kiyisilamu ku isi yose, nubwo na we, kimwe na Mohammed, yari Umunyarabi.

It was also recognized that the first woe, hurt the armies of Rome and that the second woe, killed the armies of Rome. September 11, 2001 was then recognized as the point when Islam of the third woe, hurt the army of Rome (the United States), but that at the Sunday law, it will kill the army of Rome, as the United States comes to its conclusion as the sixth kingdom of Bible prophecy, and surrenders its national sovereignty to the threefold union of the dragon, the beast and the false prophet.

Hamenyekanye kandi ko ishyano rya mbere ryakomerekeje ingabo z’i Roma, kandi ko ishyano rya kabiri ryishe ingabo z’i Roma. Hanyuma ku wa 11 Nzeri 2001 hamenyekanye nk’igihe Islamu yo mu ishyano rya gatatu yakomerekeje ingabo z’i Roma (Leta Zunze Ubumwe z’Amerika), ariko ko mu gihe cy’itegeko ryo ku Cyumweru izica ingabo z’i Roma, ubwo Leta Zunze Ubumwe z’Amerika zizaba zigeze ku musozo wazo nk’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya, kandi zigashyikiriza ubusugire bwazo bw’Igihugu ubumwe bw’impande eshatu bw’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma.

It was recognized that the United States was the earth beast with two horns of power. A primary prophetic characteristic of the earth beast is that it changes from a lamb to a dragon. Prophetically horns represent strength, and the strength of the earth beast was Republicanism and Protestantism, represented as the two horns of the earth beast. But now in the last days, the two strengths of the earth beast have changed to military and economic power. On September 11, 2001 Islam of the third woe struck the earth, a symbol of the earth beast, the Pentagon, a symbol of its military might, and the Twin Towers in New York City, a symbol of its economic strength.

Byamenyekanye ko Leta Zunze Ubumwe z’Amerika ari yo nyamaswa y’isi ifite amahembe abiri y’ububasha. Ikiranga cy’ingenzi cy’ubuhanuzi kuri nyamaswa y’isi ni uko ihinduka iva ku mwana w’intama ikaba ikiyoka. Mu buhanuzi amahembe agereranya imbaraga, kandi imbaraga za nyamaswa y’isi zari Repubulikaniyisimu n’Uprotestanti, byagereranyijwe nk’amahembe abiri ya nyamaswa y’isi. Ariko noneho mu minsi y’imperuka, izo mbaraga ebyiri za nyamaswa y’isi zahindutse ububasha bwa gisirikare n’ubw’ubukungu. Ku wa 11 Nzeri 2001, Isilamu yo muri ishyano rya gatatu yibasiye isi, ikimenyetso cya nyamaswa y’isi, Pentagoni, ikimenyetso cy’ubushobozi bwayo bwa gisirikare, n’iminara ibiri ya Twin Towers yo mu Mujyi wa New York, ikimenyetso cy’imbaraga zayo z’ubukungu.

When it was also recognized that the beginning history of the first woe, and the ending history of the second woe, both presented an illustration of the sealing of the one hundred and forty-four thousand, it was recognized that at the arrival of the third woe, when the great buildings of New York were brought down, it was identified that the sealing process of the one hundred and forty-four thousand had began.

Igihe kandi byaje kumenyekana ko amateka y’itangiriro y’akaga ka mbere, n’amateka y’iherezo y’akaga ka kabiri, byombi byagaragazaga ishusho y’ishyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bane, byamenyekanye ko, igihe akaga ka gatatu kageraga, ubwo inyubako nini za New York zasenywaga, byahamijwe ko igikorwa cyo gushyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bane cyari cyaratangiye.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? 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.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Mbese hari ijambo ryageze aho mvuga ko New York igomba gukurwaho n’umuraba ukomeye wo mu nyanja? Ibyo sinigeze mbivuga. Icyo navuze ni iki: ubwo narebaga inyubako nini zahubakwaga, igorofa ku yindi, naravuze nti: ‘Mbega ibintu biteye ubwoba bizabaho igihe Uwiteka azahaguruka kugira ngo anyeganyeze isi bikomeye!’ Icyo gihe amagambo yo mu Ibyahishuwe 18:1–3 azasohora. Igice cya cumi n’umunani cyose cy’Ibyahishuwe ni umuburo w’ibigiye kuza ku isi. Ariko nta mucyo wihariye mfite ku byerekeye ibigiye kuza kuri New York, keretse ko nzi yuko umunsi umwe izo nyubako nini zo muri yo zizarimburwa no guhindukiza no guhirika kw’imbaraga z’Imana. Uko umucyo nahawe ungana kose, nzi yuko kurimbuka kuri mu isi. Ijambo rimwe rivuye ku Mwami, gukorwaho kumwe kw’imbaraga ze zikomeye, kandi izo nyubako ziboneye zizagwa. Hazabaho ibintu biteye ubwoba ku buryo tudashobora no kubyiyumvisha.” Review and Herald, 5 Nyakanga 1906.

The “destruction that is in the world,” is the character of Islam, for its character is represented as Apollyon and Abaddon in chapter nine, verse eleven of Revelation.

“Kurimbuka kuri mu isi” ni kamere ka Isilamu, kuko kamere yako kagaragazwa nka Apoliyoni na Abadoni mu gice cya cyenda, umurongo wa cumi n’umwe w’Ibyahishuwe.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11 (NINE ELEVEN).

> Kandi bari bafite umwami ubategeka, ari we mumarayika wo mu rwobo rutagira iherezo, izina rye mu rurimi rw’Igiheburayo rikaba ari Abadoni, naho mu rurimi rw’Ikigereki izina rye rikaba ari Apoliyoni. Ibyahishuwe 9:11 (ICYENDA CUMI N’IMWE).

The meaning of the name, or character, of the king that rules Islam, both in Hebrew and Greek, as represented by the two names is “death” and “destruction,” which arrived on September 11, 2001, when the great buildings of New York were thrown down. At that point, Revelation chapter eighteen, verses one through three began to be fulfilled.

Ibisobanuro by’izina, cyangwa imiterere, y’umwami utegeka Isilamu, haba mu Giheburayo no mu Kigiriki, nk’uko bigaragazwa n’ayo mazina yombi, ni “urupfu” n’“ukurimbuka”; kandi ibyo byageze ku wa 11 Nzeri 2001, igihe inyubako zikomeye za New York zahanurwaga hasi. Aho ni ho Ibyahishuwe igice cya cumi n’umunani, umurongo wa mbere kugeza ku wa gatatu, byatangiye gusohora.

It was recognized that the first mention of the wild man of Islam in the book of Genesis used the Hebrew word for the “wild Arabian ass,” which was translated in the verse as a “wild man.” The symbol of Islam is the horse family, and in Revelation chapter nine, it was also represented as a warhorse. Upon the sacred charts of Habakkuk, that God’s people had been informed “should not be altered,” Islam was also represented by the war horses.

Byamenyekanye ko mu kuvugwa kwa mbere k’umuntu w’ishyamba wa Islamu mu gitabo cy’Itangiriro, hakoreshejwe ijambo ry’Igiheburayo risobanura “indogobe y’ishyamba y’Abarabu,” ryahinduwe muri uwo murongo ngo “umuntu w’ishyamba.” Ikimenyetso cya Islamu ni umuryango w’amafarashi, kandi no mu Byahishuwe igice cya cyenda, na bwo yagereranyijwe n’ifarashi y’intambara. Ku bishushanyo byera bya Habakuki, abo ubwoko bw’Imana bwari bwarabwiwe ko “bitagomba guhindurwa,” Islamu na bwo yagereranyijwe n’amafarashi y’intambara.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Nuko marayika w’Uwiteka aramubwira ati: Dore utwise inda, kandi uzabyara umuhungu, uzamwite Isimayeli; kuko Uwiteka yumvise umubabaro wawe. Kandi azaba umuntu w’inkazi; ukuboko kwe kuzatera abantu bose, kandi n’amaboko y’abantu bose azamutera; kandi azatura imbere ya bene se bose. Itangiriro 16:11, 12.

The first mention of the birth of Ishmael was associated with a “restraint,” which became a primary symbol associated with Islam.

Ivugwa rya mbere ryerekeye kuvuka kwa Isimayeli ryahujwe n’“ukuzitira,” kwaje guhinduka ikimenyetso nyamukuru gifitanye isano n’Isilamu.

> Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. Genesis 16:1, 2.

> Nuko Sarayi, muka Aburamu, ntiyamubyariye abana; kandi yari afite umuja w’Umunyegiputa witwaga Hagari. Sarayi abwira Aburamu ati: “Dore noneho Uwiteka yangambye kubyara; ndakwinginze, jya ku muja wanjye, ahari naboneraho abana.” Nuko Aburamu yumvira ijwi rya Sarayi. Itangiriro 16:1, 2.

In the very same first mention of Islam, as represented by the birth of Ishmael, submission is emphasized. The concept of submission is fundamental to the religion of Islam. The word “Islam,” is derived from two Arabic words, “salaam,” which means “peace”, and “aslama,” which means “to submit” or “surrender”. Islam teaches that believers should submit their will to the will of Allah (God) in all aspects of life. Once Sarah realized she had made a bad decision by encouraging Abraham to take Hagar and produce Ishmael she got permission from Abraham to treat Hagar harshly, causing Hagar to flee from the home of Abraham. There she received a message from the angel.

Muri uko kuvugwa kwa mbere cyane kwa Isilamu, nk’uko kugereranywa no kuvuka kwa Ishimayeli, kwiyoroshya no kwishyikiriza birashimangirwa. Igitekerezo cyo kwishyikiriza ni inkingi y’ibanze y’idini rya Isilamu. Ijambo “Isilamu” rikomoka ku magambo abiri y’Icyarabu, “salaam,” risobanura “amahoro”, na “aslama,” risobanura “kwishyikiriza” cyangwa “kwigabiza”. Isilamu yigisha ko abayizera bagomba kwishyikiriza ubushake bwabo ubushake bwa Allah (Imana) mu bice byose by’ubuzima. Sara amaze kubona ko yari yafashe icyemezo kibi igihe yashishikarizaga Aburahamu gufata Hagari no kubyara Ishimayeli, yabonye uruhushya rwa Aburahamu rwo gufata Hagari nabi, bituma Hagari ahunga urugo rwa Aburahamu. Aho ni ho yaherewe ubutumwa n’umumarayika.

> But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands. And the angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:6–12.

> Ariko Aburamu abwira Sarayi ati: Dore umuja wawe ari mu maboko yawe; umukorere uko ubishaka. Nuko Sarayi amufata nabi, ahunga ava imbere ye. Maze marayika w’Uwiteka amusanga iruhande rw’isoko y’amazi mu butayu, iruhande rw’isoko iri mu nzira ijya i Shuri. Aramubaza ati: Hagari, muja wa Sarayi, uturutse he? Kandi ujya he? Na we aramusubiza ati: Ndahunga mva imbere ya nyirabuja Sarayi. Marayika w’Uwiteka aramubwira ati: Subira kwa nyirabuja, kandi wicishe bugufi munsi y’amaboko ye. Marayika w’Uwiteka arongera aramubwira ati: Nzagwiza urubyaro rwawe cyane, ku buryo rutazabasha kubarika kubera ubwinshi. Marayika w’Uwiteka aramubwira ati: Dore utwise inda, kandi uzabyara umuhungu, uzamwite Ishimayeli; kuko Uwiteka yumvise umubabaro wawe. Kandi azaba umuntu w’inkazi; ukuboko kwe kuzaba kurwanya umuntu wese, n’ukuboko kwa buri muntu kuzamurwanya; kandi azatura imbere ya bene se bose. Itangiriro 16:6–12.

The restraint of Islam, the “submission” that represents the character of the religion of Islam, and the role of Islam are all in the first mention of Ishmael, and represent the prophetic DNA of the Islam represented by the three woes of Revelation. Once the Lord brought His people to Jeremiah’s old paths they also recognized that the “four winds” that are held in check by the four angels of Revelation chapter seven, are specifically the four winds of Islam.

Kwirinda kwa Isilamu, uko “kwicisha bugufi” kugaragaza imico y’idini rya Isilamu, n’uruhare rwa Isilamu, byose biboneka mu kuvugwa kwa mbere kwa Ishimayeli, kandi bigahagararira ADN y’ubuhanuzi ya Isilamu ihagarariwe n’izo byago bitatu byo mu Ibyahishuwe. Umwami amaze kugarura ubwoko Bwe mu nzira za kera za Yeremiya, na bwo bamenye ko “imiyaga ine” ifatiriwe n’abamarayika bane bo mu gice cya karindwi cy’Ibyahishuwe, ari by’umwihariko imiyaga ine ya Isilamu.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

> “Abamarayika bafashe imiyaga ine, ishushanywa n’ifarashi irakaye ishaka kwigobotora no kwiruka yambukiranya isi yose, ijyanye kurimbuka n’urupfu aho inyuze hose.” Manuscript Releases, volume 20, 217.

The “angry horse” of Islam that is also the “four winds” that are “restrained” while the sealing of the one hundred and forty-four thousand is accomplished, bear “death and destruction” (Abaddon and Apollyon) in their “path.” Just as the restraint placed upon Hagar, placed that prophetic attribute into the symbol of Islam, the four winds and the angry horse are both restrained, and with that fact in place it was recognized that the beginning of the first woe, identifies a restraint upon Islam as represented by Abubakar’s historical command.

“Ifarashi irakaye” y’Ubuyisilamu, ari na yo “imiyaga ine” “ifatiriwe” igihe gushyirwaho ikimenyetso ku bantu ibihumbi ijana na mirongo ine na bine birimo birakorwa, bitwara “urupfu n’irimbuka” (Abadoni na Apoliyoni) mu “nzira” yabyo. Nk’uko ifatirwa ryashyizwe kuri Hagari ryashyize uwo miterere w’ubuhanuzi mu kimenyetso cy’Ubuyisilamu, ni ko na yo imiyaga ine n’ifarashi irakaye byombi bifatiriwe; kandi ubwo kuri ukwo kuri kwari kwashyizweho, byamenyekanye ko itangiriro rya ishyano rya mbere rigaragaza ifatirwa ku Buyisilamu nk’uko rigereranywa n’itegeko ry’amateka rya Abubakari.

> 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 9:4.

> Kandi bategekwa ko batagomba kwangiza ibyatsi byo ku isi, cyangwa ikintu cyose kibisi, cyangwa igiti icyo ari cyo cyose; ahubwo ko bagomba kugirira nabi abantu bonyine badafite ikimenyetso cy’Imana mu ruhanga rwabo. Ibyahishuwe 9:4.

Line upon line, the beginning of the second woe, which in the triple application of the three woes is placed over the beginning of the first woe, identifies a release of the four angels, who in the verse represents the release of Islam’s second great jihad.

Umurongo ku wundi, intangiriro y’akaga ka kabiri, gakurikije ishyirwa mu bikorwa ry’inkubutatu ry’amasengesho atatu y’akaga, gashyizwe hejuru y’intangiriro y’akaga ka mbere, kigaragaza kurekurwa kw’abamarayika bane, ari byo muri uwo murongo bigereranya kurekurwa kwa jihadi ya kabiri ikomeye ya Islamu.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. Revelation 9:14.

> Abwira marayika wa gatandatu wari ufite impanda ati: “Bohora ba marayika bane baboshywe ku ruzi runini rwa Ufurate.” Ibyahishuwe 9:14.

It was therefore understood that at the beginning of the third woe, Islam would be both released and restrained, which is the very testimony of Sister White.

Nuko byumvikana ko, mu ntangiriro y’amakuba ya gatatu, Isilamu yari kurekurwa kandi ikanabuzwa icyarimwe, kandi ibyo ni byo rwose ubuhamya bwa Mushiki wa Data White buvuga.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Muri icyo gihe, mu gihe umurimo w’agakiza uzaba uri kurangira, amakuba azaba ageze ku isi, kandi amahanga azaba arakaye, nyamara akumirwe kugira ngo atabangamira umurimo w’umumarayika wa gatatu. Muri icyo gihe ni bwo ‘imvura y’itumba,’ ari yo kugarurirwa imbaraga biturutse imbere y’Umwami, izaza, kugira ngo iha imbaraga ijwi riranguruye ry’umumarayika wa gatatu, kandi itegure abera guhagarara mu gihe ibyago birindwi bya nyuma bizaba bisukwa.” Early Writings, 85.

When the historical record of Islam was investigated it was found that the warfare and accomplishments of Arabic Islam of the first woe, is understood by Islam as “the first great jihad”, and that the warfare of the Ottoman Empire that began when the four angels were loosed is understood by Islam as “the second great jihad”. In agreement with the triple application Islam believes the third and last great jihad, began on September 11, 2001. As William Miller once wrote, “History and prophecy, doth agree.”

Igihe amateka y’Ubwisilamu yasuzumwaga, byagaragaye ko intambara n’ibyo Ubwisilamu bw’Abarabu bwo muri ishyano rya mbere bwagezeho, mu Bwisisilamu bisobanurwa ko ari “jihad ikomeye ya mbere”, kandi ko intambara z’Ubwami bwa Ottoman zatangiye igihe abamarayika bane barekurwaga, mu Bwisisilamu zisobanurwa ko ari “jihad ikomeye ya kabiri”. Mu buryo buhuje n’iyo mikoreshereze y’incuro eshatu, Ubwisilamu bwemera ko jihad ikomeye ya gatatu kandi ya nyuma yatangiye ku wa 11 Nzeri 2001. Nk’uko William Miller yigeze kwandika ati: “Amateka n’ubuhanuzi, birahuye.”

The “line upon line” application of a release and simultaneous restraint as represented by laying the beginning prophetic line of the first and second woes, over one another, was perfectly confirmed by the Spirit of Prophecy, and immediately after Islam struck on September 11, 2001 President George W. Bush placed a world-wide restraint upon Islam by initiating his war on terror. The simultaneous releasing and restraining of the “angry horse” of Islam was confirmed by the Bible, the Spirit of Prophecy, and also history.

Ishyirwa mu bikorwa rya “umurongo ku murongo” ry’irekurwa n’ikumirwa bibera icyarimwe, nk’uko ryagereranyijwe no kurambikanya umurongo wa mbere w’ubuhanuzi bw’akaga ka mbere n’aka kabiri, ryemejwe mu buryo bwuzuye n’Umwuka w’Ubuhanuzi; kandi ako kanya nyuma y’uko Isilamu igabye igitero ku wa 11 Nzeri 2001, Perezida George W. Bush yashyize ikumirwa ku Isilamu ku rwego rw’isi yose atangiza intambara ye yo kurwanya iterabwoba. Iryo rekurwa no gukumirwa byabereye icyarimwe by’“ifarasi irakaye” y’Isilamu byemejwe na Bibiliya, n’Umwuka w’Ubuhanuzi, ndetse n’amateka.

Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the nations are angered, yet held in check, as they were on September 11, 2001.

Abakurikira “Umwana w’Intama” bagasubira mu nzira za kera z’Abamillerite babona “ikiruhuko,” ari cyo mvura y’itumba, Mushiki wa White agaragaza ko itangira igihe amahanga arakaye, nyamara agafatirwa, nk’uko byagenze ku wa 11 Nzeri 2001.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Muri icyo gihe, mu gihe umurimo w’agakiza uzaba uri kugera ku iherezo, amakuba azaba aje ku isi, kandi amahanga azarakara, nyamara afatirwe ku rugero kugira ngo adatambamira umurimo wa marayika wa gatatu. Muri icyo gihe ni ho ‘imvura y’itumba,’ ari yo kugarurirwa imbaraga guturuka imbere y’Umwami, izaza, kugira ngo ihe imbaraga ijwi riranguruye rya marayika wa gatatu, kandi itegure abera guhagarara mu gihe ibyago birindwi bya nyuma bizaba bisukwa.” Early Writings, 85.

Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the mighty angel of Revelation eighteen descended on September 11, 2001.

Abakurikira “Umwana w’Intama” bagasubira mu nzira za kera z’Abamilerite babona “ikiruhuko,” ari cyo mvura y’itumba, Mushiki wacu White agaragaza ko yatangiye igihe marayika ukomeye wo mu Byahishuwe cumi n’umunani yamanukaga 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 igomba kugwa ku bwoko bw’Imana. Umumarayika ukomeye azamanuka ava mu ijuru, kandi isi yose izamurikirwa n’ubwiza bwe.” Review and Herald, 21 Mata 1891.

That mighty angel descended when the buildings of New York were thrown down, the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle. Those who were led back to Jeremiah’s old paths, and found the “rest,” which is the latter rain, then recognized that Isaiah’s “rest and refreshing,” was also the latter rain, but it was also an identification of the test which on September 11, 2001 confronted God’s people, and especially the “scornful men” who “ruled Jerusalem”. They came to understand that the test was twofold, for it represented the message of Islam of the third woe, and just as importantly, it represented the biblical methodology that established the message of the latter rain.

Uwo mumalayika ukomeye yamanutse igihe inyubako za New York zahanurwaga hasi, icyo gihe ni bwo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine byatangiriye, kandi imvura y’itumba rya nyuma itangira kugwa buhoro. Abayobowe gusubira mu nzira za kera za Yeremiya, maze bakabona “ikiruhuko,” ari cyo mvura y’itumba rya nyuma, ni bwo bamenye ko “ikiruhuko no kugarurirwa intege” kwa Yesaya na byo byari imvura y’itumba rya nyuma; ariko kandi byari no kumenyekanisha ikigeragezo ku wa 11 Nzeri 2001 cyahanganye n’ubwoko bw’Imana, cyane cyane “abagabo b’abanyagasuzuguro” “bategekaga i Yerusalemu.” Basobanukiwe ko icyo kigeragezo cyari gifite impande ebyiri, kuko cyagereranyaga ubutumwa bwa Isilamu bwo muri ayo makuba ya gatatu, kandi nk’uko byari bifite akamaro gakomeye, cyanagereranyaga uburyo bwa Bibiliya bwashingiyeho ubutumwa bw’imvura y’itumba rya nyuma.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:12–14.

> Abo ni bo yavuze ati: Iki ni cyo kiruhuko muzaha unaniwe ngo aruhuke; kandi uku ni ko kuruhura: nyamara ntibashatse kumva. Ariko ijambo ry’Uwiteka ryababereye itegeko ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; aha hato, na hariya hato; kugira ngo bagende, bagwe basubira inyuma, bavunagurwe, bagwe mu mutego, kandi bafatwe. Nuko nimwumve ijambo ry’Uwiteka, mwa bagabo b’abakobanyi mwe, mwebwe mutegeka ubu bwoko buri i Yerusalemu. Yesaya 28:12–14.

Walking in the old paths allowed God’s last day people to then see that the parable of the ten virgins, which “illustrates the experience of the Adventist people,” was to be repeated “to the very letter,” during the sealing time of the one hundred and forty-four thousand. The testimony of the history where the parable was first fulfilled identified that Habakkuk chapter two was directly connected with and part of the parable. Therefore the “debate” of Habakkuk two represented the test of the rest and refreshing that the scornful men refused to hear. As faithful Bible students continued to investigate the old paths, they realized that not only was the parable of the ten virgins, and Habakkuk two, the same prophecy, but so too was Ezekiel chapter twelve.

Kugendera mu nzira za kera byatumye ubwoko bw’Imana bwo mu minsi y’imperuka bubasha kubona ko umugani w’inkumi icumi, “ugaragaza ibyabaye mu bunararibonye bw’ubwoko bw’Abadiventisiti,” wagombaga kongera gusohora “nk’uko wanditswe mu nyuguti zawo zose,” mu gihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bane. Ubuhamya bw’amateka y’aho uwo mugani wabanje gusohorera bwerekanye ko Habakuki igice cya kabiri yari ifitanye isano itaziguye na wo kandi ko yari igize kimwe mu bigize uwo mugani. Ni cyo cyatumye “impaka” zo muri Habakuki 2 zigereranya ikigeragezo cy’ikiruhuko no guhemburwa abo bagabo b’abanyagasuzuguro banze kumva. Uko abanyeshuri bizerwa ba Bibiliya bakomeje gusuzuma inzira za kera, baje gusobanukirwa ko atari umugani w’inkumi icumi na Habakuki 2 byonyine byari ubuhanuzi bumwe, ahubwo ko na Ezekiyeli igice cya cumi na kabiri na cyo ari uko.

> “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, 393.

> Igice kimwe cy’ubuhanuzi bwa Ezekiyeli na cyo cyabaye isoko y’imbaraga n’ihumure ku bizera: “Ijambo ry’Uwiteka ryanjyeho riti: Mwana w’umuntu, uwo mugani mufite mu gihugu cya Isirayeli, uvuga uti, ‘Iminsi irarambiranye, kandi iyerekwa ryose ryananiwe’ ni uwuhe? Nuko ubabwire uti, Uku ni ko Umwami Uwiteka avuga.... Iminsi iregereje, kandi n’iherezo rya buri yerekwa.... Nzavuga, kandi ijambo nzavuga rizasohora; ntirizongera kurambiranywa.” “Ab’inzu ya Isirayeli bavuga bati, ‘Iyerekwa abona ni iry’iminsi myinshi izaza, kandi ahanura iby’ibihe bya kure.’ Nuko ubabwire uti, Uku ni ko Umwami Uwiteka avuga; Nta jambo na rimwe ryanjye rizongera kurambiranywa, ahubwo ijambo navuze rizasohora.” Ezekiyeli 12:21–25, 27, 28.” Intambara Ikomeye, 393.

The period of the sealing of the one hundred and forty-four thousand, as represented by the Advent movement of 1840 to 1844, represents the period of time in the last days, when “the effect of every vision” “shall come to pass.” The prophetic history of the first woe, laid upon the prophetic history of the second woe, identifies the prophetic history of the third woe, which is the prophetic history of the sealing of the one hundred and forty-four thousand. It is also the history of 1840 to 1844. It is also the history where the work of the messenger who prepares the way for the Messenger of the Covenant is accomplished. It is the history where the two horns of the earth beast go through a transition from the sixth unto the “eighth” that “is of the seven”. It is the history where the two prophets are slain in the street, in chapter eleven of Revelation.

Igihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine, nk’uko kigereranywa n’umuryango w’Abadivantisiti wo mu 1840 kugeza mu 1844, kigereranya igihe cyo mu minsi y’imperuka, ubwo “ingaruka ya buri yerekwa” “izasohora.” Amateka y’ubuhanuzi y’ishyano rya mbere, ashyizwe ku mateka y’ubuhanuzi y’ishyano rya kabiri, agaragaza amateka y’ubuhanuzi y’ishyano rya gatatu, ari yo mateka y’ubuhanuzi yo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine. Kandi ni na yo mateka yo mu 1840 kugeza mu 1844. Ni na yo mateka aho umurimo w’intumwa itegura inzira y’Intumwa y’Isezerano usohorerwa. Ni yo mateka aho amahembe abiri y’inyamaswa yo mu isi anyura mu ihinduka ava ku wa gatandatu ajya ku wa “munani” ari wo “ukomoka kuri barindwi”. Ni yo mateka aho abahanuzi babiri bicirwa mu muhanda, mu gice cya cumi na kimwe cy’Ibyahishuwe.

Just as significant though, is the fact that because God’s word never fails, in conjunction with the principle that all the prophets are speaking more of the last days than any other period, on September 11, 2001 the “prophetic days are at hand” where the “words that” God has spoken “will come to pass,” and “it shall be no more prolonged.”

Ariko ikindi gifite akamaro kangana: kubera ko ijambo ry’Imana ritajya ribura gusohora, kandi bijyanye n’ihame ry’uko abahanuzi bose bavuga iby’iminsi y’imperuka kurusha ikindi gihe cyose, ku wa 11 Nzeri 2001 “iminsi y’ubuhanuzi iregereje,” aho “amagambo” Imana yavuze “azasohozwa,” kandi “ntibizongera gutinda.”

The rebellion of 1863 assigned Laodicean Adventism to wander in the wilderness until they were all dead. The Lord returned to that history on September 11, 2001 as He had done with ancient Israel at Kadesh.

Ubwigome bwo mu 1863 bwagennye ko Ubudiventisiti bw’i Lawodikiya buzerera mu butayu kugeza bose bapfuye. Uwiteka yasubiye kuri iyo mateka ku wa 11 Nzeri 2001 nk’uko yari yarabigenje kuri Isirayeli ya kera i Kadeshi.

The first visit to Kadesh produced the rebellion of the ten spies, and brought the time of wandering in the wilderness. At the end of the forty years, they returned to Kadesh, and it was there that Moses struck the Rock a second time and was prevented from entering into the Promised Land, but they went in with Joshua. September 11, 2001, identifies the last generation, and God will no longer prolong His Word.

Uruzinduko rwa mbere i Kadeshi rwabyaye ubugome bw’abatasi icumi, kandi ruzana igihe cyo kuzerera mu butayu. Ku iherezo ry’iyo myaka mirongo ine, basubiye i Kadeshi, kandi ni ho Mose yakubitiye Urutare ubwa kabiri maze abuza kwinjira mu Gihugu cy’Isezerano, ariko bo bakinjiranamo na Yosuwa. Ku wa 11 Nzeri 2001, haranga igisekuru cya nyuma, kandi Imana ntizakomeza gutinza Ijambo ryayo.

We will address this fact in the next article.

Tuzavugurira kuri uku kuri mu nyandiko itaha.

> “The history of the wilderness life of Israel was chronicled for the benefit of the Israel of God to the close of time. God’s dealings with the wanderers of the desert in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, and in the striking manifestations of his power for their relief, are a divine parable, fraught with warning and instruction for his people in all ages. The varied experience of the Hebrews was a school of preparation for their promised home in Canaan. God would have his people in these last days review with humble hearts, and teachable spirits, the fiery trials through which ancient Israel passed, that they may be instructed in their preparation for the heavenly Canaan.

> “Amateka y’ubuzima bwa Isirayeli mu butayu yanditswe ku bw’inyungu ya Isirayeli y’Imana kugeza ku iherezo ry’ibihe. Imigenzereze y’Imana ku bayobagiraga mu butayu, mu rugendo rwabo rwose rwo kujya hirya no hino, mu guhura kwabo n’inzara, inyota, n’umunaniro, no mu buryo butangaje yagaragajemo imbaraga zayo kugira ngo ibatabare, ni umugani mvajuru, wuzuye imiburo n’inyigisho ku bw’ubwoko bwayo mu bihe byose. Uburyo bwinshi butandukanye Abaheburayo banyuzemo bwari ishuri ryo kubategurira urugo rwabo rwasezeranyijwe i Kanani. Imana yifuza ko ubwoko bwayo muri iyi minsi y’imperuka busubiramo ibyo byose bufite imitima yicishije bugufi n’imyuka yemera kwigishwa, bwibuka ibigeragezo bikaze Isirayeli ya kera yanyuzemo, kugira ngo bwigishwe mu myiteguro yabwo yerekeza kuri Kanani yo mu ijuru.

> “The rock which, smitten by the command of God, sent forth its living waters, was a symbol of Christ, smitten and bruised that by his blood a fountain might be prepared for the salvation of perishing man. As the rock had been once smitten, so Christ was to be ‘once offered, to bear the sins of many.’ But when Moses rashly smote the rock at Kadesh, the beautiful symbol of Christ was marred. Our Saviour was not to be sacrificed a second time. As the great offering was made but once, it is only necessary for those who seek the blessings of his grace to ask in Jesus’ name,—to pour forth the heart’s desires in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for thirsting Israel.

> “Urutare rwakubiswe n’itegeko ry’Imana rukarekura amazi yarwo y’ubugingo, rwari ikimenyetso cya Kristo, wakubiswe kandi akomereka kugira ngo ku bw’amaraso ye hategurwe isōko ry’agakiza k’umuntu urimbuka. Nk’uko urutare rwakubiswe rimwe, ni ko na Kristo yagombaga ‘gutambwa rimwe, kugira ngo yikorere ibyaha bya benshi.’ Ariko igihe Mose yakubitaga urutare i Kadeshi atabanje gutekereza, icyo kimenyetso cyiza cya Kristo cyarangiritse. Umukiza wacu ntiyagombaga kongera gutambwa ubwa kabiri. Nk’uko igitambo gikomeye cyatanzwe rimwe gusa, ni ngombwa gusa ko abashaka imigisha y’ubuntu bwe basaba mu izina rya Yesu,—bagasuka imbere ye ibyo imitima yabo yifuza mu isengesho ryo kwihana. Isengesho nk’iryo rizashyira imbere y’Umwami Nyiringabo ibikomere bya Yesu, maze amaraso atanga ubugingo yongere atembane bushya, yashushanyijwe no gutemba kw’amazi y’ubugingo ku Bisirayeli bari bishwe n’inyota.”

> “Only by living faith in God, and humble obedience to his commands, can man hope to meet the divine approval. On the occasion of that mighty miracle at Kadesh, Moses, wearied with the continual murmuring and rebellion of the people, lost sight of his Almighty Helper; he heeded not the command, ‘Speak ye unto the rock, and it shall give forth its waters;’ and without the divine strength he was left to mar his record with an exhibition of passion and human weakness. The man who should, and might have stood pure, firm, and unselfish to the close of his work, was overcome at last. God was dishonored before the congregation of Israel, when he might have been honored, and his name glorified.

> “Umuntu ashobora gusa kwiringira ko azemerwa n’Imana ari uko afite kwizera kuzima kuyizera, kandi akayumvira yicishije bugufi mu mategeko yayo. Muri cya gihe cy’igitangaza gikomeye cyabereye i Kadeshi, Mose, ananiwe n’ukwitotomba no kwigomeka bidashira by’ubwoko, yabuze kureba Uwamufashaga Ushoborabyose; ntiyitaye ku itegeko rivuga riti: ‘Muvugishe igitare, kirabutumbukishamo amazi yacyo;’ maze kubera ko atari afite imbaraga ziva ku Mana, asigara ahumanya amateka ye no kugaragaza uburakari n’intege nke za kimuntu. Umuntu wagombaga kandi washoboraga gukomeza kuba uwera, ushikamye, kandi utikunda kugeza ku iherezo ry’umurimo we, amaherezo yaratsinzwe. Imana yasuzuguwe imbere y’iteraniro rya Isirayeli, mu gihe yari ikwiriye kuba yarahawe icyubahiro, kandi izina ryayo rigahimbazwa.”

> “The judgment immediately pronounced against Moses was most cutting and humiliating,—that he with rebellious Israel must die before crossing the Jordan. But shall man assert that the Lord dealt severely with his servant for that one offense? God had honored Moses as he had honored no other man then living. He had vindicated his cause again and again. He had heard his prayers, and had spoken with him face to face, as a man speaketh with a friend. Just in proportion to the light and knowledge which Moses had enjoyed, was his criminality increased.” Signs of the Times, October 7, 1880.

> “Urubanza rwahise rutangazwa kuri Mose rwari rukakaye cyane kandi rumutesha agaciro,—ko we hamwe na Isirayeli y’abagome bagombaga gupfa batarambuka Yorodani. Ariko se umuntu yakwihandagaza akavuga ko Uwiteka yakoranye ubukana n’umugaragu we kubera icyo cyaha kimwe gusa? Imana yari yarubashye Mose nk’uko nta wundi muntu wari ukiriho icyo gihe yari yarubashye. Yari yaraburaniriye urubanza rwe incuro nyinshi, kenshi na kenshi. Yari yarumvise amasengesho ye, kandi yari yaravuganye na we imbonankubone, nk’uko umuntu avugana n’incuti ye. Uko urumuri n’ubumenyi Mose yari yarahawe byanganaga, ni ko n’uburemere bw’icyaha cye bwariyongereye.” Signs of the Times, 7 Ukwakira 1880.

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