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

Igitabo cya Daniyeli — Nimero Ijana n’icumi

The Threefold Alliance of Rome: Unveiling the Prophetic Significance of the Trumpets in Revelation

Ubufatanye bw’Impande Eshatu bwa Roma: Guhishura Ubusobanuro bw’Ubuhanuzi bw’Amakondera yo mu Ibyahishuwe

Author

Jeff Pippenger

Published

March 1, 2024

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Islam of the first and second woes of Revelation chapter nine represented the judgment that was brought upon Rome. William Miller had called the trumpets, “the peculiar judgments” which were brought upon Rome, but Miller could not see Modern Rome, as the threefold alliance which leads the world to Armageddon. Uriah Smith recognized the trumpets represented God’s judgment upon Rome, and that the fifth and sixth trumpets (first and second Woes), were judgments upon the Catholic church.

Ubuyisilamu bwo muri ibyo bibabazo bya mbere n’ibya kabiri byo mu Byahishuwe igice cya cyenda bwagereranyaga urubanza rwazanywe kuri Roma. William Miller yari yarise impanda “imanza zihariye” zazanywe kuri Roma, ariko Miller ntiyashoboye kubona Roma ya Kijyambere nk’ubumwe bw’impande eshatu buyobora isi kuri Harumagedoni. Uriah Smith yemeye ko impanda zagereranyaga urubanza rw’Imana kuri Roma, kandi ko impanda ya gatanu n’iya gatandatu (ibibabazo bya mbere n’ibya kabiri), byari imanza zari ku itorero Gatolika.

> “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.

> “Kugira ngo dusobanure iyi mpanda, twongeye kwifashisha inyandiko za Bwana Keith. Uyu mwanditsi avuga ukuri ati: ‘Nta handi hantu mu Byahishuwe hasanga ababisobanura bahuriza hamwe mu buryo bumwe bene aka kageni nk’uko bahuriza ku byerekeye ishyirwa mu bikorwa ry’impanda ya gatanu n’iya gatandatu, cyangwa ibyago bya mbere n’ibya kabiri, ku Basaraceni n’Abaturukiya. Biragaragara cyane ku buryo bitagoye kubyumva nabi. Aho kuba buri kimwe cyagenwa n’umurongo umwe cyangwa ibiri gusa, igice cya cyenda cyose cy’Ibyahishuwe, kigabanyijemo ibice bingana, cyahariwe gusobanura byombi.”

> “‘The Roman empire declined, as it arose, by conquest; but the Saracens and the Turks were the instruments by which a false religion became the scourge of an apostate church; and hence, instead of the fifth and sixth trumpets, like the former, being designated by that name alone, they are called woes.” Uriah Smith, Daniel and Revelation, 495.

> “Ubwami bw’Abaroma bwasubiye inyuma, nk’uko bwari bwarazamutse, binyuze mu ntsinzi z’intambara; ariko Abasaraseni n’Abaturukiya babaye ibikoresho byatumye idini ry’ibinyoma rihinduka ikiboko cy’itorero ryagomeye Imana; kandi ni cyo gituma, aho kuba impanda ya gatanu n’iya gatandatu, nk’izabanje, zitarikirwa kuri iryo zina ryonyine, ahubwo zitwa ibyago.” Uriah Smith, Daniel and Revelation, 495.

What Miller and Smith did not recognize about the trumpets as God’s judgment upon Rome, was that those judgments were brought about by the enforcement of the worship of the sun. In the year 321, Constantine passed the first Sunday law, and nine years later he moved the capital from the city of Rome, to the city of Constantinople, thus initiating the process of disintegration of the Roman Empire. In Daniel chapter eleven, pagan Rome was to rule supremely for a “time,” which represented the three hundred and sixty years, from the Battle of Actium, in the year 31 BC, unto the year 330, when Constantine divided the kingdom into the West and the East.

Icyo Miller na Smith batamenye ku byerekeye amakondera nk’urubanza rw’Imana ku Roma, ni uko izo manza zazanywe no gushyira mu bikorwa kuramya izuba. Mu mwaka wa 321, Constantine yashyizeho itegeko rya mbere ry’Umunsi wa Mbere w’Icyumweru, maze nyuma y’imyaka icyenda yimurira umurwa mukuru awuvana mu mujyi wa Roma awujyana mu mujyi wa Constantinople, bityo atangiza inzira y’isenyuka ry’Ingoma y’Abaroma. Mu gice cya cumi na kimwe cy’igitabo cya Daniyeli, Roma ya gipagani yagombaga gutegeka ku buryo bw’ikirenga mu gihe cya “igihe,” cyashushanyaga imyaka magana atatu na mirongo itandatu, uhereye ku Rugamba rwa Actium, mu mwaka wa 31 Mbere ya Kristo, kugeza mu mwaka wa 330, ubwo Constantine yagabanyaga ubwami mu Burengerazuba no mu Burasirazuba.

> He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

> Azinjira mu mahoro no mu bice by’intara birumbuka cyane; kandi azakora ibyo ba sekuruza be batigeze bakora, n’abo ba sekuruza babo na bo batigeze babikora; azabagabanya iminyago n’ibyanyazwe n’ubutunzi: koko azategura imigambi ye yo kurwanya ibihome bikomeye, ariko bizamara igihe gito. Daniyeli 11:24.

During those three hundred and sixty years, the Roman Empire was essentially invincible, but once the capital was moved to the East, the ability to govern such a massive empire was no longer possible. Constantine tried to maintain control by dividing the kingdom between his three sons, but that only furthered the crumbling of the former empire.

Muri iyo myaka magana atatu na mirongo itandatu, Ubwami bw’Abaroma bwari rwose butaneshejwe, ariko ubwo umurwa mukuru wimuriwe mu Burasirazuba, ubushobozi bwo gutegeka ubwami bunini bene ako kageni ntibwongeye gushoboka. Konstantini yagerageje gukomeza kubugenzura agabanya ubwami hagati y’abahungu be batatu, ariko ibyo byarushijeho guteza isenyuka ry’ubwami bwa mbere.

When the papacy took the throne of the earth in the year 538, at the third Council of Orleans a Sunday law was passed. Thus, in the year 606, Mohammed began his prophetic ministry, and symbolically represented the trumpet that was to be what the historians identify as a “scourge of an apostate church.” The history of the first and second woes, beginning with the ministry of Mohammed in the year 606, concluded on October 22, 1844, when the seventh trumpet sounded.

Igihe ubupapa bwafata intebe y’ubwami bw’isi mu mwaka wa 538, mu Nama ya gatatu y’i Orleans hashyizweho itegeko ryerekeye ku Cyumweru. Bityo rero, mu mwaka wa 606, Mohammed yatangiye umurimo we w’ubuhanuzi, kandi mu buryo bw’ikigereranyo ahagararira impanda yagombaga kuba icyo abanyamateka bita “ikiboko cy’itorero ryahindutse ikivapostata.” Amateka y’amakuba ya mbere n’aya kabiri, atangirira ku murimo wa Mohammed mu mwaka wa 606, yasojwe ku wa 22 Ukwakira 1844, igihe impanda ya karindwi yavugaga.

> The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Revelation 11:14, 15.

> Ibyago bya kabiri birarangiye; kandi, dore, ibyago bya gatatu biraza vuba. Maze marayika wa karindwi avuza impanda; maze mu ijuru humvikana amajwi aranguruye cyane, avuga ati: Ubwami bw’isi bwahindutse ubw’Umwami wacu n’ubwa Kristo we; kandi azategeka iteka ryose. Ibyahishuwe 11:14, 15.

During the history of the first two Woes, Constantinople, the capital of eastern Rome, was conquered in 1453, and papal Rome in the west was delivered its deadly wound in 1798. The “scourge of an apostate church,” had brought down both civil and religious Rome. The threefold union of Modern Rome is accomplished at the soon-coming Sunday law in the United States.

Mu mateka y’Ibyago bibiri bya mbere, Constantinople, umurwa mukuru wa Roma y’iburasirazuba, yigaruriwe mu 1453, kandi Roma y’ubupapa mu burengerazuba ihabwa uruguma rwayo rwica mu 1798. “Ikiboko cy’itorero ryayobye,” cyaranduye Roma ya politiki na Roma y’idini zombi. Ubumwe bw’impande eshatu bwa Roma ya Kijyambere buzasohozwa mu itegeko ryo ku cyumweru rizashyirwaho vuba muri Leta Zunze Ubumwe za Amerika.

> “The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

> “Abaporotesitanti bo muri Leta Zunze Ubumwe z’Amerika ni bo bazaba imbere mu kurambura amaboko yabo hakurya y’umwobo munini kugira ngo bafate ukuboko kwa Spiritizimu; bazarambukira hejuru y’ikuzimu kugira ngo bafatanye amaboko n’ubutegetsi bw’i Roma; kandi munsi y’ingaruka z’iri huriro ry’impande eshatu, iki gihugu kizakurikira mu ntambwe za Roma mu gukandagira uburenganzira bw’umutimanama.” The Great Controversy, 588.

At that time, Islam of the third Woe will accomplish God’s judgment against Modern Rome for its enforcement of Sunday worship, as He did with pagan Rome, and papal Rome. With pagan Rome He employed the first four trumpets to bring an end to Roman rulership in the capital of western Rome by the year 476, for after the year 476, no ruler of the city was of Roman lineage. By 1453 the fifth trumpet of Islam brought Roman rulership of eastern Rome to an end. By 1798, papal rulership of the former tenfold division of the nations of Europe was brought to an end in the history of the sixth trumpet of Islam. The demise of the civil kingdom of Rome, both west and east, and the religious kingdom of Rome was brought about following the enforcement of the pagan worship of the sun.

Muri icyo gihe, Ubusilamu bwo mu ishyano rya gatatu buzasohoza urubanza rw’Imana ku Roma ya Kijyambere kubera guhatira abantu gusenga ku Cyumweru, nk’uko yabigenje kuri Roma ya gipagani no kuri Roma ya gipapa. Kuri Roma ya gipagani yakoresheje impanda enye za mbere kugira ngo ahagarike ubutegetsi bw’Abaroma mu murwa mukuru wa Roma y’iburengerazuba mu mwaka wa 476, kuko nyuma y’uwo mwaka nta mutegetsi w’uwo mujyi wari ukomoka mu muryango w’Abaroma. Mu mwaka wa 1453, impanda ya gatanu y’Ubusilamu yahagaritse ubutegetsi bw’Abaroma muri Roma y’iburasirazuba. Mu mwaka wa 1798, ubutegetsi bwa gipapa ku byahoze ari amacakubiri icumi y’amahanga y’u Burayi bwagejejwe ku iherezo mu mateka y’impanda ya gatandatu y’Ubusilamu. Irimbuka ry’ubwami bwa gisivili bwa Roma, haba ubwa burengerazuba n’ubw’iburasirazuba, hamwe n’ubwami bw’idini bwa Roma, ryabayeho rikurikiye ishyirwa mu bikorwa ry’ugusenga kw’izuba kwa gipagani.

> “The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

> “Abaturage ba Leta Zunze Ubumwe za Amerika babaye ubwoko bwatoneshejwe; ariko igihe bazagabanya umudendezo w’idini, bakiyambura Ubuporotesitanti, kandi bagashyigikira Ubupapa, urugero rw’icyaha cyabo ruzaba rwuzuye, kandi ‘ubuhakanyi bw’ishyanga’ buzandikwa mu bitabo byo mu ijuru. Ingaruka z’ubu buhakanyi zizaba kurimbuka kw’ishyanga.” Review and Herald, 2 Gicurasi 1893.

The triple application of prophecy establishes the characteristic of the final fulfillment of the prophecy based upon the characteristics of the first two fulfillments. On September 11, 2001 the third Woe arrived in history. It had initially arrived on October 22, 1844, for the third Woe is the seventh trumpet, and that trumpet began to sound at that time. But as with ancient Israel, modern Israel chose rebellion and brought about a period of wandering in the wilderness instead of finishing the work. The sealing time of the third angel was therefore delayed, until it began again on September 11, 2001.

Ikoreshwa ry’ubuhanuzi mu buryo butatu rishyiraho imimerere y’isohozwa rya nyuma ry’ubwo buhanuzi rishingiye ku mimerere y’isohozwa rya mbere ryabwo n’irya kabiri. Ku wa 11 Nzeri 2001, ishyano rya gatatu ryageze mu mateka. Mu ntangiriro ryari ryarageze ku wa 22 Ukwakira 1844, kuko ishyano rya gatatu ari impanda ya karindwi, kandi iyo mpanda yatangiye kuvuza muri icyo gihe. Ariko nk’uko byagendekeye Isirayeli ya kera, Isirayeli ya none yahisemo kwigomeka, maze izana igihe cyo kuzerera mu butayu aho kurangiza umurimo. Bityo rero, igihe cyo gushyirwaho ikimenyetso cy’umumarayika wa gatatu cyarasubitswe, kugeza ubwo cyongeye gutangira ku wa 11 Nzeri 2001.

> “For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 2, 69.

> “Mu gihe cy’imyaka mirongo ine, kutizera, kwivovota no kwigomeka byabujije Isirayeli ya kera kwinjira mu gihugu cy’i Kanani. Ibyaha ibyo ari byo byadindije kwinjira kwa Isirayeli ya none muri Kanani yo mu ijuru. Muri izo mpande zombi, amasezerano y’Imana nta kosa yagizemo. Ahubwo ni ukutizera, gukunda iby’isi, ukutiyegurira Imana, n’amakimbirane biri hagati y’abiyita ubwoko bw’Umwami byatumye tuguma muri iyi si y’icyaha n’agahinda imyaka myinshi cyane.” Selected Messages, book 2, 69.

God does not change, and He judges according to the available light. Modern Israel had more available light than ancient Israel, and we are informed “the same sins have delayed the entrance of modern Israel into the heavenly Canaan.” If modern Israel was only held accountable to the light which ancient Israel was held accountable to, it would have been enough, but they had more light. Therefore, if it was the “same sins” that caused “ancient Israel” to wander in the wilderness for “forty years,” then not only was modern Israel banished to the “wilderness” in the rebellion of 1863, but they were just as certainly destined to die there. Their “sins” have delayed the work of the third angel until now.

Imana ntihinduka, kandi acira urubanza abantu akurikije umucyo bafite. Isirayeli ya none yari ifite umucyo uruta uwari ufite Isirayeli ya kera, kandi tubwirwa ko “ibyaha bimwe byatumye Isirayeli ya none itinze kwinjira muri Kanani yo mu ijuru.” Iyo Isirayeli ya none iba yarabazwe gusa ku mucyo Isirayeli ya kera yabazweho, byari kuba bihagije, ariko yo yari ifite umucyo urenze uwo. Ni cyo gituma, niba ari “ibyaha bimwe” byatumye “Isirayeli ya kera” izerera mu butayu “imyaka mirongo ine,” bityo rero Isirayeli ya none ntiyirukanwe gusa kujyanwa mu “butayu” mu bugome bwo kwigomeka bwo mu wa 1863, ahubwo nta gushidikanya yari yaranagenewe kuzahagwa. “Ibyaha” byayo byadindije umurimo w’umumarayika wa gatatu kugeza ubu.

> “Said the angel, ‘The third angel is binding, or sealing, them in bundles for the heavenly garner.’ This little company looked careworn, as if they had passed through severe trials and conflicts. And it appeared as if the sun had just risen from behind a cloud and shone upon their countenances, causing them to look triumphant, as if their victories were nearly won.” Early Writings, 88.

> Marayika aravuga ati: “Marayika wa gatatu ari kubahambira, cyangwa ari kubashyiraho ikimenyetso, mu miba kugira ngo bajyanwe mu kigega cyo mu ijuru.” Iri tsinda rito ryasaga n’irifite umunaniro n’agahinda, nk’aho ryari rimaze kunyura mu bigeragezo bikomeye no mu ntambara zikomeye. Kandi byagaragaraga nk’aho izuba ryari rimaze kuzamuka riturutse inyuma y’igicu, rikamurikira mu maso habo, bikabatera kugaragara nk’abanesheje, nk’aho intsinzi zabo zari hafi kuba izuzuye.” Early Writings, 88.

The same sins that banished ancient Israel to die in the wilderness have delayed the work of the third angel who arrived on October 22, 1844.

Ibyaha bimwe byirukanye Isirayeli ya kera kugira ngo ipfire mu butayu ni byo byadindije umurimo w’umumarayika wa gatatu wageze ku wa 22 Ukwakira 1844.

> “After Jesus opened the door of the most holy, the light of the Sabbath was seen, and the people of God were tested, as the children of Israel were tested anciently, to see if they would keep God’s law. I saw the third angel pointing upward, showing the disappointed ones the way to the holiest of the heavenly sanctuary. As they by faith enter the most holy, they find Jesus, and hope and joy spring up anew. I saw them looking back, reviewing the past, from the proclamation of the second advent of Jesus, down through their experience to the passing of the time in 1844. They see their disappointment explained, and joy and certainty again animate them. The third angel has lighted up the past, the present, and the future, and they know that God has indeed led them by His mysterious providence.” Early Writings, 254.

> “Nyuma y’uko Yesu akingura umuryango w’Ahera Cyane, umucyo w’Isabato warabonetse, kandi ubwoko bw’Imana burageragezwa, nk’uko abana ba Isirayeli bageragejwe kera, kugira ngo harebwe yuko bazakomeza amategeko y’Imana. Nabonye marayika wa gatatu yerekana hejuru, akereka abari baracitse intege inzira ijya mu Ahera Cyane ho mu buturo bwo mu ijuru. Iyo bahinjiye mu Ahera Cyane kubwo kwizera, basangamo Yesu, maze ibyiringiro n’ibyishimo bikongera kubyuka bundi bushya. Nabonye bareba inyuma, basubiramo ibyabaye mu gihe cyashize, uhereye ku gutangaza ukuza kwa kabiri kwa Yesu, bakamanuka banyura mu mibereho yabo kugeza ku ihita ry’igihe cyo mu mwaka wa 1844. Babona ugucika intege kwabo gusobanuwe, maze ibyishimo no kwizera kudashidikanywa bikongera kubazanzamuramo imbaraga. Marayika wa gatatu yamurikiye ibyahise, ibiriho ubu, n’ibizaza, kandi bamenya yuko Imana ari yo koko yabayoboye binyuze mu buntu bwayo bw’ubushobozi bwihishe.” Inyandiko za Mbere, 254.

The third angel is the sealing angel, and he arrived on October 22, 1844, but his work was delayed by the same sins that caused ancient Israel to die in the wilderness. The delay caused by the rebellion of 1863, was a delaying of the work of the third angel, and therefore the sealing has been hindered and delayed for over one hundred years.

Marayika wa gatatu ni marayika ushyiraho ikimenyetso, kandi yaje ku wa 22 Ukwakira 1844, ariko umurimo we wadindijwe n’ibyaha bimwe byatumye Isirayeli ya kera ipfira mu butayu. Ubudindizi bwatewe no kwigomeka ko mu 1863, bwabaye ukudindiza umurimo wa marayika wa gatatu, bityo gushyirwaho ikimenyetso kwabujijwe kandi kudindizwa imyaka irenga ijana.

> “[Numbers 32:6–15, quoted.] The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.

> “[Kubara 32:6–15, byavuzwe.] Uwiteka Imana ni Imana ifuha, nyamara yihanganira ibyaha n’ibicumuro by’ubwoko bwayo muri iki gihe. Iyo ubwoko bw’Imana bugenda mu nama yayo, umurimo w’Imana uba warateye imbere, ubutumwa bw’ukuri bukagezwa ku bantu bose batuye ku isi yose. Iyo ubwoko bw’Imana buza kuyizera kandi bukaba abakorera ijambo ryayo, iyo buza kuba bwaritondeye amategeko yayo, marayika ntiyari kuza aguruka anyuze mu ijuru azanye ubutumwa ku bamarayika bane bagombaga kurekura imiyaga kugira ngo ihuhe ku isi, ataka ati: Mufate, mufate imiyaga ine, kugira ngo idahuhira ku isi kugeza aho nzashyirira ikimenyetso ku bagaragu b’Imana mu ruhanga rwabo. Ariko kubera ko abantu batumvira, badashima, badakiranuka, nk’uko byari bimeze kuri Isirayeli ya kera, igihe kirarambwa kugira ngo bose bumve ubutumwa bwa nyuma bw’imbabazi butangazwa n’ijwi rirenga. Umurimo w’Uwiteka waradindijwe, igihe cyo gushyirwaho ikimenyetso kirakererwa. Benshi ntibigeze bumva ukuri. Ariko Uwiteka azabaha uburyo bwo kumva no guhinduka, kandi umurimo ukomeye w’Imana uzakomeza kujya imbere.” Manuscript Releases, volumu ya 15, 292.

On September 11, 2001 the third angel arrived again, and the sealing time which had been delayed since the rebellion of 1863, began again. It was the arrival of Islam of the third Woe, which is also the seventh trumpet that marks the beginning of the sealing time. The sealing time began with the arrival of the third angel on October 22, 1844, when the seventh trumpet began to sound, but that trumpet was hindered and delayed.

Ku wa 11 Nzeri 2001, marayika wa gatatu yongeye kuza, kandi igihe cyo gushyirwaho ikimenyetso cy’ubudindiza cyari cyaratinze uhereye ku bwigomeke bwo mu 1863, cyongeye gutangira. Kwari ukuza kwa Isilamu kw’ishano rya gatatu, ari na ryo impanda ya karindwi iranga itangira ry’igihe cyo gushyirwaho ikimenyetso. Igihe cyo gushyirwaho ikimenyetso cyatangiye no kuza kwa marayika wa gatatu ku wa 22 Ukwakira 1844, igihe impanda ya karindwi yatangiraga kuvuza, ariko iyo mpanda yarabujijwe kandi iratinda.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

> Nuko marayika nabonye ahagaze ku nyanja no ku isi, azamura ukuboko kwe yerekeza mu ijuru, arahira Uhoraho uhoraho iteka ryose, waremye ijuru n’ibiririmo, n’isi n’ibiyirimo, n’inyanja n’ibiyirimo, ko igihe kitazaba kikiriho ukundi; ahubwo mu minsi y’ijwi rya marayika wa karindwi, ubwo azaba atangiye kuvuza impanda, ubwiru bw’Imana buzaba busohoye, nk’uko yabutangarije abagaragu bayo, ari bo bahanuzi. Ibyahishuwe 10:5–7.

The “voice” of the seventh angel, is the voice of the angel of Revelation chapter eighteen, which descended when the great buildings of New York City were thrown down.

“Ijwi” ry’umumarayika wa karindwi ni ijwi ry’umumarayika wo mu Byahishuwe igice cya cumi n’umunani, wamanutse igihe inyubako zikomeye z’Umujyi wa New York zasenywaga.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Nuko hanyuma y’ibyo mbona undi mumarayika amanuka ava mu ijuru, afite ubutware bukomeye; isi irabagirana ubwiza bwe. Arangurura ijwi rikomeye cyane, avuga ati: Babuloni ikomeye iraguye, iraguye, ihindutse ubuturo bw’abadayimoni, n’igihome cya buri mwuka wanduye, n’ikiraro cya buri nyoni ihumanye kandi yangwa. Kuko amahanga yose yanyoye kuri vino y’uburakari bw’ubusambanyi bwayo, kandi abami bo mu isi bayisambanijeho, n’abacuruzi bo mu isi bakungahajwe n’ubwinshi bw’ibinezeza byayo. Ibyahishuwe 18:1–3.

The “voice” of the mighty angel who descends, commands the angels to hold the four winds, that are represented as an “angry horse” seeking to break loose and bring death and destruction in its path.

“Ijwi” ry’umumarayika ukomeye amanuka, ategeka abamarayika gufata imyuka ine, igereranywa n’“ifarasi irakaye” ishaka kwicika ikazana urupfu n’irimbuka aho inyuze.

> “The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.” Testimonies to Ministers, 445.

> “Abamarayika b’Imana bakora ibyo ibategeka, bafata imiyaga y’isi kugira ngo itavugira ku isi, no ku nyanja, cyangwa ku giti icyo ari cyo cyose, kugeza ubwo abagaragu b’Imana bazashyirwaho ikimenyetso ku gahanga kabo. Uwo mumarayika ukomeye aboneka azamuka ava iburasirazuba (cyangwa aho izuba rirasira). Uyu, urusha abandi marayika bose imbaraga, afite mu kuboko kwe ikimenyetso cy’Imana ihoraho, cyangwa cy’Uwonyine ushobora gutanga ubugingo, ushobora kwandika ku gahanga ikimenyetso cyangwa inyandiko y’abo bazahabwa kudapfa, ari bwo bugingo bw’iteka. Ni ijwi ry’uyu mumarayika uruta abandi ryari rifite ububasha bwo gutegeka abamarayika bane gukomeza kubuza imiyaga ine kurekurwa kugeza ubwo uyu murimo urangiriye, kandi kugeza ubwo azatanga itegeko ryo kuyirekura.” Testimonies to Ministers, 445.

The angel who commands the four angels to hold the winds, is the angel of Revelation chapter eighteen who lightens the earth with His glory, and his “strong voice” is the voice of the seventh angel.

Umumarayika utegeka ba bamarayika bane gufata imiyaga, ni wa mumarayika uvugwa mu Ibyahishuwe igice cya cumi n’umunani umurikisha isi ubwiza bwe, kandi “ijwi rye riranguruye” ni ijwi ry’umumarayika wa karindwi.

> “And what a representation is given in Revelation 7 for our consideration and comfort and encouragement! The four angels are commissioned to do a work upon the earth. But One who purchased the world by giving Himself for its ransom has a chosen few. Who? Those who are keeping all of the commandments of God and have the faith of Jesus.

> “Kandi mbega ishusho twahawe mu Ibyahishuwe 7 ngo tuyitekerezeho kandi itwiheshe ihumure n’ugukomezwa! Abamarayika bane bahawe inshingano zo gukora umurimo ku isi. Ariko Hariho Umwe wacunguye isi yiyeguraho incungu yayo, kandi afite bake yitoranyirije. Ni bande? Ni abubahiriza amategeko yose y’Imana kandi bafite kwizera kwa Yesu.

> “John’s attention was called to another scene: ‘And I saw another angel ascending from the east, having the seal of the living God’ (Revelation 7:2). Who is this? The Angel of the covenant. He comes from the sunrising. He is the Dayspring from on high. He is the Light of the world. ‘In Him was life; and the life was the light of men’ (John 1:4). This is the One Isaiah describes: ‘Unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace’ (Isaiah 9:6). He cried, as One who had superiority over the hosts of angels in heaven ‘to whom it was given to hurt the earth, and the sea, saying, “hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads” (Revelation 7:2, 3).

> Ubwo Yohana yahanangirwaga ku kindi cyerekezo, yaravuze ati: “Mbona marayika wundi azamuka aturutse iburasirazuba, afite ikimenyetso cy’Imana ihoraho” (Ibyahishuwe 7:2). Uyu ni nde? Ni Marayika w’isezerano. Aturuka aho izuba rirasira. Ni Urumuri ruturuka hejuru. Ni we Mucyo w’isi. “Muri We harimo ubugingo; kandi ubwo bugingo bwari umucyo w’abantu” (Yohana 1:4). Uyu ni We Yesaya asobanura ati: “Kuko twavukiwe Umwana, duhawe Umuhungu; kandi ubutware buzaba ku bitugu bye; izina rye rizitwa Igitangaza, Umujyanama, Imana ikomeye, Data wa twese uhoraho, Igikomangoma cy’amahoro” (Yesaya 9:6). Yaravugije ijwi, nk’Ufite ubutware busumba ubw’ingabo z’abamarayika bo mu ijuru “bahawe guteza isi n’inyanja ibyago,” ati, “Ntimugire icyo mutwara isi, cyangwa inyanja, cyangwa ibiti, kugeza aho tuzaba tumaze gushyira ikimenyetso ku gahanga k’abagaragu b’Imana yacu” (Ibyahishuwe 7:2, 3).

> “Here is the divine and human united. The command is given to the four angels to hold in check the four winds until they receive His summons. Read the entire chapter. The cry, ‘Hurt not,’ is uttered by the Restorer, the Redeemer.

> “Dore ihuriro ry’icy’Imana n’icy’umuntu. Abamarayika bane bahabwa itegeko ryo gukomeza gufata umuyaga ine kugira ngo bagume bawubujije kugeza igihe bazahererwa ihamagara Rye. Soma igice cyose uko cyakabaye. Ijwi riravuga riti: ‘Ntimugire icyo mukomeretsa,’ rivugwa n’Uusana ibyari byarasenyutse, Umucunguzi.

> “Judgment and wrath were to be repressed only for a little space until a certain work was done. The message, the last message of warning and mercy, has been retarded in doing its work by the selfish love of money, the selfish love of ease, and the unfitness of man to do a work that needs to be done. The angel that is to lighten the earth with His glory has waited for human instrumentalities through whom the light of heaven could shine, and they thus cooperate to give, in its sacred, solemn importance, the message which is to decide the destiny of the world.” Manuscript Releases, volume 15, 222.

> “Urubanza n’umujinya byagombaga guhagarikwa gusa akanya gato kugeza igihe umurimo runaka uzaba ukozwe. Ubutumwa, ari bwo butumwa bwa nyuma bw’imbuzi n’imbabazi, bwadindijwe mu gusohoza umurimo wabwo n’urukundo rw’ubwikunde rw’amafaranga, urukundo rw’ubwikunde rwo kwinezeza, n’ubudakwiriye bw’umuntu bwo gukora umurimo ugomba gukorwa. Marayika ugomba kumurikisha isi ubwiza bwe yategereje ibikoresho by’abantu anyuzamo umucyo wo mu ijuru ushobora kurasira, maze na bo bagafatanya gutanga, mu busugire bwabwo n’uburemere bwabwo bwera kandi bukomeye, ubutumwa bugomba kugena iherezo ry’isi.” Manuscript Releases, volume 15, 222.

The third angel, who is Christ, is also the sealing angel who arrived on October 22, 1844, but due to the disobedience of God’s people, His work of sealing the one hundred and forty-four thousand has been delayed until September 11, 2001. Then Islam of the third Woe, brought down the great buildings of New York, and the sealing process began. At that point the nations became “angry, yet held in check”. The first voice of Revelation chapter eighteen, is the voice that commands the four angels to hold, while God’s people are sealed.

Marayika wa gatatu, ari we Kristo, ni na we marayika ushyiraho ikimenyetso wageze ku wa 22 Ukwakira 1844, ariko kubera kutumvira kw’ubwoko bw’Imana, umurimo We wo gushyira ikimenyetso ku bihumbi ijana na mirongo ine na bine watinze kugeza ku wa 11 Nzeri 2001. Hanyuma Isilamu yo muri Ishyano rya gatatu imanura inyubako zikomeye za New York, maze igikorwa cyo gushyirwaho ikimenyetso kiratangira. Icyo gihe amahanga yararakaye, nyamara akomeza kubuzwa gukora ibyo ashaka. Ijwi rya mbere ryo mu Ibyahishuwe igice cya cumi n’umunani, ni ryo jwi ritegeka abamarayika bane gufata, mu gihe ubwoko bw’Imana bushyirwaho ikimenyetso.

Jesus always illustrates the ending with the beginning, and on February 26, 1993, Islam of the third Woe detonated a truck bomb in the underground parking garage of the North Tower of the World Trade Center. The explosion resulted in significant damage to the building, killing six people and injuring over a thousand others. While the attack did not bring down the towers, it was a significant act of terrorism on U.S. soil and foreshadowed the events of September 11, 2001.

Yesu buri gihe agaragaza iherezo akoresheje intangiriro, kandi ku wa 26 Gashyantare 1993, Islamu y’Ibyago bya gatatu yaturikije igisasu cyari gipakiye mu kamyo muri gare yo munsi y’ubutaka y’Umunara wo mu Majyaruguru wa World Trade Center. Iryo turika ryateje ibyangiritse bikomeye kuri iyo nyubako, rihitana abantu batandatu kandi rikomeretsa abandi basaga igihumbi. Nubwo icyo gitero kitaguye iminara hasi, cyabaye igikorwa gikomeye cy’iterabwoba ku butaka bwa Leta Zunze Ubumwe za Amerika kandi cyabaye igicucu cy’ibizaba ku wa 11 Nzeri 2001.

The sealing time began on September 11, 2001, but it included a forewarning eight years before. The Islamic attack on Israel on October 7, 2023 is a forewarning of the ending of the sealing time. The prophetic characteristics of the third Woe have been established with the prophetic characteristics of the first two Woes. In the opening verses of chapter nine of Revelation the sealing of the one hundred and forty-four thousand is illustrated.

Igihe cyo gushyirwaho ikimenyetso cyatangiye ku wa 11 Nzeri 2001, ariko cyari gikubiyemo kuburirwa mbere imyaka umunani mbere yaho. Igitero cy’Abayisilamu cyagabwe kuri Isirayeli ku wa 7 Ukwakira 2023 ni ukuburirwa mbere kw’iherezo ry’igihe cyo gushyirwaho ikimenyetso. Ibiranga by’ubuhanuzi by’Ishyano rya gatatu byahamijwe n’ibiranga by’ubuhanuzi by’amas hyano abiri ya mbere. Mu mirongo ibanza y’igice cya cyenda cy’Ibyahishuwe, ugushyirwaho ikimenyetso kw’abahumbi ijana na mirongo ine na bane kurerekanwa.

We will consider that subject in the next article.

Icyo kibazo tuzagicukumbura mu ngingo ikurikira.

> “If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.

> “Niba ibiboneka nk’ibi ari byo bigiye kuza, ari imanza zikomeye cyane zigiye kuza ku isi ifite icyaha, ubuhungiro bw’ubwoko bw’Imana buzaba he? Bazarinzwa bate kugeza aho uburakari buzashirira? Yohana abona ibyaremwe by’isi—umutingito, umuyaga ukaze, n’amakimbirane ya politiki—bishushanywa nk’ibifatiriwe n’abamarayika bane. Iyi miyaga iri mu maboko y’ubutegetsi kugeza igihe Imana izatanga ijambo ryo kuyirekura. Aho ni ho hari umutekano w’itorero ry’Imana. Abamarayika b’Imana bakora ibyo ibategetse, bakumira imiyaga y’isi, kugira ngo iyo miyaga itahuhira ku isi, cyangwa ku nyanja, cyangwa ku giti icyo ari cyo cyose, kugeza aho abagaragu b’Imana bazashyirirwaho ikimenyetso mu ruhanga rwabo. Uwo mumarayika ukomeye aboneka azamuka aturutse iburasirazuba (cyangwa aho izuba rirasa). Uyu mumarayika uruta abandi bose afite mu ntoki ikimenyetso cy’Imana ihoraho, cyangwa icy’uwo wenyine ushobora gutanga ubugingo, ushobora kwandika ku ruhanga ikimenyetso cyangwa inyandiko, abo bazahabwa kudapfa, ari bwo bugingo bw’iteka. Ni ijwi ry’uwo mumarayika usumba abandi ryari rifite ubutware bwo gutegeka ba bamarayika bane kugumya gukumira iyo miyaga ine kugeza aho uwo murimo uzaba urangiye, kandi kugeza igihe azatangira itegeko ryo kuyirekura.”

> “Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’

> “Abanesha isi, umubiri, na Satani, ni bo bazaba abatoranyijwe bazahabwa ikimenyetso cy’Imana ihoraho. Abafite amaboko atanduye, abafite imitima idatunganye, ntibazahabwa ikimenyetso cy’Imana ihoraho. Abategura icyaha kandi bakagikora bazarengerwa. Abari mu mwanya wo kwihana no kwatura ibyaha byabo imbere y’Imana mu Munsi ukomeye w’Impongano nyakuri ni bo bonyine bazamenyekana kandi bagirwe ibimenyetso nk’abakwiriye kurindwa n’Imana. Amazina y’abarebana ubutwari, bategereje kandi barinze kugaragara k’Umukiza wabo—babikora babishishikariye kandi babyifuza cyane kurusha abategereza umuseke—azabarirwa hamwe n’abashyizweho ikimenyetso. Abafite umucyo wose w’ukuri urabagirana mu mitima yabo, bakagombye kugira imirimo ihuye no kwizera bavuga ko bafite, nyamara bakayobywa n’icyaha, bakimika ibigirwamana mu mitima yabo, bakonona ubugingo bwabo imbere y’Imana, kandi bakanduza abifatanya na bo mu cyaha, amazina yabo azahanagurwa mu gitabo cy’ubugingo, maze basigare mu mwijima w’icuraburindi, badafite amavuta mu nzabya zabo hamwe n’amatabaza yabo. ‘Ariko mwebwe abubaha izina Ryanjye, Izuba ryo gukiranuka rizabarasira rifite gukiza mu mababa yaryo.’”

> “This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.

> “Iki kimenyetso cyo gushyirwa ku bagaragu b’Imana ni cyo kimwe cyeretswe Ezekiyeli mu iyerekwa. Yohana na we yari umuhamya w’iri hishurwa riteye ubwoba cyane. Yabonye inyanja n’imiraba byayo bihorera, kandi imitima y’abantu ikanagana kubera ubwoba. Yitegereje isi inyeganyega, n’imisozi ijugunywa hagati mu nyanja (ibyo bikaba biri kuba uko byakabaye), amazi yayo ahorera kandi asakara, n’imisozi ihinda umushyitsi kubera kubyimba kwayo. Yerekanywe ibyorezo, indwara z’ibyaduka, inzara, n’urupfu birimo gusohoza ubutumwa bwabyo buteye ubwoba.” Testimonies to Ministers, 445.

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