We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.

Tukatala kusongelelako lo lutatane lwa bintu bya buprofeti ebimenyeshiwa ku mukando wafisamika uwa mapindo cinelubali, uyo ulemoneka mu Kusokolola ifipande fya ikumi na cimo ukufika ku ikumi na fitatu. Tulekenepo pa nshita iyoo mu kukula kwa bino bintu, apo tukasankanya pa mulu welyashi ilyashi ly’ihembe lya Bupulusitanti ne ihembe lya Burepublicanism. Kabili tatulati twasengulwila iciseko ca kumfwa bwino icakwata bwino bwino umulimo wa Islam mu mbila ya Kulusha kwa Pakatikati ka Bushiku. Nomba paine ichine icikankala nganshi icalumikizibwa na bino bintu, ico cilelangisha ico umuntu afwile ukucita ilyo aumfwa ifine ifyo filefumbulwa. Ulupalo lwa mu Kusokolola luli pamo no mulimo wa “ukusunga” ifyo fyalembwa.

The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”

Urehare rw’amateka rurimo rufungurwa rugeza ku bazumva, bagasoma kandi bakitondera ibyanditswe muri rwo, imbaraga z’irema z’Imana. Ni cyo gituma ubu ari igihe cyo kuva ku byo twari turimo kuzirikana ku birebana n’inkuru ya nyuma y’ubuhanuzi bwa Yesaya, no ku Byahishuwe igice cya cumi na kimwe kugeza ku cya cumi na gatatu, kugira ngo dushyireho ishingiro ry’ubusobanuro bw’“iminsi itatu n’igice” Eliya na Mose baryamyemo bapfuye mu muhanda, wo kuri rwa rubuga rukuru rw’amakuru, runyura mu kibaya cy’amagufwa yumye yapfuye. Icyo tugiye kumenya ubu ni ikimenyetso cy’“ubutayu.”

In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.

Mu kiganiro giheruka twagaragaje abahamya bane b’ubuhanuzi b’uruhererekane rw’ibyabaye bishyirwaho n’amateka ahishwe y’inkuba ndwi. Umurongo w’ishusho ya Kristo, umurongo w’abahamya babiri, umurongo w’ishusho y’inyamaswa, n’umurongo w’umwami w’amajyaruguru w’ikinyoma.

The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.

Nîvê duyemîn a rêza padîşahê bakurê derzî bi hêzdayîna papatiyê di sala 538-an de dest pê dike. Paşê papatî, padîşahê bakurê derzî yê giyanî, Yerûşelîma giyanî û Îsraêla giyanî bo hezar û du sed û şêst salan bin pê kir.

And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

Na wataanguka kwa makali ya upanga, nao watachukuliwa mateka na kupelekwa katika mataifa yote; na Yerusalemu itakanyagwa na Mataifa, hata nyakati za Mataifa zitakapotimia. Luka 21:24.

John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.

Yohana aambwiire kupima byombi, ekigo ekitukuvu n’eggye, naye era aambwiire okuleka ebweru oluggya, kubanga lwali luwereirwe Abanyamahanga okumara emyaka lukumi mu nkumi ibiri na nkaaga.

And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

Nami nikapewa mwanzi mfano wa fimbo; naye malaika akasimama, akisema, Inuka, ukapime hekalu la Mungu, na madhabahu, na hao waabuduo humo ndani. Lakini ua ulio nje ya hekalu uache nje, wala usiupime; kwa maana umepewa Mataifa: nao watakanyaga mji mtakatifu kwa muda wa miezi arobaini na miwili. Ufunuo 11:1, 2.

John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.

یوحەنا و لووقا شایەتی دەدەن کە نەتەوەکان «ئۆرشەلیم» «لەژێر پێ دەپەسن» بۆ «چل و دوو مانگ». یوحەنا ماوەکە دیاری دەکات، و لووقا کۆتایی مێژووکە نیشان دەدات. ئەم دوو شایەدە باس لە پرسیاری دانیال بەشی هەشت، و ئایەتی سێزدە دەکەن.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Basi neva omwera ng’asinda, kandi omwera onga aherire omwera oyo eyasindaga ati, “Ebyoleso bino ebikwatireineho ekitambo kya buliijo, n’okusobya okw’okuzikiriza, ebyokuhayo ahera hamwe orusengero n’eggye kugira ngu biribwe hansi n’ebigere, birimara obwire ki?” Daniel 8:13.

The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.

Swali kuhusu muda ambao patakatifu na jeshi vilipaswa kukanyagwa chini ya miguu, hutambulisha mamlaka mbili za kuharibu ambazo zingetimiza tendo la kulikanyaga Yerusalemu, ambalo katika Danieli linawakilishwa kama “patakatifu” na pia “jeshi.” Uelewa sahihi wa msingi wa aya hii, kama ulivyoelezwa na J. N. Andrews, ni kwamba aya hiyo hutambulisha mamlaka mbili za kuharibu, ambazo zilikanyaga chini patakatifu na pia jeshi. Mamlaka ya kwanza ya kuharibu inayotambulishwa katika aya hiyo ni upagani, na ya pili ni upapa. Neno “jeshi” ni usemi wa Danieli kwa kile ambacho Yohana anakitambulisha kuwa ni “waabuduo” hekaluni, yaani katika Yerusalemu.

“THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:

“JI DANIÊL 8-Ê DE DU ‘VEWÎRANDIN’ HENE.—Ev rastî ji aliyê Josiah Litch ve ewqas eşkere hatiye kirin ku em gotinên wî pêşkêş dikin:

“‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.

“‘Malambo ya kila siku’ ni usomaji wa sasa wa matini ya Kiingereza. Lakini hakuna kitu kama dhabihu kinachopatikana katika asili. Hili linakubaliwa na pande zote. Ni fafanuzi ya pembeni au ufafanuzi uliowekwa juu yake na watafsiri. Usomaji wa kweli ni, ‘ya kila siku na uasi wa ukiwa,’ ya kila siku na uasi vikiunganishwa pamoja kwa ‘na;’ ukiwa wa kila siku na uasi wa ukiwa. Ni mamlaka mbili ziletazo ukiwa, ambazo zilipaswa kuliharibu patakatifu na jeshi.’—Prophetic Expositions, Juzuu ya 1, ukurasa 127.

“It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:

“Busahu bga nkaŋ nuka nsɔŋ mna mni bnii na mduhi wa ni mna laari bga mtiinka ŋka mna kuɗka mna fuurim. Kɛri-kɛri nsaniri nkiwu 13 n daŋri nkaŋ nteeri nlam. Ka hɛli nkaŋ n yeli hɛli kaan, yaa kaŋ: ka kuɗka mna fuurim mmaayi mdaari nni wa Satan n bɛri yiiri zka Yehova mna mna yiiri zka ŋun. Nya Miller n yelaŋ nka mna yeli mmaayi nyɛri kɛri kaan, mna mni ŋun n tɛri n yeli n kɛri kaan, n suŋ nkiwu kaŋ na:”

“THE TWO DESOLATIONS ARE PAGANISM AND PAPACY

“UBUHANUZI BWOMBI NI UBUPAGANI N’UBUPAPA”

“‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

“‘Ndzi hlaye ndzi ya emahlweni, kambe a ndzi nga ha kumi mhaka yin’wana leyi a xi kumeka eka yona [“siku ni siku”], handle ka le ka Daniyele ntsena. Kutani ndzi [hi ku pfuniwa hi buku ya ku fambelanisa marito] teka marito lawa a ma yimile ma hlanganile na xona, “susiwa;” u ta susa, “siku ni siku;” “ku sukela enkarhini lowu siku ni siku swi nga ta va swi susiwile,” ni swin’wana. Ndzi hlaye ndzi ya emahlweni, ndzi ehleketa leswaku a ndzi nga ta kuma ku vonakala ehenhla ka tsalwa rero; eku heteleleni, ndzi fika eka 2 Vatesalonika 2:7, 8. “Hikuva xihundla xa vubihi se xa tirha; ntsena loyi sweswi a sivelaka u ta ya emahlweni a sivela, ku kondza a susiwa endleleni, kutani hi nkarhi wolowo lowo homboloka u ta paluxiwa,” ni swin’wana. Kutani loko ndzi fikile eka tsalwa rero, oho! ntiyiso wu vonake wu tshembeka wu tlhela wu vangama njhani! Hi lowu! Hi xona “siku ni siku”!’ Kutani sweswi, Pawulo u vula yini hi “loyi sweswi a sivelaka,” kumbe a sivela? Hi “munhu wa xidyoho,” ni “loyo homboloka,” ku vuriwa vupapa. Kutani, i yini lexi sivela leswaku vupapa byi nga paluxiwi? Hikokwalaho, i vukhongeri bya vuhava; kutani-ke, “siku ni siku” ri fanele ku vula vukhongeri bya vuhava.’—Second Advent Manual, tluka 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.

Leviticus makumi abiri na sita nikwo “bihe birindwi” vyarangutse, ubupagani bukandagira ahera n’ingabo imyaka igihumbi na magana abiri na mirongo itandatu, hanyuma ubupapa na bwo bukora ico gikorwa nyene mu yindi myaka igihumbi na magana abiri na mirongo itandatu. Ubupapa bwari bwarakandagiye i Yerusalemu imyaka igihumbi na magana abiri na mirongo itandatu nk’uko biri muri Luka na Yohana, gushika aho ubupapa bwaronse igikomere cica mu 1798. Ukuvanyako imyaka igihumbi na magana abiri na mirongo itandatu kuri 1798, bishika kuri 538. Ukuvanyako imyaka igihumbi na magana abiri na mirongo itandatu kuri 538, bishika kuri 723 Mbere ya Kristo, igihe Ashuri, umwami wo mu buraruko nyawe wo muri ico gihe, yajanye ubwami bwo mu buraruko bwa Isirayeli mu buja.

John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.

Yohana arekera ku myaka igihumbi na magana abiri na mirongo itandatu gusa ubwo ubupapa bwakandagiraga ahera n’ingabo zera, ariko Luka we avuga ibihe byombi by’imyaka igihumbi na magana abiri na mirongo itandatu ubwo ubupagani n’ubupapa byakandagiraga Yerusalemu, kuko avuga ati “kugeza ibihe by’abanyamahanga bizasohorerera.” Luka agaragaza ko gukandagiranya Yerusalemu atari “igihe” kimwe gusa, kuko abyita ugusohora kw’“ibihe” by’abanyamahanga.

Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.

1856-ൽ മില്ലറൈറ്റ് അഡ്വെന്റിസം ലാവൊദിക്ക്യയായിത്തീർന്നു; അതിനുശേഷം ഏഴ് വർഷങ്ങൾക്കു ശേഷം അവർ ലേവ്യപുസ്തകം ഇരുപത്താറിലെ “ഏഴ് കാലങ്ങൾ” എന്ന സത്യത്തെ നിരസിച്ചു; അതുകൊണ്ട് അഡ്വെന്റിസത്തിനു ഈ ലളിതമായ ബൈബിള്‍സത്യങ്ങൾ കാണുവാൻ അസാധ്യമാണ്. ഞാൻ ചൂണ്ടിക്കാണിക്കുന്ന വസ്തുത ഇതാണ്: മൂന്ന് വഴിക്കുറികൾ തിരിച്ചറിയിക്കുന്നതുമായ, ഒന്നാമത്തെയും രണ്ടാമത്തെയും വഴിക്കുറികളുടെ ഇടയിൽ ഒരു കാലഘട്ടവും, തുടർന്ന് രണ്ടാമത്തെയും മൂന്നാമത്തെയും വഴിക്കുറികളുടെ ഇടയിൽ മറ്റൊരു കാലഘട്ടവും തിരിച്ചറിയിക്കുന്നതുമായ ഏഴ് ഇടിമുഴക്കങ്ങളുടെ ഗൂഢചരിത്രം, വ്യാജ ഉത്തരരാജാവിന്റെ പ്രവാചക രേഖയ്ക്കുള്ളിൽ പ്രതിനിധീകരിക്കപ്പെട്ടിരിക്കുന്നു.

That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.

Mstari huo ulianza mwaka 723 KK, wakati ufalme wa kaskazini wa Israeli ulipoingia utumwani mikononi mwa mfalme wa Ashuru, mfalme halisi wa kaskazini. Kisha mwaka 538, mfalme wa kaskazini wa kiroho alipewa mamlaka, naye akaikanyaga Yerusalemu wa kiroho kwa miaka mingine elfu moja mia mbili sitini, hadi alipopata jeraha la mauti mwaka 1798. Tangu 723 KK hadi 538, mamlaka zilizowashikilia Israeli katika utiisho zilikuwa daima mamlaka za kipagani.

The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.

Kristoꞌku mutaratik liniak, urte 27‑an, Ebanjelio‑bautismoan, iparraldeko egiazko erregearen gantzudura seinalatzen du; eta handik mila berrehun eta hirurogei egun profetiko igaro ondoren, gurutziltzatua izan zen. Orduan, haren ikasleei ahalmena eman zitzaien iparraldeko egiazko erregearen mezua aurkezteko, Esteban harrikatua izan zen arte, urte 34‑an. Kristok bere ministerioko mila berrehun eta hirurogei egun guztietan ibili ez zen aldi bakarra, garaipen‑sarreran Jerusalemen sartu zenean zaldiz joan zenekoa izan zen. Beraz, Jerusalemen gainean zapaldu zuen mila berrehun eta hirurogei egunez, gurutzearen ondoren haren ikasleek egin zuten bezala. Bi lerroek, iparraldeko errege faltsuak eta Kristok, iparraldeko egiazko erregeak, Jerusalem eta armada zapaldu zituzten mila berrehun eta hirurogei egunez.

Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.

Bupagani bwari ubwigane bw’uburyo bwo kuramya bwo mu murimo w’ubuturo bwera bwo ku isi bw’Abayahudi nyakuri, kandi ubupapa ni ubwigane bw’umurimo w’ubuturo bwera bwo mu ijuru bw’Abayahudi b’umwuka. Imyaka igihumbi na magana abiri na mirongo itandatu y’ubupagani yari ihwanye n’iminsi igihumbi na magana abiri na mirongo itandatu ya Kristo, kandi imyaka igihumbi na magana abiri na mirongo itandatu y’ubupapa yari ihwanye n’iminsi igihumbi na magana abiri na mirongo itandatu y’abigishwa.

Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.

Mzere wezvinyorwa zviviri izvi une chimiro chimwe chetecho chechiporofita cheNhoroondo yakavanzika yemitinhimira minomwe, iyo yakatanga kuzarurwa pachena muna Chikunguru, 2023. Kuzarurwa uku kwakaitwa muchikamu nokuzivikanwa kwekuodzwa mwoyo kwekutanga kwesangano reMillerite. Kuodzwa mwoyo kwavo kwekutanga kwakatanga nguva yakati, inonzi “nguva yokunonoka” mumufananidzo wemhandara gumi. “Nguva yokunonoka” yakaguma pamusangano wemisasa weExeter, New Hampshire, apo shoko reKuchema Kwousiku Hwapakati rakanga rasimbiswa zvizere. Musangano wemisasa weExeter wakava chiratidzo chechipiri, icho chakazounza nguva iyo shoko reKuchema Kwousiku Hwapakati rakaparidzwa, kusvikira chiratidzo chechitatu chokutongwa nokuodzwa mwoyo kwokupedzisira zvasvika.

The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.

Inzira eshatu z’ingenzi zari ugutenguha kwa mbere, ubutumwa bw’Induru yo mu Gicugu, n’ugutenguha kwa nyuma. Izo nzira eshatu z’ingenzi zihura n’ijambo ry’Igiheburayo “ukuri,” riserura urudome rwa mbere, urwa cumi na gatatu, n’urw’iherezo rw’inyuguti z’Igiheburayo. Kuba urwa mbere n’urw’iherezo vyompi ari ugutenguha, bigereranya ikimenyetso ca Alfa na Omega.

There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.

Mu byafaayo bya baMillerite temuli kifaananyi kya butereevu eky’ennaku lukumi mu bibiri mu nkaaga, naye ebyafaayo bya baMillerite bye byafaayo by’olutambula olusooka, era n’olwekyo bifuuka ekifaananyi ky’olutambula olusembayo. Ebyafaayo by’okuggwaamu essuubi okusooka mu lutambula olusembayo byatandika nga July 18, 2020, era biragibwa mu Okubikkulirwa essuula eky’ekkumi n’emu. Mu Okubikkulirwa essuula eky’ekkumi n’emu, abajulirwa ababiri battibwa, ekyategeeza okuggwaamu essuubi okusooka mu lutambula olusembayo, okwalinga kwalaganyizibwa mu kifaananyi ekyaweebwa olutambula olusooka.

In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.

Mu Kusakulula ikumi na kumwe, ukucepwa amano kwaleetile inshita ya miku ikana amakana ne myanda mutanda na makumi mutanda iyo imibili yabo iyafwile yali mu musebo; ifyo efyo fyalengele ukuba akashita ka kulindila aka munganino. Pa kubuka kwabo, balekwatibwa muulu ngo muteyani wa cimanyikwilo muli iyo ine nshita umo no bupingushi bwa mulao wa Pa Mulungu. Imbiri ya bakalangizi babili ilasakamana n’inshita ya cimanyikwilo ya miku ikana amakana ne myanda mutanda na makumi mutanda.

The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.

Mambo ya kina ya mwendo wa malaika wa tatu katika historia iliyofichwa ya ngurumo saba hutoa ufafanuzi wa pekee zaidi kuliko mistari mingine sambamba; hata hivyo, mstari wa malaika wa tatu, mstari wa mfalme wa kaskazini wa kweli, na mstari wa mfalme wa kaskazini wa bandia, yote yana sifa zilezile za kinabii za hatua ya mwanzo, ikifuatiwa na kipindi cha wakati kinachofika kwenye hatua ya katikati, nacho kikifuatiwa na kipindi cha wakati kinachofikia hukumu katika hatua ya mwisho.

The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.

Elfu moja na mia mbili na sitini ni kipengele cha msingi cha historia iliyofichika ya ngurumo saba. Elfu moja na mia mbili na sitini zimefananishwa kwa ishara kama “jangwa” katika Ufunuo sura ya kumi na mbili.

And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

Na mwikazi akahungira mu butayu, ahantu yateguriwe n’Imana, kugira ngo bamurindirireyo iminsi igihumbi na magana abiri na mirongo itandatu. Ibyahishuwe 12:6.

The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.

دەیر بۆ بیابان هەڵهات بۆ ئەوەی لە ژێر پێخستنەوەی هێزی پاپاویدا بڕووتەوە بۆ ماوەی هەزار و دوو سەد و شەست ساڵ. ئایەتی چواردەهەم شایەتحاڵێکی دیکە پێشکەش دەکات.

And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

Na mwanamke akapewa mabawa mawili ya tai mkubwa, ili apate kuruka kwenda nyikani, mahali pake, ambako hulishwa kwa wakati mmoja, na nyakati, na nusu ya wakati, mbali na uso wa yule nyoka. Ufunuo 12:14.

The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.

Eklezia yakimbia kutoka katika mateso ya joka na upapa kwa muda wa miaka elfu moja mia mbili sitini; kwa hiyo “jangwa” ni ishara ya siku elfu moja mia mbili sitini. Hesabu hiyo hutajwa waziwazi mara saba katika vitabu vya Danieli na Ufunuo, lakini katika Maandiko imewakilishwa pia kwa njia nyingine kadha wa kadha. Katika kila hali, huwakilisha “nyakati saba” za Mambo ya Walawi ishirini na sita.

Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.

Ká ang paganismo a nangyurak iti santuario ken iti buyot manipud iti 723 a.C. agingga iti tawen a 538, wenno ti kinapapa a nangyurak iti naespirituan a Jerusalem ken kadagiti agdaydayaw sadiay, daytoy ket maysa a pangiladawan iti pannakaisina-sina dagiti tattao ti Dios, a naipan iti panagsalungasing dagiti tattao ti Dios iti tulag dagiti “sabat ti daga” kas naipakita idiay Levitico kapitulo bente-singko ken bente-sais. Iti kapitulo bente-sais, maawagan dayta a riri ti tulag ti Dios.

And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:25.

Na niwaletea upanga juu yenu, nao utalipiza kisasi kwa ajili ya ugomvi wa agano langu; nanyi mtakapokusanyika ndani ya miji yenu, nitatuma tauni kati yenu; nanyi mtatiwa katika mkono wa adui. Mambo ya Walawi 26:25.

The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.

Mulungu aku nyiũmba na nginya ya ihunjia akorwo andũ a Mulungu na ũtumwa na kũharagwo kwao, o ũrĩa kĩreretio ta “ngũgĩ ya kĩrĩkanĩro gĩakwa.” Hatari ya kũmenya ũhũthio ũcio, ũrĩa Danieli etaga “gĩcurse” na “kirore” kĩa Musa, na o nĩguo witagwo “ngũgĩ ya kĩrĩkanĩro gĩakwa,” ithiaga mũndũ maitho nĩguo ndamenye ũndũ wa thĩinĩ mũno wa wĩra wa Kristo o ũrĩa wĩreretwo na Danieli gatũrũme ka kenda. Gũthũkuma hamwe kwa andũ a Mulungu arĩa marĩ na ũbumumu wa Laodikia thĩinĩ wa maandĩko ma Ellen White nĩ atĩ matirĩ hinya wa “gũcaria kuuma kĩrĩa kĩrĩ mũthaka-inĩ, nginya kũrĩ mũciaro.” No nginya wĩyĩrĩre atĩ ũmenyete miaka ĩrĩa magana ikũmi na mĩtandatũ ya Mĩaka ya Nduma, no angĩkorwo ndũmenyete “mũthaka” wa gũkandamithio kuo, nĩ ũbumumu.

And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

Na atathibitisha agano na wengi kwa juma moja; na katikati ya juma hilo atasimamisha dhabihu na sadaka; na kwa kuenea kwa machukizo atalifanya kuwa ukiwa, hata mpaka ukamilifu; na lile lililoamriwa litamwagwa juu ya yeye aliye ukiwa. Danieli 9:27.

Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.

Kristo akahakikisha agano hilo anahusishwa moja kwa moja na “mashindano ya agano lake.” Muda wa “laana” ulikuwa miaka elfu mbili mia tano na ishirini, na muda wa Kristo kulihakikisha hilo agano lilo hilo ulikuwa siku elfu mbili mia tano na ishirini. Kwa kupatana na neno la Kiebrania “kweli,” ambalo hutoa muundo wa historia iliyofichika ya ngurumo saba, juma la kinabii ambalo Kristo alipaswa kulihakikisha agano lake lilikuwa na alama tatu za njiani zinazowakilishwa na herufi ya kwanza, ya kumi na tatu, na ya mwisho ya alfabeti ya Kiebrania.

The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”

Ehigeretero ky’omu sabiti kyari Okubatizibwa Kwe, ekya kabiri kyari Omusaalaba, kandi eky’aha muheru kyari okufa kwa Sitefano. Okwanga kubona “ebiro musanju” eby’omu Abaleevi makumi abiri na mukaaga, nk’oku bamalayika b’omu iguru baayebembiire William Miller kubona “ebiro musanju,” nikihwaho obushoboorozi bw’okureeba mu buryo obw’amazima obunabbi obwo nyine Kristo yaasesiiremu amaraso Ge kandi yaahamisiza endagaano egyo abantu Be ab’omu ira aba nyakuri baali bangiire. Buri omwe orikukomera kurokoka amaherezo aryagira okumanya okw’ekicweka kandi okutahikire kwa “amazima.” Kwonka tihariho n’omwe orikurokoka kandi ayanga n’obugyenderezi kubona “amazima.” Hariho oruguuto rumwe rwonka orugyenda ahari Isheboona, kandi orwo ni kuhisya ahari Yesu, kandi Yesu niwe “amazima.”

This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.

Eci ni ukengere burungi cane kuzirikana, kuko kivuga ku isezerano ryo muri Abalewi makumyabiri na gatanu n’icenda na makumyabiri na gatandatu. “Umuvumo” w’ivyo “bihe indwi” wazanywe kuri Isirayeli ya kera nyakuri kubera ko batashatse gushira mu ngiro amabwirizwa yo kureka igihugu kiruhuka no kurangura amabwirizwa ya Yubile. Cari icaha co kudakora ico bategetswe. Uwo muvumo wabazanyweho kubera ko basize kudakora igikorwa bari bategetswe gukora, aho kuterwa n’uko bari barishe itegeko mu buryo butomoye, nk’iry’uko “ntukice” canke “ntukibe.” Baciye gusa birengagiza amabwirizwa ajanye no kureka igihugu kiruhuka. Aba-Adventista batemera gusa “ibihe indwi” (ivyo abamarayika bayoboye William Miller kuvumbura), kubera impamvu iyo ari yo yose iteguwe n’umutima utaye kwezwa, gusa ntibigeze bafata umwanya wo gutohoza ukuri vy’ukuri, kandi bariko bararangura ubwoko bumwe nyene bw’ukugarariza mu gusiba gukora, mu kwirengagiza ayo makuru nyene y’isezerano Isirayeli ya kera nyakuri yirengagije. Intango yerekana iherezo.

The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.

Kilangala mia na sitini katika Ufunuo kumi na mbili, ambako panatambulishwa kuwa “jangwa,” ni ishara ya “nyakati saba.” Zote mbili, yaani, zile siku elfu moja mia mbili na sitini za huduma ya Kristo, na zile siku elfu moja mia mbili na sitini za huduma ya wanafunzi, zinawakilisha juma zima ambalo agano lilikuwa likithibitishwa. Vivyo hivyo, zile miaka elfu moja mia mbili na sitini ambazo upagani uliwakanyaga watu wa Mungu, na zile miaka elfu moja mia mbili na sitini ambazo upapa uliwakanyaga watu wa Mungu, zinawakilisha “nyakati saba” zote za laana ya Musa.

In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.

Mu Ibyahishuwe igice cya cumi na kimwe, nyuma y’iminsi igihumbi na magana abiri na mirongo itandatu, ayo magufa yapfuye asubizwamo ubugingo kugira ngo yinjire mu isezerano ari ba bihumbi ijana na mirongo ine na bine. Ariko kugira ngo bashobore gusohoza ubwo busabane bw’isezerano, basabwa kuzuza amabwiriza y’isezerano, nk’uko Daniyeli yabigenje mu gice cya cyenda. Amabwiriza y’isezerano rya “bihe birindwi” arimo amabwiriza yihariye agenewe abisanga mu gihugu cy’umwanzi. Iyo abakangukira ukuri kw’uko batatanyijwe bifuza kugarukira Uwiteka, Abalewi 26 itanga amabwiriza y’uburyo bagomba kugaruka.

And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

Na ka kato me tamus kuishi toku ena vanua ni nodra meca era na malumalumu tiko ena vuku ni nodra caka cala; io, ena vuku talega ni nodra caka cala na nodra qase era na malumalumu vata kei ira. Kevaka era na vakatusa nodra caka cala, kei na caka cala ni nodra qase, vata kei na nodra talaidredre era talaidredre kina vei au, kei na nodra sa lako talega vakatani vei au; ka ni’u sa lako talega vakatani vei ira, ka’u sa kauti ira ki na vanua ni nodra meca; kevaka gona sa vakamalumalumutaki na yalodra sa sega ni cili, ka ra sa qai ciqoma na itotogi ni nodra caka cala: Au na qai nanuma na noqu veiyalayalati kei Jekope, ka na noqu veiyalayalati talega kei Aisake, ka na noqu veiyalayalati talega kei Eparaama au na nanuma; ka’u na nanuma na vanua. Vunau ni Soro 26:39–42.

The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”

“pine away” ko âmâi-âhna hi Pathian Thu-ah chuan thiang lo taka ral bo, ruak/chhe tawh leh tawp tura ei bo tihna a ni. Pine away tih chu ruhro ruak, thi tawh ang deuh a lo ni thei tura lo chhe zêl tihna a ni. Tin, chu thu hrilhfiahna chuan thihna a entîr a; a chhan chu an dinhmun an hre chhuak tawhte chu “in hmêlmate ramah” awm angin a sawi vâng a ni.

The last enemy that shall be destroyed is death. 1 Corinthians 15:26.

ښایي وروستی دښمن چې له منځه یووړل شي، مرګ دی. ۱ کورنتیانو ۱۵:۲۶.

July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.

Ni Julai 18, 2020, uhalifu wa kwanza katika mwendo wa malaika wa tatu ulitukia. Umefanyiwa mfano na mivunjiko moyo mingine yote ya kwanza katika mistari mitakatifu ya kinabii ya matengenezo. Ezekieli sura ya thelathini na saba huwataja watu wa Mungu katika siku za mwisho kuwa wamevunjwa, wameharibika, na wameteketea mbali hata wakawa tu bonde la mifupa mikavu iliyokufa. Wamo katika nchi ya adui, nayo ni nchi ya mauti. Katika Ufunuo kumi na moja, mashahidi wawili waliuawa na kuachwa njiani. Manabii wote wanakubaliana wao kwa wao. Kwa hiyo Musa anasema na wale waliokufa njiani ipitayo katika bonde la Ezekieli. Katika hali yao ya kuvunjika moyo wanapewa maagizo kwa njia ya Yeremia.

Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

Nĩ ũndũ ũcio, MWATHANI ekuuga atĩrĩ, Ũngacooka, nĩngagũcookia rĩngĩ, nawe ũkaima mbere yakwa; na ũngĩruta kĩrĩa kĩa bata kuuma kũrĩ kĩrĩa kĩrĩ kĩa thũ, ũgatuĩka ta kanua gakwa: maroocokere kũrĩ we; no wee ndũgacookere kũrĩ o. Jeremiah 15:19.

Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.

Yeremia xwĩra kɔ wɛ, xaŋ kɛ o jɔ̀n ba Mawu wɛ, a fɔ̀ nɔ gbo, eye le eŋuti la e fɔ̀ ma si xɔasi la le nu vɔ̃ la gbɔ. Nu siwo le kpukpui sia me fia be nu vɔ̃ lae nye ame siwo gbɔ mewɔ be wòagbugbɔ yi o. Esi wo le eŋlɔ̃ ge le kpukpui la me be ele eƒe nuxɔ̃tsɔ̃nɔnɔ si me la, eɖe gbe be eya ɖeka ko wònɔ.

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

Ez ne rûniştim di civîna qerfokan de, ne jî şad bûm; ez bi tenê rûniştim ji ber destê te: çimkî te ez tijî qezeb kirim. Yeremya 15:17.

Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.

Yeremia hakuketi katika “kusanyiko la wenye dhihaka,” kwa maana aliketi peke yake. Hakuwa wa kurudi kwa hao waovu, ambao ndio kusanyiko la wenye dhihaka. Mwaka 1863, Uadventista ulianza kurudi kwake “kusanyiko la wenye dhihaka” uliporudia mbinu ya kibiblia ya binti za Babeli ili kukataa “nyakati saba” za Musa. Lakini Yeremia ananena kwa namna iliyo mahsusi zaidi juu ya siku za mwisho kuliko historia ya Wamilleri. Wakati wale waliomo katika bonde la mifupa mikavu wanapoamka na kutambua kwamba wako katika nchi ya adui, hawapaswi kamwe kurudi kwa wale waliofurahia kifo chao barabarani. Kundi hilo linaweza kumrudia Yeremia, lakini yeye hawezi kuwarudia wao.

But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”

Tetokas ekorwe, ñelakwet kora inam naa kiyookto un koitoi kosobchi agobo ne kiyeey Moses, che kiboisiet ne kisobchi kibagenge ak “sisitab emet.” Kochek che kimetab barak ne bo Kiirotab Kasigisiet mokwong’wet, kimet en arawet somok ak nebisiet, ko en agobo ne bo kibonwekwet, “boisionik.”

This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”

Kyo kyali kye kityo nti okuzuukuka okw’olubereberye okw’abafu kutuukirizibwa olw’obubaka obuleetera amagumba okugattibwa awamu, naye nga tebanaba balamu. Kyetaagisa obubaka obw’empewo ennya, bwe bubaka obw’okuteekebwako akabonero, okubafuula eggye ery’amaanyi. Obubaka obusooka obubagatta awamu buva mu “ddoboozi.”

Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. Isaiah 40:1–4.

Mutimbitse, mutimbitse abantu banje, ni ko Imana yanyu ivuga. Muvugane neza na Yerusalemu, muyibwire mu ijwi riranguruye yuko urugamba rwayo rurangiye, yuko gukiranirwa kwayo kubabariwe; kuko yakiriye mu kuboko kw’Uwiteka incuro ebyiri ku bw’ibyaha byayo byose. Ijwi ry’ūrangurura mu butayu riti: Nimutegure inzira y’Uwiteka, mugorore mu kidaturwa umuhanda mukuru w’Imana yacu. Buri kabande kazazamurwa, kandi buri musozi n’agasozi bizamanurwa; ibigoramye bizagororwa, kandi aharambuye habi hazatunganywa. Yesaya 40:1–4.

The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.

Iraka iza mu butayu, ari bwo kimenyetso c’ukw scattered kwa “bihe ndwi.” Iyo raka iri mu butayu, kuko na Ezekiyeli yajanywe mu kiyaya c’amagufa yapfuye. Yashinga intahe avuye muri ico kiyaya nyene, atari ari kure.

The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones. Ezekiel 37:1.

Ukuboko kw’Umwami kwari kuri jewe, aransohokana mu Mpwemu w’Umwami, anshira hagati mu mwonga wari wuzuye amagufa. Ezekiyeli 37:1.

The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.

Inyanja ni ubutayu bw’iminsi itatu n’igice. Isezerano ry’ijwi ni uko ubugome bwa Yerusalemu bubabariwe kandi ko intambara ye irangiye. Iryo sezerano rihagarariye gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine kuzasohozwa mu minsi y’imperuka. Ariko kubabarirwa k’ubugome bwe guhuzwa no guhabwa “incuro ebyiri” ku byaha bye byose. Umuti watanzwe na Mose usaba kwatura atari ubugome bwabo gusa, ahubwo n’ubugome bwa ba sekuruza babo. Nibaramuka basohoje iryo tegeko, ubugome bwabo buzababarirwa.

We will continue these truths in the next article.

Tuendelea na kweli hizi katika makala inayofuata.

Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

E, Yisraeli yose yo he lembe lyove dyondze; va hambukile, leswaku va nga yingisi rito lyaku; hikwalaho ndzhukano wu halakatiwe ehenhla ka hina, ni xihlambanyo lexi tsariweke enawini wa Muxe nandza wa Xikwembu, hikuva hi dyohile eka yena. Kutani u tiyisile marito yakwe lawa a ma vuleke ehenhla ka hina, ni le henhla ka vaavanyisi va hina lava a va hi avanyisa, hi ku tisa vubihi lebyikulu ehenhla ka hina; hikuva ehansi ka matilo hinkwawo a ku si tshama ku endliwa leswi endliweke eYerusalema. Hilaha swi tsariweke hakona enawini wa Muxe, vubihi lebyi hinkwabyo byi fikile ehenhla ka hina; kambe a hi komelangiki emahlweni ka Yehovha Xikwembu xa hina hi xikhongelo, leswaku hi ta hundzuka evubihini bya hina, hi twisisa ntiyiso waku. Daniyele 9:11–13.