We have been considering the history represented in verse forty of Daniel chapter eleven. We are now addressing the internal line of history within the verse which represents the history of the Protestant horn of the earth beast. We are employing the joining of Ezekiel’s two sticks in chapter thirty-seven as the point of reference to identify the mystery of God, by Christ in joining His divinity with humanity when the third angel arrives. Line upon line, the message of the mystery of God that John identified as finishing during the sounding of the seventh trumpet, was specifically sent to Laodicea by the apostle Paul. Ezekiel, John and Paul’s testimony aligns with the same mystery of God that was represented in the message of Jones and Waggoner in 1888, which was the message to Laodicea.
Twakomeje gusuzuma amateka agaragazwa mu murongo wa mirongo ine wo mu gice cya cumi na kimwe cya Daniyeli. Ubu turimo kwibanda ku murongo w’imbere w’amateka uri muri uwo murongo, ugaragaza amateka y’ihembe ry’Abaporotesitanti ry’inyamaswa yo ku isi. Turimo gukoresha guhuzwa kw’inkoni ebyiri za Ezekiyeli mu gice cya mirongo itatu na karindwi nk’ishingiro ryo kumenyekanisha ubwiru bw’Imana, binyuze kuri Kristo wahuje ubumana Bwe n’ubumuntu igihe marayika wa gatatu yageraga. Umurongo ku murongo, ubutumwa bw’ubwiru bw’Imana Yohana yagaragaje ko buzasohozwa mu gihe cyo kuvuza impanda ya karindwi, bwoherejwe by’umwihariko i Lawodikiya n’intumwa Pawulo. Ubuhamya bwa Ezekiyeli, Yohana na Pawulo buhuje n’ubwiru bw’Imana bumwe bugaragajwe mu butumwa bwa Jones na Waggoner mu mwaka wa 1888, ari bwo butumwa bwoherejwe i Lawodikiya.
For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.
Kuko ndashaka ko mumenya intambara ikomeye mbaharanira, namwe n’abo muri Lawodikiya, n’abatarambonye bose nkiri mu mubiri; kugira ngo imitima yabo ihumurizwe, bahujwe n’urukundo, bagere ku butunzi bwose bwo kwizera kuzuye gushingiye ku gusobanukirwa, ngo bamenye rwose ubwiru bw’Imana, n’ubwa Data, n’ubwa Kristo; ari we ubutunzi bwose bw’ubwenge n’ubumenyi buhishwemo. Abakolosayi 2:1–3.
The work of atonement, of joining the two sticks of divinity and humanity began when the third angel arrived, but Paul is addressing the final and perfect fulfillment of the joining of the two sticks which is the mystery of God. He therefore identifies the message as the message to Laodicea that first arrived in 1856, and then was repeated in 1888, and then found its perfect fulfillment on September 11, 2001. Paul identifies the temple in a twofold nature, when he presented the mystery of God, which was to be finished in the sounding of the seventh trumpet. He divides that mystery into a head and a body.
Igikorwa cy’igitambo cy’impongano, cyo guhuza inkoni ebyiri z’ubumana n’ubumuntu, cyatangiye igihe marayika wa gatatu yazaga, ariko Pawulo aravuga ku isohozwa rya nyuma kandi ritunganye ry’uguhuza izo nkoni ebyiri, ari ryo banga ry’Imana. Ni cyo gituma ashyira ubutumwa kuri ubwo butumwa bw’i Lawodikiya bwabanje kuza mu 1856, hanyuma bukongera gusubirwamo mu 1888, maze bugasohora mu buryo butunganye ku wa 11 Nzeri 2001. Pawulo agaragaza urusengero mu miterere ibiri, igihe yerekanaga ibanga ry’Imana ryagombaga kurangizwa mu kuvuza kw’impanda ya karindwi. Agabanya iryo banga mo umutwe n’umubiri.
And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. Colossians 1:18–25.
Kandi ni we mutwe w’umubiri, ari ryo torero: ni we tangiriro, imfura yazutse mu bapfuye; kugira ngo abe uwa mbere muri byose. Kuko Data yashimye ko muri we ari ho kuzura kose kuba; kandi, amaze gukora amahoro ku bw’amaraso y’umusaraba we, kugira ngo yiyunge na byose ku bwa we; ni ukuvuga, ibiri mu isi cyangwa ibiri mu ijuru. Namwe, abari barigeze kuba abanyamahanga kandi abanzi mu mitima yanyu ku bw’imirimo mibi, none yabiyunze na we mu mubiri w’inyama ze, abinyujije mu rupfu, kugira ngo ababoneke imbere ye muri abera, mutariho umugayo kandi mutabasha kugawa: niba mukomeza kuguma mu byo mwizeye, mushikamye kandi mudahungabanywa, mutimurwa ngo mureke ibyiringiro by’ubutumwa bwiza mwumvise, kandi bwabwirijwe ibyaremwe byose biri munsi y’ijuru; ubwo ni bwo jyewe Pawulo nagizwe umukozi wabwo; none ndishimira imibabaro mbarizwa ku bwanyu, kandi mu mubiri wanjye ndasohoza ibisigaye ku makuba ya Kristo ku bw’umubiri we, ari ryo torero: ari ryo nagizwe umukozi waryo, nk’uko nategetswe n’Imana kubikorera mwebwe, kugira ngo nsohoze ijambo ry’Imana. Abakolosayi 1:18–25.
Christ is the head, which is to have preeminence in all things, and His church is the body. Together the head and the body represent the combination of divinity with humanity, and another important fact is also identified. The relation of the head and the body, is that the head is to have the preeminence over the body. With mankind, who were created in God’s image, the higher powers (the head), are to have rulership over the lower powers (the body.) Together they form one being, or in the terminology of the temple which John was to measure, they represent the holy place (humanity, the body), and the Most Holy Place (divinity, the head). How these two are joined together into “one stick”, or one body is the work of “at-One-ment.” Paul continues:
Kristo ni we mutwe, kandi ni we ukwiriye kugira ubukuru buruta byose muri byose, naho itorero rye ni umubiri. Hamwe, umutwe n’umubiri bigaragaza ihuriro ry’ubumana n’ubumuntu, kandi hanamenyekana n’indi ngingo y’ingenzi. Isano iri hagati y’umutwe n’umubiri ni uko umutwe ukwiriye kugira ubukuru buruta ubw’umubiri. Ku bantu, baremwe mu ishusho y’Imana, ubushobozi bwo hejuru (umutwe) ni bwo bugomba gutegeka ubushobozi bwo hasi (umubiri). Hamwe bikora ikiremwa kimwe, cyangwa mu mvugo y’urusengero Yohana yagombaga gupima, bigereranya Ahera (ubumuntu, umubiri), n’Ahera Cyane (ubumana, umutwe). Uko ibyo byombi bihuzwa bikaba “inkoni imwe”, cyangwa umubiri umwe, ni umurimo w’“ubwiyunge.” Pawulo arakomeza:
Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. Colossians 1:25–29.
Nabaye umukozi w’ijambo ryayo nk’uko nashinzwe n’Imana umurimo nahawe ku bwanyu, kugira ngo nsohoze ijambo ry’Imana; ari ryo banga ryari ryarahishwe uhereye kera kose no mu bihe by’amasekuruza yose, ariko none rikaba ryarahishuriwe abera bayo: abo Imana yashatse kumenyesha ubutunzi bw’ubwiza bw’iri banga buri mu banyamahanga; ari bwo Kristo uri muri mwe, ibyiringiro by’ubwiza: uwo ni we twamamaza, tuburira umuntu wese kandi twigisha umuntu wese mu bwenge bwose; kugira ngo dushyikirize umuntu wese atunganye muri Kristo Yesu: ni cyo gituma nanjye ndushyiraho umwete, nirwanashyaka nk’uko imbaraga ze zikora muri jye cyane. Abakolosayi 1:25–29.
The perfection of the one hundred and forty-four thousand, which presents “every man perfect in Christ” is the “mystery of God,” which is the combination of divinity with humanity, or as Paul states it, is “Christ in” humanity “the hope of glory.” In the days of the sounding of the Seventh Trumpet that mystery is accomplished. When Ezekiel identifies that joining, he employs two sticks, one for the northern kingdom and one for the southern kingdom to identify the symbolic link, which represents the temple by the number “forty-six.” The stick of the symbolic link of “forty-six,” is to be joined with the symbolic link of “two hundred and twenty.”
Ukutungana kw’abo ibihumbi ijana na mirongo ine na bine, kugaragaza “umuntu wese aboneye muri Kristo,” ni ko “ibanga ry’Imana,” ari ryo guhuza ubumana n’ubumuntu, cyangwa nk’uko Pawulo abivuga, ni “Kristo muri” kamere muntu, “ibyiringiro by’ubwiza.” Mu minsi yo kuvuza kw’Impanda ya Karindwi iryo banga rirasohozwa. Igihe Ezekiyeli aranga uko guhuza, akoresha inkoni ebyiri, imwe igenewe ubwami bwo mu majyaruguru indi igenewe ubwami bwo mu majyepfo, kugira ngo arange isano y’ikigereranyo, igereranya urusengero binyuze ku mubare “mirongo ine n’itandatu.” Inkoni y’iyo sano y’ikigereranyo ya “mirongo ine n’itandatu,” igomba guhuzwa n’isano y’ikigereranyo ya “magana abiri na makumyabiri.”
Two hundred and twenty is the symbol of divinity combined with humanity. From the publishing of the King James Bible in 1611, unto the first presentation of Miller’s message in 1831 and thereafter the publishing of the message in 1833 in the Vermont Telegraph, is two hundred and twenty years. Miller’s message was the formalization of the increase of knowledge that was derived from the Bible, when the book of Daniel was unsealed in 1798. At the beginning date of 1611, there was a divine document published and at the ending date of 1831 there was a human publication based upon the divine truth that was unsealed in 1798.
Magana abiri na makumyabiri ni ikimenyetso cy’ubumana bufatanyije n’ubumuntu. Uhereye ku iyandikwa rya Bibiliya y’Umwami Yakobo mu 1611, ukageza ku itangazwa rya mbere ry’ubutumwa bwa Miller mu 1831, hanyuma nyuma yaho ugatangazwa kw’ubwo butumwa mu 1833 muri Vermont Telegraph, ni imyaka magana abiri na makumyabiri. Ubutumwa bwa Miller bwari ugushyirwa mu buryo bwemewe kw’iyongera ry’ubumenyi ryakomotse muri Bibiliya, igihe igitabo cya Daniyeli cyafungurwaga mu 1798. Ku itariki y’itangiriro ya 1611, hajatangajwe inyandiko mvajuru, kandi ku itariki y’iherezo ya 1831 hajatangajwe inyandiko ya kimuntu ishingiye ku kuri mvajuru kwafunguwe mu 1798.
Those three dates represent not only two hundred and twenty years, but also the structure of the Hebrew word “Truth”, which is created by combining the first, thirteenth and last letters of the Hebrew alphabet to create the word “Truth.” A divine publication at the beginning and a human publication at the ending, and 1798 represents an increase of knowledge which would manifest a class of wicked persons who rejected that knowledge, and thus represented the thirteenth letter, which is a symbol of rebellion. That link of two hundred and twenty years was established in the movement of the first angel, and the movement of the third angel provides a second witness.
Ayo matariki atatu ntagaragaza gusa imyaka magana abiri na makumyabiri, ahubwo anagaragaza imiterere y’ijambo ry’Igiheburayo risobanura “Ukuri,” rikorwa no guhuza inyuguti ya mbere, iya cumi na gatatu, n’iya nyuma z’inyuguti z’Igiheburayo, kugira ngo habeho ijambo “Ukuri.” Igitabo cyasohowe n’Imana mu ntangiriro n’igitabo cyasohowe n’umuntu ku iherezo, kandi 1798 ihagarariye ukwiyongera k’ubumenyi kwari kugaragaza itsinda ry’abantu babi banze ubwo bumenyi, bityo rikaba ryaragaragaje inyuguti ya cumi na gatatu, ari yo kimenyetso cy’ubugome bwo kwigomeka. Uwo mugabane uhuza imyaka magana abiri na makumyabiri washyizweho mu murimo wa marayika wa mbere, kandi umurimo wa marayika wa gatatu utanga umuhamya wa kabiri.
In 1776, the divine document, the Declaration of Independence, was published and two hundred and twenty years later, in 1996, a human document The Time of the End magazine was published. The human document was derived from the increase of knowledge that was produced at the time of the end in 1989, which, as with 1798, produced a rebellion to the divine message represented by the Declaration of Independence. The increase of knowledge in 1996, identified the future for America as it loses the freedom and independence it had declared in 1776 at the soon coming Sunday law. This provides a second witness that the number two hundred and twenty represents the combination of divinity with humanity, and that second witness was set forth with the signature of “Truth,” and was represented by a first witness in the history of the first angel (the first), and the second witness in the history of the third angel (the last).
Mu 1776, inyandiko mvajuru, ari yo Itangazo ry’Ubwigenge, yaratangajwe; maze nyuma y’imyaka magana abiri na makumyabiri, mu 1996, haza gutangazwa inyandiko ya kimuntu, ikinyamakuru The Time of the End. Iyo nyandiko ya kimuntu yakomotse ku kwiyongera k’ubumenyi kwabaye mu gihe cy’imperuka mu 1989, kwabyawe n’uko, nk’uko byagenze no mu 1798, havutse kwigomeka ku butumwa mvajuru bwagereranyijwe n’Itangazo ry’Ubwigenge. Ukwiyongera k’ubumenyi mu 1996 kwagaragaje ahazaza h’Amerika ubwo izaba itakaza umudendezo n’ubwigenge yari yaratangaje mu 1776, ku itegeko ryo ku Cyumweru rigiye kuza vuba. Ibi bitanga umuhamya wa kabiri yuko umubare magana abiri na makumyabiri ugereranya uguhuriza hamwe kwa kamere mvajuru n’iya kimuntu; kandi uwo muhamya wa kabiri washyizwe ahagaragara ufite umukono wa “Ukuri,” kandi wagereranyijwe n’umuhamya wa mbere mu mateka ya marayika wa mbere (uwa mbere), ndetse n’umuhamya wa kabiri mu mateka ya marayika wa gatatu (uwa nyuma).
1776 also marked the beginning of a period that preceded the actual beginning of the earth beast as the sixth kingdom of Bible prophecy. In that preparation period the signature of truth was once again identified by 1776, marking the beginning of the United States, and 1798 marking the beginning of the United States as the sixth kingdom of Bible prophecy. In the middle of that beginning and ending history, 1789 marked the center letter as thirteen colonies ratified the Constitution. Each of the three dates represent the “speaking” of the United States; with the Declaration of Independence in 1776, the Constitution in 1789, and the Alien and Sedition Acts in 1798. That history represents twenty-two years, which is a tithe or a tenth of two hundred and twenty, so it also represents a symbol of the combination of Divinity with humanity.
1776 na ho hanzitse itangiriro ry’igihe cyabanjirije itangiriro nyakuri ry’inyamaswa yo ku isi nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya. Muri icyo gihe cy’itegurwa, ikimenyetso cy’ukuri cyongeye kumenyekanishwa na 1776, haserukwa itangiriro rya Leta Zunze Ubumwe za Amerika, naho 1798 haserukwa itangiriro rya Leta Zunze Ubumwe za Amerika nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya. Hagati y’ayo mateka y’itangiriro n’iherezo, 1789 haranze inyuguti yo hagati ubwo amakoloni cumi n’atatu yemezaga Itegeko Nshinga. Buri tariki muri izo eshatu ihagarariye “kuvuga” kwa Leta Zunze Ubumwe za Amerika: hamwe n’Itangazo ry’Ubwigenge mu 1776, Itegeko Nshinga mu 1789, n’Amategeko y’Abanyamahanga n’Ayo Guhana Abasesereza mu 1798. Ayo mateka ahagarariye imyaka makumyabiri n’ibiri, ari yo kimwe cya cumi, cyangwa icya cumi cya magana abiri na makumyabiri; bityo kandi akaba ahagarariye ikimenyetso cy’uguhuriza hamwe Ubumana n’ubumuntu.
Its representation is of the history of the earth beast who is portrayed as beginning as a lamb (divinity), and ending as a dragon (humanity). 1776 begins with the Declaration of Independence marking divinity and the Alien and Sedition Acts represent humanity, and in those twenty-two years that preceded the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, the transition from the lamb to the dragon is typified.
Ishushanya amateka y’inyamaswa yo mu isi, igaragazwa ko yatangiye ari nk’umwana w’intama (ubumana), ikazarangirana no kuba ikiyoka (ubumuntu). Umwaka wa 1776 utangirana n’Itangazo ry’Ubwigenge riranga ubumana, naho Amategeko y’Abanyamahanga n’Ay’Isebanya agahagararira ubumuntu; kandi muri iyo myaka makumyabiri n’ibiri yabanje gutangiza ingoma y’inyamaswa yo mu isi nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, hahishurwa ishusho y’inzibacyuho iva ku mwana w’intama ijya ku kiyoka.
The beginning of the twenty-five hundred and twenty years of judgment against the southern kingdom of Judah, is connected with the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen. The trampling down of the sanctuary and host in Judah began in 677 BC, and the twenty-three hundred year prophecy began two hundred and twenty years later in 457 BC. The stick of the southern kingdom of Judah is linked with the symbol of forty-six to the northern kingdom, and also linked to the twenty-three hundred years by the link of two-hundred and twenty.
Intangiriro y’imyaka ibihumbi bibiri na magana atanu na makumyabiri y’urubanza rwaciriwe ubwami bwo mu majyepfo bwa Yuda, ihuzwa n’intangiriro y’imyaka ibihumbi bibiri na magana atatu yo muri Daniyeli igice cya munani, umurongo wa cumi na kane. Gukandagirirwa hasi kw’aheranda n’ingabo muri Yuda byatangiye mu wa 677 mbere ya Kristo, kandi ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu bwatangiye nyuma y’imyaka magana abiri na makumyabiri, mu wa 457 mbere ya Kristo. Inkoni y’ubwami bwo mu majyepfo bwa Yuda ihujwe n’ikimenyetso cya mirongo ine na gatandatu ku bwami bwo mu majyaruguru, kandi kandi ihuzwa n’imyaka ibihumbi bibiri na magana atatu binyuze ku ihuriro ry’imyaka magana abiri na makumyabiri.
Paul claimed to be the minister of the dispensation of God, and then defined the dispensation he was a minister of as the mystery of God, which is Christ in you the hope of glory. He further addresses this truth when writing to Timothy.
Pawulo yavuze ko ari umukozi w’ubutware bw’Imana, hanyuma asobanura ubwo butware yakoragamo ko ari ubwiru bw’Imana, ari bwo Kristo muri mwe, ibyiringiro by’ubwiza. Yongeye kuvuga kuri uku kuri igihe yandikiraga Timoteyo.
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.
Kandi nta mpaka, ubwiru bw’ukubaha Imana ni bukomeye: Imana yigaragaje mu mubiri, igirwa umukiranutsi mu Mwuka, ibonwa n’abamarayika, ibwirwa abanyamahanga, yizerwa mu isi, izamurwa ihabwa icyubahiro. 1 Timoteyo 3:16.
Paul here says that the mystery of godliness is God manifest in the flesh. God is the Head, and the flesh is the body. The mystery of godliness is Christ in the believer, it is the joining of divinity with humanity. Paul also uses the metaphor of marriage as did Hosea.
Aha Pawulo aravuga ko ubwiru bwo kubaha Imana ari Imana yigaragaje mu mubiri. Imana ni yo Mutwe, kandi umubiri ni wo mubiri. Ubwiru bwo kubaha Imana ni Kristo mu mwizera; ni uguhuza ubumana n’ubumuntu. Pawulo kandi akoresha imvugoshusho y’ishyingirwa nk’uko Hoseya na we yabigenje.
For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.
Kuko turi ingingo z’umubiri we, iz’inyama ze, n’iz’amagufwa ye. Ni cyo gituma umuntu azasiga se na nyina, akiyunga n’umugore we, kandi bombi bazaba umubiri umwe. Iyi ni amayobera akomeye; ariko mvuga ibya Kristo n’Itorero. Abefeso 5:30–32.
In chapter thirty-seven, when Ezekiel identifies the covenant of the last days, which is the renewed covenant with those identified as the one hundred and forty-four thousand, he provides an illustration of the joining of two sticks. Those two sticks, line upon line, include Hosea and Paul’s marriage metaphor. When they were joined together, they were to be no more two nations, but one nation, forever.
Mu gice cya mirongo itatu na karindwi, igihe Ezekiyeli agaragaza isezerano ryo mu minsi y’imperuka, ari ryo sezerano rishya n’abamenyekanishijwe nk’ibihumbi ijana na mirongo ine na bine, atanga ishusho yo guhuza inkoni ebyiri. Izo nkoni ebyiri, umurongo ku murongo, zikubiyemo imvugoshusho y’ishyingiranwa ya Hoseya na Pawulo. Igihe zahujwe hamwe, ntizagombaga kongera kuba amahanga abiri, ahubwo kuba ihanga rimwe, iteka ryose.
And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:22, 23.
Kandi nzabagira ishyanga rimwe muri icyo gihugu ku misozi ya Isirayeli; kandi umwami umwe ni we uzababera umwami bose; kandi ntibazaba bakiri amahanga abiri ukundi, kandi ntibazongera kugabanywamo ubwami bubiri na hato na hato: kandi ntibazongera kwiyandurisha ibigirwamana byabo, cyangwa ibizira byabo, cyangwa ibicumuro byabo ibyo ari byo byose: ahubwo nzabakiza, mbakure mu buturo bwabo bwose aho bacumuye, kandi nzabeza: bityo bazaba ubwoko bwanjye, nanjye nzaba Imana yabo. Ezekiyeli 37:22, 23.
The joining together of Ezekiel identifies when they are no more divided, nor do they sin any longer, when they are cleansed, and when God is their only God, and they have only one king. On October 22, the Messenger of the Covenant suddenly came to the temple to “cleanse” His people. He came to receive a kingdom, whose people according to Peter were then to be a kingdom of priests and kings. On that date the bridegroom also came to the marriage, which is the mystery Paul and Hosea identify, which represents the combination of divinity with humanity. John identifies that the mystery, which Paul identifies as “Christ in you, the hope of glory,” would be finished in the days of the sounding of the seventh angel.
Guhuza ko muri Ezekiyeli kugaragaza igihe batazongera kugabanywamo ibice, kandi ntibazongera gukora icyaha ukundi, igihe bazaba bejejwe, kandi igihe Imana izaba Imana yabo yonyine, kandi bakazaba bafite umwami umwe rukumbi. Ku wa 22 Ukwakira, Intumwa y’Isezerano yahise iza mu rusengero kugira ngo “yeze” ubwoko bwayo. Yaje kwakira ubwami, abantu babwo, nk’uko Petero yabivuze, icyo gihe bagombaga kuba ubwami bw’abatambyi n’abami. Kuri iyo tariki kandi, umukwe na we yaje mu bukwe, ari bwo bwiru Pawulo na Hoseya bagaragaza, bukaba bugereranya ubumwe bw’ubumana n’ubumuntu. Yohana agaragaza ko ubwo bwiru, Pawulo avuga ko ari “Kristo muri mwe, ibyiringiro by’ubwiza,” bwari kurangirira mu minsi yo kuvuza kw’umumarayika wa karindwi.
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 10:7.
Ariko mu minsi y’ijwi ry’umumarayika wa karindwi, ubwo azatangira kuvuza impanda, ni bwo ubwiru bw’Imana buzasohozwa, nk’uko yabubwiye abagaragu bayo b’abahanuzi. Ibyahishuwe 10:7.
The seventh angel is the third woe, which arrived on September 11, 2001. The seventh angel began to sound when the third angel arrived in the history of 1844, and onward, but the rebellion of 1863 prevented the work from being finished. The third angel arrived and the seventh trumpet began to sound again on September 11, 2001, and this time the “mystery of God” is to be “finished.” That “mystery” is the combination of divinity with humanity, which produces the one hundred and forty-four thousand, who then become God’s ensign and army. For this reason, chapter thirty-seven of Ezekiel, begins with Ezekiel being taken to a valley of dead dry bones. Those bones represent Laodicean Adventism on September 11, 2001, and for this reason Paul addresses his gospel of the mystery of God to the Laodiceans.
Umumarayika wa karindwi ni ishyano rya gatatu, ryageze ku wa 11 Nzeri 2001. Umumarayika wa karindwi yatangiye kuvuza impanda igihe umumarayika wa gatatu yageraga mu mateka y’umwaka wa 1844 no gukomeza, ariko kwigomeka kwabaye mu 1863 kwabujije ko umurimo urangira. Umumarayika wa gatatu yarageze, kandi impanda ya karindwi yongera kuvuza ku wa 11 Nzeri 2001, kandi ubu noneho “amabanga y’Imana” agomba “kurangira.” Ayo “mabanga” ni uguhuzwa k’Ubumana n’ubumuntu, ari byo bitanga abo ijana na mirongo ine na bane igihumbi, hanyuma bakaba ibendera ry’Imana n’ingabo zayo. Ni yo mpamvu igice cya mirongo itatu na karindwi cya Ezekiyeli gitangirana no kujyanwa kwa Ezekiyeli mu kibaya cy’amagufwa yumye yapfuye. Ayo magufwa agereranya Uvadivantisiti bw’i Lawodikiya ku wa 11 Nzeri 2001, kandi ni yo mpamvu Pawulo yerekeza ubutumwa bwe bwiza bw’amabanga y’Imana ku B’i Lawodikiya.
For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.
Kuko nifuzaga ko mumenya urugamba rukomeye mbafitiye, kandi n’urw’ab’i Lawodikiya, n’urw’abatigeze bambona mu mubiri bose; kugira ngo imitima yabo ihumurizwe, bahujwe n’urukundo, bagere no ku butunzi bwose bwo kwizera gukomeye guturuka ku gusobanukirwa kuzuye, kugira ngo bamenye ibanga ry’Imana, ari ryo rya Data na Kristo; ari na we ubutunzi bwose bw’ubwenge n’ubumenyi buhishwemo. Abakolosayi 2:1–3.
This is also the description Sister White associates with the dead dry bones of Ezekiel.
Ibi kandi ni byo Sister White ahuza n’amagufwa yumye yapfuye yo muri Ezekieli.
“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.
“Ariko uyu mugani w’amagufwa yumye si uw’isi gusa, ahubwo unareba n’abahawe umucyo mwinshi; kuko na bo bameze nk’izo skeleti zo mu kibaya. Bafite ishusho y’abantu, urwego rw’umubiri; ariko nta bugingo bw’umwuka bafite. Ariko uwo mugani ntusiga amagufwa yumye ahambirijwe hamwe gusa ngo agire imiterere y’abantu; kuko bidahagije ko habaho uburinganire bw’ingingo n’ibice by’umubiri. Umwuka w’ubugingo ugomba guha imibiri ubuzima, kugira ngo ibashe guhagarara yemye kandi ihagurukire gukora. Aya magufwa agereranya inzu ya Isirayeli, ari ryo torero ry’Imana, kandi ibyiringiro by’itorero ni imbaraga zitanga ubuzima z’Umwuka Wera. Uwiteka agomba guhumekera kuri ayo magufwa yumye, kugira ngo abeho.
“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’
“Umwuka w’Imana, ufite imbaraga zitanga ubugingo, ugomba kuba muri buri mukozi w’umuntu, kugira ngo buri mutsi n’akagufa ko mu by’umwuka bibe biri mu murimo. Hatariho Umwuka Wera, hatariho umwuka w’Imana, haba ubunebwe bw’umutimanama no kubura ubugingo bwo mu by’umwuka. Benshi badafite ubugingo bwo mu by’umwuka amazina yabo aba yanditse mu bitabo by’itorero, ariko ntibanditswe mu gitabo cy’ubugingo cy’Umwana w’Intama. Bashobora kuba bifatanyije n’itorero, ariko ntibahujwe n’Umwami. Bashobora kugira umwete mu gusohoza urutonde runaka rw’inshingano, kandi bakabarwa nk’abazima; nyamara benshi bari mu bafite ‘izina yuko uriho, nyamara ukaba upfuye.’”
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Keretse habayeho guhinduka nyakuri k’umutima ukagana ku Mana; keretse umwuka w’ubugingo wavuye ku Mana ubyutse umutima ukawuzana mu bugingo bw’umwuka; keretse abiyita abemera ukuri bayoborwa n’ihame ryavukiye mu ijuru, ntibaba baravutse ku rubyaro rutabora, ruriho kandi rugahoraho iteka ryose. Keretse biringiye gukiranuka kwa Kristo nk’umutekano wabo wonyine; keretse biganye imico Ye, bagakorana umwuka We, baba bambaye ubusa, nta mwambaro wo gukiranuka Kwe bambaye. Abapfuye kenshi bitiranywa n’abazima; kuko abakora ibyo bita agakiza bakurikije ibitekerezo byabo bwite, batagira Imana ibakoramo ibyo gukunda no gukora ibinezeza ubushake Bwayo bwiza.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“Iri tsinda rigereranywa neza n’igikombe cy’amagufwa yumye Ezekiyeli yabonye mu iyerekwa.” Review and Herald, 17 Mutarama 1893.
The Laodicean message was first presented to Adventism in 1856, the very year the Lord opened up the advancing light of the “seven times” of Leviticus chapter twenty-six. The message of 1856, consisting of an internal message calling for repentance, and an external message of prophecy, was rejected in 1863. The Laodicean message of the mystery of “Christ in you, the hope of glory”, was repeated in 1888 by Elders Jones and Waggoner, and that message was also identified as the message to Laodicea by Sister White.
Ubutumwa bw’i Lawodikiya bwabanje gushyikirizwa Abadiventisime mu mwaka wa 1856, ari na wo mwaka nyir’izina Uwiteka yahishuyemo umucyo ugenda urushaho kwaguka w’“ibihe birindwi” byo mu gitabo cy’Abalewi igice cya makumyabiri na gatandatu. Ubutumwa bwo mu 1856, bugizwe n’ubutumwa bw’imbere buhamagarira kwihana, n’ubutumwa bw’inyuma bw’ubuhanuzi, bwaranzwe no kwangwa mu 1863. Ubutumwa bw’i Lawodikiya bw’ibanga rya “Kristo muri mwe, ibyiringiro by’ubwiza”, bwasubiwemo mu 1888 n’Abakuru Jones na Waggoner, kandi ubwo butumwa nabwo Mushiki wa White yabugaragaje ko ari bwo butumwa bujyanwa i Lawodikiya.
Line upon line, Ezekiel chapter thirty-seven begins with Ezekiel being spiritually conveyed to September 11, 2001, where he is given a view of Laodicean Adventism, who are dead in sins and trespasses. He is told to give two distinct prophetic messages. The first produces a joining together, but the bodies are still dead. The second prophecy calls for the message of the “four winds” to breathe life into the bones. The message of the four winds is the sealing message of the one hundred and forty-four thousand which identifies four angels holding the four winds. Sister White identifies those four winds as an “angry horse”, seeking to break loose, for it is being restrained. The angry horse of Islam is seeking to break loose and bring death and destruction in its path, as it did on September 11, 2001, and it will be released again at the soon coming Sunday law.
Ku murongo ku wundi, Ezekieli igice cya mirongo itatu n’irindwi gitangira ubwo Ezekieli yajyanwaga mu buryo bw’umwuka agezwa ku itariki ya 11 Nzeri 2001, aho yeretswe U-Adiventisimu bw’i Lawodikiya, buri mu rupfu rw’ibyaha n’ibicumuro. Abwirwa gutanga ubutumwa bubiri bw’ubuhanuzi butandukanye. Ubwa mbere butuma habaho kwifatanya hamwe, ariko imibiri igakomeza kuba ipfuye. Ubuhanuzi bwa kabiri buhamagarira ubutumwa bw’“imiyaga ine” guhumekera ayo magufa ubuzima. Ubutumwa bw’imiyaga ine ni ubutumwa bwo gushyirwaho ikimenyetso bw’abana ibihumbi ijana na mirongo ine na bine, bugaragaza abamarayika bane bafashe imiyaga ine. Mushiki wacu White agaragaza iyo miyaga ine nk’“ifarashi irakaye”, ishaka kwivumbura ngo icike, kuko iri kubuzwa. Ifarashi irakaye ya Isilamu ishaka kwivumbura no kuzana urupfu n’isenyuka aho inyuze hose, nk’uko yabigenje ku wa 11 Nzeri 2001, kandi izongera kurekurwa ku itegeko ryo ku Cyumweru rigiye kuza vuba.
That message brings the dead bodies into a unified army that is standing upon its feet. That unified army is brought to its feet in response to the message of the seventh angel, for in the days of the sounding of the seventh angel, the mystery of the one hundred and forty-four thousand’s marriage with Christ will be accomplished.
Uwo butumwa buhuza iyo mibiri y’abapfuye bukayigira ingabo imwe ihagaze ku birenge byayo. Iyo ngabo imwe ihagazwa ku birenge byayo mu gusubiza ubutumwa bw’umumarayika wa karindwi, kuko mu minsi yo kuvuza kw’umumarayika wa karindwi, ubwiru bw’ugushyingiranwa kw’abihumbi ijana na mirongo ine na bine na Kristo buzaba busohoye.
Then Ezekiel is shown the joining of two sticks that become one nation. Those two sticks are the northern kingdom of Israel, and the southern kingdom of Judah, which are joined together as one nation at the conclusion of their mutual scattering periods of twenty-five hundred and twenty years. Their mutual conclusion produces a spiritual temple, represented by the forty-six years at the beginning and at the ending of the mutual scattering times.
Hanyuma Ezekiyeli yeretswe uguhuza inkoni ebyiri zigahinduka ishyanga rimwe. Izo nkoni ebyiri ni ubwami bw’amajyaruguru bwa Isirayeli n’ubwami bw’amajyepfo bwa Yuda, bihurizwa hamwe bikaba ishyanga rimwe ku musozo w’ibihe byabo byombi byo gutatanywa, by’imyaka ibihumbi bibiri magana atanu na makumyabiri. Uwo musozo bahuriraho uvamo urusengero rw’umwuka, rugereranywa n’imyaka mirongo ine n’itandatu iri ku itangiriro no ku iherezo by’ibihe byo gutatanywa byombi.
We will continue this study in the next article.
Tuzakomeza iki cyigisho mu ngingo ikurikira.
“‘And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.’
“‘Babyuka kare mu gitondo, basohokera mu butayu bwa Tekowa; kandi igihe basohokaga, Yehoshafati arahagarara aravuga ati: Nimunyumve, mwa Bayuda mwe n’abatuye i Yerusalemu; mwizere Uwiteka Imana yanyu, ni bwo muzashikama; mwizere abahanuzi be, ni bwo muzagubwa neza. 2 Ngoma 20:20.’
““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’
“Mwizere Uwiteka Imana yanyu, ni bwo muzashikama; mwizere abahanuzi bayo, ni bwo muzagubwa neza.”
“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’
“Yesaya 8:20. ‘Mujye ku mategeko no ku buhamya; nibatavuga bakurikije iri jambo, ni uko nta mucyo uri muri bo.’”
“Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’
“Hano hashyizwe imbere y’ubwoko bw’Imana inyandiko ebyiri: ibisabwa bibiri kugira ngo haboneke gutsinda. Amategeko yavuzwe na Yehova ubwe, n’umwuka w’ubuhanuzi, ni yo masoko abiri y’ubwenge yo kuyobora ubwoko Bwe muri buri mibereho yose. Gutegeka kwa Kabiri 4:6. ‘Kuko ibi ari byo bwenge bwanyu no kujijuka kwanyu imbere y’amahanga, ayo azumva ayo mategeko yose akavuga ati: Ni ukuri iri shyanga rikomeye ni ubwoko bw’abanyabwenge kandi bajijutse.’”
“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.
“Itegeko ry’Imana n’Umwuka w’Ubuhanuzi biherekeza hamwe mu kuyobora no mu kugira inama itorero, kandi igihe cyose itorero ryabimenye binyuze mu kumvira itegeko Rye, umwuka w’ubuhanuzi waroherejwe kugira ngo uriyobore mu nzira y’ukuri.
“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.
“Ibyahishuwe 12:17. ‘Nuko icyo kiyoka kirakara cyane ku mugore, kigenda kurwanya abasigaye bo mu rubyaro rwe, bitondera amategeko y’Imana kandi bafite ubuhamya bwa Yesu Kristo.’ Ubu buhanuzi bugaragaza mu buryo bweruye ko itorero ry’abasigaye rizemera Imana mu mategeko yayo kandi rikazagira impano y’ubuhanuzi. Kumvira amategeko y’Imana, n’umwuka w’ubuhanuzi, byahoraga bitandukanya ubwoko nyakuri bw’Imana, kandi ikigeragezo gikunze gutangwa ku bihamya bihari ubu.”
“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.
“Mu gihe cya Yeremiya, abantu nta gushidikanya bari bafite ku butumwa bwa Mose, Eliya cyangwa Elisha, ariko bashidikanyije ku butumwa Imana yohereje ibicishije kuri Yeremiya maze babushyira ku ruhande kugeza igihe imbaraga n’ubushobozi bwabwo byapfushije ubusa, ku buryo nta kundi byari gushoboka uretse ko Imana ibajyana mu bunyage.
“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.
“Ni ko mu minsi ya Kristo, abantu bari baramenye ko ubutumwa bwa Yeremiya bwari ubw’ukuri, kandi biyemeza ubwabo kwizera ko iyo baba barabayeho mu minsi ya ba sekuruza babo baba baremeye ubutumwa bwe; nyamara muri icyo gihe nyine bari barimo banga ubutumwa bwa Kristo, uwo abahanuzi bose bari baranditseho.
“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.
“Nk’uko ubutumwa bw’umumarayika wa gatatu bwadutse mu isi, ari bwo bugamije guhishurira Itorero amategeko y’Imana mu kuzura kwayo no mu mbaraga zayo, ni ko n’impano y’ubuhanuzi yahise isubizwaho ako kanya. Iyi mpano yagize uruhare rukomeye cyane mu guteza imbere no mu gukomeza gutwara ubu butumwa.”
“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 34.
“Igihe habayeho itandukaniro ry’ibitekerezo ku birebana n’isobanura ry’Ibyanditswe Byera n’uburyo bw’umurimo, bushobora guhungabanya ukwizera kw’abizera ubutumwa no guteza kutumvikana mu murimo, umwuka w’ubuhanuzi wahoraga uzana umucyo kuri iyo mimerere. Wahoraga uzana ubumwe bw’ibitekerezo n’ubwuzuzanye bw’ibikorwa mu mubiri w’abizera. Muri buri kibazo gikomeye cyose cyagaragaye mu iterambere ry’ubutumwa no mu gukura kw’umurimo, abahagaze bashikamye ku mategeko y’Imana no ku mucyo w’Umwuka w’ubuhanuzi ni bo batsinze, kandi umurimo utera imbere mu maboko yabo.” Loma Linda Messages, 34.