The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”
Urufunguzo rwo kumenya ko Uburusiya ari bwo butegetsi bwatangije intambara yo muri Ukraine mu mwaka wa 2014 ni “igihome,” ari cyo mutwe, cyangwa umurwa mukuru w’ubwami. Urusengero rw’umuntu rugizwe n’umutwe n’umubiri. Umutwe ni kamere yo hejuru, naho umubiri ni kamere yo hasi. Ibihe “karindwi” byarangiye mu 1844, byagombaga rero guhuzwa na Yerusalemu, ari wo wari umutwe wa Yuda. Mu rusengero rw’i Yerusalemu ni ho intebe y’umwami yari iherereye, uwo mwami akaba umutwe wa Yerusalemu, na yo ikaba yari umutwe wa Yuda. Ihuzwa ry’Ubumana n’ubumuntu, rihagarariye gushyirwaho ikimenyetso kwa bamwe ijana na mirongo ine na bane, rigereranywa no guhabwa “ibitekerezo bya Kristo.” Ibitekerezo ni kamere yo hejuru, bityo rero ni byo “mutwe.”
When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.
Iyo abagereranywa na Daniyeli babonye iyerekwa ry’igitera-rikorwa ry’umugore ribatera guhindurirwa mu ishusho ya Kristo, baba bakiriye umutima wa Kristo, ari we Adamu wa kabiri, kandi akaba ari uw’umwuka. Muri uwo mwanya, umutima wabo wa kamere nyakuri, bawuze mu irage kuri Adamu wa mbere amaze kugwa no guhindura urutonde rw’irema rye, uba ubambwe. Umutima wa kamere urwanya amategeko y’Imana, bawakiriye batabyihitiyemo igihe bavukaga, usimbuzwa umutima wa Kristo, wakirwa ku bwo kwihitiramo kwabo ubwabo, kandi wumvira amategeko y’Imana mu buryo butunganye rwose. Umutima wabo mushya n’umutima wa Kristo icyo gihe biba umutima umwe, kandi byombi bibana hamwe ku ntebe y’ubwami mu bice byo mu ijuru. Hari ahantu mu rusengero haherereye intebe y’Imana, kandi abantu, baremwe mu ishusho y’Imana, bafite ahantu hihariye mu rusengero, hagenewe kuberamo ukubaho kw’Imana.
That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.
Aho hantu ntihari muri kamere yabo yo hasi, igereranywa n’ubwami bwo mu majyaruguru. Hari ahantu hagereranywa n’ubwami bwo mu majyepfo, ari ho Imana yahisemo gushyira izina ryayo, ari ryo mico yayo. Aho hantu ni i Yerusalemu; ariko nk’umurwa mukuru wa Yuda, Yerusalemu ni umutwe, nyamara umutwe w’umurwa mukuru ni umwami. Kandi Yerusalemu yaratoranyijwe ngo ibe umurwa mukuru, ariko kandi ni na ho hantu hatoranyirijwe kuba aho Imana yashyira urusengero rwayo. Hanyuma mu rusengero rwayo yashyizemo intebe yayo y’ubwami. Ubwami bwo mu majyepfo bugereranya kamere y’umuntu yo hejuru, ariko kandi bufite n’icyumba cyihariye cy’intebe y’ubwami cy’umwami. Mushiki wacu White yita aho hantu “igihome” cy’ubugingo. Igihome, uko gisobanurwa, ni igihome gikomeye.
“The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.
Umutima wose ukwiriye guhabwa Imana, bitaba bityo ukuri kw’Imana ntikuzagira ubushobozi bwo kweza imibereho n’imico. Ariko ni ukuri kubabaje ko benshi bavuga izina rya Kristo batigeze bamuha imitima yabo mu bworoherane. Nta na rimwe bigeze bagira ukwicuza kuzanwa no kwishyikiriza rwose ibyo Ubukristo busaba, kandi ingaruka ni uko imbaraga zihindura z’ukuri zitagaragara mu mibereho yabo; kandi n’influence yimbitse, yoroshya, y’urukundo rwa Kristo ntigaragarira mu mibereho n’imico yabo. Nyamara mbega umurimo wo kugaburira umukumbi w’Imana wakorwa iyo abashumba bungirije baba barabambanywe na Kristo, kandi bakaba babeshwaho no kubaho ku bw’Imana kugira ngo bafatanye n’Umushumba Mukuru w’umukumbi! Kristo ahamagarira abantu gukora nk’uko na we yakoze. Hakenewe ubuhamya burushijeho kujya hasi, bukomeye kurushaho, kandi bufite imbaraga nyinshi zo guhatira, bwerekeye ku mbaraga z’ukuri nk’uko zigaragarira mu kubaha Imana kugaragarira mu bikorwa by’abavuga ko babyizera. Urukundo rw’Umukiza ruri mu bugingo ruzatuma habaho ihinduka rigaragara mu buryo abakozi bakorera ubugingo bw’abari kurimbuka. Iyo ukuri gufashe ikigo gikomeye cy’ubugingo, Kristo yicara ku ntebe y’ubwami mu mutima, kandi umuntu ashobora noneho kuvuga ati: ‘Nabambanywe na Kristo; nyamara ndiho; ariko si jye, ahubwo ni Kristo uba muri jye; kandi ubugingo mbeshwaho ubu nkiri mu mubiri mbubeshwaho no kwizera Umwana w’Imana, wankunze, akanyitangira.’” Review and Herald, 9 Ukwakira 1894.
The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.
“Igihome cy’ubugingo” ni ho “Kristo yimikiwe.” Iyimikwa rya Kristo rigerwaho iyo umubiri ubambwe, kandi umubiri, nk’uko Pawulo awusobanura, ni kamere yo hasi, kandi ni ubwami bwo mu majyaruguru. Ni cyo gituma ubuhanuzi bw’ubwami bwo mu majyaruguru bwageze gusa ku mwaka wa 1798. Kamere yo hasi ntishobora guhuzwa n’Ubumana; igomba guhindurwa mu kanya gato cyane, nk’ako guhumbya ijisho, mu kuza kwa kabiri. Ubwami bwo mu majyepfo, bwari bukubiyemo “umutwe” wari Yerusalemu, n’“umutwe” wari ubuturo bwera, bwageze ku mwaka wa 1844, kuko bwagereranyaga kamere yo hejuru yashoboraga guhitamo kubamba umubiri kandi, kubw’ukwizera, kwinjira mu gihome cy’Ahera Cyane, no kwicarana na Kristo ku ntebe y’ubwami. Ahantu aho uko kwifatanya, n’iryo yimikwa bibera, ni mu gihome cy’urusengero rw’umuntu. Umurongo wa cumi w’igice cya cumi na kimwe usobanura umutwe nk’igihome, ariko uko kuri gushimangirwa gusa n’ubuhamya bwa Yesaya, busaba ko ukuri kwerekeye igihome (igihome gikomeye), gusobanurwa mu mikoreshereze yako yo hanze n’iyo imbere.
“The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.
Ijambo ry’Imana rigomba kuba ibyokurya byacu by’umwuka. Kristo yaravuze ati: “Ni jye mutsima w’ubugingo; unzaho ntazigera asonza na hato; kandi unyizera ntazigera agira inyota na hato.” Isi irimo kurimbuka kubera kubura ukuri kutunganye, kutavanze n’ikinyoma. Kristo ni we kuri. Amagambo ye ni ukuri, kandi afite ubusobanuro bwimbitse burenze ubwo bugaragara ku isura yo hejuru, n’agaciro karuta uko agaragara yoroheje, adafite kwiyerurutsa. Ubwenge bwahumetswe n’Umwuka Wera buzamenya agaciro k’ayo magambo. Igihe amaso yacu azasigwa umuti wera wo guhumura amaso, tuzashobora gutahura amabuye y’agaciro y’ukuri, nubwo yaba ahishwe munsi y’ubuso.
“Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.
“Ukuri buroroshye, bunonosoye, kandi buri ku rwego rwo hejuru. Iyo bubumba imico, ubugingo bukurira munsi y’ingaruka yabwo y’ijuru. Buri munsi ukuri gukwiriye kwakirirwa mu mutima. Uko ni ko turya amagambo ya Kristo, ayo avuga ko ari umwuka n’ubugingo. Kwemera ukuri kuzagira buri muntu wese ugukiriye umwana w’Imana, umuragwa w’ijuru. Ukuri kubitswe mu mutima si inyuguti ikonje, ipfuye, ahubwo ni imbaraga nzima.
“Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.
“Ukuri ni ukwera, ni ukw’Imana. Burusha imbaraga kandi bufite ubushobozi kuruta ikindi cyose mu kurema imico ihuje n’ishusho ya Kristo. Muri ko harimo kuzura kw’ibyishimo. Iyo bubitswe mu mutima, urukundo rwa Kristo rushyirwa hejuru y’urukundo rw’umuntu uwo ari we wese. Icyo ni Ubukristo. Icyo ni urukundo rw’Imana mu bugingo. Bityo ukuri kutanduye, kutavangavanze, gufata igihome gikuru cy’umuntu wese. Amagambo arasohozwa ngo, ‘Kandi nzabaha umutima mushya, mbashyiremo umwuka mushya.’ Hariho ubutungane bw’ikirenga mu mibereho y’umuntu ubaho kandi agakora ayobowe n’imbaraga z’ubugingo zitangwa n’ukuri.” Review and Herald, February 14, 1899.
That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.
Icyo cyerekwa cy’amateka y’ubuhanuzi kiri muri Daniyeli igice cya cumi na kimwe gitangirira ku murongo wa kabiri, aho perezida wa gatandatu kandi ukungahaye kurusha abandi ahuriza hamwe n’umutwe, ari wo Uburusiya, mu mirongo ya cumi n’umwe kugeza kuri cumi n’itanu. Muri ayo mateka, perezida wa gatandatu azaba uwa munani ukomoka kuri ba barindwi, kandi azategeka igihe itorero na Leta muri Leta Zunze Ubumwe z’Amerika bizahurira hamwe, bigasohoza ubusambanyi bwabyo butari ubwera mu murongo wa cumi na gatandatu, ku itegeko ryo ku Cyumweru rigiye kuza vuba.
The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.
Ibendera ni bwo igomba kuzamurwa icyo gihe, izateshwa agaciro kandi ipfe mu gihe kingana n’iminsi itatu n’igice, ari cyo, muri Daniyeli 10, kingana n’iminsi makumyabiri n’umwe. Ku musozo w’iminsi makumyabiri n’umwe yo kuborogera Daniyeli, ari na wo musozo w’iminsi itatu n’igice y’urupfu mu muhanda ku bahamya babiri, ari bo abo mu kibaya cya Ezekiyeli, ari bo magufwa yumye yapfuye—hari ubutumwa bw’ubuhanuzi busubiza abapfuye ku buzima. Uwo murongo w’ibikorwa muri Daniyeli igice cya cumi, ugereranywa n’intambwe eshatu.
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:4–14.
Ku munsi wa makumyabiri na kane w’ukwezi kwa mbere, ubwo nari nkiri ku nkombe y’uruzi runini rwitwa Hidekeli; nazamuye amaso yanjye nditegereza, maze mbona umuntu umwe wambaye imyenda y’igitare cyiza, kandi mu rukenyerero rwe yari akenyeye izahabu nziza y’i Ufaz. Umubiri we wari umeze nka berilo, mu maso he hasa n’umurabyo, amaso ye ameze nk’amatabaza y’umuriro, amaboko ye n’ibirenge bye bifite ibara ry’umuringa usennye neza, kandi ijwi ry’amagambo ye rimeze nk’ijwi ry’imbaga nyamwinshi. Nuko jyewe Daniyeli jyenyine ni jye wabonye iryo yererekwa; kuko abagabo bari kumwe nanjye batabonye iryo yererekwa, ariko bagwiririwe no guhinda umushyitsi gukomeye, bituma bahunga bajya kwihisha. Nuko nsigara jyenyine, mbona iri yererekwa rikomeye; kandi imbaraga zose ziranshiramo, kuko ubwiza bwanjye bwahindutse mo kubora, kandi nta mbaraga nari nkiri mfite. Nyamara numvise ijwi ry’amagambo ye; maze ubwo numvaga ijwi ry’amagambo ye, ntera agatotsi kenshi nubamye, mu maso hanjye hitegekeye hasi. Nuko, dore, ukuboko kunkozeho, kundangiriza ku mavi no ku ntoki z’amaboko yanjye. Maze arambwira ati: “Daniyeli, mugabo ukundwa cyane, menya amagambo nkubwira, uhagarare wemye; kuko nonaha ari wowe ntumweho.” Amaze kumbwira iryo jambo, mpagarara mpinda umushyitsi. Nuko arambwira ati: “Witinya, Daniyeli; kuko uhereye ku munsi wa mbere washyize umutima wawe ku gusobanukirwa no kwicisha bugufi imbere y’Imana yawe, amagambo yawe yarumviswe, kandi nzanywe n’amagambo yawe. Ariko umutware w’ubwami bw’u Buperesi yandwanyije iminsi makumyabiri n’umwe; ariko dore Mikayeli, umwe mu batware bakuru, araza aramfasha; nuko nsigara aho hamwe n’abami b’u Buperesi. Kandi none nje kukumenyesha ibizaba ku bwoko bwawe mu minsi y’imperuka; kuko iryo yererekwa rikireba iminsi myinshi.” Daniyeli 10:4–14.
Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”
Daniyeli yari ageze ku iherezo ry’iminsi makumyabiri n’umwe yo kuboroga igihe abona iyerekwa rya Kristo kandi yumva amagambo ya Kristo. Iyerekwa ry’Ijambo ry’Imana riboneka kandi rivugwa ritera itandukaniro ry’amatsinda abiri, kandi Daniyeli yari aryamye apfiriye mu muhanda, kuko yari “asinziriye cyane.”
These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.
Ibyo ni byo yababwiye; hanyuma arongera arababwira ati: “Incuti yacu Lazaro irasinziriye; ariko ndagiye kugira ngo nyikangure iyikure mu bitotsi.” Nuko abigishwa be baravuga bati: “Mwami, niba asinziriye, arakira.” Ariko Yesu yavugaga iby’urupfu rwe; bo bakekaga ko yavugaga ibi byo kuruhuka mu bitotsi. Nuko Yesu ababwira yeruye ati: “Lazaro yarapfuye.” Yohana 11:11–14.
Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.
Hanyuma Daniyeli akorwaho na Gaburiyeli ubwa mbere, amumenyesha intambara ya politiki yari iri kuba mu gihe Daniyeli yari yapfuye (asinziriye), kandi ko ubu yari agiye kumuha ubusobanuro bw’iyerekwa ryari rimaze guhindura Daniyeli mu ishusho ya Kristo. Hanyuma agiye kongera gukorwaho ubwa kabiri, na Kristo ubwe.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.
Nuko amaze kumbwiye ayo magambo, nubika umutwe ndeba hasi, ndaceceka. Maze, dore, usa n’ishusho y’abana b’abantu akora ku munwa wanjye; ni ko kubumbura akanwa kanjye, ndavuga, mbwira uwari uhagaze imbere yanjye nti: Databuja, kubw’iyerekwa imibabaro yanjye yanzaho, kandi nta mbaraga nasigaranye. Mbese se umugaragu w’uyu databuja wanjye yabasha ate kuvugana n’uyu databuja wanjye? Kuko jyeweho, uwo mwanya ako kanya nta mbaraga zansigayemo, kandi nta n’umwuka wasigaye muri jye. Daniel 10:15–17.
This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.
Ibi bihuye n’ubuhanuzi bwa mbere bwa Ezekiyeli bwo mu gice cya mirongo itatu na karindwi, kuko mu buhanuzi bubiri Ezekiyeli ategetswe gutangariza amagufwa yapfuye yo mu kibaya, ubwa mbere bukora imibiri, ariko icyo gihe ntiba ifite umwuka, kandi nta n’imbaraga z’ingabo zikomeye iba ifite. Ni mu buhanuzi bwa kabiri bwa Ezekiyeli aho iyo mibiri yakira umwuka uturutse mu miyaga ine maze igahaguruka nk’ingabo zikomeye, kandi ku gukozwaho kwa kabiri kwa Daniyeli, “nta mbaraga zasigaye muri jye, kandi nta mwuka wari ugisigaye muri jye.” Hanyuma Daniyeli yongera gukozwaho ku nshuro ya gatatu muri rusange, kandi ku nshuro ya kabiri na Gaburiyeli.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.
Nuko haza undi wongera kunkoraho, usa n’ufite ishusho nk’iy’umuntu, arankomeza, arambwira ati: Wa muntu ukundwa cyane we, witinya; amahoro abe kuri wowe; komeza, koko komeza. Amaze kuvugana nanjye, ndakomera, ndavuga nti: Databuja nabwire, kuko wankomeje. Daniyeli 10:18, 19.
The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.
Gukorwaho kwa gatatu kwa Daniyeli ni ko buhanuzi bwa kabiri bwa Ezekiyeli, buzana imibiri guhaguruka igahagarara ku birenge byayo nk’ingabo ikomeye cyane. Ubuhanuzi bwe buvugirwa abantu bazi ko bapfuye, kuko bari mu cyunamo, nk’uko na Daniyeli yari ameze.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:9–11.
Nuko arambwira ati: Hanurira umuyaga, hanura, wa mwana w’umuntu we, ubwire umuyaga uti: Uku ni ko Uwiteka Imana ivuze iti: Wa mwuka we, va mu muyaga ine, uhuhe kuri aba bishwe, kugira ngo babe bazima. Nuko mpanura nk’uko yantegetse, umwuka ubinjiramo, barabaho, bahagarara ku birenge byabo, baba ingabo nyinshi cyane. Hanyuma arambwira ati: Wa mwana w’umuntu we, aya magufwa ni inzu ya Isirayeli yose: dore baravuga bati: Amagufwa yacu yumye, ibyiringiro byacu byarashize; twaciweho rwose. Ezekieli 37:9–11.
The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.
Umwami ategeka Ezekiyeli guhanura, kandi ababwira ko ubuhamya bw’inzu ya Isirayeli ari uko bapfuye, badafite ibyiringiro kandi baraciweho. Baraboroga, nk’uko Daniyeli yari ameze, kuko bacitse intege bitewe n’ihanurwa ryo ku wa 18 Nyakanga 2020 ritagize icyo risohora, kandi muri iyo mimerere, Ezekiyeli ategekwa guhanura.
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
Nuko bahanure ubabwire uti: Uku ni ko Uwiteka Imana ivuze iti: Dore mwa bwoko bwanjye mwe, nzakingura imva zanyu, mbazamure muzive mu mva zanyu, mbajyane mu gihugu cy’Abisirayeli. Kandi muzamenya yuko ndi Uwiteka, ubwo nzaba maze gukingura imva zanyu, mwa bwoko bwanjye mwe, nkabazamura mukava mu mva zanyu. Nzabashyiramo Umwuka wanjye, namwe muzabaho, kandi nzabatuza mu gihugu cyanyu bwite; ni bwo muzamenya yuko jyewe Uwiteka nabivuze kandi nkabisohoza, ni ko Uwiteka avuga. Ezekiyeli 37:12–14.
The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.
Umwami, ari we Mikayeli marayika mukuru, abumbura imva zabo; kandi abahamya babiri bo mu Byahishuwe igice cya cumi na kimwe na bo bazurwa, bahabwe Umwuka Wera, maze bahaguruke, nk’uko Umwuka Wera yahawe abahaguruka igihe bakurwa mu mva zabo mu buhanuzi bwa kabiri bwa Ezekiyeli.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Nuko nyuma y’iminsi itatu n’igice, Umwuka w’ubugingo uva ku Mana winjira muri bo, bahagarara ku birenge byabo; maze ubwoba bwinshi bufata abababonye. Ibyahishuwe 11:11.
Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.
Abo bahamya babiri bagaragazwa nka Mose na Eliya, kandi Mose na we yazutswe n’ijwi ry’umumarayika mukuru.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.
Ariko Mikayeli marayika mukuru, igihe yajyaga impaka na Satani agaterana amagambo na we ku byerekeye umurambo wa Mose, ntiyatinyutse kumurega amutuka, ahubwo yaravuze ati: Umwami Imana agucyahe. Yuda 1:9.
Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.
Mikayeli, Umutware akaba n’Umumarayika Mukuru, ni We waje agafasha Gaburiyeli mu gice cya cumi cya Daniyeli, kandi ni ijwi Rye rihamagara abagabo n’abagore rikabazana mu bugingo.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.
Kuko Umwami ubwe azamanuka ava mu ijuru, hamwe n’ijwi rirenga, n’ijwi ry’umumarayika mukuru, kandi n’impanda y’Imana; maze abapfiriye muri Kristo bazabanza kuzuka. 1 Abatesalonike 4:16.
Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.
Gukorwaho kwa gatatu kwa Daniyeli bigereranya ihinduka ry’umuryango wa marayika wa gatatu w’i Lawodikiya ujya mu muryango wa marayika wa gatatu w’i Filadelifiya; kandi muri Daniyeli 10, iyerekwa risohoza iryo hinduka riva ku ishusho ya Lawodikiya rikajya ku ishusho ya Filadelifiya, rigereranywa n’amateka y’ubuhanuzi agaragazwa mu gice cya cumi na kimwe. Iryo yerekwa Ezekiyeli arigereranya nk’iyerekwa ry’Ubuisilamu bwo muri ayo makuba ya gatatu. Mu mwaka wa 2014, u Burusiya bwatangije intambara ya kabiri ikoresheje intumwa. Mu mwaka wa 2015, perezida wari umukire kurusha abandi yatangiye umuhati we wo kuba perezida wa gatandatu.
In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.
Mu mwaka wa 2020, uwo perezida, wari uhagarariye ihembe ry’Abarepubulikani, yarishwe n’inyamaswa y’umuhezanguni itizera Imana “woke” yazamutse iva mu rwobo rw’inyenga; kandi muri uwo mwaka nyine ihembe ry’Abaporotesitanti b’i Lawodikiya na ryo ryarishwe. Mu mwaka wa 2023, ayo mahembe yombi yongeye kubaho, yombi atangira guhindukira yinjira mu wa munani ukomoka kuri ba ndwi. Rimwe rihindukira riba ishusho ya politiki y’inyamaswa, uko Itorero na Leta bihuzwa muri Leta Zunze Ubumwe z’Amerika; irindi he mbe na ryo rihindukira riva ku ishusho ya Lawodikiya rijya ku ishusho ya Kristo. Yombi azashyirwa hejuru igihe itegeko ryo ku Cyumweru rigiye kuza vuba. Rimwe rizahinduka “Aleksanderi Mukuru”, umwami w’ikirenga w’abami icumi baha ubwami bwabo bwa karindwi maraya y’i Roma, naho irindi rishyirwe hejuru nk’ibendera.
The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.
Ibyerekwa gitera izo mpinduka zombi ni amateka agenda ahishurwa hagati y’itariki ya 11 Nzeri 2001 n’itegeko ryo ku Cyumweru. Umurongo wa cumi n’umwe, wo muri Daniyeli igice cya cumi n’umwe, ugaragazwa mu buryo bwihariye mu rwego rw’iyo nteruro igira iti: nimutemera, ntimuzakomera.
We will continue this study in the next article.
Tuzakomeza iki cyigisho mu ngingo ikurikira.
“Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.
“Amategeko ya Bibiliya ni yo akwiriye kuyobora imibereho ya buri munsi. Umusaraba wa Kristo ni wo ugomba kuba insanganyamatsiko, ugaragaza amasomo tugomba kwiga no gushyira mu bikorwa. Kristo agomba kuzanwa mu byigisho byose, kugira ngo abanyeshuri banywe ubumenyi bw’Imana kandi bamuhagararire mu mico yabo. Kuba indashyikirwa kwe ni byo bigomba kubera icyigisho cyacu haba mu gihe ndetse no mu iteka ryose. Ijambo ry’Imana, ryavuzwe na Kristo mu Isezerano rya Kera no mu Isezerano Rishya, ni ryo mutsima uva mu ijuru; ariko byinshi byitwa siyansi ni nk’ibiryo byahimbwe n’abantu, ibyokurya byononwe; si manu y’ukuri.”
“In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.
Mu Ijambo ry’Imana habonekamo ubwenge butabazwaho, butagira iherezo—ubwenge bwaturutse, atari mu bwenge bw’umuntu ugira aho agarukira, ahubwo mu bwenge butagira iherezo. Ariko byinshi mu byo Imana yahishuye mu Ijambo ryayo bibera abantu umwijima, kuko amabuye y’agaciro y’ukuri ahishwe munsi y’ibishingwe by’ubwenge bwa kimuntu n’imigenzo. Kuri benshi ubutunzi bwo mu Ijambo buguma buhishwe, kuko butashatswe n’umuhati ukomeye no kwihangana kugeza aho amahame y’izahabu asobanukiwe. Ijambo rigomba gushakishwa kugira ngo risukure kandi ritegure abarwakira guhinduka abagize umuryango wa cyami, abana b’Umwami wo mu ijuru.
“The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.
Kwiga ijambo ry’Imana gukwiriye gusimbura kwiga ibyo bitabo byajyanye intekerezo z’abantu mu mayobera no kubakura ku kuri. Amahame yaryo mazima, aboshywe mu mibereho yacu, azatubera uburinzi mu bigeragezo no mu bishuko; inyigisho yaryo iva ku Mana ni yo nzira yonyine iganisha ku gutsinda. Ubwo ikigeragezo kizagera kuri buri muntu, hazabaho ubuhakanyi. Bamwe bazagaragara ko ari abagambanyi, abanyamwaga, abibona, n’abiyizeho, maze bazatera umugongo ukuri, bakarimbura ukwizera kwabo. Kubera iki? Ni uko batabayeho “nk’uko umuntu adatungwa n’umugati gusa, ahubwo n’ijambo ryose risohoka mu kanwa k’Imana.” Ntibacukuye bajya hasi ngo bashimangire urufatiro rwabo.
“When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.
“Iyo amagambo y’Umwami abagejejweho binyuze ku ntumwa ze yitoranyirije, barinuba bakibwira ko inzira yagizwe ifunganye cyane. Mu gice cya gatandatu cya Yohana dusomamo ibyerekeye bamwe bakekwaga ko ari abigishwa ba Kristo, ariko igihe ukuri kugaragara kwaberetswaga, ntibanyurwa maze ntibongera kugendana na We. Ni na ko aba banyeshuri b’inyuma gusa na bo bazatera umugongo Kristo.” Testimonies, volume 6, 132.