It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.
Ni ugusobanukirwa kwa Bibiliya kwemewe kumenya ko umuhanuzi Ezekiyeli yari afite imyaka mirongo itatu mu mirongo ibanza y’igitabo cye.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.
Nuko mu mwaka wa mirongo itatu, mu kwezi kwa kane, ku munsi wa gatanu w’uko kwezi, nkiri hamwe n’imbohe ku ruzi rwa Kebari, ijuru rirakinguka, mbona ibyerekwa by’Imana. Ku munsi wa gatanu w’uko kwezi, uwo wari umwaka wa gatanu w’ubunyage bw’umwami Yehoyakini, ijambo ry’Uwiteka riza kuri Ezekiyeli umutambyi, mwene Buzi, mu gihugu cy’Abakaludaya ku ruzi rwa Kebari; kandi ukuboko k’Uwiteka kwari kuri we aho hantu. Ezekiyeli 1:1–3.
Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.
Hari abemera ko “umwaka wa mirongo itatu” ushingiye ku ruziga rwihariye rwa yubile, rwatangiranye n’umwami Yosiya kandi rurangirana n’umurongo wa mbere w’igice cya mirongo ine.
In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.
Mu mwaka wa makumyabiri n’itanu w’ubunyage bwacu, mu ntangiriro z’umwaka, ku munsi wa cumi w’ukwezi, mu mwaka wa cumi n’ine nyuma y’uko urwo murwa rusenywe, kuri uwo munsi nyir’izina ukuboko k’Uwiteka kwari kuri jye, maze anjyana aho. Ezekiyeli 40:1.
Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.
Abahanga mu kubara ibihe bya Bibiliya bashyira umurongo wa mbere w’igice cya mirongo ine ku itariki ya 28 Mata cyangwa iya 22 Ukwakira, 573 mbere ya Kristo. Abahanuzi bose bagaragaza iminsi y’imperuka, bityo itariki y’ugwa ya 22 Ukwakira, 573 mbere ya Kristo ni yo tariki ya omega y’umurongo watangiye imyaka mirongo itanu mbere yaho mu cyitwa “Pasika Ikomeye ya Yosiya” ku wa 5 Gicurasi, 622 mbere ya Kristo.
The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verse one through three of Ezekiel one, is identifying Ezekiel’s age as thirty, or simply as a symbol of a priest he would also be represented as thirty years old. If the thirty years of verse one is as others believe; representing the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.
Umubare mirongo itatu ni ikimenyetso cy’abatambyi bagombaga kuba bafite imyaka mirongo itatu igihe batangiraga umurimo wabo. Niba umurongo wa mbere kugeza ku wa gatatu wa Ezekieli 1 werekana ko Ezekieli yari afite imyaka mirongo itatu, cyangwa niba ari ikimenyetso gusa cy’umutambyi, na bwo yari kugereranywa n’ufite imyaka mirongo itatu. Niba imyaka mirongo itatu ivugwa mu murongo wa mbere ari, nk’uko abandi babyemera, isobanura umwaka wa mirongo itatu uhereye kuri Pasika Ikomeye ya Yosiya yo mu 622 mbere ya Kristo, ingaruka z’ubuhanuzi ziracyari zimwe.
Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.
Yosiya bisobanura “urufatiro,” kandi Pasika ye Ikomeye yatangije igihe cya yubile cyarangiye ku wa 22 Ukwakira ku Munsi w’Impongano mu wa 573 Mbere ya Kristo. “Umurongo wa yubile” uva kuri Yosiya ukagera ku wa 22 Ukwakira uhuje n’amateka yo kuva mu 1840 kugeza mu 1844. Imfatiro zo mu 1840 zagereranyijwe n’umwami Yosiya kandi n’undi witwaga Yosiya Litch. Ku wa 22 Ukwakira hagereranyijwe n’ihembe ry’impanda ya yubile rivuzwa hamwe n’ihembe ry’Umunsi w’Impongano.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
Kandi uzibare amasabato arindwi y’imyaka, ni ukuvuga inshuro ndwi z’imyaka irindwi; kandi igihe cy’ayo masabato arindwi y’imyaka kizakubera imyaka mirongo ine n’icyenda. Hanyuma uzavuze ihembe ry’umwaka wa yubile ku munsi wa cumi w’ukwezi kwa karindwi; ku munsi wo gukuraho ibyaha muzavuze ihembe mu gihugu cyanyu cyose. Abalewi 25:8, 9.
Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.
Ezekiyeli ashyirwa mu murongo wa Yubile uva ku mwami Yosiya ukagera ku wa 22 Ukwakira, umurongo ugereranya marayika wa mbere n’uwa kabiri bo mu Ibyahishuwe igice cya cumi, uhereye mu 1840 ukageza mu 1844. Ezekiyeli agereranya Abamilerite b’abamarayika ba mbere n’uwa kabiri, kandi agereranya n’ibihumbi ijana na mirongo ine na bine by’umumarayika wa gatatu. Ezekiyeli agereranya ubutambyi bw’ibihumbi ijana na mirongo ine na bine, ariko ikimenyetso cye cy’ubuhanuzi nyamukuru ni uko ari umuhanuzi.
Prophet, Priest and King
Umuhanuzi, Umutambyi n’Umwami
There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.
Hari abantu batatu bo muri Bibiliya batangiye umurimo bafite imyaka mirongo itatu. Hamwe na Ezekiyeli harimo Dawidi na Yosefu. Kubera ko bose batangiye umurimo bagejeje ku myaka mirongo itatu, bose ni abatambyi. Dawidi ni ikimenyetso cy’umwami, Yosefu ni umutambyi, kandi Ezekiyeli ni umuhanuzi mu bwami bw’icyubahiro bw’impande eshatu bugizwe n’umuhanuzi, umutambyi n’umwami.
However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.
Nyamara uko twashyira umuhanuzi Ezekiyeli nk’ikimenyetso kose, ni umutambyi, kandi iyo ashyizwe ku murongo wa yubile uhereye kuri Yosiya ukageza ku wa 22 Ukwakira, Ezekiyeli aba ari umutambyi wagombaga kugereranya umutambyi wo mu gihe cyo gushyiraho ikimenyetso cy’abihumbi ijana na mirongo ine na bine, nk’uko byagereranyijwe n’amateka yo kuva mu 1840 kugeza mu 1844 no kuva ku mwami Yosiya kugeza ku wa 22 Ukwakira, 573 Mbere ya Kristo.
Twenty-two
Makumyabiri n'abiri
The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.
Bibiliya iragaragaza neza ko Ezekiyeli yakoze umurimo wo guhanura mu gihe cy’imyaka makumyabiri n’ibiri. “Makumyabiri n’ibiri” ni ikimenyetso cy’abantu ibihumbi ijana na mirongo ine na bine, ari bo ibendera ry’Ubumana bwahujwe n’ubumuntu. Mu mateka ashushanyijwe kuva kuri Pasika ya Yosiya kugeza ku munsi mukuru wa Yubile wo ku wa 22 Ukwakira uvugwa mu gice cya mirongo ine, Pasika ya Yosiya yagereranyaga umurimo wa Yosiya Litch mu 1838 no mu 1840. Uwo murimo wari uwo kugaragaza ubuhanuzi bw’ibihe by’ishyano rya mbere n’iryakabiri. Ubu noneho birashobora kugaragara ko ubuhanuzi bw’ishyano rya mbere n’iryakabiri ari bunini cyane kurusha uko abapayoniya babusobanukiwe.
Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.
Ezekiyeli, nk’umuhanuzi wa Bibiliya, agaragaza mu nyandiko ze amatariki yihariye kandi asobanutse kurusha undi mwanditsi uwo ari we wese wo muri Bibiliya.
Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.
Ezekieli ni we omega y’ihame ringana n’umwaka mu buhanuzi bwa Bibiliya. Mu gitabo cyo Kubara, ukuvugwa kwa mbere, ari ko alfa, k’ihame ry’umunsi ungana n’umwaka kugaragarira mu bugome bwa mbere i Kadeshi, bwateye imyaka mirongo ine yo kuzerera mu butayu. Ubugome bwa nyuma, cyangwa se ubw’omega, bugereranywa na Ezekieli mu gice cya kane, ubwo Yerusalemu yarimburwaga.
Alpha
Alufa
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.
Nk’uko umubare w’iminsi mwasuzumye icyo gihugu wangana, ni ukuvuga iminsi mirongo ine, buri munsi ugahwana n’umwaka umwe, ni ko muzikorera gukiranirwa kwanyu imyaka mirongo ine, kandi muzamenya icyo ari cyo kwamburwa isezerano ryanjye. Ni jye Uwiteka wabivuze; ni ukuri, ibi nzabikorera iri teraniro ribi ryose ryishyize hamwe kundwanya: muri ubu butayu ni ho bazashiriramo, kandi ni ho bazapfira. Kubara 14:34, 35.
Omega
Omega
Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. Ezekiel 4:4–7.
Nuko uryamire ku rubavu rwawe rw’ibumoso, urushyireho gukiranirwa kw’inzu ya Isirayeli; ukurikije umubare w’iminsi uzaba ururyamyeho ni ko uzatwara gukiranirwa kwabo. Kuko ngushyizeho imyaka yo gukiranirwa kwabo, ikurikije umubare w’iminsi, iminsi magana atatu na mirongo cyenda; bityo ni ko uzatwara gukiranirwa kw’inzu ya Isirayeli. Kandi nujya kurangiza iyo minsi, uzongere uryame ku rubavu rwawe rw’iburyo, maze uzatware gukiranirwa kw’inzu ya Yuda iminsi mirongo ine: ngushyiriyeho buri munsi kuba umwaka umwe. Ni cyo gituma uzerekeza mu maso hawe ku kugotwa kwa Yerusalemu, kandi ukuboko kwawe kuzaba kwambaye ubusa, maze uzahanure uyirwanya. Ezekiyeli 4:4–7.
Kadesh and Jerusalem’s destruction represent the alpha and omega rebellion representing the day for a year principle. The “day for a year principle” was the primary rule of the Millerite's and in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.
Kadeshi n’irimbuka rya Yerusalemu bigereranya ubugome bwo kwigomeka bwa alfa na omega, bugaragaza ihame ry’“umunsi ungana n’umwaka.” Ihame ry’“umunsi ungana n’umwaka” ni ryo tegeko ry’ingenzi ry’Abamillerite, no mu mateka yo kuva mu 1840 kugeza mu 1844, nk’uko byagereranyijwe mu murongo wa Yubile uhereye ku mwami Yosiya ukageza ku wa 22 Ukwakira. Ezekiyeli agaragaza amatariki menshi kurusha undi muhanuzi uwo ari we wese. Muri ayo matariki ya Ezekiyeli, umurongo wa Yubile uramenyekana, ugahuza ubuhamya bwa Ezekiyeli mu buryo butaziguye n’amateka y’umumarayika wa mbere n’uwa kabiri, hanyuma nyuma yaho n’amateka y’umumarayika wa gatatu.
Along with the “Jubilee line” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram, (later Abraham) of ‘the old’ and Saul, (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.
Hamwe n’“umurongo wa Yubile,” Ezekiyeli aryama ku rubavu rwe iminsi magana atatu na mirongo cyenda, hanyuma akaryama ku rundi rubavu iminsi mirongo ine. “Magana ane na mirongo itatu” ni ikimenyetso cy’amasezerano ya kera n’ay’ubushya, kuko isezerano ry’isezerano ryahawe Aburamu ry’imyaka magana ane y’ubunyage muri Egiputa ryabonye umuhamya wa kabiri w’imyaka mirongo itatu ku ntumwa Pawulo. Hamwe, Aburamu, (nyuma yaho Aburahamu) wo “mu bya kera,” na Sawuli, (nyuma yaho Pawulo) wo “mu bishya” bahuje ubuhamya bwabo kugira ngo bashyireho imyaka magana ane na mirongo itatu nk’ikimenyetso cy’isezerano rihoraho. “Iminsi magana atatu na mirongo cyenda” “uzikorezwa gukiranirwa kw’inzu ya Isirayeli.” “Kandi” “uzikorezwa gukiranirwa kw’inzu ya Yuda iminsi mirongo ine.” Hamwe, urubavu rw’iburyo n’urw’ibumoso bingana na Aburamu na Pawulo.
The covenant was always based upon obedience or disobedience—life or death. The year day principle in Millerite history was a life or death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life or death issue, and the life or death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel laid upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.
Isezerano ryahoraga rishingiye ku kumvira cyangwa kutumvira—ubugingo cyangwa urupfu. Ihame ry’umwaka-ku-munsi mu mateka y’Abamillerite ryari ikibazo cy’ubugingo cyangwa urupfu, kandi ayo mateka yatangajwe na marayika wa mbere nk’ubutumwa bwiza bw’iteka ryose. “Ubutumwa bwiza” ni ikibazo cy’ubugingo cyangwa urupfu, kandi ikibazo cy’igeragezwa cy’ubugingo cyangwa urupfu mu mateka y’Abamillerite cyashyizwe mu rwego rw’ihame ry’uko umunsi uhwanye n’umwaka. Ubuhanuzi bwahaye imbaraga ubutumwa bwa marayika wa mbere bwari ubuhanuzi bw’imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu bwa ishyano rya kabiri. Muri ya minsi magana atatu na mirongo cyenda Ezekiyeli yarambariye ku rubavu rwe rw’ibumoso harimo ishusho y’ubuhanuzi bw’igihe bw’imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu bwa ishyano rya kabiri. Bisaba ubushishozi bw’ubuhanuzi kugira ngo ugabanye neza ubuhanuzi, ariko icyo si ikindi uretse umurimo ukomeza w’Intare yo mu muryango wa Yuda ikuraho ibimenyetso ku butumwa bwo gutaka kwa saa sita z’ijoro.
I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.
Nshimangira ko Ezekiyeli agomba gufatwa nk’ikimenyetso cy’ab’ibihumbi ijana na mirongo ine na bine, ariko cyane cyane nk’ikimenyetso cy’impano y’Umwuka w’Ubuhanuzi, yaba igaragazwa nk’ukwihishura k’umuhanuzi wo mu minsi ya nyuma, cyangwa nk’ukwihishura kw’ubwoko bw’isezerano bwumva ihame ry’uburyo bw’umurongo ku murongo.
I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.
Mvuga yuko umucyo wa Ezekiyeli ku buhanuzi bw’imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu uhuye n’umuntu ufite uburoso bw’umukungugu uterera imitako mu isanduku nini kurushaho.
I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.
Nshimangira ko umucyo ukomoka kuri Ezekiyeli ari kimwe mu bice by’ingenzi by’ubutumwa bw’ibuye risoza inyubako, igihe urusengero ruzaba rwuzuye.
Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol of that number. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.
Ezekiyeli ari ku wa 22 Ukwakira mu murongo wa mbere w’igice cya mirongo ine, kandi ni aho yeretswe iyerekwa ry’urusengero rw’igihe kizaza. Urwo rusengero ni urw’abana ibihumbi ijana na mirongo ine na bine, kandi Ezekiyeli ni ikimenyetso cy’uwo mubare. Iryo tsinda rizaba ryaratsinze ibigeragezo bibiri mbere y’uko rigera ku cya gatatu kandi ari cyo kigeragezo ndakuka. Ezekiyeli agaragazwa nk’uhabwa umucyo we mu rusengero, bityo umucyo atanga nk’ikimenyetso uhagararira umucyo uza igihe ubwoko bw’Imana bwinjiye Ahera Cyane, mu buryo bujyanye na Daniyeli igice cya cumi.
The light of the Revelation of Jesus Christ that is unsealed, is unsealed just before probation closes.
Umucyo w’Ibyahishuwe bya Yesu Kristo byakuweho ikimenyetso, ukuweho ikimenyetso mbere gato y’uko igihe cy’imbabazi gifungwa.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Arambwira ati: “Ntugafunge amagambo y’ubuhanuzi bw’iki gitabo, kuko igihe kiri bugufi. Ukiranirwa nakomeze akiranirwe; uwanduye nakomeze yandure; umukiranutsi nakomeze akiranuke; n’uwera nakomeze yere.” Ibyahishuwe 22:10, 11.
The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”
“igihe kiri bugufi” mbere gato y’uko igihe cy’imbabazi kirangira mu murongo wa cumi n’umwe, kandi bityo Ibyahishuwe bya Yesu Kristo bikaba bidafunzwe muri icyo gihe, kuko “igihe kiri bugufi.”
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Ibyahishuwe Yesu Kristo, ibyo Imana yamuhaye ngo yereke abagaragu bayo ibikwiriye kubaho vuba; maze ibimenyekanisha amutumaho marayika wayo ku mugaragu wayo Yohana: wahamije ijambo ry’Imana n’ubuhamya bwa Yesu Kristo n’ibyo yabonye byose. Hahirwa usoma n’abumva amagambo y’ubu buhanuzi, bakitondera ibyanditswemo: kuko igihe kiri bugufi. Ibyahishuwe 1:1–3.
Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.
Igihe cy’igeragezwa kirarangira ku Badiventisiti b’Umunsi wa Karindwi b’i Lawodikiya ku itegeko ryo ku Cyumweru, kandi Ubwadiventisiti bugereranywa na Yerusalemu mu gice cya cyenda cya Ezekiyeli. Aho, abaniha kandi bakaririra ibizira bikorerwa mu gihugu no mu itorero ni bo bahabwa ikimenyetso. Gushyirwaho ikimenyetso bibaho igihe imiyaga y’iburasirazuba y’Isilamu irimo kurakaza amahanga, mbere gato y’uko igihe cy’igeragezwa kirangira. Mu gice cya munani cya Ezekiyeli, ibihe bine by’Ubwadiventisiti bisozwa n’igihe cya kane, gishushanywa n’abayobozi makumyabiri na batanu bunamira izuba.
That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.
Iryo yerekwa mu buryo bw’ikigereranyo umunsi umwe mbere y’itegeko ryo ku Cyumweru, cyangwa se mbere gato y’isozwa ry’igihe cy’imbabazi nk’uko bihagarariwe na gatandatu, gatandatu, gatandatu.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.
Nuko mu mwaka wa gatandatu, mu kwezi kwa gatandatu, ku munsi wa gatanu w’uko kwezi, igihe nari nicaye mu nzu yanjye, kandi abakuru b’Abayuda bari bicaye imbere yanjye, ukuboko k’Umwami Uwiteka kungwiraho aho. Nuko ndeba, mbona ishusho imeze nk’igisa n’umuriro: uhereye ku hantu hasa n’amatako ye ukamanuka, hari umuriro; kandi uhereye ku matako ye ukazamuka, hari igisa n’ubwirabure, nk’ibara ry’amber. Nuko arambura ikimeze nk’ukuboko, amfata agafunsi k’umusatsi wo ku mutwe wanjye; maze Umwuka andamiza hagati y’isi n’ijuru, anjyana i Yerusalemu mu iyerekwa ry’Imana, anjyana ku muryango w’irembo ry’imbere rireba i ruguru; aho hari intebe y’icyo gishushanyo cy’ishyari gitera ishyari. Kandi dore, ubwiza bw’Imana ya Isirayeli bwari aho, nk’uko byari biri mu iyerekwa nabonye mu kibaya. Ezekieli 8:1–4.
The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.
Iyerekwa ryo mu mwaka wa gatandatu, ukwezi kwa gatandatu n’umunsi wa gatanu ryaje mbere gato ya “666,” ikimenyetso cy’itegeko ryo ku Cyumweru, igihe igihe cy’imbabazi gifungwa ku Bwadiventisiti bwa Lawodikiya. Iryo yerekwa ryari “nk’iyerekwa” Ezekiyeli “yabonye mu kibaya.” Iyerekwa yabonye mu kibaya riboneka mbere yaho, mu gice cya gatatu.
Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.
Nuko ndahaguruka, njya ku kibaya; maze dore, ubwiza bw’Uwiteka bwari buhagaze aho, nk’ubwiza nabonye ku ruzi rwa Kebari; nuko nikubita hasi nubamye. Ezekiyeli 3:23.
The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day was the vision Ezekiel had seen earlier at the river of Chebar.
Iyerekwa ry’“ikibaya”, ari ryo ryerekwa ryo mu mwaka wa gatandatu, ukwezi kwa gatandatu n’umunsi wa gatanu, ni ryo ryerekwa Ezekiyeli yari yarabonye mbere ku ruzi rwa Kebari.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Nuko mu mwaka wa mirongo itatu, mu kwezi kwa kane, ku munsi wa gatanu w’uko kwezi, nkiri mu bajyanywe ho iminyago ku ruzi rwa Kebari, ijuru rirakinguka, mbona ibyo yeretswe n’Imana. Ezekiyeli 1:1.
The “visions of God” which Ezekiel “saw,” by the river of Chebar, was the vision of the plain, which was also the vision of Ezekiel chapter eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.
“Amayerekwa y’Imana” Ezekiyeli “yabonye” ku ruzi rwa Kebari, yari iyerekwa ryo mu kibaya, ari na ryo ryari iyerekwa rya Ezekiyeli igice cya munani kugeza ku cya cumi na rimwe. Ayo mayerekwa yatanzwe mu rwego rw’uko Ezekiyeli yarebaga mu buturo bwera, ari ho iyerekwa ry’ikirahure cyo kureberamo rya “marah” ryo mu gice cya cumi risohorezwa. Ezekiyeli agereranya abifatanya n’umucyo w’ubuhanuzi uva Ahera Cyane, ubwo Ibyahishuwe bya Yesu Kristo bizanwa ahagaragara mbere gato y’iherezo ry’igihe cy’imbabazi.
When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the Spring feasts and the Fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would be born at Josiah’s reformation.
Iyo tumenye umurongo wa Yubile wa mwami Yosiya utangirira kuri Pasika ukarangirira ku wa 22 Ukwakira, tuba tugaragaje ikimenyetso cy’iminsi mikuru yo mu mpeshyi n’iminsi mikuru yo mu gihe cy’isarura nk’uko byashyizweho mu Balewi makumyabiri na gatatu. Aho, iminsi mikuru yo mu mpeshyi n’iyo mu gihe cy’isarura byashyizweho, buri yose ikaba ifite imirongo makumyabiri n’ibiri, nk’uko umurimo wa Ezekiyeli wamaze imyaka makumyabiri n’ibiri. Guhuza Ezekiyeli n’umwaka wa mirongo itatu w’uwo murongo wa Yubile bituma ivuka rye rihuzwa n’ububyutse bwa Yosiya. Niba yari afite imyaka mirongo itatu mu mwaka wa mirongo itatu w’icyiciro cya Yubile, noneho Ezekiyeli yaba yaravutse mu gihe cy’ivugurura rya Yosiya.
Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-years and fifteen-days time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.
Ezekiyeli ni ikimenyetso cy’abinjirana ukwizera Ahera Cyane. Bagezeyo babona amapine ari mu yandi mapine, agereranya uruhurirane rukomeye rw’imikoranire y’abantu. Nk’uko byari kuri Yohana mu Ibyahishuwe igice cya cumi, Ezekiyeli ahagarariye Abamileri, ariko by’umwihariko kurushaho ahagarariye abihumbi ijana na mirongo ine na bine. Ubuhanuzi bwe bw’igihe bujyanye n’imyaka magana atatu na mirongo icyenda n’umwe n’iminsi cumi n’itanu, bujyanirana, bugaragaza urubanza rwa nyuma rw’Ubwadiventisiti bw’i Lawodikiya hamwe no kurimbuka kwa Yerusalemu, kandi bukubiyemo ubwiru bwa mirongo itatu n’umunani na mirongo ine.
It includes the symbolism of four hundred and thirty years.
Irikubiyemo ubusobanuro bw’ikimenyetso cy’imyaka magana ane na mirongo itatu.
It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.
Irimo igihe cy’imyaka ine kigereranywa na 1333 kugeza kuri 1337, 1449 kugeza kuri 1453, na 1840 kugeza kuri 1844.
We will begin our considerations of this most important subject in the next article.
Mu nyandiko itaha ni ho tuzatangirira gutekereza kuri iyi ngingo y’ingenzi cyane.
“In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.
“Mu iyerekwa bahawe Yesaya, Ezekiyeli, na Yohana, tubona uburyo ijuru rifitanye isano ya hafi n’ibibera ku isi, kandi tukabona ukuntu Imana yita cyane ku bayibera indahemuka.” Testimonies, igitabo cya 5, 753.
“Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.
“Kristo ubwe yari Umwami w’urusengero. Igihe yari kuruvamo, ikuzo ryarwo ryari kuzavaho—rya kuzo ryigeze kugaragara Ahera Cyane hejuru y’intebe y’imbabazi, aho umutambyi mukuru yinjiraga rimwe gusa mu mwaka, ku munsi mukuru w’impongano, ajyanye amaraso y’igitambo cyabagiwe (ashushanya amaraso y’Umwana w’Imana yamenetse ku bw’ibyaha by’abari mu isi), akayaminjagira ku gicaniro. Ubu ni bwo bwari Shekinah, ihema rigaragara rya Yehova.”
“It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
“Ubu bwiza ni bwo bwahishuriwe Yesaya, ubwo yagiraga ati: ‘Mu mwaka umwami Uziya yapfiriyemo, nabonye Uwiteka yicaye ku ntebe y’ubwami, ndende kandi ishyizwe hejuru, kandi ibishura by’umwenda we byuzuye urusengero’ [Yesaya 6:1–8 havuzwe].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
Iyerekwa bahawe Yesaya kigaragaza imimerere y’ubwoko bw’Imana mu minsi y’imperuka. Bafite umugisha wo kureba, babikesheje kwizera, umurimo uri gukorerwa mu buturo bwo mu ijuru. “Urusengero rw’Imana mu ijuru rurakinguka, maze mu rusengero rwayo haboneka isanduku y’isezerano ryayo.” Ubwo barebana ukwizera Ahera Cyane, bakabona umurimo wa Kristo mu buturo bwo mu ijuru, basobanukirwa ko ari ubwoko bufite iminwa ihumanye,—ubwoko iminwa yabwo kenshi yavuganye ubusa, kandi impano zabwo ntiziyejejwe ngo zikoreshwe ku bw’ubwiza bw’Imana. Birakwiriye rwose ko bacika intege igihe bagereranya intege nke zabo no kudakwiriye kwabo n’ubutungane n’ubwiza by’imico ya Kristo y’ikuzo. Ariko niba bo, nka Yesaya, bazemera ko ibyo Uwiteka ashaka ko bikora ku mutima byawukoraho, niba bazicisha bugufi imbere y’Imana, hari ibyiringiro kuri bo. Umuheto w’isezerano uri hejuru y’intebe y’ubwami, kandi umurimo wakorewe Yesaya uzabakorerwamo. Imana izasubiza ibisabisho bituruka ku mutima wicishije bugufi.
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
“Intego y’iki gikorwa gikomeye kandi gikomeye ubwacyo cy’Imana ni uguteraniriza hamwe imiganda mu kigega cyo mu ijuru; kuko isi izuzuzwa ubwiza bw’Umwami. Noneho ntihakagire ucika intege abonye ubugome bwiganje kandi yumvise amagambo ava ku minwa ihumanye. Igihe imbaraga z’umwijima zizishyira ku murongo zirwanya ubwoko bw’Imana; igihe Satani azakoranya ingabo ze ku bw’intambara ya nyuma ikomeye, kandi imbaraga ze zisa n’izikomeye kandi hafi yo gutsinda byose, kureba mu buryo busobanutse ubwiza bw’Imana, intebe y’ubwami iri hejuru kandi yishyizwe hejuru, ihetswe n’umuheto w’isezerano, bizatanga ihumure, icyizere, n’amahoro.” Review and Herald, December 22, 1896.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
Ku nkengero z’umugezi wa Kebari, Ezekiyeli yabonye umuyaga ukaze usa n’uturuka mu majyaruguru, “igicu kinini, n’umuriro wizinga muri wo ubwawo, kandi wari ugoswe n’umucyo, no hagati yawo hameze nk’ibara ry’umuringa w’agaciro.” Hariho inziga nyinshi, zicengeranije, zayoborwaga n’ibiremwa bine bizima. Hejuru cyane y’ibyo byose “hari ishusho y’intebe y’ubwami, isa n’iboneka nk’ibuye rya safiro; kandi kuri iyo shusho y’intebe y’ubwami hariho ishusho imeze nk’iy’umuntu uyicayeho hejuru.” “No muri abo bakerubi habonekamo ishusho y’ikiganza cy’umuntu munsi y’amababa yabo.” Ezekiyeli 1:4, 26; 10:8. Uko izo nziga zari zubatse byari bikomeye cyane ku buryo iyo wazibonaga bwa mbere zabonekaga nk’iziri mu kajagari; ariko zagendaga mu bwuzuzanye butunganye. Ibiremwa byo mu ijuru, bikomezwa kandi biyoborwa n’ikiganza kiri munsi y’amababa y’abakerubi, ni byo byasunikaga izo nziga; hejuru yabyo, ku ntebe y’ubwami ya safiro, hariho Uhoraho; kandi ikikije iyo ntebe y’ubwami hariho umukororombya, ikimenyetso cy’imbabazi z’Imana.
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Nk’uko ibimeze nk’inziga byari biyoborwa n’ukuboko kwari munsi y’amababa y’abakerubi, ni ko n’imikoranire ikomeye kandi ivanze y’ibyabaye mu mibereho y’abantu iri munsi y’ubutware bw’Imana. Hagati y’amakimbirane n’imivurungano by’amahanga, Uwo wicaye hejuru y’abakerubi aracyayobora ibibera mu isi.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Amateka y’amahanga, yagiye asimburana buri rimwe rikagira igihe n’umwanya byagenewe, atazi ko ari ubuhamya bw’ukuri na bo ubwabo batari bazi icyo busobanura, aratubwira. Buri hanga na buri muntu wo muri iki gihe Imana yamugeneye umwanya muri gahunda yayo ikomeye. Uyu munsi abantu n’amahanga barimo gupimwa n’urutsibo rufatwe mu kuboko kw’Udakora ikosa. Bose, ku bw’amahitamo yabo bwite, barimo kwihitiramo iherezo ryabo, kandi Imana iri gutegeka byose ngo isohoze imigambi yayo.”
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.
“Amateka Uhoraho Mukuru, NDIHO, yagaragaje mu ijambo Rye, ahuza urunigi ku rundi mu munyururu w’ubuhanuzi, uhereye mu iteka ryahise ukageza mu iteka rizaza, atubwira aho turi uyu munsi mu rugendo rw’ibihe, n’ibishobora gutegerezwanywa mu gihe kizaza. Ibyo ubuhanuzi bwose bwahanuye ko bizasohora, kugeza kuri iki gihe cya none, byamaze kugaragara ku mapaji y’amateka, kandi dushobora kwizera tudashidikanya ko ibyose bikiri imbere bizasohozwa mu buryo bwabyo bukurikiranye.” Education, 178.