Ezekiel represents those who have had a work of instruction accomplished for them by the Lion of the tribe of Judah, and His basic instruction is “line upon line.”
Ezekiyeli agereranya n’abahawe umurimo wo kwigishwa wakozweho na Ntare yo mu muryango wa Yuda, kandi inyigisho Yayo y’ibanze ni “umurongo ku wundi murongo.”
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:12, 13.
Abo ni bo yabwiye ati: Ubu ni bwo buruhukiro mubeshwesha abananiwe kuruhuka; kandi uku ni ko kugarurirwa ubuyanja; nyamara ntibashatse kumva. Ariko ijambo ry’Uwiteka ryababereye itegeko ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; hano duke, na harya duke; kugira ngo bagende, bagwe basubira inyuma, bameneke, bagwe mu mutego, bafatwe. Yesaya 28:12, 13.
Currently the Lion of the tribe of Judah is opening up the book of Ezekiel. We are informed that Ezekiel is a priest in the thirtieth year, whether “thirty” represents his symbolic age as a priest, or the thirtieth year in the prophetic line that began at Josiah’s Great Jubilee. The final priesthood of the latter days is the one hundred and forty-four thousand, and the ancient literal histories typify a symbolic history in the latter days.
Ubu Intare yo mu muryango wa Yuda ni yo iri guhishura igitabo cya Ezekiyeli. Tubwirwa ko Ezekiyeli ari umutambyi mu mwaka wa mirongo itatu, yaba “mirongo itatu” ihagarariye imyaka ye y’igereranyo nk’umutambyi, cyangwa se umwaka wa mirongo itatu mu murongo w’ubuhanuzi watangiriye kuri Yubile Ikomeye ya Yosiya. Ubutambyi bwa nyuma bwo mu minsi y’imperuka ni ba bihumbi ijana na mirongo ine na bane, kandi amateka ya kera yanditswe uko yakabaye ashusanya amateka y’igereranyo yo mu minsi y’imperuka.
But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:6.
Ariko mwe muzitwa Abatambyi b’Uwiteka: abantu bazabita Abakozi b’Imana yacu: muzarya ubutunzi bw’abanyamahanga, kandi muzīrata mu cyubahiro cyabo. Yesaya 61:6.
Ezekiel is a symbol of God’s people in the latter days–the sacred history which every prophetic testimony identifies. That sacred history is the movement of the third angel, which was especially typified by the movement of the first angel in 1840. The movement of the first angel was the alpha angel of the three angels and the third is the omega angel. Ezekiel is therefore aligned with Peter in the sealing time of the one hundred and forty-four thousand. The symbolic history both Peter and Ezekiel are located at, is represented as the history Panium.
Ezekiyeli ni ikimenyetso cy’abantu b’Imana bo mu minsi y’imperuka—ari ryo mateka yera buri buhamya bw’ubuhanuzi bwose bugaragaza. Ayo mateka yera ni urugendo rw’umumarayika wa gatatu, rwagereranyijwe by’umwihariko n’urw’umumarayika wa mbere mu mwaka wa 1840. Urugendo rw’umumarayika wa mbere rwari umumarayika wa alufa mu bamarayika batatu, naho uwa gatatu akaba umumarayika wa omega. Bityo rero, Ezekiyeli ahuzwa na Petero mu gihe cyo gushyirwaho ikimenyetso cy’abo ijana na mirongo ine na bine. Ayo mateka y’ikigereranyo Petero na Ezekiyeli bombi barimo, agaragazwa nk’amateka ya Panium.
The Little Book
Agatabo Gato
Ezekiel takes the little book, as did John in Revelation ten.
Ezekiyeli afata icyo gitabo gito, nk’uko na Yohana yabigenje mu Byahishuwe icumi.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–10, 3:1–3.
Ariko wowe, mwana w’umuntu, umva icyo nkubwira; ntube icyigomeke nk’iyo nzu y’ibyigomeke: terura akanwa kawe, urye icyo nguhaye. Nuko ndebye, mbona ikiganza kinyohererejweho; kandi dore, cyari gifite umuzingo w’igitabo; arawunsanza imbere yanjye; kandi wari wanditsemo imbere no inyuma: kandi hari handitswemo amaganya, no kurira, n’amakuba. Kandi arambwira ati: Mwana w’umuntu, rya icyo ubonye; rya uyu muzingo, ugende uvugane n’inzu ya Isirayeli. Nuko nterura akanwa kanjye, anryesha uwo muzingo. Arambwira ati: Mwana w’umuntu, tegeka inda yawe kurya, wuzuze amara yawe uyu muzingo nguha. Nuko ndawurya; kandi mu kanwa kanjye wari uryoshye nk’ubuki. Ezekiyeli 2:8–10, 3:1–3.
In Revelation ten, John eats the little book, and the entire chapter represents the manifestation of the power of God from August 11, 1840 until October 22, 1844.
Mu Ibyahishuwe icumi, Yohana arya agatabo gato, kandi igice cyose kigaragaza ihishurwa ry’ubushobozi bw’Imana kuva ku wa 11 Kanama 1840 kugeza ku wa 22 Ukwakira 1844.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Umumarayika uhuza n’itangazwa ry’ubutumwa bw’umumarayika wa gatatu agomba kumurikisha isi yose ubwiza bwe. Hano hahanuwe umurimo ufite ubwaguke bugera ku isi yose n’imbaraga zidasanzwe. Umuhari w’ukuza kwa Kristo wo mu myaka ya 1840–44 wari ukugaragazwa kw’ikuzo kw’imbaraga z’Imana; ubutumwa bw’umumarayika wa mbere bwagejejwe kuri buri sitasiyo y’ubumisiyoneri yo mu isi, kandi mu bihugu bimwe habayeho ukwitabira iby’idini kuruta ukwigeze kuboneka mu gihugu icyo ari cyo cyose uhereye ku Ivugurura ryo mu kinyejana cya cumi na gatandatu; ariko ibi bizarusha n’umuhari ukomeye uzabaho munsi y’umuburo wa nyuma w’umumarayika wa gatatu.” Intambara Ikomeye, 611.
Ezekiel is aligned with John in Chapter ten of Revelation, so Peter, John and Ezekiel stand together in their allotted place during the sealing time of the one hundred and forty-four thousand.
Ezekiyeli ahuzwa na Yohana mu gice cya cumi cya Ibyahishuwe, bityo Petero, Yohana na Ezekiyeli bahagararana hamwe mu mwanya bagenewe mu gihe cyo gushyirwaho ikimenyetso cya ba bantu ibihumbi ijana na mirongo ine na bine.
1840 to 1844 represents a four-year-period that began when the time prophecy that began with a one-hundred-and-fifty-year period on July 27, 1299. Those “five months” ended and joined with the time prophecy of three hundred ninety-one years and fifteen days that concluded on August 11, 1840, when the glorious manifestation of the power of God was manifested until October 22, 1844. Then the application of prophetic time ceased.
1840 kugeza ku wa 1844 hagereranya igihe cy’imyaka ine cyatangiye ubwo ubuhanuzi bw’igihe bwatangiranaga n’igihe cy’imyaka ijana na mirongo itanu ku wa 27 Nyakanga 1299. Ayo “mezi atanu” yarangiye maze yifatanya n’ubuhanuzi bw’igihe bw’imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu bwasojwe ku wa 11 Kanama 1840, igihe ihishurwa rihebuje ry’imbaraga z’Imana ryagaragarijwe kugeza ku wa 22 Ukwakira 1844. Hanyuma ikoreshwa ry’igihe cy’ubuhanuzi rirahagarara.
And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:6.
Nuko arahira Uhoraho uhoraho iteka ryose, waremye ijuru n’ibiririmo, n’isi n’ibiyirimo, n’inyanja n’ibiyirimo, yuko igihe kitazaba kikiriho. Ibyahishuwe 10:6.
Prophetic time ended as a valid application of prophecy on October 22, 1844. Ezekiel, Peter and John each represent God’s wise virgins of the movement of the first and second angels and also the movement of the third angel.
Igihe cy’ubuhanuzi cyarangiye, nk’ishyirwa mu bikorwa ryemewe ry’ubuhanuzi, ku wa 22 Ukwakira 1844. Ezekiyeli, Petero na Yohana buri wese ahagarariye abakobwa b’inkumi b’abanyabwenge b’Imana bo mu rugendo rw’umumarayika wa mbere n’uwa kabiri, kandi nanone no mu rugendo rw’umumarayika wa gatatu.
Visions
Iyerekwa
The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.
Ibice cumi na kimwe bya mbere bya Ezekieli bitanga urukurikirane rw’“iyerekwa” nk’uko byasobanuwe mu murongo wa mbere w’igice cya mbere.
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 mu bunyage ku ruzi rwa Kebari, ijuru rirakinguka, mbona ibyerekanywe n’Imana. Ezekiyeli 1:1.
The “visions” of the first eleven chapters was first given in chapter one by the river of Chebar, then it was enlarged upon in chapter three’s vision on the “plain” and then again in chapter eight’s vision at Jerusalem. The three locations of the river of Chebar, the plain and Jerusalem represent three visions that together make up one vision, which is the “visions” of verse one and of the first ‘eleven’ chapters.
“Amayerekwa” y’imitwe cumi n’umwe ya mbere yabanje gutangwa mu mutwe wa mbere ku ruzi rwa Kebari, hanyuma arushaho gusobanurwa mu iyerekwa ryo mu mutwe wa gatatu ryabereye mu “kibaya,” maze yongera gutangwa mu iyerekwa ryo mu mutwe wa munani ryabereye i Yerusalemu. Aho hantu hatatu, ari ho uruzi rwa Kebari, ikibaya na Yerusalemu, hagereranya amayerekwa atatu, ari hamwe agize iyerekwa rimwe, ari ryo “amayerekwa” avugwa mu murongo wa mbere no mu mitwe “cumi n’umwe” ya mbere.
Jubilee
Yubile
Considering the thirtieth year as the thirtieth year of the Jubilee cycle that began at Josiah's famous Passover, and then ended on October 22, is easily supportable, for that particular line of sacred history is portrayed distinctly, line upon line with more than one witness. As an example; Passover represents the Spring feasts and the day of atonement represents the Fall feasts. Leviticus twenty-three is therefore aligned with the Jubilee cycle that began with Josiah. There are other lines that align with the history represented by king Josiah unto October 22, 573 BC. The historical fulfillment on October 22, 573 BC of a Jubilee year is supported by the historians.
Gufata umwaka wa mirongo itatu nk’umwaka wa mirongo itatu w’umuzenguruko wa Yubile watangiriye kuri Pasika izwi cyane ya Yosiya, maze ugasozwa ku wa 22 Ukwakira, biroroshye cyane kubishyigikira, kuko uwo murongo wihariye w’amateka yera ugaragazwa mu buryo busobanutse, umurongo ku wundi murongo, kandi ufite abahamya barenze umwe. Urugero; Pasika ishushanya iminsi mikuru yo mu rugaryi, naho umunsi w’impongano ugashushanya iminsi mikuru yo mu gihe cy’itumba. Bityo rero, Abalewi makumyabiri na gatatu ihuzwa n’umuzenguruko wa Yubile watangiranye na Yosiya. Hari indi mirongo ihuzwa n’amateka agaragazwa n’umwami Yosiya kugeza ku wa 22 Ukwakira, 573 Mbere ya Kristo. Isohozwa ry’amateka ryabaye ku wa 22 Ukwakira, 573 Mbere ya Kristo, ry’umwaka wa Yubile rishyigikirwa n’abanyamateka.
The chronologists are generally comfortable with placing the day of atonement as October 22, 573 BC, and Josiah’s Great Passover in 622 BC, is also an accepted date by those biblical chronologists. The Passover, a symbol of the spring feasts, began a forty-nine-year Jubilee cycle, that ended at the symbol of the fall feasts on the day of atonement. The seven weeks of years that made up forty-nine years were the symbols of the Sabbath of the land.
Abahanga mu kugena ibihe by’amateka muri rusange bemera ko umunsi w’impongano wabaye ku wa 22 Ukwakira 573 mbere ya Kristo, kandi na Pasika Ikomeye ya Yosiya yo mu 622 mbere ya Kristo na yo ni itariki yemewe n’abo bahanga mu ibihe bya Bibiliya. Pasika, ikimenyetso cy’iminsi mikuru yo mu mpeshyi, yatangiye uruziga rw’imyaka mirongo ine n’icyenda rwa Yubile, rwasojwe n’ikimenyetso cy’iminsi mikuru yo mu itumba ku munsi w’impongano. Ibyumweru birindwi by’imyaka byagize imyaka mirongo ine n’icyenda byari ibimenyetso by’Isabato y’igihugu.
“In every page, whether history, or precept, or prophecy, the Old Testament Scriptures are irradiated with the glory of the Son of God. So far as it was of divine institution, the entire system of Judaism was a compacted prophecy of the gospel. To Christ “give all the prophets witness.” Acts 10:43. From the promise given to Adam, down through the patriarchal line and the legal economy, heaven’s glorious light made plain the footsteps of the Redeemer. Seers beheld the Star of Bethlehem, the Shiloh to come, as future things swept before them in mysterious procession. In every sacrifice Christ’s death was shown. In every cloud of incense His righteousness ascended. By every jubilee trumpet His name was sounded. In the awful mystery of the holy of holies His glory dwelt.” The Desire of Ages, 211.
“Muri buri paji, haba ari amateka, cyangwa amabwiriza, cyangwa ubuhanuzi, Ibyanditswe byo mu Isezerano rya Kera birabagirana ubwiza bw’Umwana w’Imana. Ku rugero byari byarashyizweho n’Imana, gahunda yose y’Abayuda yari ubuhanuzi bwuzuye bw’ubutumwa bwiza. Kuri Kristo ni ho “abahanuzi bose bamuhamiriza.” Ibyakozwe n’Intumwa 10:43. Uhereye ku isezerano ryahawe Adamu, ugakomeza mu murongo w’abakurambere no mu rwego rw’amategeko, umucyo w’ikuzo wo mu ijuru wagaragaje neza intambwe z’Umucunguzi. Abahanuzi babonye Inyenyeri y’i Betelehemu, Shilo uzaza, mu gihe iby’igihe kizaza byanyuraga imbere yabo mu rugendo rw’amayobera. Muri buri gitambo, urupfu rwa Kristo rwaragaragajwe. Muri buri gicu cy’umubavu, gukiranuka Kwe kwarazamukaga. Buri mpanda ya yubile yamamaje izina Rye. Mu ibanga riteye ubwoba ry’Ahera Cyane, ikuzo Rye ryahabaga.” Uwifuzwa Ibihe Byose, 211.
Seventeen
Cumi na karindwi
Zedekiah had been taken to Babylon when Jerusalem fell fourteen years before 573 BC. The Jewish historians identify the Jubilee cycle from Josiah in 622 to October 22, 573 as the 17th Jubilee cycle. The period from the battle of Raphia to the battle of Panium was seventeen years. Ptolemy, was the victor at the battle of Raphia, and he reigned as the king of the south for seventeen years. From the Edict of Milan until Constantine divided his empire in 330, was seventeen years. In the seventeenth Jubilee cycle Jerusalem was destroyed by Nebuchadnezzar.
Zedekiya yari yarajyanywe i Babuloni igihe Yerusalemu yagwaga, imyaka cumi n’ine mbere ya 573 M.K. Abanyamateka b’Abayahudi bagaragaza uruziga rwa Yubile kuva kuri Yosiya mu wa 622 kugeza ku wa 22 Ukwakira 573 nk’uruziga rwa 17 rwa Yubile. Igihe kuva ku rugamba rwa Rafiya kugeza ku rugamba rwa Paniyumu cyari imyaka cumi n’irindwi. Ptolemy ni we watsinze ku rugamba rwa Rafiya, kandi yamaze imyaka cumi n’irindwi ategeka nk’umwami w’epfo. Kuva ku Itegeko rya Milani kugeza igihe Konstantini yagabanyaga ubwami bwe mu wa 330, cyari igihe cy’imyaka cumi n’irindwi. Mu ruziga rwa cumi na karindwi rwa Yubile, Yerusalemu yarimbuwe na Nebukadinezari.
For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. Hosea 3:4, 5.
Kuko abana ba Isirayeli bazamara iminsi myinshi badafite umwami, badafite umutware, badafite igitambo, badafite inkingi y’ishusho, badafite efodi, badafite terafimu; hanyuma abana ba Isirayeli bazagaruka, bashake Uwiteka Imana yabo, na Dawidi umwami wabo; kandi bazubaha Uwiteka n’ubugwaneza bwe mu minsi y’imperuka. Hoseya 3:4, 5.
Hosea is addressing a subject that has direct bearing on the captivity of Zedekiah, though it also represents the beginning of captivity for the northern kingdom in 723 BC. The reason Hosea’s passage connects with Ezekiel’s testimony has to do with the rejection of God when Israel insisted on a human king. Israel’s desire to be ruled by a human king, rather than a Divine king is represented as “the pride of your power” in the judgment of "seven times" in Leviticus 26.
Hoseya aravuga ku ngingo ifitanye isano itaziguye no kujyanwa mu bunyage kwa Sedekiya, nubwo kandi ishushanya itangiriro ry’ubunyage bw’ubwami bw’amajyaruguru mu mwaka wa 723 Mbere ya Kristo. Impamvu ituma uyu murongo wa Hoseya uhuza n’ubuhamya bwa Ezekiyeli ifitanye isano no kwanga Imana igihe Isirayeli yashimangiraga kugira umwami w’umuntu. Icyifuzo cya Isirayeli cyo gutegekwa n’umwami w’umuntu aho gutegekwa n’Umwami w’Imana ni cyo kigaragazwa nk’“ubwibone bw’imbaraga zawe” mu rubanza rw’“inshuro zirindwi” muri Abalewi 26.
And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.
Nimwanga kutanyumva muri ibyo byose, nzabahana incuro ndwi kurushaho ku bw’ibyaha byanyu. Kandi nzavunagura ubwibone bw’imbaraga zanyu; kandi nzatuma ijuru ryanyu risa n’icyuma, n’isi yanyu ibe nk’umuringa. Abalewi 26:18, 19.
The “pride of your power” represents Israel's desire to be like the world and have their own king. The removal of the king from the northern kingdom in 723 BC and then king Zedekiah’s of the southern kingdom’s captivity in 586 BC represents the breaking of the “pride” of ancient Israel, and pride precedes a fall. In Bible prophecy a “power” is a king or kingdom, and the pride of Israel in securing a human king marks the rejection of the theocracy and the Divine king.
“Ubwibone bw’imbaraga zanyu” bugaragaza icyifuzo cya Isirayeli cyo gushaka kumera nk’isi no kugira umwami wayo bwite. Gukurwaho k’umwami w’ubwami bwo mu majyaruguru mu mwaka wa 723 Mbere ya Kristo, hanyuma no kujyanwa mu bunyage kwa mwami Sedekiya wo mu bwami bwo mu majyepfo mu mwaka wa 586 Mbere ya Kristo, bigaragaza kumenwa k’“ubwibone” bwa Isirayeli ya kera, kandi ubwibone bubanziriza kugwa. Mu buhanuzi bwa Bibiliya, “imbaraga” ni umwami cyangwa ubwami, kandi ubwibone bwa Isirayeli mu kwihesha umwami w’umuntu bugaragaza kwanga ubutegetsi bw’Imana n’Umwami mvajuru.
And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 1 Samuel 8:1–9.
Nuko Samuel amaze gusaza, ashyiraho abahungu be ngo babe abacamanza ba Isirayeli. Imfura ye yitwaga Yoweli, uwa kabiri akitwa Abiya; kandi baciraga imanza i Bērisheba. Ariko abahungu be ntibagendeye mu nzira ze, ahubwo bayoba bakurikira inyungu mbi, bakira indonke, kandi bagoreka imanza. Nuko abakuru bose ba Isirayeli bateranira hamwe, basanga Samuel i Rama, baramubwira bati: Dore urashaje, kandi abahungu bawe ntibagendera mu nzira zawe; noneho dushyirireho umwami wo kuducira imanza nk’uko andi mahanga yose agira. Ariko icyo kintu nticyashimishije Samuel, ubwo bavugaga bati: Duhe umwami wo kuducira imanza. Nuko Samuel asenga Uwiteka. Uwiteka abwira Samuel ati: Wumvire ijwi ry’abo bantu muri byose bakubwira; kuko atari wowe banze, ahubwo ni jye banze, kugira ngo ntaba nkiri Umwami ubategeka. Nk’uko bakoze imirimo yose uhereye ku munsi nabakuranye muri Egiputa kugeza uyu munsi, bakansiga bagakorera izindi mana, ni ko bagukorera nawe. Noneho rero umvire ijwi ryabo; ariko ubaburire cyane, kandi ubamenyeshe imigenzereze y’umwami uzabategeka. 1 Samweli 8:1–9.
It is to be noted that at that point Israel rejected not only God as their king, but also the Spirit of Prophecy, as represented by Samuel, for it states, “they have forsaken me, and served other gods, so do they also unto thee.”
Birakwiriye kwitondera ko muri icyo gihe Isirayeli itanze umugongo Imana itayanze gusa nk’Umwami wayo, ahubwo ko yanze n’Umwuka w’Ubuhanuzi, nk’uko wagereranywaga na Samweli; kuko handitswe ngo: “bansize, bakorera izindi mana, ni ko bakugenza nawe.”
“Satan is... constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“Satani ahora... ahora yinjiza ubuyobe ubudahwema kugira ngo ayobye abantu abakure ku kuri. Uburiganya bwa nyuma cyane bwa Satani buzaba ugutesha agaciro rwose ubuhamya bwa Mwuka w’Imana. ‘Aho kutagira iyerekwa, abantu bararimbuka’ (Imigani 29:18). Satani azakorana ubuhanga bwinshi, mu buryo butandukanye no mu nzira zinyuranye, kugira ngo ahungabanye icyizere cy’ubwoko bw’Imana bw’insigisigi gifitiye ubuhamya nyakuri.”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Hazabyuka urwango ruzakangurirwa kurwanya Ubuhamya, urwango ruzaba ari urwa satani. Ibikorwa bya Satani bizaba ibyo guhungabanya kwizera kw’amatorero muri bwo, kubera impamvu iyi: Satani ntashobora kubona inzira isobanutse bene aka kageni yo kwinjiza ibishukisho bye no kuboha imitima mu buyobe bwe, niba imiburo n’ibihano n’inama by’Umwuka w’Imana byumviwe.” Selected Messages, igitabo cya 1, 48.
The last deception for the theocracy of ancient Israel was a rejection of not only God, but also the Spirit of Prophecy. That rejection in 1097 BC typifies the last deception of Laodicean Seventh-day Adventism in 1863. The “seven times” of Leviticus twenty-six is the Word of God, and the Spirit of Prophecy states of the “seven times” that it “should not be altered.”
Uburiganya bwa nyuma bwatewe tewokarasi ya Isirayeli ya kera bwari ukwanga atari Imana yonyine gusa, ahubwo n’Umwuka w’Ubuhanuzi. Ukwanga uko ko mu wa 1097 Mbere ya Kristo gushushanya uburiganya bwa nyuma bwa Adventisime y’Umunsi wa Karindwi ya Lawodikiya mu wa 1863. “Ibihe birindwi” byo mu Balewi makumyabiri na gatandatu ni Ijambo ry’Imana, kandi Umwuka w’Ubuhanuzi uvuga ku byerekeye “ibihe birindwi” ko “bitagomba guhindurwa.”
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Nabonye yuko imbonerahamwe yo mu 1843 yari iyobowe n’ukuboko kw’Umwami, kandi ko itagombaga guhindurwa; ko imibare yari uko Yashakaga ko iba; ko ukuboko Kwe kwari kuri yo kandi guhisha ikosa mu mibare imwe n’imwe, ku buryo nta n’umwe washoboraga kuribona, kugeza ubwo ukuboko Kwe kwavanywagaho.” Early Writings, 74.
The Spirit of Prophecy obviously endorsed the “seven times” and her endorsement was a warning not to change the figures on the chart, of which the "seven times" is the center column and the upper right-hand corner. With Uriah Smith’s counterfeit chart in 1863, the progressive rejection of the foundational truths, typified by ancient Israel in their rejection of God and the Spirit of Prophecy identified the rebellion of 1863. The date of the 1863 rebellion aligns with the prophetic line set forth in the book of Ezekiel. In that line of history, the conclusion was the destruction of Jerusalem, which typified the Sunday law. 1863 to the soon-coming Sunday law was typified by the history of king Saul in 1097 BC to Zedekiah in 586 BC.
Umwuka w’Ubuhanuzi rwose wemeye “ibihe birindwi,” kandi ukwemera kwabwo kwari umuburo wo kudahindura imibare iri ku gishushanyo, aho “ibihe birindwi” biri mu nkingi yo hagati no mu mfuruka yo hejuru iburyo. Haje igishushanyo cy’impimbano cya Uriah Smith mu 1863, hakurikiraho kwangwa buhoro buhoro kw’ukuri kw’ishingiro, byagereranyijwe na Isirayeli ya kera mu kwanga Imana kwayo, kandi Umwuka w’Ubuhanuzi yagaragaje ubwigomeke bwo mu 1863. Itariki y’ubwigomeke bwo mu 1863 ihura n’umurongo w’ubuhanuzi watanzwe mu gitabo cya Ezekiyeli. Muri uwo murongo w’amateka, iherezo ryabaye ugusenyerwa kwa Yerusalemu, kwagereranyaga itegeko ryo ku Cyumweru. Kuva mu 1863 kugera ku itegeko ryo ku Cyumweru rigiye kuza byagereranyijwe n’amateka y’umwami Sawuli mu 1097 Mbere ya Kristo kugeza kuri Sedekiya mu 586 Mbere ya Kristo.
Zedekiah was taken captive to Babylon fourteen years before the Jubilee of 573 BC. The seventeenth Jubilee cycle began in 622 BC, and in the thirtieth year Ezekiel is set forth as a priest in 591 BC, then five years later Jerusalem was destroyed in 586 BC. It was destroyed on the same day of the year as it was destroyed the second time in AD 70 by Titus. Verse one of Ezekiel one is five years before Jerusalem’s destruction and nineteen years before the temple vision of chapter forty.
Zedekiya yajyanywe i Babuloni imyaka cumi n’ine mbere ya Yubile yo mu 573 mbere ya Kristo. Umuzenguruko wa cumi n’indwi wa Yubile watangiye mu 622 mbere ya Kristo, kandi mu mwaka wa mirongo itatu Ezekiyeli yerekanwa nk’umutambyi mu 591 mbere ya Kristo, hanyuma imyaka itanu nyuma yaho Yerusalemu irarimburwa mu 586 mbere ya Kristo. Yarimbuwe ku munsi umwe w’uwo mwaka nk’uwo yongeye kurimburwaho ubwa kabiri mu mwaka wa 70 nyuma ya Kristo na Tito. Umurongo wa mbere wa Ezekiyeli igice cya mbere ubanziriza kurimbuka kwa Yerusalemu imyaka itanu kandi ukabanziriza imyaka cumi n’icyenda iyerekwa ry’urusengero ryo mu gice 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 itangiriro ry’umwaka, ku munsi wa cumi w’ukwezi, mu mwaka wa cumi na kane nyuma y’uko uwo murwa urimbuwe, kuri uwo munsi nyir’izina ukuboko k’Uwiteka kwari kuri jye, kandi anjyana aho. Ezekiel 40:1.
For disobedience unto the covenant of the Sabbath of the land, God identified that “seven times” would be the curse for disobedience to the seventh-year, which is the Sabbath of the land. “Time” is a year, and a “year” is three hundred and sixty days, and seven times three hundred and sixty is twenty-five hundred and twenty years. The Millerites may not have employed the expression of “the twenty-five twenty,” but both their sacred charts identified numerically the twenty-five hundred and twenty years.
Kubera kutumvira isezerano ry’Isabato y’ihugu, Imana yagaragaje ko “ibihe birindwi” ari wo muvumo w’ubutumvira umwaka wa karindwi, ari wo sabato y’ihugu. “Igihe” ni umwaka, kandi “umwaka” ugizwe n’iminsi magana atatu na mirongo itandatu; bityo ibihe birindwi bikubye n’iminsi magana atatu na mirongo itandatu bingana n’imyaka ibihumbi bibiri na magana atanu na makumyabiri. Abamillerite bashobora kuba batarakoresheje imvugo ya “makumyabiri na magana abiri na magana atanu,” ariko amashusho yabo yombi yera yerekanaga mu mibare iyo myaka ibihumbi bibiri na magana atanu na makumyabiri.
The pronouncement of the curse of seven times upon both the northern kingdom of Israel and the southern kingdom of Judah was the first, or you can say the ‘foundational,’ or you might even say the “alpha” understanding of William Miller. In 1863 the Laodicean Seventh-day Adventist church rejected the foundational understanding of Miller’s discoveries; “discoveries” that represented the entire foundation of the Millerite movement. Inspiration warned directly that this might happen, and it has, and it happened a long time ago.
Kwamamazawa kw’umuvumo w’inshuro zirindwi ku bwami bwombi, ubw’amajyaruguru bwa Isirayeli n’ubw’amajyepfo bwa Yuda, ni ko kwari ugusobanukirwa kwa mbere kwa William Miller, cyangwa wavuga ko kwari ugusobanukirwa “shingiro,” ndetse washobora no kuvuga ko kwari “alufa” y’imyumvire ye. Mu 1863, itorero ry’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya ryateye umugongo ugusobanukirwa shingiro rw’ibyo William Miller yavumbuye; “ibyo yavumbuye” byari bihagarariye urufatiro rwose rw’umutwe w’Abamillerite. Uguhumekera kw’Imana kwaburiye mu buryo butaziguye ko ibi byashoboraga kubaho, kandi byarabaye, ndetse byabaye kera cyane.
The foundation to the temple that was rebuilt after the captivity in Babylon was finished during the history of the first decree, and before the second decree. The temple was fully built in the history of the second decree. In the third decree national sovereignty was restored to literal ancient Israel. William Miller represented the first angel that arrived in 1798 and was empowered on August 11, 1840. The second angel arrived after the foundations were laid, as represented by the 1843 chart, which was published in May of 1842. At the first disappointment of 1844, the alpha disappointment of 1844, the second angel and also the tarrying time in the parable of the virgins arrived, and when the second angel’s message was empowered at the Exeter camp meeting the temple was finished. Then at the great, or omega disappointment of 1844, the Messenger of the Covenant suddenly came to His temple, in fulfillment of the twenty-three hundred years that began at the third decree and ended at the arrival of the third angel.
Urufatiro rw’urusengero rwongeye kubakwa nyuma y’ubunyage bwo i Babuloni rwararangiye mu mateka y’itegeko rya mbere, kandi mbere y’itegeko rya kabiri. Urusengero rwubatswe rwose mu mateka y’itegeko rya kabiri. Mu itegeko rya gatatu ubwigenge bw’igihugu bwasubijwe Isirayeli ya kera nyakuri. William Miller yagereranyaga marayika wa mbere wageze mu 1798 kandi ahabwa imbaraga ku wa 11 Kanama 1840. Marayika wa kabiri yaje nyuma y’aho imfatiro zishyiriweho, nk’uko byagereranyijwe n’ishusho yo mu 1843, yasohowe muri Gicurasi 1842. Mu gucika intege kwa mbere ko mu 1844, kwa gucika intege kwa alufa ko mu 1844, marayika wa kabiri ndetse n’igihe cyo gutinda cyo mu mugani w’abakobwa cumi barindaga umugeni na byo byarahageze, kandi ubwo ubutumwa bwa marayika wa kabiri bwahabwaga imbaraga mu nteko yo mu nkambi yabereye Exeter, urusengero rwararangiye. Hanyuma mu gucika intege gukomeye, cyangwa gucika intege kwa omega ko mu 1844, Intumwa y’Isezerano yahise iza mu rusengero rwayo, mu gusohozwa kw’iyo myaka ibihumbi bibiri na magana atatu yatangiriye ku itegeko rya gatatu ikarangirana no kuza kwa marayika wa gatatu.
Josiah, means ‘the foundation of God.’ Whether its king Josiah or Josiah Litch; both are symbols of the foundations, as represented in the history of the first decree and as represented by the spring feasts set forth in the first twenty-two verses of Leviticus twenty-three. The foundations, the spring feasts and the first decree are all symbols of 1840 and the empowerment of the first angel. October 22, 573 BC as set forth in Ezekiel chapter forty and verse one is a symbol of October 22, 1844 and the opening of the judgment of the dead, and also a symbol of September 11, 2001 at the opening of the judgment of the living. Any who have been following these articles should know the applications I am employing.
Yosiya bisobanura ngo “urufatiro rw’Imana.” Yaba ari umwami Yosiya cyangwa Yosiya Litch, bombi ni ibimenyetso by’urufatiro, nk’uko bigaragazwa mu mateka y’itegeko rya mbere kandi nk’uko bigaragazwa n’iminsi mikuru yo mu mpeshyi ivugwa mu mirongo makumyabiri n’ibiri ya mbere ya Levitiki makumyabiri na gatatu. Urufatiro, iminsi mikuru yo mu mpeshyi, n’itegeko rya mbere, byose ni ibimenyetso bya 1840 n’uguhabwa imbaraga kwa marayika wa mbere. Ku wa 22 Ukwakira, 573 Mbere ya Kristo, nk’uko bivugwa muri Ezekiyeli igice cya mirongo ine n’umurongo wa mbere, ni ikimenyetso cya 22 Ukwakira 1844 n’itangira ry’urubanza rw’abapfuye, kandi nanone ni ikimenyetso cya 11 Nzeri 2001 mu gutangira kw’urubanza rw’abazima. Umuntu wese wakomeje gukurikira izi nyandiko akwiriye kumenya imikoreshereze ndi gukoresha.
Ezekiel is a symbol within the prophetic history represented in His writings. Ezekiel is there when the twenty-five men bow to the sun at the end of chapter eight. He was also there in the next chapters as ‘the sealing that is followed by the slaughtering’ is brought upon Jerusalem, which Ellen White identifies as the Seventh-day Adventist church. In the first eleven chapters, Ezekiel is brought into the heavenly sanctuary to receive his instructions, as were the Millerites called to do in 1844, and as this movement is now being called to do.
Ezekiyeli ni ikimenyetso kiri mu mateka y’ubuhanuzi agaragarirwa mu nyandiko ze. Ezekiyeli ari aho igihe abagabo makumyabiri na batanu bunamiraga izuba ku musozo w’igice cya munani. Yari anahari mu bice bikurikira, ubwo “gushyirwaho ikimenyetso gukurikirwa no kubaga” byazanwaga kuri Yerusalemu, Ellen White akaba agaragaza ko ari Itorero ry’Abadivantisiti b’Umunsi wa Karindwi. Mu bice cumi na kimwe bya mbere, Ezekiyeli ajyanwa mu buturo bwera bwo mu ijuru kugira ngo ahabwe amabwiriza ye, nk’uko Abamilerite bahamagawe kubigenza mu 1844, kandi nk’uko uyu mutwe na wo ubu urimo guhamagarirwa kubikora.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.
Bityo Ezekiyeli ababereye ikimenyetso: nk’uko yakoze byose ni ko namwe muzabikora; kandi nuko ibi nibisohora, muzamenya yuko ndi Uwiteka Imana. Ezekiyeli 24:24.
When This Cometh
Iyo Ibi Bije
When we reach the point in the latter days that the things Ezekiel illustrated are repeating in God’s people, then we have reached the sign of Ezekiel. When you know that Ezekiel represents the one hundred and forty-four thousand, and you know it to a level of faith and understanding that possesses the sanctified expectation that everything illustrated by Ezekiel in his writings typifies a sacred sequence of events in the latter days involving the one hundred and forty-four thousand—when you know that, then “ye shall know” “the Lord” is “God.”
Iyo tugeze ku rwego, mu minsi y’imperuka, aho ibintu Ezekiyeli yagaragaje byongeye kuboneka mu bwoko bw’Imana, ni bwo tuba tugeze ku kimenyetso cya Ezekiyeli. Iyo umenye ko Ezekiyeli ahagarariye abantu ibihumbi ijana na mirongo ine na bine, kandi ukabimenya ku rugero rw’ukwizera no gusobanukirwa bifite ibyitezwe byejejwe ko ibintu byose Ezekiyeli yagaragaje mu nyandiko ze bishushanya urukurikirane rwera rw’ibyabaye byo mu minsi y’imperuka birebana n’abo bihumbi ijana na mirongo ine na bine—iyo ubizi utyo, ni bwo “muzamenya” ko “Uwiteka” ari “Imana.”
We will continue these thoughts in the next article.
Tuzakomeza ibi bitekerezo mu nyandiko ikurikira.