Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.
Ezekiyeli ni umutambyi mu gihe cy’ishyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bine. Mu gice cya mbere, Ezekiyeli ajyanwa mu buturo bwera.
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.
Nuko mu mwaka wa mirongo itatu, mu kwezi kwa kane, ku munsi wa gatanu w’uko kwezi, nkiri hagati y’imbohe ku ruzi rwa Kebari, ijuru rirakinguka, mbona iyerekwa ry’Imana. Ku munsi wa gatanu w’uko kwezi, ari wo mwaka wa gatanu w’ubunyage bw’umwami Yekoniya, 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.
And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.
Nuko nditegereza, maze dore, igihuhusi kiva mu majyaruguru, igicu kinini, n’umuriro wikuburaga, kandi umucyo wari ugikikije; no hagati yacyo havaga ikimeze nk’ibara rya amberi, kiva hagati mu muriro. No hagati yacyo haturukamo ishusho y’ibiremwa bine bizima. Kandi uku ni ko byasaga; byari bifite ishusho y’umuntu. Kandi kimwekimwe cyose cyari gifite amasura ane, kandi kimwekimwe cyose cyari gifite amababa ane. Kandi ibirenge byabyo byari ibirenge bigororotse; kandi ikiganza cy’ikirenge cyabyo cyari nk’ikiganza cy’ikirenge cy’inyana y’inka: kandi byarabagiranishaga nk’ibara ry’umuringa usennye neza. Kandi byari bifite amaboko y’umuntu munsi y’amababa yabyo ku mpande zabyo enye; kandi uko ari bine byari bifite amasura yabyo n’amababa yabyo. Amababa yabyo yari afatanye rimwe n’irindi; ntibyahindukaga iyo byagendaga; buri kimwe cyagendaga kiganza imbere yacyo. Naho ku byerekeye ishusho y’amasura yabyo, uko ari bine byari bifite isura y’umuntu, n’isura y’intare, ku ruhande rw’iburyo: kandi uko ari bine byari bifite isura y’ikimasa ku ruhande rw’ibumoso; uko ari bine kandi byari bifite isura y’ikizu. Uko ni ko amasura yabyo yari ameze: kandi amababa yabyo yari arambuye areba hejuru; amababa abiri ya buri kimwe yari afatanye rimwe n’ay’ikindi, andi abiri atwikira imibiri yabyo.
And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.
Nuko buri wese agenda ajya imbere ye akaramata; aho Umwuka yashakaga kujya ni ho bajyaga; kandi ntibahindukaga igihe bagendaga. Naho ishusho y’ibinyabuzima bizima, uko bibonekaga byasaga n’amakara yaka umuriro, kandi bisa n’amatabaza; uwo muriro wazamukaga umanuka hagati y’ibyo binyabuzima bizima; kandi umuriro wari urabagirana, no mu muriro havagamo imirabyo. Kandi ibinyabuzima bizima byirukaga bigasubira inyuma, bisa no kurabya kw’umurabyo. Nuko nkiri kwitegereza ibyo binyabuzima bizima, dore uruziga rumwe ku isi iruhande rw’ibyo binyabuzima bizima, rufite impande z’amaso ane. Uko izo nziga zabonekaga n’imiterere yazo byasaga n’ibara rya berili; kandi zose uko ari enye zari zifite ishusho imwe; kandi uko zabonekaga n’imiterere yazo byari nk’uruziga ruri hagati mu rundi ruziga. Igihe zagendaga, zagendaga zerekeza ku mpande zazo enye; kandi ntizahindukaga igihe zagendaga. Naho ibiziga byazo, byari birebire cyane ku buryo biteye ubwoba; kandi ibiziga byazo byari byuzuye amaso impande zose uko ari enye. Kandi igihe ibinyabuzima bizima byagendaga, inziga zagendanaga na byo; kandi igihe ibinyabuzima bizima byazamurwaga bikava ku isi, inziga na zo zazamurwaga. Aho Umwuka yashakaga kujya hose, ni ho byajyaga, ari na ho umwuka wabyo washakaga kujya; kandi inziga zazamurwaga zibangikanye na byo, kuko umwuka w’ikinyabuzima kizima wari mu nziga.
When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads 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 I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. Ezekiel 1:1–28.
Igihe bya bindi byagendaga, na byo byagendaga; kandi igihe bya bindi byahagararaga, na byo byahagararaga; kandi igihe bya bindi byazamurwaga bikava ku isi, ibiziga byazamurirwaga hamwe na byo: kuko umwuka w’ibinyabuzima wari mu biziga. Kandi ishusho y’ikirere yari hejuru y’imitwe y’ibinyabuzima, isa n’ibara ry’isarabwayi iteye ubwoba, irambuye hejuru y’imitwe yabyo. Kandi munsi y’icyo kirere amababa yabyo yari arambuye agororotse, iriba ryose rirebana n’irindi: buri kimwe cyari gifite abiri atwikira ku ruhande rumwe, kandi buri kimwe cyari gifite abiri atwikira ku rundi ruhande, imibiri yabyo. Kandi igihe byagendaga, numvise urusaku rw’amababa yabyo, nk’urusaku rw’amazi menshi, nk’ijwi ry’Ishoborabyose, ijwi ry’imvugo, nk’urusaku rw’ingabo nyinshi: igihe byahagararaga, byamanuraga amababa yabyo. Kandi habaho ijwi rivuye mu kirere cyari hejuru y’imitwe yabyo, igihe byahagararaga kandi bikamanura amababa yabyo. Kandi hejuru y’icyo kirere cyari hejuru y’imitwe yabyo hari ishusho y’intebe y’ubwami, isa n’ishusho y’ibuye rya safiro: kandi kuri iyo shusho y’intebe y’ubwami hariho ishusho imeze nk’umuntu uyiri hejuru. Kandi nabonye nk’ibara ry’ubutare bwa amberi, nk’ishusho y’umuriro uzengurutse imbere muri cyo, uhereye ku ishusho y’amatako ye kuzamuka, kandi uhereye ku ishusho y’amatako ye kumanuka, mbona nk’ishusho y’umuriro, kandi hariho umucyo umuzengurutse. Nk’ishusho y’umuheto uba mu gicu ku munsi w’imvura, ni ko ishusho y’umucyo wawuzengurutse yari imeze. Iyi ni yo yari ishusho y’ikigereranyo cy’ubwiza bw’Uwiteka. Maze ubwo nabibonaga, nikubita hasi nubamye, numva ijwi ry’uvuga. Ezekiyeli 1:1–28.
“Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed 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 of strange appearance, intersecting one another, were moved by four living creatures. 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.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’
“Ezekiyeli, umuhanuzi w’imbata yo mu bunyage wari mu gihugu cy’Abakaludaya kandi yariraga, yahawe iyerekwa ryigishaga isomo rimwe ry’uko ukwizera gukwiriye gushingira ku Mana ikomeye ya Isirayeli. Igihe yari ku nkengero z’umugezi wa Kebari, umuyaga w’ishuheri wasaga n’uzanywe uturutse mu majyaruguru, ‘igicu kinini, n’umuriro wizingiranya, kandi urumuri rwari ruzikikije, no mu butumburuke bwacyo hasa n’ibara ry’agaciro k’amarabu.’ Hariho ibiziga byinshi bifite ishusho idasanzwe, byinjirana kimwe mu kindi, kandi byimurwa n’ibinyabuzima bine bizima. Hejuru cyane y’ibyo byose hariho ‘ishusho y’intebe y’ubwami, imeze nk’ibuye rya safiro: kandi kuri iyo shusho y’intebe y’ubwami hariho ishusho imeze nk’umuntu uyiri hejuru.’ ‘Ku byerekeye ishusho y’ibyo binyabuzima bizima, ukuboneka kwabyo kwari nk’amakara y’umuriro yaka, kandi nk’ukuboneka kw’amatabaza: uwo muriro wazamukaga kandi ukamanuka hagati y’ibyo binyabuzima bizima; kandi umuriro wari urabagirana, kandi muri uwo muriro havagamo imirabyo y’umurabyo.’ ‘Kandi muri abo bakerubi habonekaga ishusho y’ukuboko k’umuntu munsi y’amababa yabo.’”
“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.
“Harimo amapine yari imbere mu yandi mapine, mu buryo bukomeye cyane ku buryo, ukibibona bwa mbere, Ezekiyeli yabonaga bisa n’aho byose biri mu rujijo. Ariko igihe byagendaga, byagendanaga ubuziranenge butangaje kandi mu bwuzuzanye butunganye. Ibyaremwe byo mu ijuru ni byo byasunikaga ayo mapine, kandi hejuru ya byose, ku ntebe y’ubwami y’ubururu bwa safiro yuzuye ubwiza, hariho Uhoraho; kandi ikikije iyo ntebe y’ubwami hariho umukororombya uyikikije, ikimenyetso cy’ubuntu n’urukundo. Ezekiyeli amaze kuneshwa n’ubwiza buteye ubwoba bw’icyo yabonaga, yikubita hasi yubamye, maze ijwi rimutegeka guhaguruka no kumva ijambo ry’Umwami. Hanyuma ahabwa ubutumwa bwo kuburira Isirayeli.” Testimonies, 751.
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. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.
Mu mwaka umwami Uziya yapfuyemo, nanjye nabonye Umwami yicaye ku ntebe y’ubwami, ashyizwe hejuru kandi ahambaye; kandi igishura cye cyuzuye urusengero. Hejuru ye hari hahagaze serafimu; buri wese yari afite amababa atandatu: ku mababa abiri apfuka mu maso he, ku andi abiri agapfuka ibirenge bye, no ku andi abiri akaguruka. Umwe ahamagara undi, ati: Uwera, Uwera, Uwera, ni Uwiteka Nyiringabo: isi yose yuzuye ubwiza bwe. Inkingi z’umuryango zinyeganyezwa n’ijwi ry’uwatangaga uwo muhamagaro, inzu yuzura umwotsi. Nuko ndavuga nti: Mbabajwe nanjye! kuko ndimbutse; kuko ndi umuntu w’iminwa ihumanye, kandi ntuye hagati y’abantu b’iminwa ihumanye: kuko amaso yanjye abonye Umwami, Uwiteka Nyiringabo. Maze umwe muri ba serafimu ansanga aguruka, afite ikara ryaka mu kuboko kwe, yari yakuye ku gicaniro akoresheje icyuma cyabigenewe. Arinyegereza akanwa kanjye, aravuga ati: Dore, iri rikoze ku minwa yawe; kandi gukiranirwa kwawe kuvanyweho, icyaha cyawe kirahanaguwe. Kandi numva ijwi ry’Umwami rivuga riti: Ni nde nzatuma, kandi ni nde uzatugendekera? Nuko ndavuga nti: Ndi hano; ntuma. Yesaya 6:1–8.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.
“Iri yerekwa Ezekiyeli mu gihe ibitekerezo bye byari byuzuye ibyitegerezo by’umwijima n’amakuba. Yabonaga igihugu cya ba sekuru kiri umusaka. Umugi wahoze wuzuye abantu ntiwari ugituwe. Ijwi ry’ibyishimo n’indirimbo y’ishimwe ntibyari bikiri kumvikana mu nkuta zawo. Umuhanuzi ubwe yari umunyamahanga mu gihugu cy’amahanga, aho ukwifuza gutegeka kutagira umupaka n’ubugome bw’inkazi byari byimitswe bikomeye. Ibyo yabonaga n’ibyo yumvaga by’igitugu cy’abantu n’akarengane byababazaga umutima we, maze akaboroga cyane ku manywa na nijoro. Ariko ibimenyetso bitangaje yerekwa iruhande rw’uruzi Kebari byahishuye ubushobozi butegeka byose, buruta cyane ubw’abategetsi bo mu isi. Hejuru y’abami b’Abashuri n’Abanyababuloni b’abibone kandi b’abagome, Imana y’imbabazi n’ukuri yari yicaye ku ntebe y’ubwami.”
“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.
Ibiziga bisa n’izindi ngorane byasaga n’aho byari byivanze mu rujijo nk’uko byabonekeye umuhanuzi, byayoborwaga n’ukuboko kutagira iherezo. Umwuka w’Imana, wamuhishuriwe nk’uwimukiza kandi ayobora ibyo biziga, yazanye ubwuzuzanye ava mu rujijo; bityo isi yose yari munsi y’ubutware bwayo. Inzitane z’ibiremwa byahawe ikuzo zari ziteguye, ku ijambo ryayo, gutesha agaciro imbaraga n’imigambi y’abantu babi, no kuzana ibyiza ku bizerwa bayo.
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
“Mu buryo nk’ubwo, igihe Imana yari igiye guhishurira Yohana umukundwa amateka y’itorero mu bihe bizaza, yamuhaye icyizere cy’uko Umukiza yitaye ku bwoko Bwe kandi akabitaho, imwereka ‘umeze nk’Umwana w’umuntu,’ agenda hagati y’ibitereko by’amatabaza, byashushanyaga ayo matorero arindwi. Mu gihe Yohana yeretswe intambara zikomeye ziheruka z’itorero rirwana n’ubutware bwo mu isi, yanemerewe kubona intsinda ya nyuma no gukizwa kw’abizerwa. Yabonye itorero rigezwa mu mirwano yica n’inyamaswa n’ishusho yayo, kandi kuramya iyo nyamaswa bigashyirwaho ku gahato, igihano cyabyo kikaba urupfu. Ariko arebye hakurya y’umwotsi n’urusaku by’urugamba, abona iteraniro riri ku Musozi Siyoni hamwe n’Umwana w’Intama, bafite, mu cyimbo cy’ikimenyetso cy’inyamaswa, ‘izina rya Se ryanditswe mu ruhanga rwabo.’ Yongera kubona ‘abari banesheje inyamaswa n’ishusho yayo n’ikimenyetso cyayo n’umubare w’izina ryayo, bahagaze ku nyanja y’ibirahuri, bafite inanga z’Imana’ kandi baririmba indirimbo ya Mose n’iy’Umwana w’Intama.”
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Aya masomo ni ay’inyungu kuri twe. Dukeneye gushinga kwizera kwacu ku Mana, kuko imbere yacu hafi cyane hari igihe kizagerageza imitima y’abantu. Kristo, ari ku Musozi wa Elayono, yavuze byimazeyo iby’imanza ziteye ubwoba zagombaga kubanziriza ukuza kwe kwa kabiri ati: ‘Muzumva intambara n’amakuru y’intambara.’ ‘Ishyanga rizatera irindi shyanga, n’ubwami butere ubundi bwami: kandi hazabaho inzara, n’ibyorezo, n’imitingito ahantu h’ingeri zose. Ibyo byose ni itangiriro ry’umubabaro.’ Nubwo ubu buhanuzi bwagize isohozwa ry’igice mu irimbuka rya Yerusalemu, burushaho kugira ishyirwa mu bikorwa ritaziguye ku minsi y’imperuka.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Duhagaze ku muryango w’ibyabaye bikomeye kandi biteye ubwoba bwera. Ubuhanuzi buri gusohozwa vuba. Umwami ari ku rugi. Vuba aha imbere yacu hagiye gufunguka igihe cy’inyungu ikomeye cyane ku bantu bose bazima. Impaka zo mu bihe byashize zizasubukurwa; hazavuka n’impaka nshya. Ibyo bizakorerwa mu isi yacu ntibirarotwa na busa. Satani ari gukora akoresheje ibikoresho by’abantu. Abashyiraho umuhati wo guhindura Itegeko Nshinga no kubona itegeko rishyiraho kubahiriza umunsi wa Ku cyumweru ntibamenya neza na gato ingaruka bizagira. Ibihe by’amage biri hafi cyane kutugeraho.”
“But God’s servants are not to trust to themselves in this great emergency. 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. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.
“Ariko abagaragu b’Imana ntibagomba kwiringira ubwabo muri iri bihe bikomeye by’amage. Mu iyerekwa ryahawe Yesaya, Ezekiyeli, na Yohana, tubona uburyo ijuru rifitanye isano rya bugufi n’ibibera ku isi, kandi tukabona n’uburyo Imana yita cyane ku bayibera indahemuka. Isi ntibuze uyitegeka. Gahunda y’ibigiye kuba iri mu maboko y’Umwami. Nyiricyubahiro wo mu ijuru ni we ubwe ufite mu nshingano ze iherezo ry’amahanga kimwe n’ibirebana n’itorero rye.”
“We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’
“Twemera ubwacu kugira impungenge nyinshi cyane, imibabaro, n’ukuzazanirwa mu murimo w’Umwami. Abantu b’umupaka ntibasigariwe kwikorera umutwaro w’inshingano. Dukeneye kwiringira Imana, kuyizera, no gukomeza kujya mbere. Uku kuba maso kudacogora kw’intumwa zo mu ijuru, n’umurimo wazo ukomeza ubutaruhuka mu murimo wazo zifatanije n’abatuye isi, bitwereka uburyo ukuboko kw’Imana kuyobora uruziga ruri mu rundi ruziga. Umwigisha w’Imana abwira buri wese ukora mu murimo We, nk’uko yabwiye Kuro kera ati: ‘Narakwambitse umukandara, nubwo utanzi.’”
“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.
“Mu iyerekwa rya Ezekiyeli Imana yari ifite ukuboko kwayo munsi y’amababa y’abakerubi. Ibi ni ukwigisha abagaragu bayo yuko imbaraga mvajuru ari zo zibaha gutsinda. Izakorana na bo nibareka gukiranirwa kandi bakaba abatanduye mu mutima no mu mibereho.”
“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.
“Umucyo urabagirana ugenda hagati y’ibinyabuzima bifite ubugingo n’umuvuduko nk’uw’umurabyo ugereranya umuvuduko uyu murimo uzarangirizwaho ugasozwa burundu. Utabasinzira, uhora akora ubudasiba kugira ngo imigambi Ye isohore, ashobora guteza imbere umurimo We ukomeye mu buryo buhuje kandi butunganye. Ibyo ku bwenge bw’abantu bugarukira, buzingazinzwe kandi bugoranye, bigaragara ko byahuriranye kandi bikomeye, ukuboko kw’Umwami gushobora kubigumisha mu murongo utunganye rwose. Ashobora gutegura inzira n’uburyo bwo kuburizamo imigambi y’abagome, kandi azahindura ubusa inama z’abategurira abantu Be ibyago.”
“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.
“Bene Data, ubu si igihe cyo kurira no kwiheba, si n’igihe cyo kwemera gushidikanya no kutizera. Kristo ubu ntakiri Umukiza uri mu mva nshya ya Yozefu, ifungishijwe ibuye rinini kandi ishyizweho ikimenyetso cya Roma; dufite Umukiza wazutse. Ni We Mwami, Uwiteka Nyiringabo; yicaye hagati y’abakerubi; kandi hagati y’amakimbirane n’imivurungano by’amahanga aracyarinze ubwoko Bwe. Utegeka mu ijuru ni we Mukiza wacu. Agena ikigeragezo cyose. Aho umuriro w’itanura ugomba kugeragerezamo buri bugingo, ahora ahareba. Igihe ibihome by’abami bizasenywa, igihe imyambi y’uburakari bw’Imana izacumita imitima y’abanzi Bayo, ubwoko Bwayo buzaba amahoro mu maboko Yayo.” Testimonies, volume 5, 752–754.
Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.
Ezekiyeli ahagarariye abatoranywa mu bazaba bari mu bihumbi ijana na mirongo ine na bine, kandi umurongo ku murongo ibyabayeho mu buturo bwera bihura n’ibyabaye kuri Yesaya na Yohana mu buturo bwera. Ubu turi mu kigeragezo cy’urusengero, icya kabiri mu bigeragezo bitatu bishyira ikimenyetso ku bihumbi ijana na mirongo ine na bine. Icyo gihe ni ugutunganywa gukorwa n’Intumwa y’Isezerano mu isohozwa rya Malaki 3. Uwo murimo wo gutunganywa, ugizwe n’ibigeragezo bitatu, ni “itanura” ry’umuriro rya Malaki “rigomba kugerageza buri bugingo.” Igihe marayika wa gatatu yageraga ku wa 22 Ukwakira 1844, Intumwa y’Isezerano yahise iza mu rusengero rwayo maze iyobora abageni b’abanyabwenge bo muri ayo mateka ibinjiza Ahera Cyane, kugira ngo ishyire ikimenyetso ku bayikiranukira; ariko abageni bo muri ayo mateka barigometse, maze kugeza mu 1856 umutwe w’Abamileriti ba Filadelufiya wahindutse uw’Abamileriti b’i Lawodikiya, hanyuma mu 1863 uba itorero ry’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya.
The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.
Umumarayika wa gatatu wageze gitunguranye ku wa 22 Ukwakira 1844 yakuyeho ukubaho kwe mu mwaka wa 1863, hanyuma agaruka ku wa 11 Nzeri 2001. Nyuma y’imyaka makumyabiri n’itanu, ikigeragezo cy’urusengero cyari cyaragereranyijwe n’itariki ya 22 Ukwakira 1844 ubu kirimo kongera gusubirwamo. Makumyabiri n’itanu, mu buryo bw’ikigereranyo, ni kimwe cya cumi cy’ubuhanuzi cya magana abiri na mirongo itanu, kandi magana abiri na mirongo itanu ni ikimenyetso cy’amateka ahagarariwe mu mirongo ya cumi n’umwe kugeza kuri cumi n’itanu yo muri Daniyeli cumi n’umwe. Magana abiri na mirongo itanu, na makumyabiri n’itanu, ni uruziga ruri mu iyerekwa ry’urusengero rya Ezekiyeli. Makumyabiri n’itanu ni ikimenyetso cyo gutandukanywa kw’abanyabwenge n’abanyabyaha, mu isohozwa ry’igikorwa cy’ibizamini by’intambwe eshatu gihagarariwe mu murimo wo kwezwa usohozwa n’Intumwa y’Isezerano.
Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.
Matayo makumyabiri na gatanu harimo imigani itatu, kandi buri mugani ugaragaza gutandukanywa kw’abanyabwenge n’abanyabyaha mu gihe cyo gushyirwaho ikimenyetso cya ba bihumbi ijana na mirongo ine na bine. Ibyiringiro by’ubwoko bw’Imana bigaragazwa muri icyo gice ni uko bashobora kuba isugi y’umunyabwenge ifite amavuta y’ubutumwa bw’ijoro rya saa sita. Ibyiringiro byabo ni uko bacirwa urubanza nk’umugaragu ukiranuka mu micungire yabo yo gukoresha impano zidasanzwe bahawe ngo bazicunge mu gihe cyabo bwite cy’igeragezwa. Ibyiringiro byabo ni uko bacirwa urubanza nk’intama zo mu rwuri rw’Imana, zicajwe iburyo Bwayo, kandi atari nk’ihene iri ibumoso Bwayo. Makumyabiri na gatanu ni ikimenyetso cyo gutandukanywa kw’abanyabwenge n’abanyabyaha mu gihe cyo gushyirwaho ikimenyetso cya ba bihumbi ijana na mirongo ine na bine. Makumyabiri na gatanu ni rimwe mu mapine ya Ezekiyeli.
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 na kane uhereye igihe uwo murwa urimburiwe, kuri uwo munsi nyir’izina ukuboko k’Uwiteka kwari kuri jye, aranjyanayo. Ezekiyeli 40:1.
The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.
Umwaka wa makumyabiri n’itanu w’ubunyage ushushanywa n’itariki ya 22 Ukwakira, na yo ikaba ishushanya ugufungwa kw’umuryango w’igihe cy’igenwa. Ku wa 22 Ukwakira 1844, hafunguwe umuryango kandi hafungwa undi muryango, ubwo amatsinda abiri yatandukanywaga.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Kandi wandikire marayika w’itorero ry’i Filadelifiya uti: Uku ni ko avuga Uwera, Umunyakuri, ufite urufunguzo rwa Dawidi, ufungura ntihagire ubasha gukinga, kandi agakinga ntihagire ubasha gukingura: Nzi imirimo yawe; dore, nagushyize imbere urugi rukinguye, kandi nta wabasha kurukinga: kuko ufite imbaraga nke, kandi wakomeje ijambo ryanjye, ntiwahakana izina ryanjye. Ibyahishuwe 3:7, 8.
Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.
Kristo abwira marayika w’i Filadelifiya ko azi imirimo yabo, kandi ko yashyize imbere y’itorero ry’i Filadelifiya urugi rukinguye. Urwo rugi rukinguzwa n’“urufunguzo rwa Dawidi,” urufunguzo rwashyizwe kuri Eliyakimu.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.
Kandi ku munsi uwo nzahamagara umugaragu wanjye Eliyakimu mwene Hilukiya; kandi nzamwambika ikanzu yawe, kandi nzamukomeza umukandara wawe, kandi nzashyira ubutware bwawe mu kuboko kwe; kandi azabera se abatuye i Yerusalemu n’inzu ya Yuda. Kandi urufunguzo rw’inzu ya Dawidi nzarurambika ku rutugu rwe; bityo azafungura, kandi nta n’umwe uzafunga; kandi azafunga, kandi nta n’umwe uzafungura. Yesaya 22:20–22.
The day that Eliakim is called, he is separated from wicked Shebna.
Ku munsi Eliyakimu ahamagarwaho, atandukanywa na Shebuna mubi.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.
Uku ni ko Uwiteka Imana Nyiringabo avuga ati: Genda usange uwo mubitsi, ni ukuvuga Shebuna, utegeka urugo, umubwire uti: “Ufite iki hano? Kandi ufite nde hano, bituma wicukiraho imva aha, nk’uwicukirira imva ahirengeye, kandi akibazira ubuturo bwe mu rutare?” Dore Uwiteka azagutwara koko mu bunyage bukomeye, kandi azagupfuka rwose. Azakuzunguza by’ukuri, aguterere kure nk’umupira mu gihugu kinini; ni ho uzapfira, kandi ni ho amagare y’ikuzo ryawe azahindukira isoni z’inzu ya shobuja. Yesaya 22:15–18.
The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.
Gutandukanywa kw’abakobwa b’abageni b’abanyabwenge n’abapfu, kwasohoje urugero rwa Shebuna na Eliyakimu, kwasohojwe ku wa 22 Ukwakira 1844, kandi no mu mwaka wa makumyabiri n’itanu w’ubunyage bwa Yehoyakini, ari wo wa 22 Ukwakira 573 Mbere ya Kristo. Muri Ezekiyeli igice cya munani, abanyabyaha bari mu Badivantisiti, bagereranywa na Yerusalemu, bagereranywa n’abagabo makumyabiri na batanu bunamye izuba. Kurimbuka kwa Yerusalemu kugereranya itegeko ryo ku cyumweru, ari na ryo kimenyetso cy’inzira kirangiza igihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bane. Icyo gihe cyo gushyirwaho ikimenyetso cyatangiye ku wa 11 Nzeri 2001, kandi Yesu ni we Alufa na Omega, bityo ku wa 11 Nzeri 2001 nk’itangiriro ryo gushyirwaho ikimenyetso hagaragaza iherezo, ku itegeko ryo ku cyumweru.
September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.
Tariki ya 11 Nzeri 2001 yari yarashushanyijwe n’amateraniro y’i Minneapolis yo mu 1888, kuko Sister White agaragaza ko igihe inyubako nini za New York zasenyukaga ku wa 9/11, Ibyahishuwe 18:1–3 byasohoye. Muri icyo gihe, nk’uko byari bimeze mu 1888, yagaragaje ko marayika wo mu Byahishuwe igice cya cumi n’umunani yamanutse kugira ngo amurikishe isi ikuzo Rye. Ubugome bwo kwigomeka bwo mu 1888 yabuhuje no kwigomeka kwa Kora, Datani na Abiramu, na bo kandi bakaba baragizwe n’abagabo magana abiri na mirongo itanu b’ibyamamare bifatanya na bo muri ubwo buyobe. Inyeshyamba magana abiri na mirongo itanu mu kwigomeka kwa Kora na bagenzi be mu mateka ya mbere ya Isirayeli ya kera zashushanyaga abagabo makumyabiri na batanu bari bunamye imbere y’izuba ku iherezo rya Isirayeli ya kera.
Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.
Abayobozi makumyabiri na batanu b’Abadiventisiti b’i Lawodikiya bunamiye itegeko ryo ku Cyumweru, na magana abiri na mirongo itanu kuri 9/11, bigaragaza igihe cyo gushyirwaho ikimenyetso hakoreshejwe ikimenyetso cya makumyabiri na batanu, (ikimenyetso cyo gutandukanya abanyabwenge n’ababi) kugira ngo hagaragazwe intangiriro n’iherezo by’igihe cyo gushyirwaho ikimenyetso. Yaba ari ba bigometse magana abiri na mirongo itanu bo mu gihe cya Mose, cyangwa abagabo makumyabiri na batanu bo muri Ezekiyeli igice cya munani, cyangwa abahamya batatu bo gutandukanya bo muri Matayo igice cya makumyabiri na gatanu, cyangwa umwaka wa makumyabiri na gatanu w’ubunyage muri Ezekiyeli mirongo ine; uko kugaragara kwose kw’ikimenyetso cya makumyabiri na batanu guhuje n’ibihe bitatu by’imyaka magana abiri na mirongo itanu byageze ku musozo wabyo mu mwaka wa 207 BC, 313 na 2026.
Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.
Makumyabiri na gatanu ni nk’urusoka, tuvuge dutyo, rw’amakumyabiri na gatanu ruhuriza imirongo yose y’amakumyabiri na gatanu mu butungane bwuzuye. Bihinduka rumwe mu mfunguzo z’ubuhanuzi z’ubwami Petero yahawe kugira ngo zizanire umucyo amateka ahishwe yo ku murongo wa mirongo ine. Byamaze kugaragazwa kenshi n’ubuhamya burenga butatu ko imirongo ya cumi kugeza kuri cumi na gatanu yo muri Daniyeli cumi n’umwe ihagarariye umurongo ukurikirana amateka kuva mu 1989 kugeza ku itegeko ryo ku Cyumweru, ari ryo mateka ahishwe yo ku murongo wa mirongo ine. Intare yo mu muryango wa Yuda ubu iri gukuraho ibimenyetso ku nziga za Ezekiyeli, nk’uko iri gufungura ayo mateka ahishwe azasoza ubutumwa bw’Induru yo mu Gicuku yo mu minsi ya nyuma.
In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.
Mu nyandiko zikurikira tuzakomeza kugaragaza amapine ya Ezekiyeli agereranya imikoranire igoye y’abantu mu minsi y’imperuka. Ezekiyeli igice cya mbere kiri ku ntangiriro y’iyi nyandiko, hamwe n’umurongo biherekejwe wo mu Bitestimonya, umubumbe wa gatanu, byashyizwe ahagaragara, bizakomeza kutubera ingingo yo kwifashishaho uko tuzakomeza izi nyandiko. Igihe amapine azashyirwa mu mwanya wayo ukwiriye, kandi akerekanwa uko ahurirana uko bikwiye n’andi mapine yo mu mateka y’ubuhanuzi, tuzerekana ko imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu yahaye imbaraga marayika wa mbere ku wa 11 Kanama 1840 na yo ihagarariwe na Ezekiyeli nk’imyaka magana atatu na mirongo cyenda, ihujwe n’umwaka umwe n’igice cy’urugota rwa Yerusalemu; kandi ko ukuza kw’uyu mucyo w’ubuhanuzi kugaragaza kuzamurwa kw’ibendera ry’ab’inzobe ibihumbi ijana na mirongo ine na bine.
July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.
Nyakanga 27, 1299 kugeza mu 1337 hahagarariye imyaka mirongo itatu n’umunani iri ku ntangiriro y’imyaka ijana na mirongo itanu (amezi atanu) yo mu Byahishuwe 9:10. Iyo myaka ijana na mirongo itanu ihurirana n’imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu yo mu murongo wa cumi n’itanu. Ni cyo gituma intangiriro y’ibi bihe byombi igize umurongo umwe w’ubuhanuzi washojwe no gusohora k’ubuhanuzi bwa Yosiya Litch bwo mu 1838 no mu 1840, kandi bukaranga ukuzamuka no guhabwa imbaraga kw’umuryango w’Abamillerite. Ayo mateka yo ku ntangiriro y’Ukwizera kwa Adivantisiti aranga ukuzamuka kw’abana ibihumbi ijana na mirongo ine na bine nk’ibendera ribanziriza itegeko ryo ku cyumweru. Bityo rero, imyaka magana atatu na mirongo cyenda ya Ezekiyeli, n’umwaka umwe n’igice (1.5) by’igotwa rya Yerusalemu, biranga iherezo ry’umurongo w’ubuhanuzi watangiye mu 1299.
It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.
Byaba bifite akamaro gusuzuma mbere igice cyo mu gitabo cyitwa *Testimonies*, umubumbe wa gatanu, mbere y’inyandiko ikurikira.