Ezekiel is identified as the “mourning prophet,” for he is a symbol of the one hundred and forty-four thousand, who in chapter nine of his book are mourning (sighing and crying) for the abominations done in the land and in the church. In the passage from Testimonies we cited in the last article, Sister White penned, “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.”
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The one hundred and forty-four thousand are the “outcasts of Israel,” who were scattered, as represented by Ezekiel being taken into captivity. The sealing process represented in Ezekiel nine is the same as Revelation seven, and both those chapters are represented as taking place in the latter days.
Ibihumbi ijana na mirongo ine na bine ni bo “abaciwe ba Isirayeli,” bari baratatanyijwe, nk’uko bigaragazwa no kujyanwa kwa Ezekiyeli mu bunyage. Igikorwa cyo gushyirwaho ikimenyetso kigereranywa muri Ezekiyeli 9 ni cyo kimwe n’icyo mu Ibyahishuwe 7, kandi ibyo bice byombi bigaragazwa nk’ibibera mu minsi y’imperuka.
“This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Iki kimenyetso gishyirwa ku bagaragu b’Imana ni cyo kimwe cyeretswe Ezekiyeli mu iyerekwa.” Testimonies to Ministers, 445.
From the throne, God directs the cherubim who in turn manage the wheels. Ezekiel was to understand from the vision that God was in control, even in the period when everything appeared to be in confusion. Sister White says “in like manner” after setting forth the structure of God on the throne, directing the cherubim who managed the affairs of earth, as she describes John in the sanctuary where Christ walked among the seven churches. Ezekiel and John are symbols of those who live in the sealing time of the one hundred and forty-four thousand. As inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”
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Certainly when Sister White penned those words, those words were true, but in the sealing time, they find their perfect fulfillment. Twenty years ago or so, would you have thought that what is now transpiring in the world in conjunction with the swarming of the locusts of Islam would actually be happening? Locusts as a symbol of Islam in chapter nine of Revelation include the migration in nature of the locusts of northern Africa. The migration path of those swarming locusts of Africa aligns with the geography that was taken over by Islam. Islam is a descendant of Ishmael, and Ishmael’s mother was Hagar. Hagar means “flight” or “to flee.” In Arabic the name is usually rendered Hajar (هاجر), and it is connected to the same root that gives us Hijra (the migration/flight of Muhammad). The roots of Islam are associated with not only the swarming of locusts, but the roots include the meaning of migration. Did anyone ever dream that illegal immigration was a manifestation of the locust of Islam?
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Did anyone dream that the global communists would form an alliance with the Islamic hordes that is now being identified as the red and green alliance? Both Islam and the globalists’ dragon power ascend from the bottomless pit in Revelation 9/11 respectively, and the bottomless pit represents a manifestation of satanic power. Both of the current allies are instruments of Satan according to the Scriptures of truth. Hagar was an Egyptian and Ishmael is a symbol of Islam; thus, Hagar and Ishmael are symbols of the modern red and green alliance.
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“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“Igihe bazaba barangije [barangiza] ubuhamya bwabo.” Igihe abahamya babiri bari kuzamara bahanura bambaye ibigunira cyarangiye mu wa 1798. Mu gihe bari begereje iherezo ry’umurimo wabo wakorwaga mu bwijima, bagombaga guterwaho intambara n’ububasha bugereranywa n’“inyamaswa izamuka iva ikuzimu.” Mu bihugu byinshi by’u Burayi, ububasha bwategekaga mu Itorero no muri Leta bwari bumaze ibinyejana buyoborwa na Satani, abinyujije mu gipapa. Ariko hano herekanwa ukwigaragaza gushya kw’ububasha bwa Satani.” Intambara Ikomeye, 268.
Sister White here identifies the arrival of socialism in the French Revolution period, while also noting that Satan also controls the papal power. The papal power also comes out of the bottomless pit in Revelation seventeen, and in chapter nine of Revelation, Islam is the smoke which came from the bottomless pit. The point still remains: did inspiration truly mean, “The scenes to be enacted in our world are not yet even dreamed of?” Who dreamed that Islam would now be spread across Europe and now descending upon the Americas? Did you dream the locusts would be spread across the globe by the globalists of the United Nations, the European Union and the Democratic Party of the United States?
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Who dreamed that the educational institutions would be overcome by the communist and Islamic alliance that is now being paid for by tax dollars of citizens that never intended their tax dollars would be employed to destroy the nation supplying the tax dollars?
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Who dreamed Great Britain would promote and uphold white girls being gang raped, kidnapped and imprisoned and murdered by Islam? Many point out the fact that every communist system ever located in human history has been a complete failure, but the fruit of the socialism of Britain is as much a condemnation of socialism as the failure of the system’s economic and political philosophies.
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Who would have dreamed that the merchants of the earth would be allowed to introduce poisons to accomplish mass murder of over seventeen million people?
Ni nde wari kubitekereza ko abacuruzi bo mu isi bari kwemererwa kwinjiza uburozi kugira ngo bakoreshe ubwicanyi bwa rubanda bwahitanye abantu barenga miliyoni cumi n’indwi?
Who dreamed men such as George Soros, Bill Gates and Anthony Fauci would be allowed to accomplish their demonic deeds of evil with absolutely no consequences?
Ni nde watekereje ko abantu nka George Soros, Bill Gates na Anthony Fauci bari kwemererwa gukora ibikorwa byabo by'ubugome bwa gipagani rwose nta ngaruka na nkeya?
When Sister White stated the scenes enacted would not be dreamed about, she did so in the context of the sealing time of the one hundred and forty-four thousand. She was following her comments on Christ's warning in Matthew twenty-four where she recorded, “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.”
Igihe Mushiki wa White yavugaga ko ibyari gukorwa bitari no kurota, yabivuze mu rwego rw’igihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bane. Yari akurikije amagambo ye ku buruzi bwa Kristo bwo muri Matayo makumyabiri na kane, aho yanditse ati: “Aya masomo ni ayo kudufasha. Dukeneye gushinga kwizera kwacu ku Mana, kuko imbere yacu hari igihe kigiye kugerageza imitima y’abantu. Kristo, ku Musozi wa Elayono, yasubiyemo imanza ziteye ubwoba zagombaga kubanziriza ukuza kwe kwa kabiri.”
The lessons she had just referred to were the illustrations of both Ezekiel and John in the sanctuary learning to understand that God is in control of all things. In the confusion and rebellion that is now under way, a confusion and rebellion that will only escalate as history moves forward, those who are God’s messengers, as represented by not only Ezekiel and John in the temple but also Isaiah, will only navigate the history in a fashion that glorifies the Lord if they understand that even the things we never dreamed of are still under the control of God.
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Those wheels intersecting the other wheels include the events that were never dreamed of, and they are the events that transpire in the sealing time that began on 9/11. The lessons that are to be learned are only learned by those who by faith enter into the Most Holy Place and see Christ and His light shining from the Ark of the Covenant. When that glory is viewed as represented by Daniel in chapter ten, the class that benefits from the light is separated from those who fled from the vision.
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And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.
Nuko Daniyeli, ni jye jyenyine wabonye iryo yerekwa; kuko abagabo twari kumwe bo batabonye iryo yerekwa; ariko bahindishijwe umushyitsi ukomeye, bituma bahunga bajya kwihisha. Daniyeli 10:7.
There is much more to be derived from the passage in the previous article, but we will address a wheel as we close this article. We have noted in the last article the symbolism of the number twenty-five and before that we spent time on the number thirty. The light from the book of Ezekiel is not simply symbolic numbers, but it is worthwhile to first familiarize ourselves with some of those numerical symbols before beginning to bring some clarity out of the confusion.
Hari ibindi byinshi cyane byakurwa muri uwo murongo twavuzeho mu nyandiko ibanziriza iyi, ariko turaza kuvuga ku ruziga uko dusoza iyi nyandiko. Mu nyandiko iheruka twabonye ubusobanuro bw’ikirango bw’umubare makumyabiri n’itanu, kandi mbere yaho twamaze igihe ku mubare mirongo itatu. Umucyo uva mu gitabo cya Ezekiyeli si imibare y’ibimenyetso gusa, ariko ni ngombwa kubanza kumenyera bimwe muri ibyo bimenyetso by’imibare mbere yo gutangira kuzana umucyo mu rujijo.
Seventeen
Cumi n’indwi
The three two-hundred-and-fifty-year prophecies identify a seventeen-year period that begins at the end of the history of the church of Smyrna. From 313 to 330, seventeen years typify the setting up of the image of the beast.
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The two hundred and fifty years that began in 457 BC ended in 207 BC, ten years after the battle of Raphia and seven years before the battle of Panium. From Raphia to Panium was seventeen years, and it represents the hidden history of verse forty as set forth in verses eleven through fifteen of Daniel eleven.
Imyaka magana abiri na mirongo itanu yatangiye mu wa 457 mbere ya Kristo yarangiye mu wa 207 mbere ya Kristo, nyuma y’imyaka icumi Intambara ya Raphia ibaye, kandi imyaka irindwi mbere y’Intambara ya Panium. Uhereye kuri Raphia ukageza kuri Panium hari imyaka cumi n’irindwi, kandi igereranya amateka yahishwe yo mu murongo wa mirongo ine, nk’uko ashyirwa ahagaragara mu mirongo ya cumi n’umwe kugeza kuri cumi n’itanu yo muri Daniyeli cumi n’umwe.
Ptolemy IV Philopator (also known as Ptolemy IV) was the ruler who won the battle of Raphia in 217 BC. He reigned as king (and pharaoh) of Ptolemaic Egypt from 221 BC to 204 BC; thus he reigned for seventeen years. He began his reign before the battle of Raphia, but died before the battle of Panium.
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The battle of Raphia representing the Ukrainian War began in 2014 when the United States brought about a color revolution in the Ukraine. Ptolemy IV, the king of the south, typifies Vladimir Putin, who began his reign in 2000, the year before the sealing of the one hundred and forty-four thousand in 2001 began. As with Ptolemy, Putin began to reign before the Ukrainian war, typified by the battle of Raphia beginning in 2014. Before Panium, Putin, as typified by Ptolemy, is removed. Putin began to reign in 2000, thus aligning with the beginning of the sealing time that began the next year in 2001. Seventeen symbolic years as represented by Ptolemy identify the period Putin reigns, and he does so during the sealing time.
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Trump, represented by the conclusion of the two hundred and fifty years that began in 457 BC, is located in the same hidden history as Putin, a history that is seventeen years long beginning at the battle of Raphia. The dragon (Putin) and false prophet (Trump) are located within the hidden history. In that history the beast, represented as “the robbers of thy people” symbolizing the papal power, is located at the end of the seventeen years from Raphia to Panium.
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The year 321 represents the Sunday law in the United States, and 321 is located within a seventeen-year period from the Edict of Milan in 313 unto the division of the empire in 330.
Umwaka wa 321 ugereranya itegeko ry’icyumweru muri Leta Zunze Ubumwe za Amerika, kandi 321 uri mu gihe cy’imyaka cumi n’irindwi gihera ku Itegeko rya Milan ryo mu 313 kigera ku igabanywa ry’ubwami mu 330.
The history represented from Josiah’s Great Passover as it is called, begins the seventeenth Jubilee cycle of the Jews. From Josiah’s Passover, which is the greatest revival in the Old Testament unto October 22, represents the Millerite history from August 11, 1840 unto October 22, 1844, but more importantly it represents the history of 9/11 unto the Sunday law. The sealing time of the one hundred and forty-four thousand is represented by the seventeenth Jubilee cycle from Josiah unto October 22. Seventeen is a symbol associated with the major events of the sealing time, and the number seventeen is a point where Ezekiel’s wheels intersect.
Amateka agaragazwa uhereye kuri Pasika Ikomeye ya Yosiya, nk’uko yitwa, atangiza icyiciro cya cumi na karindwi cya Yubile y’Abayuda. Uhereye kuri Pasika ya Yosiya, ari yo kubyuka gukomeye kuruta ibindi mu Isezerano rya Kera, kugeza ku wa 22 Ukwakira, hagaragaza amateka y’Abamillerite uhereye ku wa 11 Kanama 1840 kugeza ku wa 22 Ukwakira 1844; ariko icy’ingenzi kurushaho, hagaragaza amateka ya 9/11 kugeza ku itegeko ryo ku Cyumweru. Igihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bine kigereranywa n’icyo cyiciro cya cumi na karindwi cya Yubile, uhereye kuri Yosiya kugeza ku wa 22 Ukwakira. Cumi na karindwi ni ikimenyetso gifitanye isano n’ibyabaye bikomeye byo mu gihe cyo gushyirwaho ikimenyetso, kandi umubare cumi na karindwi ni ahantu ibiziga bya Ezekiyeli bihurira.
In the hidden history of verse forty of Daniel, as represented in verses ten through fifteen of the same chapter the dragon is associated with the number “17” by Ptolemy’s reign. The history of verses eleven’s battle of Raphia unto verse fifteen’s battle of Panium is “17” years. That history places Donald Trump in the middle of the seventeen years represented by those two battles. The image of the beast that is formed and set up by Trump in the United States is represented by “17” years from 313 to 330. In verse one of chapter one Ezekiel is in the thirtieth year of the 17th Jubilee cycle. Did you ever dream that the number seventeen represented one of the wheels Ezekiel saw in the Most Holy Place?
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Ezekiel is a symbol of those during the sealing time who have by faith entered into the Most Holy Place. They are Peter’s priests.
Ezekiyeli ni ikimenyetso cy’abazaba bariho mu gihe cyo gushyirwaho ikimenyetso, binjiye ku bwo kwizera mu Ahera Cyane. Ni abatambyi ba Petero.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Namwe kandi, nk’amabuye mazima, murubakwa ngo mube inzu y’Umwuka, ubutambyi bwera, kugira ngo mutambire ibitambo by’umwuka byemerwa n’Imana ku bwa Yesu Kristo. 1 Petero 2:5.
They have been commissioned to present a message to God’s former covenant people who are then being passed by; though they are forewarned, God’s former covenant people will not see or hear.
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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. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:3–9.
Nuko arambwira ati: Mwana w’umuntu, tegesha inda yawe kurya, kandi wuzuze amara yawe iki gitabo cy’umuzingo nguha. Nuko ndakirya; maze mu kanwa kanjye kiba nk’ubuki ku bwo kuryoha kwabwo. Arambwira ati: Mwana w’umuntu, genda, ujye ku nzu ya Isirayeli, ubabwire amagambo yanjye. Kuko utatumwe ku bantu b’ururimi rutamenyerewe kandi rw’ingutu, ahubwo watumwe ku nzu ya Isirayeli; si ku mahanga menshi y’ururimi rutamenyerewe kandi rw’ingutu, abo udashobora kumva amagambo yabo. Ni ukuri, iyo mba naragutumye kuri bo, baba barakumviye. Ariko inzu ya Isirayeli ntizakumva, kuko batanyumva; kuko inzu ya Isirayeli yose ari intagondwa kandi inangiye umutima. Dore, nakomeje mu maso hawe ngo hahangane n’amaso yabo, kandi nakomeje uruhanga rwawe ngo ruhangane n’impanga zabo. Uruhanga rwawe narukoze rukomere nk’ibuye rya diyama rirusha urutare gukomera: ntukabatinye, kandi ntukuke imitima ku bwo kubareba, nubwo ari inzu y’ubugome. Ezekiyeli 3:3–9.
Ezekiel is directed to proclaim a message to the former covenant people as represented by the Protestants of Millerite history and the Laodicean Seventh-day Adventist church in the latter days. If he refuses to proclaim the message, the blood of those left unwarned will be upon him.
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Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:17–21.
Mwana w’umuntu, nagushyizeho kuba umurinzi w’inzu ya Isirayeli; nuko wumve ijambo rivuye mu kanwa kanjye, ubaburire ubivanye kuri jye. Iyo mbwiye umunyabyaha nti: Ni ukuri uzapfa; maze ntumuburire, cyangwa ngo uvuge kugira ngo uburire umunyabyaha amuve mu nzira ye mbi, kugira ngo ukize ubugingo bwe; uwo munyabyaha azapfira mu bugome bwe; ariko amaraso ye nzayakubaza. Ariko niba uburiye umunyabyaha, ntave mu bugome bwe cyangwa mu nzira ye mbi, azapfira mu bugome bwe; ariko uzaba ukijije ubugingo bwawe. Kandi iyo umukiranutsi avuye mu gukiranuka kwe, agakora ibyo gukiranirwa, maze nkamushyira imbere igisitaza, azapfa: kuko utamuburiye, azapfira mu cyaha cye, kandi ibikorwa bye byo gukiranuka yakoze ntibizibukwa; ariko amaraso ye nzayakubaza. Nyamara niba uburiye umukiranutsi kugira ngo umukiranutsi adakora icyaha, kandi ntakore icyaha, ni ukuri azabaho, kuko yaburiwe; kandi nawe uzaba ukijije ubugingo bwawe. Ezekiyeli 3:17–21.
In the first ‘eleven’ chapters of Ezekiel, he is shown the destruction of Jerusalem, illustrated by the visions by the river Chebar, the plain and Jerusalem. He is commissioned to proclaim a warning of the impending judgment upon Jerusalem. The warning message of the impending judgment upon Jerusalem is the warning given first to the Laodicean Seventh-day Adventist church. The warning identifies the judgment and rejection of God’s people in Jerusalem who do not possess the seal of God. The warning typified by Ezekiel is the warning of the soon-coming Sunday law.
Mu “bice” cumi na kimwe bya mbere bya Ezekiyeli, yeretswe kurimbuka kwa Yerusalemu, nk’uko byashushanyijwe n’iyerekwa ryabereye ku ruzi Kebari, ku kibaya no i Yerusalemu. Yahawe inshingano yo kwamamaza umuburo w’urubanza rwari rwegereje kuri Yerusalemu. Ubutumwa bw’umuburo bw’urwo rubanza rwari rwegereje kuri Yerusalemu ni bwo muburo wabanje guhabwa itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya. Uwo muburo ugaragaza urubanza no kwangwa kw’ubwoko bw’Imana bari i Yerusalemu badafite ikimenyetso cy’Imana. Umuburo washushanyijwe na Ezekiyeli ni umuburo w’itegeko ryo ku cyumweru rigiye kuza vuba.
In those first eleven chapters where these truths are set forth, Ezekiel is made dumb, and only speaks thereafter when God specifically opens his mouth, and this continues until the destruction of Jerusalem, when he again can speak.
Muri ibyo bice cumi na kimwe bya mbere birimo ayo kuri kugaragazwa, Ezekiyeli yagizwe ikiragi, kandi nyuma yaho yavugaga gusa iyo Imana yabaga imubumburiye akanwa by’umwihariko; kandi ibyo byakomeje kugeza ku irimbuka rya Yerusalemu, ubwo yongeye kubasha kuvuga.
Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house. Ezekiel 3:24–27.
Nuko uwo Mwuka aranyinjiramo, anshyira ku birenge byanjye, avugana nanjye, arambwira ati: Genda wifungirane mu nzu yawe. Ariko wowe, yewe mwana w’umuntu, dore bazagushyiraho iminyururu, bazakuboheresha yo, kandi ntuzasohoka ngo ujye muri bo. Kandi ururimi rwawe nzarufatisha ku nkanka yo mu kanwa kawe, kugira ngo uzabe ikiragi, kandi ntuzababere uhana; kuko ari inzu y’ibigome. Ariko ubwo nzaba nkubwiye, nzagukingura akanwa kawe, maze ubabwire uti: Uku ni ko Uwiteka Imana ivuga; uwumva niyumve, n’uwanga niyange: kuko ari inzu y’ibigome. Ezekieli 3:24–27.
When Jerusalem fell, Ezekiel could once again speak.
Igihe Yerusalemu yarimbukaga, Ezekiyeli yashoboraga kongera kuvuga.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Nuko mu mwaka wa cumi na kabiri w’ubunyage bwacu, mu kwezi kwa cumi, ku munsi wa gatanu w’uko kwezi, haza umwe warokotse i Yerusalemu ansanga, aravuga ati: “Uwo murwa waratsinzwe.” Noneho ukuboko k’Uwiteka kwari kunkomeje nimugoroba, mbere y’uko uwarokotse anzaho; kandi yari yabumbuye akanwa kanjye kugeza ubwo yansangaga mu gitondo; akanwa kanjye karabumbuka, sinongera kuba ikiragi. Ezekiyeli 33:21, 22.
The fall of Jerusalem represents the fall of the Laodicean Seventh-day Adventist church in the latter days. That fall occurs while those who were sealed in Jerusalem in chapter nine are then lifted up as the church triumphant. The Laodiceans within Jerusalem are taken out, and the one hundred and forty-four thousand are lifted up as the kingdom of glory is established. That kingdom of glory was typified by the establishment of the kingdom of grace at the cross. The kingdom of grace at the cross aligns with the kingdom of glory at the Sunday law, and those two kingdoms are placed into the sequence of prophetic history located in the book of Ezekiel. The first eleven chapters, when Ezekiel is placed within the context of the sanctuary, are about the purification of God’s church as His people change from the church militant, which is defined as being made up of wheat and tares, into the church triumphant, which is made up of the wheat offering of Pentecost.
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And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Naho wowe, mutware mubi wanduye wa Isirayeli, uwo umunsi wawe ugezeho, igihe ubugome buzagera ku mpera yabwo, Uwiteka Imana ni ko avuga iti: Kuraho igitambaro cy’ubwami, ukureho n’ikamba; ibi ntibizakomeza kuba uko byari biri: uzamure uworoheje, ucishe bugufi uwishyize hejuru. Nzagisenya, nzagisenya, nzagisenya; kandi ntikizaba kikiriho, kugeza aho nyir’uburenganzira bwacyo azazira; nanjye nzakimuha. Ezekiyeli 21:25–27.
Zedekiah was the final king of Judah, and he is the “wicked prince of Israel, whose day is come” in the verses. Nebuchadnezzar was about to take Jerusalem and Zedekiah’s crown was to be removed by Babylon who would be overturned by the Medes and Persians, who would in turn be overturned by the Greeks, who would be overturned by Rome. The third overturning arrives at Rome, which is the history when the King “whose right it is” will receive the crown of the kingdom of grace at the setting up of that kingdom at the cross.
Zedekiya yari umwami wa nyuma w’u Buyuda, kandi ni we “mutware mubi wa Isirayeli, uwo umunsi we ugezeyo” uvugwa muri iyo mirongo. Nebukadinezari yari agiye gufata Yerusalemu, kandi ikamba rya Zedekiya ryagombaga gukurwaho na Babuloni, na yo ikazahirikwa n’Abamedi n’Abaperesi, na bo bagahirikwa n’Abagiriki, na bo bagahirikwa n’Abaroma. Ihirikwa rya gatatu rigera ku Baroma, ari na rwo mateka igihe Umwami “ufite uburenganzira bwo kuryambikwa” azahabwa ikamba ry’ubwami bw’ubuntu mu ishingwa ry’ubwo bwami ku musaraba.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 451.
“Umutware mubi utubaha” yari agezweho n’umunsi wo kubarirwaho bwa nyuma. “Kuraho cya gitambaro cy’ubwami,” ni ko Uwiteka yategetse, “unambure n’ikamba.” Kugeza ubwo Kristo ubwe azashyiriraho ubwami bwe, u Buyuda ntibwari kuzongera kwemererwa kugira umwami. “Nzahirika, nzahirika, nzahirika,” ni cyo cyari itegeko ry’Imana ryerekeye intebe y’ubwami y’inzu ya Dawidi; “kandi ntizizongera kubaho, kugeza aho uzafikira nyir’uburenganzira bwayo; kandi nzayimuha.” Ezekiyeli 21:25–27.” Abahanuzi n’Abami, 451.
In the time of the latter rain, which began when the judgment of the living began on 9/11, Christ sets up His kingdom of glory.
Kinyarwanda passage unavailable
This passage is not yet available in Kinyarwanda.
“When the four angels let go, Christ will set up His kingdom.” Spalding and Magan, 3.
“Igihe abamarayika bane bazarekura, Kristo azashinga ubwami Bwe.” Spalding and Magan, 3.
A period of preparation begins at 9/11, and at the Sunday law the glorious holy mountain is lifted up above all the hills and mountains.
Kinyarwanda passage unavailable
This passage is not yet available in Kinyarwanda.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
Ijambo Yesaya mwene Amozi yeretswe ryerekeye u Buyuda na Yerusalemu. Kandi mu minsi y’imperuka bizasohora yuko umusozi w’inzu y’Uwiteka uzashingwa ku gasongero k’imisozi, kandi uzashyirwa hejuru y’udusozi; kandi amahanga yose azawuturukiraho. Kandi abantu benshi bazagenda bavuga bati: Nimuze, tuzazamuke tujye ku musozi w’Uwiteka, ku nzu y’Imana ya Yakobo; kandi izatwigisha inzira zayo, natwe tuzagenda mu miharuro yayo; kuko i Siyoni ari ho hazaturuka amategeko, n’ijambo ry’Uwiteka rikava i Yerusalemu. Yesaya 2:1–3.
On 9/11, the winds were released and then restrained, thus marking the beginning of the setting up of the kingdom of Daniel two, that is represented as a rock cut out of the mountain that fills the whole earth.
Ku wa 11/9, imiyaga yararekuwe hanyuma irabuzwa, bityo habaho ikimenyetso cy’itangiriro ryo gushingwa k’ubwami bwo muri Daniyeli 2, bugaragazwa nk’ibuye ryaciwe ku musozi rikuzura isi yose.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Iyi ngero yeretswe mu mwaka wa 1847, igihe hari hakiri abavandimwe b’Abadivantisiti bake cyane bubahirizaga Isabato; kandi muri abo, na bo bake cyane ni bo batekerezaga ko kuyubahiriza bifite akamaro gahagije ko gushyiraho umurongo utandukanya ubwoko bw’Imana n’abatizera. Ubu noneho isohozwa ry’iyo ngero ritangiye kugaragara. ‘Intangiriro y’icyo gihe cy’amakuba,’ havugwa hano, ntibyerekeza ku gihe ibyago bizatangira gusukwa, ahubwo byerekeza ku gihe gito kibanziriza isukwa ryabyo, Kristo akiri mu buturo bwera. Muri icyo gihe, mu gihe umurimo w’agakiza uzaba uri kugera ku musozo, amakuba azaba aje ku isi, kandi amahanga azaba arakaye, nyamara afashwe ngo adakoma mu nkokora umurimo w’umumarayika wa gatatu. Muri icyo gihe ‘imvura y’itumba,’ cyangwa kugarurwamo imbaraga guturuka imbere y’Umwami, izaza, kugira ngo ihe imbaraga ijwi rirenga ry’umumarayika wa gatatu, kandi itegure abera guhagarara mu gihe ibyago birindwi bya nyuma bizaba bisukwa.” Early Writings, 85.
Christ sets up His everlasting kingdom during the time of the latter rain, and His kingdom includes the kingdom of grace that was established at the cross and also His kingdom of glory at the Sunday law. Zedekiah to Babylon (1st kingdom), to Medo-Persia (2nd kingdom), to Greece (3rd kingdom) and on to pagan Rome (4th kingdom) identifies the history leading to the kingdom of grace. That history identifies a parallel historical sequence from Papal Rome (spiritual Babylon--5th kingdom), unto the United States (spiritual Medo-Persia--6th kingdom), unto the United Nations (spiritual Greece--7th kingdom) and on unto the threefold union of the dragon, the beast and false prophet, that together make up modern Rome (spiritual Rome--8th kingdom that is of the seven).
Kristo ashyiraho ubwami Bwe bw’iteka mu gihe cy’imvura y’itumba ya nyuma, kandi ubwami Bwe bukubiyemo ubwami bw’ubuntu bwashyizweho ku musaraba ndetse n’ubwami Bwe bw’ikuzo ku itegeko ryo ku Cyumweru. Kuva kuri Zedekiya kugera i Babuloni (ubwami bwa 1), kugera ku Bamedo n’Abaperesi (ubwami bwa 2), kugera ku Bugiriki (ubwami bwa 3), no gukomeza kugera kuri Roma ya gipagani (ubwami bwa 4), hagaragaza amateka ayobora ku bwami bw’ubuntu. Ayo mateka agaragaza urukurikirane rw’amateka ruhwanye na rwo, ruva kuri Roma ya Gipapa (Babuloni ya mwuka—ubwami bwa 5), rukagera kuri Leta Zunze Ubumwe za Amerika (Abamedi n’Abaperesi bo mu bya mwuka—ubwami bwa 6), rukagera ku Muryango w’Abibumbye (Ubugiriki bwo mu bya mwuka—ubwami bwa 7), kandi rugakomeza kugera ku bumwe bw’ibice bitatu bw’ikiyoka, ya nyamaswa n’umuhanuzi w’ibinyoma, byo hamwe bigize Roma ya none (Roma yo mu bya mwuka—ubwami bwa 8 bukomoka kuri bwa burindwi).
The triumph of that kingdom in Daniel two is represented by a rock, and God’s faithful are stones in the temple.
Ugutsinda kw’ubwo bwami muri Daniyeli 2 gushushanywa n’urutare, kandi abanyamurava b’Imana ni amabuye yo mu rusengero.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Namwe kandi, nk’amabuye mazima, mwubakwa ngo mube inzu y’umwuka, ubupadiri bwera, kugira ngo mutambire ibitambo by’umwuka byemerwa n’Imana kubw’Umwami Yesu Kristo. 1 Petero 2:5.
That everlasting kingdom triumphs over the kingdoms of the world and fills the entire world. In Ezekiel chapter forty to the end of his book, that same kingdom is represented as a temple which fills the world with the water of life.
Ubwo bwami bw’iteka butsinda ubwami bw’isi, kandi bukuzura isi yose. Muri Ezekieli, uhereye ku gice cya mirongo ine kugeza ku mperuka y’igitabo cye, ubwo bwami nyene bwerekanwa nk’urusengero rwuzuza isi amazi y’ubugingo.
We will continue these things in the next article.
Tuzakomeza ibi bintu mu ngingo ikurikira.