In the passage from Testimonies¸ volume five, which we have been considering for a few articles now; we are informed of the vision of the temple given to Ezekiel, Isaiah and John:
Mu gace kavanywe mu gitabo Testimonies, umuzingo wa gatanu, tumaze igihe twiga mu ngingo nke zikurikirana; tumenyeshwa iyerekwa ry’urusengero ryahawe Ezekiyeli, Yesaya na Yohana:
“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 ayo kutugirira akamaro. Dukeneye gushinga ukwizera kwacu ku Mana, kuko imbere yacu hari igihe kiri hafi kuza kizagerageza imitima y’abantu. Kristo, ari ku Musozi wa Elayono, yasubiyemo imanza ziteye ubwoba zari kuzabanza mbere yo kuza kwe kwa kabiri ati: ‘Muzumva intambara n’impuha z’intambara.’ ‘Ishyanga rizahagurukira irindi shyanga, n’ubwami bugahagurukira ubundi bwami: kandi hazabaho inzara, n’indwara z’ibyorezo, n’imitingito ahantu hanyuranye. Ibyo byose ni intangiriro y’umubabaro.’ Nubwo ubu buhanuzi bwagize isohozwa ry’igice mu irimbuka rya Yerusalemu, burushaho kugira ishyirwa mu bikorwa ryihariye ku minsi y’imperuka.”
The Ninth of Av
Icyenda cya Cyenda cya Av
Tisha B’Av, which means “the Ninth of Av” in Hebrew is the Jewish day that commemorates the destruction of both the First Temple by the Babylonians in 586 BC and the Second Temple by Titus in the year 70. Both destruction's occurred on the same calendar date—the 9th day of the Hebrew month of Av (usually falling in July or August on the Gregorian calendar). When Sister White aligns the destruction of Jerusalem to the “time that will try men’s souls” in the last days, she is identifying two destructions which both illustrate the soon-coming Sunday law.
Tisha B’Av, bisobanurwa ngo “itariki ya cyenda y’ukwezi kwa Av” mu Giheburayo, ni umunsi w’Abayahudi wibuka irimbuka ry’Ingoro ya Mbere ryakozwe n’Abanyababuloni mu mwaka wa 586 mbere ya Kristo, n’iry’Ingoro ya Kabiri ryakozwe na Tito mu mwaka wa 70. Ayo marimbuka yombi yabaye ku itariki imwe ya kalendari—ku munsi wa 9 w’ukwezi kwa Av ko mu Giheburayo (akenshi ugahura na Nyakanga cyangwa Kanama kuri kalendari ya Geregori). Igihe Mushiki wa White ahuza irimbuka rya Yerusalemu n’“igihe kizagerageza imitima y’abantu” mu minsi y’imperuka, aba agaragaza amarimbuka abiri yombi ashushanya itegeko ryo ku Cyumweru rigiye kuza bidatinze.
Verse sixteen of Daniel eleven represents that Sunday law, and aligns with verse forty-one. In Ezekiel the destruction of Jerusalem is used to illustrate the separation of the wise and foolish virgins at the Sunday law. Ezekiel was a captive in Babylon when he was miraculously transported to Jerusalem to view that very separation in chapter eight through eleven.
Umurongo wa cumi na gatandatu wo muri Daniyeli cumi na rimwe ugereranya iryo tegeko ryo ku Cyumweru, kandi uhuye n’umurongo wa mirongo ine n’umwe. Muri Ezekiyeli kurimbuka kwa Yerusalemu gukoreshwa mu kugaragaza itandukanywa ry’abakobwa b’inkumi b’abanyabwenge n’abapfu ku itegeko ryo ku Cyumweru. Ezekiyeli yari imbohe i Babuloni igihe yajyanwaga mu buryo bw’igitangaza i Yerusalemu kugira ngo arebe uko kutandukanywa nyako kuvugwa mu bice bya munani kugeza ku cya cumi na kimwe.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. Ezekiel 8:1–3.
Nuko mu mwaka wa gatandatu, mu kwezi kwa gatandatu, ku munsi wa gatanu w’ukwezi, nkiri nicaye mu nzu yanjye, kandi abakuru ba Yuda bicaye imbere yanjye, ukuboko k’Umwami Uwiteka kunzigiraho aho hantu. Nuko nditegereza, maze mbona ishusho imeze nk’ifite ishusho y’umuriro: uhereye ku ishusho y’amatako ye umanuka, hari umuriro; kandi uhereye ku matako ye uzamuka, hari nk’ishusho y’umucyo, imeze nk’ibara rya ambaro. Nuko arambura ishusho y’ukuboko, anyakura ku gisibo cy’umutwe wanjye; maze umwuka anterura hagati y’isi n’ijuru, anjyana i Yerusalemu mu byerekezo by’Imana, ku rugi rw’irembo ry’imbere rireba i ruhande rw’amajyaruguru; aho hari icyicaro cy’ishusho y’ishyari, itera ishyari. Ezekiyeli 8:1–3.
The four chapters of eight through eleven are a description of the separation, and Sister White, when commenting on Ezekiel nine identifies not only that it was the same sealing as Revelation chapter seven, but that Jerusalem represents the Laodicean Seventh-day Adventist church in the latter days.
Ibice bine byo kuva ku cya munani kugeza ku cya cumi na kimwe ni isobanuro cy’ugutandukanywa; kandi Mushiki wa White, igihe yatangaga ibisobanuro kuri Ezekiyeli icyenda, agaragaza ko bitari ugushyirwaho ikimenyetso kumwe ko mu Byahishuwe igice cya karindwi gusa, ahubwo ko Yerusalemu ishushanya Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya mu minsi y’imperuka.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Abatarababazwa no gusubira inyuma kwabo mu by’umwuka, kandi ntibababare ku byaha by’abandi, bazasigara badafite ikimenyetso cy’Imana. Uwiteka aha intumwa Ze itegeko, abagabo bafite intwaro zo kwica mu maboko yabo ati: ‘Mumukurikire munyure mu murwa, kandi mwice; ijisho ryanyu ntirigire uwo ribabarira, kandi ntimugire impuhwe na nkeya: mwice rwose abasaza n’abato, abakobwa b’inkumi, n’impinja, n’abagore: ariko ntimugakore ku muntu uwo ari we wese uriho ikimenyetso; kandi mutangirire ahera Hanjye. Nuko batangirira ku basaza bari imbere y’inzu.’”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.
“Aha turabona ko Itorero—Ahera h’Umwami—ari ryo ryabanje kumva inkoni y’uburakari bw’Imana. Abasaza, abo Imana yari yarahaye umucyo mwinshi kandi bari barahagaze nk’abarinzi b’inyungu z’umwuka z’abantu, bari baragambaniye icyo bizewe. Bari barafashe umwanzuro wo kuvuga ko tudakwiriye gutegereza ibitangaza n’ukwihishura kugaragara kw’imbaraga z’Imana nk’uko byari biri mu minsi ya kera. Ibihe byarahindutse. Ayo magambo akomeza kutizera kwabo, maze bakavuga bati: Uwiteka ntazakora icyiza, kandi nta n’ikibi azakora. Agira imbabazi nyinshi cyane ku buryo adashobora gusura ubwoko bwe azanye urubanza. Bityo “Amahoro n’umutekano” ni byo bitangazwa n’abantu batazongera na rimwe kuzamura ijwi ryabo nk’impanda kugira ngo bereke ubwoko bw’Imana ibicumuro byabwo n’inzu ya Yakobo ibyaha byayo. Izi mbwa z’ibiragi zitashatse kubomba ni zo zigerwaho n’ihora rikiranuka ry’Imana yarakajwe. Abagabo, abakobwa b’isugi, n’abana bato bose barimburanira hamwe.”
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
“Ibizira bikomeye abizerwa baborogeraga bakanabiririra ni ibyashoboraga gusa kugaragarira amaso y’umuntu ufite aho agarukira, ariko ibyaha bibi cyane kurushaho, ibyateraga Imana itunganye kandi yera kugira ishyari, ntibyari byarahishuwe. Umushakashatsi Mukuru ushishoza imitima azi buri cyaha cyose gikorerwa mu ibanga n’abakora ibibi. Abo bantu bagera aho bakumva batekanye mu buriganya bwabo kandi, kubera kwihangana Kwe, bakavuga ko Uwiteka atabona, hanyuma bagakora nk’aho yaratereranye isi. Ariko azagaragaza uburyarya bwabo kandi azashyira ahagaragara imbere y’abandi ibyo byaha baritondeye cyane guhisha.”
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
“Nta buruta bw’inzego, icyubahiro, cyangwa ubwenge bw’isi, nta mwanya uwo ari wo wose mu murimo wera, bizabuza abantu gutamba ihame ho igitambo igihe barekewe imitima yabo ibeshya. Abafashwe nk’abakwiriye kandi bakiranuka bagaragaza ko ari bo bayobozi b’ubuhakanyi kandi bakabera abandi urugero mu kutita ku bintu no mu gukoresha nabi imbabazi z’Imana. Inzira yabo mbi ntazayihanganira ukundi, kandi mu burakari bwe ababana na bo nta mbabazi.”
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
“Ni atari ko Umwami akura kubari bahiriwe n’umucyo mwinshi kandi bakumvise imbaraga z’ijambo mu kurikorera abandi. Igihe kimwe bari abagaragu Be b’indahemuka, batoniwe no kubana na We no kuyoborwa na We; ariko baramuvuyeho maze bayobya abandi, bityo bagwa munsi y’uburakari bw’Imana.” Testimonies, volume 5, 211, 212.
The entire book of Ezekiel is set within the context of the destruction of Jerusalem. In Ezekiel’s testimony the siege of Nebuchadnezzar that lasted a year and a half is specifically marked, but the “more direct application” of Jesus' warning in Matthew twenty-four is in the latter days. In Ezekiel that line of truth is found in chapter twenty-four.
Igitabo cyose cya Ezekiyeli gishyizwe mu rwego rw’isenywa rya Yerusalemu. Mu buhamya bwa Ezekiyeli, igotwa rya Nebukadinezari ryamaze umwaka n’igice ryagaragajwe mu buryo bwihariye; ariko “ishyirwa mu bikorwa rirusha kuba iry’ako kanya” ry’umuburo wa Yesu wo muri Matayo makumyabiri n’ine riri mu minsi y’imperuka. Muri Ezekiyeli, uwo murongo w’ukuri uboneka mu gice cya makumyabiri na kane.
January 15, 588 BC
15 Mutarama, 588 Mbere ya Kristo
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Nuko mu mwaka wa cyenda, mu kwezi kwa cumi, ku munsi wa cumi w’uko kwezi, ijambo ry’Uwiteka rinzaho, riti: Mwana w’umuntu, iyandikire izina ry’uyu munsi, koko ry’uyu munsi nyine; umwami w’i Babuloni yatangiye kugota Yerusalemu kuri uyu munsi nyine. Ezekiyeli 24:1, 2.
On this date, which is also established on other biblical witnesses, a siege of eighteen months began. The word of the Lord that came to Ezekiel on that date consisted of the parable of the bloody city that is illustrated with a boiling pot followed by a great fire. The parable clearly is representing the judgment upon Jerusalem, and it is followed in the same chapter with Ezekiel’s wife being laid to rest by a stroke as a symbol that the siege that would ultimately destroy the sanctuary had begun.
Kuri iyi tariki, ari na yo ishimangirwa n’ibindi bihamya bya Bibiliya, hatangiye kugotwa kwamaze amezi cumi n’umunani. Ijambo ry’Uwiteka ryaje kuri Ezekiyeli kuri iyo tariki ryari rigizwe n’umugani w’umudugudu wuzuye amaraso ushushanywa n’inkono ibira, ugakurikirwa n’umuriro ukomeye. Uwo mugani ugaragaza neza urubanza rwaciriwe Yerusalemu, kandi muri uwo mutwe nyine ukurikirwaho n’uko umugore wa Ezekiyeli yashyinguwe amaze guhitanwa n’indwara y’itungurane, bikaba ikimenyetso cy’uko kugotwa kwari kuzagera ku kurimbura ubuturo bwera kwari kwatangiye.
Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. Ezekiel 24:15–18.
Nuko ijambo ry’Uwiteka rinzaho rirambwira riti: Mwana w’umuntu, dore ngiye kukunyaga ikintu gishimisha amaso yawe nkubise; nyamara ntuzarire, kandi ntuzaboroga, amarira yawe na yo ntazatemba. Uhumeke bucece, ntukorere icyunamo uwapfuye, wiyambike umutamirizo wo ku mutwe, wambare inkweto ku birenge byawe, ntugapfuke iminwa yawe, kandi ntukarye umutsima w’abantu. Nuko mu gitondo mbwira abantu; maze nimugoroba umugore wanjye arapfa; nuko mu gitondo nkora nk’uko nategetswe. Ezekiyeli 24:15–18.
Then the people around Ezekiel asked the meaning of the parable and his wife’s death.
Nuko abantu bari bakikije Ezekiyeli bamubaza icyo uwo mugani n’urupfu rw’umugore we byasobanuraga.
And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so? Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. Ezekiel 24:19–21.
Nuko abantu barambaza bati: “Mbese ntiwatubwira icyo ibi bintu biturebaho, ko ari byo bituma ukora utyo?” Ni bwo ndabasubije nti: Ijambo ry’Uwiteka ryanzaho, riravuga riti: Vugana n’inzu ya Isirayeli uti: Uku ni ko Umwami Uwiteka avuga ati: Dore ngiye guhumanya ahera hanjye, ubwiza bw’imbaraga zanyu, icyo amaso yanyu yifuza, n’icyo umutima wanyu ubabarira; kandi abahungu banyu n’abakobwa banyu mwasize bazicishwa inkota. Ezekiyeli 24:19–21.
Ezekiel’s wife and the sanctuary are both identified as the “desire of your eyes” in the passage. Biblical historians identify the siege lasted eighteen months, whereas the sieges of Cestius and Titus lasted four years from the year 66 unto the year 70. A close count of the time from the first siege of Cestius unto the destruction is three and a half years, but when applying “inclusive reckoning,” which is the most often employed application in the Bible, it is four-years. Knowing that both reckonings are valid allows us to see both three and a half years from Cestius to Titus and also four years.
Muri uwo murongo, umugore wa Ezekiyeli n’Ubuturo bwera byombi bivugwaho nk’“icyifuzo cy’amaso yawe.” Abanyamateka ba Bibiliya bagaragaza ko igotwa ryamaze amezi cumi n’umunani, mu gihe ibitero bya Cestius na Tito byamaze imyaka ine, uhereye mu mwaka wa 66 kugeza mu mwaka wa 70. Kubara neza igihe uhereye ku gitero cya mbere cya Cestius kugeza ku irimbuka bitanga imyaka itatu n’igice, ariko iyo hakoreshejwe “kubara hakubiyemo n’intangiriro n’iherezo,” ari bwo buryo bukoreshwa cyane muri Bibiliya, biba imyaka ine. Kumenya ko ubwo buryo bwombi bwo kubara ari bwo bituma tubasha kubona imyaka itatu n’igice uhereye kuri Cestius kugeza kuri Tito, kandi nanone imyaka ine.
We have two witnesses of the Sunday law in the two destruction's of Jerusalem, and the details of both histories are to be applied to the soon-coming Sunday law—where Laodicea is spewed out of the mouth of the Lord. The beginning of the siege of Nebuchadnezzar is marked by the death of Ezekiel’s wife. At her death, Ezekiel was commanded not to openly mourn, for he was the sign of the Jews being carried away into captivity.
Dufite abahamya babiri b’itegeko ryo ku Cyumweru mu kurimburwa kubiri kwa Yerusalemu, kandi ibisobanuro birambuye by’ayo mateka yombi bigomba gushyirwa ku itegeko ryo ku Cyumweru rigiye kuza vuba—aho Lawodikiya acirwa amacakubiri akamenerwa mu kanwa k’Umwami. Itangira ry’igotwa rya Nebukadinezari rirangwa n’urupfu rw’umugore wa Ezekiyeli. Mu rupfu rwe, Ezekiyeli yategetswe kutamuririra ku mugaragaro, kuko yari ikimenyetso cy’Abayuda boherezwaga mu bunyage.
The beginning of the four-year period of 66 to 70 is marked by the sign of the abomination of desolation, which was the sign for the Christians in Jerusalem to flee.
Intangiriro y’igihe cy’imyaka ine cyo kuva mu wa 66 kugeza mu wa 70 irangwa n’ikimenyetso cy’ikizira cy’ubutayu, ari na cyo cyari ikimenyetso ku Bakristo b’i Yerusalemu cyo guhunga.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:15,16.
Nuko rero nimubona ikizira giteza ubunyagwe, cyavuzwe n’umuhanuzi Daniyeli, gihagaze ahera, (usoma abyitondere, abyumve:) icyo gihe abazaba bari i Yudaya bazahungire ku misozi. Matayo 24:15,16.
Two sieges that clearly align with each other, and both sieges contain a “sign” at the beginning of the siege. When Ezekiel explains what was meant by the death of his wife and the lack of mourning on his part, he explained and then recorded:
Ibitero bibiri bigaragarira neza ko bihura, kandi ibyo bitero byombi bikubiyemo “ikimenyetso” mu ntangiriro y’igitero. Igihe Ezekiyeli yasobanuraga icyo urupfu rw’umugore we rwashakaga kuvuga n’impamvu atagize icyunamo, yarabisobanuye hanyuma abyandika ati:
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.
Nuko Ezekiyeli ababereye ikimenyetso: uko yakoze kose ni ko namwe muzagira; kandi nitibi biba, muzamenya yuko ndi Uwiteka Imana. Ezekiyeli 24:24.
The sign of the death of Ezekiel’s wife was an identification of the soon-coming destruction of Jerusalem and the temple and the following captivity in Babylon. The sign of the abomination of desolation, spoken of by Daniel was a warning to escape the destruction, but both sieges have a sign at the beginning.
Ikimenyetso cy’urupfu rw’umugore wa Ezekiyeli cyari ikimenyetso kiranga kurimbuka kwa Yerusalemu n’Urusengero byari bigiye kuza bidatinze, hamwe n’ubunyage bwakurikiyeho i Babuloni. Ikimenyetso cy’igisesema cyo kurimbuka, cyavuzwe na Daniyeli, cyari umuburo wo guhunga ngo barokoke kurimbuka; ariko uko kugotwa kwombi kwari gufite ikimenyetso ku ntangiriro yabyo.
There will be a prophetic siege before the soon-coming Sunday law and Ezekiel’s wife’s death is the symbol that the Laodicean Seventh-day Adventist church has been fully passed by, whereas; Ezekiel is a symbol of the one hundred and forty-four thousand, and is the symbol of the ensign that is lifted up at the beginning of the siege. Ezekiel is the ensign of the one hundred and forty-four thousand at the beginning of the siege of Babylon and the sign of the abomination of desolation at the beginning is the “sign” of Rome. One sign speaks to an internal warning and the other to an external warning. There was certainly a warning to the Christians in the year 66, but the warning sign was Rome. The sign in the destruction of Babylon was Ezekiel's wife. Rome is the class who receive the mark of the beast and Ezekiel the sign of those who receive the seal of God.
Hazabaho ugoswe n’ubuhanuzi mbere y’itegeko ryo ku Cyumweru riri hafi kuza, kandi urupfu rw’umugore wa Ezekielu ni ikimenyetso cy’uko itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya ryamaze gusigaranwa burundu; naho Ezekielu ni ikimenyetso cy’abihumbi ijana na mirongo ine na bine, kandi ni ikimenyetso cy’ibendera rizamurwa mu itangiriro ry’uwo ugoswe. Ezekielu ni ibendera ry’abihumbi ijana na mirongo ine na bine mu itangiriro ry’ugoswa kwa Babuloni, kandi ikimenyetso cy’igiseswa giteye ishozi mu itangiriro ni “ikimenyetso” cya Roma. Ikimenyetso kimwe kivuga ku muburo wo mu imbere, ikindi kikavuga ku muburo wo mu hanze. Nta gushidikanya ko mu mwaka wa 66 Abakristo bahawe umuburo, ariko ikimenyetso cy’umuburo cyari Roma. Ikimenyetso mu kurimbuka kwa Babuloni cyari umugore wa Ezekielu. Roma ni itsinda ry’abakira ikimenyetso cy’inyamaswa, naho Ezekielu akaba ikimenyetso cy’abakira ikimenyetso cy’Imana.
Two Ending Periods
Ibihe Bibiri Byo Kurangiza
The first siege lasted eighteen months and the second siege lasted four years. Both sieges find their “more direct” fulfillment in the latter days, and both sieges are directly connected with the prophecy of three hundred and ninety-one years and fifteen days located in Revelation nine verse fifteen.
Kugota kwa mbere kwamaze amezi cumi n’umunani, naho kugota kwa kabiri kwamaze imyaka ine. Ibyo bigota byombi bibona isohozwa ryabyo “rirushaho kuba riziguye” mu minsi y’imperuka, kandi byombi bifitanye isano itaziguye n’ubuhanuzi bw’imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu buboneka mu Byahishuwe 9:15.
The beginning of the five months of Revelation nine, verse ten included a history that marks a thirty-eight-year period that culminates in a four-year siege, that is associated with the number thirty-eight, and identified the rising up of Islam. That four-year siege finds its counterpart in the history that began when the (five months) one hundred and fifty years concluded and the three hundred and ninety-one years and fifteen days began. It began on July 27, 1449 and four years later, Islam brought a siege of fifty-five days against Constantinople that concluded on 29 May 1453.
Intangiriro y’amezi atanu yo mu Ibyahishuwe igice cya cyenda, umurongo wa cumi, yarimo amateka agaragaza igihe cy’imyaka mirongo itatu n’umunani gisozwa no kugotwa kumara imyaka ine, gifitanye isano n’umubare mirongo itatu n’umunani, kandi kikagaragaza ukuzamuka kwa Isilamu. Ukwo kugotwa kumara imyaka ine kubonera ikigereranyo cyako mu mateka yatangiye igihe ya mezi atanu, ni ukuvuga imyaka ijana na mirongo itanu, yarangiraga, maze ya myaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu igatangira. Byatangiye ku wa 27 Nyakanga 1449, maze nyuma y’imyaka ine, Isilamu izana ukugotwa kumara iminsi mirongo itanu n’itanu kuri Constantinople, kwarangiye ku wa 29 Gicurasi 1453.
When the time prophecy that began on July 27, 1449 concluded on August 11, 1844, the four years of the movement of the first and second angels from 1840 unto 1844 aligned with the four-year siege of 1333 unto 1337, and also the four-year period from 1449 unto 1453. Those three witnesses, which are all directly part of the same prophetic line, represent a symbolic four-year period when the first and second angel’s movement of 1840 unto 1844 is repeated in the history of the movement of the third angel. Those three witnesses typify a four-year siege in the history of the one hundred and forty-four thousand. That four-year period is also illustrated by the sieges of Jerusalem in 66 and 70.
Igihe ubuhanuzi bw’ibihe bwatangiye ku wa 27 Nyakanga 1449 bwasozwaga ku wa 11 Kanama 1844, iyo myaka ine y’umurimo w’abamarayika ba mbere n’uwa kabiri uhereye mu 1840 ukageza mu 1844 yahuriranye n’iyo myaka ine y’igotwa ryo mu 1333 kugeza mu 1337, kandi ihurirana na none n’igihe cy’imyaka ine uhereye mu 1449 ukageza mu 1453. Abo batangabuhamya batatu, bose bakaba ari igice cy’ako kanya cy’uwo murongo umwe w’ubuhanuzi, bagereranya igihe cy’ikigereranyo cy’imyaka ine ubwo umurimo w’umumarayika wa mbere n’uwa kabiri wo mu 1840 kugeza mu 1844 usubirwamo mu mateka y’umurimo w’umumarayika wa gatatu. Abo batangabuhamya batatu bagereranya igotwa ry’imyaka ine mu mateka y’abihumbi ijana na mirongo ine na bine. Icyo gihe cy’imyaka ine na cyo kigaragazwa n’amatwa ya Yerusalemu yo mu 66 no mu 70.
The beginning of the four-year siege by Cestius in 66, and then the ending by Titus in 70 produces an alpha symbol and an omega symbol to a period of four years. That same period is also a represented as three and a half years, which in turn aligns with the three and a half prophetic years that papal Rome trampled down the sanctuary.
Intangiriro yo kugota kw’imyaka ine kwatangiye na Cestius mu mwaka wa 66, hanyuma kurangizwa na Titus mu mwaka wa 70, bitanga ikimenyetso cya alufa n’ikimenyetso cya omega ku gihe cy’imyaka ine. Icyo gihe nyine kandi kigereranywa n’imyaka itatu n’igice, na yo ikaba ihura n’imyaka itatu n’igice y’ubuhanuzi aho Roma ya papa yasiribanganyije ubuturo bwera.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11: 2, 3.
Ariko urugo rw’inyuma rw’urusengero urusige; nturupime, kuko rwahawe abanyamahanga; kandi bazamara amezi mirongo ine n’abiri bakandagira umurwa wera. Kandi nzaha abahamya banjye bombi ubushobozi, maze bazahanure iminsi igihumbi magana abiri na mirongo itandatu, bambaye ibigunira. Ibyahishuwe 11: 2, 3.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Kandi bazagwa n’ubugi bw’inkota, kandi bajyanwe ho iminyago mu mahanga yose; kandi Yerusalemu izaribatwa n’Abanyamahanga, kugeza ubwo ibihe by’Abanyamahanga bizasohorera. Luka 21:24.
It is essential to note that I am employing both “inclusive” and “exclusive” reckoning to the period represented by the alpha symbol of Cestius unto the omega symbol of Titus. This identifies that two applications of time are represented with one history. We have already dealt with this biblical principle when we considered (many articles ago), the time between Jesus’ visit to Caesarea-Philippi (Panium) and His trip to the Mount of Transfiguration. Two biblical authors record six days and one eight days.
Ni ngombwa cyane kuzirikana ko ndimo gukoresha ibarwa y’igihe yombi, ari yo “ibarwa ikomatanya” n’“ibarwa itandukanya,” ku gihe gishushanywa n’ikimenyetso alpha cya Cestius kugeza ku kimenyetso omega cya Titus. Ibi byerekana ko imikoreshereze ibiri y’igihe ihagarariwe mu mateka amwe. Uyu ihame rya Bibiliya twaramaze kurisuzuma ubwo twatekerezaga (mu nyandiko nyinshi zashize), igihe kiri hagati yo gusura kwa Yesu i Kayisariya-Filipi (Paniumi) n’urugendo rwe rwo kujya ku Musozi wo Guhindurirwaho ishusho. Abanditsi babiri ba Bibiliya banditse iminsi itandatu, naho undi yandika umunani.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart. Matthew 17:1.
Maze iminsi itandatu ishize, Yesu ajyana Petero na Yakobo na Yohana mwene nyina wa Yakobo, abazamukana ku musozi muremure biherereye ukwabo. Matayo 17:1.
And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. Mark 9:2.
Nuko hashize iminsi itandatu, Yesu ajyana Petero na Yakobo na Yohana, abazamukana ku musozi muremure bari bonyine ukwabo; ahindurirwa ishusho imbere yabo. Mariko 9:2.
And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. Luke 9:28.
Nuko, hashize nk’iminsi umunani nyuma y’ayo magambo, ajyana Petero na Yohana na Yakobo, azamuka umusozi gusenga. Luka 9:28.
The destruction of Jerusalem has a “more direct” application to the latter days, and that destruction is two witnesses represented by Babylon and Rome. The two witnesses align with one another but provide different and essential prophetic characteristics in order to amplify the truth. The siege by Rome (66 to 70) was four years that also represents three and a half years. The three and a half years connects with the trampling down of the sanctuary and host accomplished by both paganism and papalism. The trampling down by papalism was for three and a half symbolic years as typified by a literal three and a half years in the siege by Rome.
Kurimbuka kwa Yerusalemu gufite uko gukoreshwa “kugaragara kurushaho” ku minsi y’imperuka, kandi uko kurimbuka ni abahamya babiri bagereranywa na Babuloni na Roma. Abo bahamya babiri bahurirana mu buhamya bwabo, ariko bagatanga ibiranga ubuhanuzi bitandukanye kandi by’ingenzi kugira ngo ukuri kurusheho kugaragazwa. Kugotwa na Roma (66 kugeza kuri 70) kwabaye imyaka ine, na yo ikaba inagereranya imyaka itatu n’igice. Iyo myaka itatu n’igice ihuzwa no gukandagirirwa hasi kw’urusengero n’ingabo, kwakozwe n’ubupagani n’ubupapa byombi. Gukandagirirwa hasi n’ubupapa kwamaze imyaka itatu n’igice y’ikigereranyo, nk’uko byashushanyijwe n’imyaka itatu n’igice nyakuri mu kugotwa kwa Yerusalemu na Roma.
That four-year siege also connects with the four-year periods associated with the prophetic line that identifies the lifting up of Islam and thereafter the lifting up of the movement of both the first and second and then the third angels. Cestius to Titus intersects with the wheel of papal Rome and also the wheel of Islam. The wheel of Rome and the three and a half years of Cestius and Titus intersects with papal Rome’s three and a half symbolic years, thus identifying the two entities of pagan and papal Rome. The wheel of Islam is connected by the same history as understood as four years, but just as with the wheel of Rome in that history, Islam is associated with a second power subject to the wheel of Islam—that being Adventism. The period of three and a half years represents Rome in both its phases, and the four-year period represents Islam and Adventism. Pagan and papal Rome cannot be separated prophetically and neither can Islam and Adventism.
Iyo myaka ine yo kugotwa ihuzwa kandi n’ibihe by’imyaka ine bifitanye isano n’umurongo w’ubuhanuzi ugaragaza kuzamurwa kwa Isilamu, hanyuma nyuma yaho kuzamurwa kw’umurimo w’abamarayika ba mbere n’uwa kabiri, maze hanyuma n’uwa gatatu. Cestius kugeza kuri Titus bihurira n’uruziga rwa Roma ya gipapa kandi no ku ruziga rwa Isilamu. Uruziga rwa Roma n’iyo myaka itatu n’igice bya Cestius na Titus bihurira n’imyaka itatu n’igice y’ikigereranyo ya Roma ya gipapa, bityo bikagaragaza ibice byombi bya Roma ya gipagani na Roma ya gipapa. Uruziga rwa Isilamu ruhuzwa n’ayo mateka amwe iyo asobanuwe nk’imyaka ine, ariko nk’uko no ku ruziga rwa Roma muri ayo mateka, Isilamu ifitanye isano n’ubutegetsi bwa kabiri bugengwa n’uruziga rwa Isilamu—ari bwo Abadivantisiti. Igihe cy’imyaka itatu n’igice kigereranya Roma mu byiciro byayo byombi, naho igihe cy’imyaka ine kigereranya Isilamu n’Abadivantisiti. Roma ya gipagani na Roma ya gipapa ntibishobora gutandukanywa mu buryo bw’ubuhanuzi, kandi ni ko na Isilamu n’Abadivantisiti bidashobora gutandukanywa.
This demands prophetically that when we consider the siege of Babylon that two understandings of time should be seen in the illustration of the eighteen-month siege. Two representations of time in the siege brought by Rome, prophetically demand two representations of time in the siege brought by Nebuchadnezzar. Nebuchadnezzar’s siege of eighteen months also can be understood as a symbol of one and a half years. Eighteen months is one and a half years, and one and a half can be expressed as 1.5 years. The siege of Nebuchadnezzar was both eighteen months and one point five (1.5) years.
Ibi bisaba mu buryo bw’ubuhanuzi ko, iyo dusuzumye ugugotwa kwa Babuloni, hagomba kuboneka uburyo bubiri bwo gusobanukirwa igihe mu kigereranyo cy’ugugotwa kw’amezi cumi n’umunani. Uburyo bubiri bwo kugaragaza igihe mu kugotwa kwazanywe n’i Roma, mu buryo bw’ubuhanuzi busaba ko haba n’uburyo bubiri bwo kugaragaza igihe mu kugotwa kwazanywe na Nebukadinezari. Ugugotwa kwa Nebukadinezari kw’amezi cumi n’umunani na ko gishobora gusobanurwa nk’ikimenyetso cy’umwaka umwe n’igice. Amezi cumi n’umunani ni umwaka umwe n’igice, kandi igice n’igice gishobora kugaragazwa nka 1.5 years. Ugugotwa kwa Nebukadinezari kwari amezi cumi n’umunani kandi nanone kukaba umwaka umwe n’igice, ni ukuvuga one point five (1.5) years.
The eighteen months addresses the power that was to trample down Jerusalem and the 1.5 years addresses Islam. The prophetic wheel of reckoning that identifies eighteen months identifies Babylon and the other prophetic wheel of reckoning identifies Islam. We have not yet set forth an explanation of how we arrive at the application of the 1.5 years in connection with Islam, but it should be noted that the two reckonings of time in the destruction brought by Rome connected with the prophetic wheel of Rome, (both pagan and papal), and the other reckoning connected with the prophetic wheel of Islam. These characteristics are found in both the alpha and omega destruction's of Jerusalem.
Amezi cumi n’umunani yerekeza ku mbaraga zagombaga gukandagira i Yerusalemu, kandi imyaka 1.5 yerekeza kuri Isilamu. Uruziga rwa gihanuzi rwo kubara rwerekana amezi cumi n’umunani, rwerekana Babuloni, kandi urundi ruziga rwa gihanuzi rwo kubara rwerekana Isilamu. Ntidurashyira ahagaragara ibisobanuro by’uko tugera ku ikoreshwa ry’imyaka 1.5 ifitanye isano na Isilamu, ariko hakwiriye kwitonderwa ko uburyo bubiri bwo kubara igihe mu irimbuka ryazanywe na Roma bufitanye isano n’uruziga rwa gihanuzi rwa Roma, (haba iya gipagani n’iya gipapa), kandi ubundi buryo bwo kubara bukaba bufitanye isano n’uruziga rwa gihanuzi rwa Isilamu. Ibi biranga biboneka mu irimbuka rya Yerusalemu ryombi, irya alpha n’irya omega.
The four-year siege of Jerusalem with Cestius and Titus represent the ending of a prophetic line that began with a thirty-eight-year period that concluded with a four-years siege symbolizing the lifting up of Islam, and the final four-year period in that very same line represents the lifting up of the ensign of the one hundred and forty-four thousand.
Imyaka ine y’igitero cyo kugota Yerusalemu cyabaye ku ngoma ya Cestius na Tito igereranya iherezo ry’umurongo w’ubuhanuzi watangiranye n’igihe cy’imyaka mirongo itatu n’umunani, cyasojwe n’igitero cyo kugota cyamaze imyaka ine kigereranya kuzamurwa kwa Isilamu; kandi igihe cya nyuma cy’imyaka ine kiri muri uwo murongo nyine kigereranya kuzamurwa kw’ibendera ry’abihumbi ijana na mirongo ine na bine.
We will continue these things in the next article.
Tuzakomeza ibi bintu mu ngingo ikurikira.