I have been drawing from a passage in Testimonies that provides various lines of truth in connection with the experience of Ezekiel, Isaiah and John within the sanctuary. John turned to see a voice behind him in Revelation chapter one.
Nagiye nkura ku gice cyo mu *Testimonies* gitanga imirongo inyuranye y’ukuri gifitanye isano n’uburambe bwa Ezekiyeli, Yesaya na Yohana mu buturo bwera. Yohana yarahindukiye kugira ngo arebe ijwi ryari inyuma ye mu Ibyahishuwe igice cya mbere.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:10–12.
Nari mu Mwuka ku munsi w’Umwami, numva inyuma yanjye ijwi rikomeye, nk’iry’impanda, rivuga riti: Ndi Alufa na Omege, uwa mbere n’uwa nyuma; kandi ibyo ubona ubyandike mu gitabo, ubyoherereze amatorero arindwi yo muri Aziya: i Efeso, n’i Simuruna, n’i Perugamo, n’i Tiyatira, n’i Sarudi, n’i Filadelifiya, n’i Lawodikiya. Nuko ndahindukira kugira ngo ndebe ijwi ryambwiraga. Maze mpindukiye, mbona ibitereko by’amatabaza birindwi by’izahabu. Ibyahishuwe 1:10–12.
From the isle of Patmos and then into the heavenly sanctuary, where John sees the vision of Christ that Sister White informs us of, is the same vision that Daniel saw in chapter ten of his book.
Uvuye ku kirwa cya Patimo hanyuma akinjira mu buturo bwo mu ijuru, aho Yohana abona iyerekwa rya Kristo mushiki wacu White atumenyesha ko ari ryo ryerekwa rimwe Danieli yabonye mu gice cya cumi cy’igitabo cye.
“‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all.... Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).
“Muri iyo minsi jye Daniyeli nababaye ibyumweru bitatu byuzuye. Nta mutsima uryoshye nariye, kandi inyama na vino ntibyigeze byinjira mu kanwa kanjye, kandi sinisize amavuta habe na busa.... Hanyuma nubura amaso yanjye ndareba, maze dore mbona umugabo umwe wambaye imyenda y'igitare, mu rukenyerero rwe akenyeye zahabu nziza y'i Uphazi. Umubiri we wari umeze nka berili, mu maso he hari nk'ukubagirana kw'inkuba, amaso ye ameze nk'amatara y'umuriro, amaboko ye n'ibirenge bye bisa n'umuringa usennye neza, kandi ijwi ry'amagambo ye rimeze nk'ijwi ry'imbaga nyamwinshi” (Daniyeli 10:2–6).
“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.” Sanctified Life, 49.
“Iki gisobanuro gisa n’icyo Yohana yahawe igihe Kristo yamuhishurirwaga ku Kirwa cya Patimo. Nta wundi utari Umwana w’Imana ubwe ni we wabonekeye Daniyeli. Umwami wacu azanwa n’undi mumarayika wo mu ijuru kugira ngo yigishwe Daniyeli ibyari kuzabaho mu minsi y’imperuka.” Sanctified Life, 49.
The first nine verses identify how the Revelation of Jesus Christ is unsealed just before the close of human probation. The revelation was given by God to Jesus, who gave it to Gabriel, who gave it to John with a commission for John to send the message to the seven churches. Isaiah received his commission to do the same in chapter six, and Ezekiel received the same mandate in chapters two and three. John is a prisoner when he receives his commission, Ezekiel and Daniel are captives in Babylon and Isaiah is living in the history of the wicked king Ahaz of Judah.
Imirongo icyenda ya mbere igaragaza uburyo Ibyahishuwe bya Yesu Kristo bikurwaho ikimenyetso mbere gato y’isozwa ry’igihe cy’igeragezwa cy’abantu. Ibyo byahishuwe byahawe Yesu n’Imana, Yesu abyiha Gaburiyeli, Gaburiyeli abyiha Yohana amuha inshingano y’uko Yohana agomba kohereza ubwo butumwa ku matorero arindwi. Yesaya na we yahawe inshingano yo gukora nk’ibyo mu gice cya gatandatu, kandi Ezekiyeli na we ahabwa iryo tegeko nyaryo mu bice bya kabiri n’icya gatatu. Yohana yari imbohe igihe ahabwa iyo nshingano, Ezekiyeli na Daniyeli bari iminyago i Babuloni, naho Yesaya akaba yariho mu mateka y’umwami mubi Ahazi w’u Buyuda.
“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 ari mu yandi mapine mu buryo bugoranye cyane ku buryo, ukibibona ubwa mbere, byagaragaraga kuri Ezekiyeli ko byose biri mu rujijo. Ariko iyo byakoraga, byakoraga mu buryo bwuzuye ubwiza kandi buhamye, kandi mu bwumvikane butunganye. Ibiremwa byo mu ijuru ni byo byayoboraga ayo mapine; kandi, hejuru ya byose, ku ntebe y’ubwami y’agaciro ka safiro irabagirana, hariho Uhoraho; naho impande zose z’intebe y’ubwami hari umukororombya uyikikije, ikimenyetso cy’ubuntu n’urukundo. Ezekiyeli amaze kuneshwa n’ikuzo riteye ubwoba ry’ibyari imbere ye, yikubita hasi yubamye, maze ijwi rimutegeka guhaguruka no kumva ijambo ry’Uwiteka. Nuko ahabwa ubutumwa bwo kuburira Isirayeli.” Testimonies, 751.
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 6:8.
Kandi numva ijwi ry’Umwami, rivuga riti: “Nzotuma nde, kandi ni nde azotujanira?” Maze ndavuga nti: “Ndi hano; ntuma.” Yesaya 6:8.
“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...
“Iyerekwa ni cyo Ezekiyeli yeretswe mu gihe ubwenge bwe bwari bwuzuye ibitekerezo by’umwijima n’ibimenyetso by’ibyago byari byegereje. Yabonaga igihugu cya ba sekuruza be kiri umusaka...”
“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. …
Mu buryo nk’ubwo, igihe Imana yari igiye guhishurira Yohana wakundwaga amateka y’itorero yo mu bihe byari bizaza, yamuhaye icyemezo cy’uko Umukiza yita ku bwoko bwe kandi abwitaho, imwereka “Umwe usa n’Umwana w’umuntu,” agenda hagati y’ibitereko by’amatabaza, byagereranyaga amatorero arindwi. …
“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. …
“Aya masomo ni ayo kutugirira umumaro. Dukeneye gushinga ukwizera kwacu ku Mana, kuko imbere yacu hihutiye kuza igihe kizagerageza imitima y’abantu. …”
“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 irembo ry’ibintu bikomeye kandi bikomeye cyane. Ubuhanuzi buri gusohora vuba. Umwami ari ku rugi. Vuba aha hagiye kudufungurirwa igihe kizakurura inyungu ikomeye cyane ku bantu bose bazima. Impaka zo mu bihe byahise zizasubukurwa; hazavuka impaka nshya. Ibyerekanwa bizabera mu isi yacu ntibirarotwa namba. Satani ari gukora akoresheje ibikoresho by’abantu. Abari gushyiraho umuhati wo guhindura Itegeko Nshinga no kubona itegeko rishyiraho kuruhuka ku Cyumweru ntibasobanukiwe na gato ingaruka zizavamo. Ikiza gikomeye kiri hafi 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 ntibakwiriye kwiringira ubwabo muri iri geragezwa rikomeye. Mu byo yeretswe Yesaya, Ezekiyeli, na Yohana, tubona ukuntu ijuru rifitanye isano ya bugufi n’ibibera ku isi, kandi ukuntu kwita kw’Imana ku bayibera indahemuka ari gukomeye. Isi ntibuze uwayitegeka. Gahunda y’ibizabaho iri mu maboko y’Umwami. Nyiricyubahiro wo mu ijuru ni we ufite mu nshingano ze iherezo ry’amahanga, kimwe n’ibireba itorero rye. …”
“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 ko imbaraga z’ubumana ari zo zibahesha gutsinda. Izakorana na bo nibareka gukiranirwa 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. …
“Umucyo mwinshi ugenda hagati y’ibiremwa bizima ufite umuvuduko nk’uw’umurabyo ugereranya uburyo iki gikorwa amaherezo kizatera imbere vuba kikagera ku musozo wacyo. …”
“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 kuboroga no kwiheba, si igihe cyo kuganzwa n’ugushidikanya no kutizera. Kristo si Umukiza uri mu mva nshya ya Yosefu, ifungishijwe ibuye rinini kandi ishyizweho ikimenyetso cya Roma; dufite Umukiza wazutse. Ni Umwami, Uwiteka Nyiringabo; yicara hagati y’Abakerubi; kandi hagati mu makimbirane n’imivurungano by’amahanga aracyarinda ubwoko Bwe. Utegeka mu ijuru ni we Mukiza wacu. Agena buri kigeragezo. Amaso ye ahora ku muriro w’itanura ugomba kugerageza buri bugingo. Igihe ibihome by’abami bizasenywa, igihe imyambi y’uburakari bw’Imana izacumita imitima y’abanzi Bayo, ubwoko Bwayo buzaba buri amahoro mu maboko Yayo.” Testimonies, volume 5, 752–754.
Four biblical witnesses attest to the fact that the message of the Revelation of Jesus Christ is given to those persons who are typified by these prophet’s experiences in the sanctuary. It is when we enter into the heavenly sanctuary that we are given the message which we have been ordained to proclaim. The “furnace fire” which tests “every soul” is the furnace of Malachi three.
Abahamya bane bo muri Bibiliya bahamya ukuri kw’uko ubutumwa bw’Ibyahishuwe bya Yesu Kristo buhabwa abo bantu bagereranywa n’ibi byabaye ku bahanuzi bari ahera. Ni igihe twinjiye mu buturo bwo mu ijuru ari bwo duhabwa ubutumwa twatorewe gutangaza. “Umuriro w’itanura” ugerageza “buri muntu wese” ni wo itanura rya Malaki 3.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.
Ariko ni nde uzashobora kwihanganira umunsi wo kuza kwe? Kandi ni nde uzahagarara ahagaragara? Kuko ameze nk’umuriro w’umutunganya ibyuma, kandi nk’isabune y’abamesa imyenda. Kandi azicara nk’utunganya kandi usukura ifeza; kandi azatunganya bene Lewi, abakuremo imyanda nk’uko bakura mu izahabu no mu ifeza, kugira ngo babone uko batambira Uwiteka ituro mu gukiranuka. Ni bwo ituro ry’u Buyuda n’irya Yerusalemu rizashimisha Uwiteka, nk’uko byari biri mu minsi ya kera, no mu myaka ya mbere. Malaki 3:2–4.
The refiner knows that the silver has been in the furnace for the correct amount of time when the silver is so pure that it reflects the refiner’s face. This fact about how silver was anciently refined, aligns with the causative verb “marah” that Daniel saw in chapter ten. In these final days the Lord is leading His people into the sanctuary to test, purify and purge the candidates to be a part of the ensign of the one hundred and forty-four thousand. In this period of time, “He will work with” us, “if” we “will put away iniquity and become pure in heart and life.” Some as in Daniel ten flee from that experience, but those, symbolized by Daniel do see the great looking glass vision of the revelation of Jesus Christ will, as Isaiah illustrates have their lips touched with a coal from the altar and will be purified and prepared to give a message to both an apostate church, and then the world.
Umucuzi azi ko ifeza imaze igihe gikwiye mu itanura igihe iba itunganye cyane ku buryo igaragaza mu maso h’umucuzi. Uku kuri ku buryo ifeza yatunganywaga mu bihe bya kera guhura n’inshinga itera “marah” Daniyeli yabonye mu gice cya cumi. Muri iyi minsi y’imperuka, Umwami arimo kuyobora ubwoko Bwe mu buturo bwera kugira ngo agerageze, atunganye kandi akureho ibihumanya abakandida bagomba kuba bamwe mu bagize ibendera ry’abihumbi ijana na mirongo ine na bane. Muri iki gihe, “azakora hamwe na” twe, “nitwe” “tuzashyira kure gukiranirwa kandi tugatungana mu mutima no mu mibereho.” Bamwe, nk’uko biri muri Daniyeli 10, bahunga iyo mimerere, ariko abagereranywa na Daniyeli babona iyerekwa rikomeye ry’indorerwamo ry’ihishurirwa rya Yesu Kristo, kandi nk’uko Yesaya abigaragaza bazakora ku minwa yabo ikara rikuwe ku gicaniro kandi bazatunganywa banategurirwe gutanga ubutumwa ku itorero ryateshutse, hanyuma no ku isi.
The message is presented to those faithful souls in the sanctuary. Leviticus twenty-three when aligned with the Pentecostal season is designed to reflect the Ark of the covenant in the Most Holy Place. By faith the structure of the chapter’s messages identifies three waymarks within the sacred history that the furnace test is accomplished. Divinely profound—the prophetic structure of chapter twenty-three allows the student of prophecy to locate Ezekiel in verse one of chapter one.
Ubutumwa bushyikirizwa ayo matwara yizerwa ari mu rusengero. Abalewi makumyabiri na batatu, iyo ihujwe n’igihe cya Pentekote, igenewe kugaragaza Isanduku y’Isezerano iri Ahera Cyane. Kubw’ukwizera, imiterere y’ubutumwa bwo muri uwo mutwe igaragaza ibimenyetso-ngenderwaho bitatu mu mateka yera aho ikigeragezo cy’itanura gisohozwa. Bifite ubujyakuzimu bw’Imana—imiterere y’ubuhanuzi yo mu mutwe wa makumyabiri na batatu ituma umunyeshuri w’ubuhanuzi abasha kubona Ezekiyeli mu murongo wa mbere w’umutwe wa mbere.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity. Ezekiel 1:1, 2.
Nuko mu mwaka wa mirongo itatu, mu kwezi kwa kane, ku munsi wa gatanu w’ukwezi, nkiri mu banyagano ku ruzi rwa Kebari, ijuru rirakinguka, mbona ibyerekanywe n’Imana. Ku munsi wa gatanu w’ukwezi, ni wo mwaka wa gatanu wo kujyanwa mu bunyage kwa mwami Yehoyakini. Ezekiyeli 1:1, 2.
As a priest during the sealing time of the one hundred and forty-four thousand, Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle, five years before the third of three sieges of Jerusalem by Nebuchadnezzar in 587 BC. The thirtieth year in the verse is thirty years after the greatest revival of Old Testament history, and it is in the fifth day of the fifth year, thus placing the number five upon Ezekiel's testimony. In the two opening verses we find thirty identified once and the number five mentioned three times. In the structure of Leviticus twenty-three aligned with the Pentecostal season the second test represented by thirty reaches to the feast of trumpets, the five days to the ascension of Christ, then five days to the day of atonement, then five days to the waymark representing both the former (Pentecost) and latter (Tabernacles) rain. The structure presents thirty, followed by three steps of five. Ezekiel is in the temple and the structure of Leviticus twenty-three is the Ark.
Nk’umutambyi mu gihe cyo gushyirwaho ikimenyetso kw’abantu ibihumbi ijana na mirongo ine na bine, Ezekiyeli ari mu mwaka wa mirongo itatu w’umuzenguruko wa Yubile wa cumi n’irindwi, hasigaye imyaka itanu mbere y’uko habaho uwa gatatu mu kugotwa kwa Yerusalemu gatatu na Nebukadinezari mu mwaka wa 587 mbere ya Kristo. Uwo mwaka wa mirongo itatu uvugwa muri uwo murongo ni imyaka mirongo itatu nyuma y’ububyutse bukomeye kurusha ubundi bwose mu mateka y’Isezerano rya Kera, kandi ni ku munsi wa gatanu w’umwaka wa gatanu, bityo bigashyira umubare wa gatanu ku buhamya bwa Ezekiyeli. Mu mirongo ibiri ibanza dusangamo mirongo itatu ivugwa inshuro imwe kandi umubare wa gatanu uvugwa inshuro eshatu. Mu miterere ya Abalewi makumyabiri na batatu ihuzwa n’igihe cya Pentekote, ikigeragezo cya kabiri kigereranywa na mirongo itatu kigera ku munsi mukuru w’impanda, iminsi itanu ikagera ku izamurwa rya Kristo, hanyuma indi minsi itanu ikagera ku munsi w’impongano, hanyuma indi minsi itanu ikagera ku kimenyetso cy’inzira kigereranya imvura y’umuhindo ya mbere (Pentekote) n’iya nyuma (Ingando). Iyo miterere igaragaza mirongo itatu, igakurikirwa n’intambwe eshatu za gatanu. Ezekiyeli ari mu rusengero kandi imiterere ya Abalewi makumyabiri na batatu ni Isanduku.
The history attests to the fact that Ezekiel at the point is five years before a symbolic siege that concludes typifying the soon-coming Sunday law as represented by the destruction of Jerusalem. The number ‘five’ is a primary element of the design of Leviticus twenty-three, as is the number thirty.
Amateka ahamya ko muri icyo gihe Ezekiyeli yari hasigaye imyaka itanu mbere y’igotwa ry’ikigereranyo rirangira rigereranya itegeko ryo ku Cyumweru rigiye kuza vuba, nk’uko bishushanywa n’irimburwa rya Yerusalemu. Umubare “itanu” ni ikintu cy’ibanze mu miterere ya Lewitiki makumyabiri na gatatu, nk’uko n’umubare mirongo itatu ari ko uri.
It has been shown in these articles that when the first twenty-two verses of the chapter are aligned with the final twenty-two verses, and then together those two lines of twenty-two verses are aligned with the Pentecostal season that the three-step testing process, which is the furnace fire of Malachi are clearly illustrated. The three steps possess an alpha and omega in the first and third steps that consists of a series of four waymarks that represent one step.
Muri izi nyandiko hamaze kugaragazwa ko iyo imirongo makumyabiri n’ibiri ya mbere y’igice ishyizwe ku murongo umwe n’imirongo makumyabiri n’ibiri ya nyuma, hanyuma iyo mirongo yombi ya makumyabiri n’ibiri igashyirwa hamwe ku murongo umwe n’igihe cya Pentekote, hagaragara mu buryo busobanutse neza ko inzira y’ibyiciro bitatu by’igeragezwa ari yo muriro w’itanura wa Malaki. Ibyo byiciro bitatu bifite alfa na omega mu cyiciro cya mbere no mu cya gatatu, bikaba bigizwe n’uruhererekane rw’ibimenyetso bine bihagarariye icyiciro kimwe.
Passover, followed by the feast of unleavened bread, followed by the first fruit offering of barley, then ‘five’ days to the end of the feast of unleavened bread. Those four waymarks make up the first test, and Jesus always illustrates the end by the beginning, and the third test is also made up of four waymarks. The feast of trumpets, then the ascension of Christ followed by the day of atonement, and then five days later the arrival of both Pentecost and Tabernacles. Pentecost is the symbol of the former rain and Tabernacles is a symbol of the latter rain. In the Leviticus twenty-three model both Pentecost and Tabernacles align.
Pasika, ikurikiwe n’umunsi mukuru w’imitsima idasembuwe, ikurikiwe n’ituro ry’umuganura wa sayiri, hanyuma “iminsi itanu” kugera ku musozo w’umunsi mukuru w’imitsima idasembuwe. Ibyo bimenyetso bine ni byo bigize ikigeragezo cya mbere, kandi Yesu ahora agaragaza iherezo akoresheje intangiriro; kandi ikigeragezo cya gatatu na cyo kigizwe n’ibimenyetso bine. Umunsi mukuru wo kuvuza impanda, hanyuma kuzamurwa kwa Kristo kugakurikirwa n’umunsi w’impongano, maze nyuma y’iminsi itanu hakaza ukuza kwa Pentekote n’Umunsi Mukuru w’Ingando byombi. Pentekote ni ikimenyetso cy’imvura y’umuhindo wa mbere, kandi Umunsi Mukuru w’Ingando ni ikimenyetso cy’imvura y’itumba. Mu rugero rwa Lewitiko makumyabiri na gatatu, Pentekote n’Umunsi Mukuru w’Ingando bihurirana.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.
Nuko rero munezerwe, mwa bana ba Siyoni mwe, kandi mwishimire Uwiteka Imana yanyu; kuko yabahaye imvura y’itangiriro uko bikwiriye, kandi izabamanurira imvura, ari yo mvura y’itangiriro n’imvura y’imperuka, mu kwezi kwa mbere. Yoweli 2:23.
The final testing and purification process began on December 31, 2023. The first test was the foundational test symbolized by the controversy of the “robbers of thy people” that divided the group who had been previously tried by the disappointment of July 18, 2020.
Igikorwa cya nyuma cyo kugeragezwa no kwezwa cyatangiye ku wa 31 Ukuboza 2023. Ikigeragezo cya mbere cyari ikigeragezo cy’ishingiro cyashushanyijwe n’impaka zerekeye “abambuzi b’abantu bawe” zagabanyijemo itsinda ryari ryarageragejwe mbere n’ugucika intege kwabaye ku wa 18 Nyakanga 2020.
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Manuscript Releases, volume 1, 47.
“Mu mateka no mu buhanuzi, Ijambo ry’Imana rigaragaza intambara yamaze igihe kirekire hagati y’ukuri n’ikinyoma. Iyo ntambara iracyakomeje. Ibyabaye bizongera kuba. Impaka za kera zizongera kubyutswa, kandi inyigisho nshya zizahora zivuka ubutitsa. Ariko ubwoko bw’Imana, bwo mu kwizera kwabwo no mu isohozwa ry’ubuhanuzi bwagize uruhare mu kwamamaza ubutumwa bw’abamarayika ba mbere, uwa kabiri, n’uwa gatatu, bumenye aho buhagaze. Bufite ubunararibonye bufite agaciro karuta izahabu itunganyijwe cyane. Bugomba guhagarara bushikamye nk’urutare, bukomeza butajegajega kugeza ku iherezo intangiriro yo kwiringira kwabwo.” Manuscript Releases, volume 1, 47.
In Leviticus twenty-three the first test is represented by a prophetic combination of three followed five days later by the end of unleavened bread. Passover was day one, the feast of unleavened bread was the second day and the first fruits offering was the third day. Five days later the feast of unleavened bread ended. The prophetic structure of the first of three tests is also represented in the third and final test. In that third waymark, made up of three waymarks followed by one, the feast of trumpets is day one, and Christ’s ascension is five days later, then the day of atonement follows five days later, then five days later both Pentecost and the feast of Tabernacles mark the soon-coming Sunday law, which is represented in the book of Ezekiel as the destruction of Jerusalem.
Mu gitabo cy’Abalewi makumyabiri na gatatu, ikigeragezo cya mbere kigereranywa n’ihuriro ry’ubuhanuzi rigizwe n’iminsi itatu, hanyuma nyuma y’iminsi itanu hagakurikiraho iherezo ry’umunsi mukuru w’imigati idasembuwe. Pasika yari umunsi wa mbere, umunsi mukuru w’imigati idasembuwe wari umunsi wa kabiri, kandi igitambo cy’umuganura cyari umunsi wa gatatu. Nyuma y’iminsi itanu, umunsi mukuru w’imigati idasembuwe warangiye. Imiterere y’ubuhanuzi y’icya mbere mu bigeragezo bitatu na yo igereranywa mu kigeragezo cya gatatu kandi cya nyuma. Muri icyo kimenyetso cya gatatu, kigizwe n’ibimenyetso bitatu bikurikirwa n’ikindi kimwe, umunsi mukuru w’impanda ni wo munsi wa mbere, hanyuma izamurwa rya Kristo rikaba nyuma y’iminsi itanu, maze umunsi w’impongano ugakurikiraho nyuma y’iminsi itanu, hanyuma nyuma y’iminsi itanu yindi Pentekote hamwe n’umunsi mukuru w’Ingando bikaranga itegeko ryo ku Cyumweru rigiye kuza vuba, rigereranywa mu gitabo cya Ezekieli nk’irimbuka rya Yerusalemu.
Between the end of the feast of unleavened bread and the feast of trumpets there are thirty days, that not only represent a symbol of a priest, but also the second test of the three tests represented within the Divine illustration.
Hagati y’iherezo ry’Umunsi Mukuru w’Imigati Itarimo Umusemburo n’Umunsi Mukuru w’Amakondera hari iminsi mirongo itatu, itagaragaza gusa ikimenyetso cy’umutambyi, ahubwo ikaba inagereranya ikigeragezo cya kabiri mu bigeragezo bitatu bigaragarirwa mu ishusho y’Imana.
The baptism of Christ illustrates the three waymarks of Passover, unleavened bread and first fruits, for those three waymarks represent Christ’s death, burial and resurrection. Those three steps which are followed by five days to the fourth step, represented by the end of the feast of unleavened bread. The baptism presents the three steps in one brief moment when John baptized his Messiah. The spring feasts separates those three steps by one day each, and the fall feasts separates those three steps by five days.
Umubatizo wa Kristo ugaragaza ibimenyetso bitatu by’inzira bya Pasika, imigati itarimo umusemburo n’umuganura, kuko ibyo bimenyetso bitatu by’inzira bigereranya urupfu rwa Kristo, ihambwa rye n’izuka rye. Izo ntambwe eshatu zikurikirwa n’iminsi itanu igana ku ntambwe ya kane, igereranwa n’iherezo ry’umunsi mukuru w’imigati itarimo umusemburo. Umubatizo werekana izo ntambwe eshatu mu kanya kagufi kamwe, igihe Yohana yabatizaga Mesiya we. Iminsi mikuru yo mu mpeshyi itandukanya izo ntambwe eshatu, buri yose ikayikurikiza undi ku munsi umwe, naho iminsi mikuru yo mu gihe cy’itumba ikazitandukanya buri imwe n’indi n’iminsi itanu.
When we apply the first test of the spring feasts as a combination of three waymarks that are followed by one waymark five days later; and then apply the fall feasts as three waymarks that are followed five days later by one waymark, there is a prophetic structure established which consists of an alpha waymark of three followed by five days, which is then followed by thirty days, and the third test of the fall feasts as a waymark of three followed by five days—the structure illustrates the first test as covering a total of five days, followed by a second test of thirty days that reach to the third waymark of five days. Five plus thirty, plus five is forty (5 + 30 + 5 = 40).
Iyo dushyize mu bikorwa ikigeragezo cya mbere cy’iminsi mikuru yo mu mpeshyi nk’ihuriro ry’ibimenyetso by’igihe bitatu bikurikirwa n’ikimenyetso kimwe cy’igihe nyuma y’iminsi itanu; hanyuma tukagira iminsi mikuru yo mu gihe cy’umuhindo nk’ibimenyetso by’igihe bitatu bikurikirwa nyuma y’iminsi itanu n’ikimenyetso kimwe cy’igihe, hahita hashyirwaho imiterere y’ubuhanuzi igizwe n’ikimenyetso cy’igihe cya alfa cy’ibitatu gikurikirwa n’iminsi itanu, hanyuma bigakurikirwa n’iminsi mirongo itatu, maze n’ikigeragezo cya gatatu cy’iminsi mikuru yo mu gihe cy’umuhindo kikaba ikimenyetso cy’igihe cy’ibitatu gikurikirwa n’iminsi itanu—iyo miterere igaragaza ikigeragezo cya mbere nk’igikubiyemo iminsi itanu yose hamwe, kigakurikirwa n’ikigeragezo cya kabiri cy’iminsi mirongo itatu kigera ku kimenyetso cya gatatu cy’igihe cy’iminsi itanu. Itanu hiyongereyeho mirongo itatu, hiyongereyeho itanu bingana na mirongo ine (5 + 30 + 5 = 40).
Christ’s baptism was immediately followed by forty days, that concluded with three tests. Much more can be recognized in the structure of Leviticus twenty-three in combination with the Pentecostal season, but at another level the chapter represents the Ark in the Most Holy Place.
Umubatizo wa Kristo wahise ukurikirwa n’iminsi mirongo ine, yasojwe n’ibigeragezo bitatu. Hari byinshi cyane birushaho kugaragarira mu miterere ya Abalewi makumyabiri na gatatu ihujwe n’igihe cya Pentekote, ariko ku rundi rwego uwo mutwe ushushanya Isanduku y’Isezerano iri Ahera Cyane.
The spring and fall feasts in Leviticus twenty-three are placed in the middle of two Sabbaths. Those two Sabbaths represent the two covering cherubs and the waymarks of the Pentecostal season aligned with Leviticus twenty-three represent the Ark and the two covering cherubs. Ezekiel is taken into the sanctuary in chapter one, and when he is taken there, he is located five days before the siege which leads to the destruction of Jerusalem typifying the soon-coming Sunday law. The Sunday law is represented by Pentecost and Tabernacles in Leviticus twenty-three. Ezekiel is in the thirtieth year, and thirty is the period of the second of the three tests that make up the furnace fire of Malachi three. The second test is represented by thirty days, just as Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle that began at Josiah’s Great Passover, as the historians refer to it. Ezekiel is five years before the siege that lasted eighteen months, and he is in the temple, which is the middle of the three final tests that purify and purge the remnant. Peter was at Caesarea-Philippi (Panium), also in the middle of three tests, as represented by Panium (Caesarea-Philippi), the mount of Transfiguration and the cross.
Iminsi y’amasakaramentu y’impeshyi n’iy’itumba ivugwa mu Balewi makumyabiri na gatatu ishyizwe hagati y’Amasabato abiri. Ayo Masabato abiri ahagarariye abakerubi babiri batwikira, kandi ibimenyetso by’inzira by’igihe cya Pentekote bihuzwa na Balewi makumyabiri na gatatu bihagarariye Isanduku n’abakerubi babiri batwikira. Muri Ezekiyeli igice cya mbere, Ezekiyeli ajyanwa mu buturo bwera, kandi igihe ajyanyweyo ahashyirwa iminsi itanu mbere y’igotwa ry’umugi ryagejeje ku kurimbuka kwa Yerusalemu, bishushanya itegeko ryo ku Cyumweru rigiye kuza vuba. Itegeko ryo ku Cyumweru rihagarariwe na Pentekote n’Iminsi Mikuru y’Ingando muri Balewi makumyabiri na gatatu. Ezekiyeli ari mu mwaka wa mirongo itatu, kandi mirongo itatu ni igihe cy’ikigeragezo cya kabiri mu bigeragezo bitatu bigize itanura ry’umuriro ryo muri Malaki gatatu. Ikigeragezo cya kabiri gihagarariwe n’iminsi mirongo itatu, nk’uko na Ezekiyeli ari mu mwaka wa mirongo itatu w’icyiciro cya Yubile ya cumi na karindwi cyatangiriye kuri Pasika Nkuru ya Yosiya, nk’uko abahanga mu by’amateka babyita. Ezekiyeli ari imyaka itanu mbere y’igotwa ryamaze amezi cumi n’umunani, kandi ari mu rusengero, ari byo biri hagati mu bigeragezo bitatu bya nyuma bitunganya kandi bikuraho ubwandure mu basigaye. Petero yari i Kayesariya-Filipi (Paniyumu), na we ari hagati mu bigeragezo bitatu, nk’uko bihagarariwe na Paniyumu (Kayesariya-Filipi), umusozi w’Ihindukiro n’umusaraba.
In 592 BC Ezekiel is supernaturally made “dumb” and only speaks when God opens his mouth. That condition continues until the fall of Jerusalem in 585/6 BC. God had caused him to speak when the siege began, the day “the desire of” his “eyes” died, but he was not allowed to speak freely until Jerusalem “the desire of” Israel’s “eyes” had fallen. Jerusalem’s fall represents the soon-coming Sunday law, and it is there that John the Baptist’s father, a priest of the eighth course, who was made dumb while serving in the temple, which is where Ezekiel was (in vision) was also made dumb for about nine months. It was on the eighth day after John’s birth, when John was being circumcised that he was allowed to speak. Two prophets made dumb while in the sanctuary. The third prophet to be made dumb while viewing Christ in the sanctuary was Daniel. In chapter ten, Daniel is in the sanctuary, and just as he is being touched a second of three times he is made dumb. At the middle point Daniel is made dumb.
Mu wa 592 mbere ya Kristo, Ezekiyeli ahindurwa mu buryo ndengakamere “ikiragi,” kandi akavuga gusa iyo Imana ibumbuye akanwa ke. Iyo mimerere ikomeza kugeza ku kugwa kwa Yerusalemu mu wa 585/6 mbere ya Kristo. Imana yari yaramuteje kuvuga igihe igotwa ryatangiraga, ku munsi “icyifuzo cy” “amaso” ye cyapfaga, ariko ntiyari yemerewe kuvuga mu bwisanzure kugeza ubwo Yerusalemu, “icyifuzo cy” “amaso” ya Isirayeli, yari imaze kugwa. Kugwa kwa Yerusalemu kugereranya itegeko ryo ku Cyumweru rigiye kuza vuba, kandi ni aho se wa Yohana Umubatiza, umutambyi wo mu itsinda rya munani, wahinduwe ikiragi igihe yakoreraga mu rusengero—ari na ho Ezekiyeli yari ari (mu iyerekwa)—na we yahinduriwe ikiragi nk’amezi agera ku icyenda. Ku munsi wa munani nyuma yo kuvuka kwa Yohana, igihe Yohana yakebwaga, ni bwo yemerewe kongera kuvuga. Abahanuzi babiri bahinduwe ibiragi bari mu buturo bwera. Umuhanuzi wa gatatu wahinduwe ikiragi igihe yarebaga Kristo mu buturo bwera ni Daniyeli. Mu gice cya cumi, Daniyeli ari mu buturo bwera, kandi nk’uko akorwaho ubwa kabiri mu nshuro eshatu, ahindurwa ikiragi. Aho hagati ni ho Daniyeli ahindurirwa ikiragi.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:15, 16.
Nuko amaze kumbwira ayo magambo, ncurika umutwe ndeba hasi, mbura uko mvuga. Maze, dore, umeze nk’ufite ishusho y’abana b’abantu akora ku minwa yanjye; ni bwo nabumbuye akanwa kanjye, ndavuga, mbwira uwari uhagaze imbere yanjye nti: Databuja, kubera rya yerekwa intimba zanjye zindemereye, kandi nta mbaraga nkiri na zo. Daniyeli 10:15, 16.
Speaking
Kubwira##
The symbolism of “speaking” is marked at the soon-coming Sunday law when the United States speaks as a dragon, Balaam’s ass speaks, Habakkuk’s vision speaks and does not lie. The three dumb prophets who are made dumb while in the sanctuary, speak at the destruction of Jerusalem. With Zachariah, he speaks to identify that his son’s new name is correct, thus typifying tho Philadelphian's who are given a new name.
Ikimenyetso cyo “kuvuga” kigaragara ku gihe cy’itegeko ryo ku Cyumweru riri hafi kuza, ubwo Leta Zunze Ubumwe z’Amerika zizavuga nk’ikiyoka, indogobe ya Balamu ikavuga, kandi iyerekwa rya Habakuki rikavuga kandi ntiribeshye. Abahanuzi batatu b’ibiragi, abagizwe ibiragi bakiri mu buturo bwera, bavuga mu gihe cyo kurimbuka kwa Yerusalemu. Kandi kuri Zakariya, aravuga kugira ngo agaragaze ko izina rishya ry’umwana we ari ryo, bityo agashushanya Abafiladelufiya bahabwa izina rishya.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
Unesha ni we nzamugira inkingi mu rusengero rw’Imana yanjye, kandi ntazongera kuruvamo ukundi; kandi nzamwandikaho izina ry’Imana yanjye, n’izina ry’umudugudu w’Imana yanjye, ari wo Yerusalemu nshya, umanuka uvuye mu ijuru ku Mana yanjye; kandi nzamwandikaho izina ryanjye rishya. Ibyahishuwe 3:12.
Zachariah was given a tablet to write the new family name of John.
Zakariya yahawe icyapa cyo kwandikaho izina rishya ry’umuryango wa Yohana.
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
Nuko ku munsi wa munani baza gukeba umwana; maze bashaka kumwita Zakariya, bamwise izina rya se. Ariko nyina arabasubiza ati: Oya; ahubwo azitwa Yohana. Baramubwira bati: Nta n’umwe wo mu muryango wawe witwa iryo zina. Nuko babwira se babicishije mu bimenyetso, ngo ashaka ko yitwa nde. Na we asaba akabaho ko kwandikaho, arandika ati: Izina rye ni Yohana. Bose baratangara. Muri uwo mwanya umunwa we urakinguka, ururimi rwe rurabohoka, aravuga, asingiza Imana. Luka 1:59–64.
John’s new name aligns with the church of Philadelphia, and the name Zachariah aligns with Laodicea as represented by Zachariah’s unbelief in the message of the third angel. All the prophets address the latter days, and latter days are the history of the third angel. So the angel that brought the message must be the third angel. Zachariah refused to understand that the Lord would pass by the Laodicean Seventh-day Adventist church. There is more to say about the restoration of the voice in these prophets, but we will continue to move towards and understanding of Josiah’s prophetic line.
Izina rishya rya Yohana rihura n’itorero rya Filadelifiya, kandi izina Zakariya rihura na Lawodikiya nk’uko bigaragazwa no kutizera kwa Zakariya ubutumwa bwa marayika wa gatatu. Abahanuzi bose bavuga iby’iminsi y’imperuka, kandi iminsi y’imperuka ni amateka ya marayika wa gatatu. Bityo rero marayika wazanye ubutumwa agomba kuba ari marayika wa gatatu. Zakariya yanze gusobanukirwa ko Uwiteka yari kurenga iruhande rw’itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya. Hari ibindi byinshi byo kuvuga ku isubizwaho ry’ijwi muri abo bahanuzi, ariko tuzakomeza tugana ku gusobanukirwa umurongo wa gihanuzi wa Yosiya.
Josiah’s Wheel
Uruziga rwa Yosiya
We have addressed the seventeenth Jubilee cycle that began at Josiah’s Passover in 622 BC, but the line of Josiah begins well before 622 BC. The rebellion of Israel that brought Saul to the throne as Israel’s first king marked forty years that king Saul would rule, followed by forty years that king David would rule, followed by forty years that Solomon would rule. The rejection of God that so offended the prophet Samuel occurred in 1097 BC, and begins a prophetic line of rebellion that ended at the cross when the Jews pronounced, they had no king, but Caesar.
Twaganiriyeho umwaka wa cumi n’umunani wa Yubile watangiye kuri Pasika ya Yosiya mu mwaka wa 622 mbere ya Kristo, ariko umurongo wa Yosiya utangira kera cyane mbere ya 622 mbere ya Kristo. Ubugome bwo kwigomeka bwa Isirayeli bwazanye Sawuli ku ngoma nk’umwami wa mbere wa Isirayeli bwaranze imyaka mirongo ine Sawuli umwami yamaze ategeka, bukurikirwa n’imyaka mirongo ine umwami Dawidi yamaze ategeka, hanyuma bugakurikirwa n’imyaka mirongo ine Salomo yamaze ategeka. Kwanga Imana kwababarije cyane umuhanuzi Samweli kwabaye mu mwaka wa 1097 mbere ya Kristo, kandi ni ko gutangira umurongo w’ubuhanuzi w’ubwigomeke warangiriye ku musaraba ubwo Abayahudi bavugaga ko badafite undi mwami keretse Kayisari.
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.
Ariko basakuza bati: Nimumukureho, nimumukureho, mumubambe. Pilato arababaza ati: Mbese mbambe Umwami wanyu? Abatambyi bakuru basubiza bati: Nta mwami dufite keretse Kayisari. Yohana 19:15.
In 1097, three kings would reign for forty years each until the death of Solomon in 977 BC, when the kingdom then divided into north and south.
Mu wa 1097 mbere ya Kristo, abami batatu bari gutegeka buri wese imyaka mirongo ine, kugeza ku rupfu rwa Salomo mu wa 977 mbere ya Kristo, ubwo ubwami bwahise bwigabanyamo ubw’amajyaruguru n’ubw’amajyepfo.
And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. Acts 13:21.
Hanyuma bifuza umwami; maze Imana ibaha Sawuli mwene Kishi, umuntu wo mu muryango wa Benyamini, imyaka mirongo ine yose. Ibyakozwe n’Intumwa 13:21.
David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 2:4, 5.
Dawidi yari afite imyaka mirongo itatu y’amavuko ubwo yatangiraga gutegeka, kandi yamaze imyaka mirongo ine ategeka. I Heburoni yahategekeye u Buyuda imyaka irindwi n’amezi atandatu; i Yerusalemu ahategekera Isirayeli yose n’u Buyuda imyaka mirongo itatu n’itatu. 2 Samweli 2:4, 5.
Solomon’s reign began in 971 BC; the foundation of the Temple was laid in Solomon’s fourth year (967 BC). Construction lasted seven years (1 Kings 6:37–38), and the Temple was completed in the eighth month of Solomon’s eleventh year. The formal dedication took place in the seventh month (the month of Ethanim), during the Feast of Tabernacles (1 Kings 8; 2 Chronicles 5–7). The kings, the Temple and the nation each are represented in the history with a four-hundred-and-ninety-year period that distinctly marks a prophetic period in relation to either the kings, the Temple or the nation.
Ingoma ya Salomo yatangiye mu mwaka wa 971 mbere ya Kristo; urufatiro rw’Urusengero rwashyizweho mu mwaka wa kane wa Salomo (967 mbere ya Kristo). Kubaka byamaze imyaka irindwi (1 Abami 6:37–38), kandi Urusengero rwuzuzwa mu kwezi kwa munani ko mu mwaka wa cumi n’umwe wa Salomo. Iwegurirwa ryarwo ryabaye mu buryo bwemewe mu kwezi kwa karindwi (ukwezi kwa Etanimu), mu gihe cy’Umunsi Mukuru w’Ingando (1 Abami 8; 2 Ngoma 5–7). Abami, Urusengero n’ishyanga, buri kimwe gihagarariwe mu mateka n’igihe cy’imyaka magana ane na mirongo cyenda, kigaragaza mu buryo busobanutse igihe cy’ubuhanuzi gifitanye isano by’umwihariko n’abami, n’Urusengero cyangwa n’ishyanga.
Daniel was taken captive in 607 BC, though the majority of biblical chronologists identify 605 BC. The historical record must align with the prophetic testimony, and the symbolism of the events that are historically marked on the line of history that begins with the desire for a king in 1097 BC demands upon several prophetic witnesses that 607 BC is the accurate application, and not 605 BC. 607 BC marks the end of four-hundred and ninety years in the line of kings, but it also begins one of the three primary representations of seventy years that occur in the line. 607 BC marks the end of seventy years that began with the captivity of Manasseh in 677 BC. The first representation of the symbol of four hundred and ninety years (that possesses three witnesses in the line), concludes where one of the three witnesses of seventy years ends and another witness of seventy years begins the mathematical structure testifies to 607 BC, in spite of the idea that Daniel was taken captive in 605 BC.
Daniyeli yajyanywe mu bunyage mu mwaka wa 607 mbere ya Kristo, nubwo benshi mu bagenzuzi b’ibihe bya Bibiliya bawushyira mu wa 605 mbere ya Kristo. Inyandiko z’amateka zigomba guhuza n’ubuhamya bw’ubuhanuzi, kandi ikigereranyo cy’ibyabaye byashyizwe mu buryo bw’amateka ku murongo w’amateka utangirira ku cyifuzo cyo kugira umwami mu wa 1097 mbere ya Kristo gisaba, ku batangabuhamya benshi b’ubuhanuzi, ko 607 mbere ya Kristo ari yo ngengakurikiro nyakuri, atari 605 mbere ya Kristo. Umwaka wa 607 mbere ya Kristo uranga iherezo ry’imyaka magana ane na mirongo cyenda mu murongo w’abami, ariko kandi unatangiza kimwe mu bigaragaza bitatu by’ingenzi by’imyaka mirongo irindwi biboneka muri uwo murongo. Umwaka wa 607 mbere ya Kristo uranga iherezo ry’imyaka mirongo irindwi yatangiye n’ubunyage bwa Manase mu wa 677 mbere ya Kristo. Ikigereranyo cya mbere cy’ikimenyetso cy’imyaka magana ane na mirongo cyenda (gifite abagihamya batatu muri uwo murongo) kirangirira aho umwe mu batangabuhamya batatu b’imyaka mirongo irindwi urangirira, kandi undi mutangabuhamya w’imyaka mirongo irindwi ugatangirira aho; imiterere y’imibare ihamya 607 mbere ya Kristo, nubwo hari igitekerezo cy’uko Daniyeli yajyanywe mu bunyage mu wa 605 mbere ya Kristo.
Within the line that contains a period of 490 years associated with the kings from 1097 BC unto 607 BC, there is also 490 years from the dedication of Solomon’s Temple unto the dedication of the post-exile Temple by Zerubbabel in 516 BC. That 490 years consists of 420 years from Solomon’s dedication in his eleventh year, added to the 70 years the Temple was desolate during the captivity equaling 490 years. The third decree of Artaxerxes came 59 years later in 457 BC, and marks the beginning of 490 years that were “determined” (cut off, Daniel 9:24) for God’s people which concluded in the year 34 at the stoning of Stephen. There is of course, many other profound chronological witnesses in the prophetic line that begins with the foundational apostasy of rejecting God and the Spirit of Prophecy in 1097 BC and ends when Stephen saw Christ standing at the right hand of God. Within this testimony we find the prophetic wheel of Josiah.
Mu murongo urimo igihe cy’imyaka 490 gifitanye isano n’abami kuva mu 1097 mbere ya Kristo kugeza mu 607 mbere ya Kristo, harimo kandi imyaka 490 uhereye ku kwegurwa kw’Urusengero rwa Salomo kugeza ku kwegurwa kw’Urusengero rwubatswe nyuma y’ubunyage na Zerubabeli mu 516 mbere ya Kristo. Iyo myaka 490 igizwe n’imyaka 420 uhereye ku kwegurwa kwa Salomo mu mwaka wa cumi n’umwe w’ingoma ye, hiyongereyeho imyaka 70 Urusengero rwabaye umusaka mu gihe cy’ubunyage, bingana n’imyaka 490. Itegeko rya gatatu rya Arutazerisesi ryaje nyuma y’imyaka 59, mu 457 mbere ya Kristo, kandi riranga intangiriro y’imyaka 490 “yagennwe” (yakuwemo, Daniyeli 9:24) ku bwoko bw’Imana, yarangiye mu mwaka wa 34, igihe Sitefano yaterwaga amabuye. Birumvikana ko hari n’abandi bahamya benshi b’ingenzi cyane b’ibihe by’ingengabihe muri uwo murongo w’ubuhanuzi utangirana no kugomera kw’ishingiro, ni ukuvuga kwanga Imana n’Umwuka w’Ubuhanuzi, mu 1097 mbere ya Kristo, ukarangira igihe Sitefano yabonaga Kristo ahagaze iburyo bw’Imana. Muri ubu buhamya dusangamo uruziga rw’ubuhanuzi rwa Yosiya.
I say “foundational apostasy,” for the beginning of the line identifies when Israel rejected God as King, in their desire to have a worldly king thus marking the foundation of Israel’s human monarchy. I also write this for the wheel of Josiah, which means “foundation of God,” is a symbol of both the foundation and the foundational apostasy of God’s people.
Mvuga nti “ubuhakanyi bw’ishingiro,” kuko intangiriro y’uwo murongo igaragaza igihe Isirayeli yanze Imana ngo ibe Umwami wayo, bitewe no gushaka kugira umwami w’isi, bityo bikaranga ishingwa ry’ubwami bwa kimuntu bwa Isirayeli. Kandi ibi mbyandika no ku nziga ya Yosiya, risobanura “ishingiro ry’Imana,” ikaba ikimenyetso cyombi cy’ishingiro n’ubuhakanyi bw’ishingiro bw’ubwoko bw’Imana.
When Solomon died and the twelve tribes divided into north and south Jeroboam’s dedication of the counterfeit system of worship was rebuked by the disobedient prophet, and his rebuke contained the prophecy of a coming king named Josiah. At the foundational apostasy of Jeroboam and the ten northern tribes the prophecy of Josiah and his revival that is marked by the Great Passover of 622 BC was predicted. That revival was brought about by the discovery of the writings of Moses’ and the pronouncement of judgment upon God’s people for their continual apostasy. When the words from the writings of Moses were read to king Josiah, it produced the greatest revival of Old Testament history. The prophecy of a future child being born named Josiah also contained of the prophetic condemnation of the foundational apostasy levelled against king Jeroboam by the disobedient prophet.
Igihe Salomo yapfaga kandi amoko cumi n’abiri akigabanyamo ayo mu majyaruguru n’ayo mu majyepfo, kwegurira kwa Yerobowamu gahunda y’iyobokamana y’impimbano kwacyashwe n’umuhanuzi utarumviye, kandi uko gucyaha kwe kwarimo ubuhanuzi bw’umwami wari uzaza witwaga Yosiya. Mu buhakanyi bw’ishingiro bwa Yerobowamu n’amoko icumi yo mu majyaruguru, ubuhanuzi bwa Yosiya n’ububyutse bwe bwaranzwe na Pasika Ikomeye yo mu mwaka wa 622 mbere ya Kristo, bwari bwarahanuwe. Ubwo bubyutse bwazanywe no kuvumburwa kw’inyandiko za Mose no gutangazwa kw’urubanza ku bwoko bw’Imana kubera ubuhakanyi bwabwo buhoraho. Igihe amagambo yo mu nyandiko za Mose yasomerwaga umwami Yosiya, byabyaye ububyutse bukomeye kurusha ubundi bwose mu mateka y’Isezerano rya Kera. Ubuhanuzi bw’umwana wari kuzavuka mu gihe kizaza witwa Yosiya na bwo bwarimo guciraho iteka k’ubuhanuzi ubuhakanyi bw’ishingiro bwashinjwaga umwami Yerobowamu n’umuhanuzi utarumviye.
The curse of Moses as Daniel calls it, is the “seven times” of Leviticus twenty-six, and it became the foundational discovery of William Miller who is the symbol of the foundational truths of Adventism. The empowerment of Miller’s message on August 11, 1840 was brought about through the work of “Josiah” Litch in 1838 and 1840. In 1863 those foundations were set aside and the “seven times” became a symbol of not only the foundational truths of the Philadelphian Millerites, but also the symbol of the rebellion of Laodicean Millerism against the foundations. The history of the Millerites of the first and second angels possesses the symbolism of “Josiah,” that will be repeated to the very letter in the history of the one hundred and forty-four thousand. The wheel of Josiah reaches back to the witchcraft of king Saul and then all the way to the spewing out of the Laodicean Seventh-day Adventist church at the Sunday law. Josiah’s wheel in Ezekiel is now in the process of being unsealed as the climax of the sealing of the one hundred and forty-four thousand.
Umuvumo wa Mose, nk’uko Daniyeli awita, ni yo “bihe birindwi” byo mu Balewi makumyabiri na gatandatu, kandi byabaye ivumburwa ry’ishingiro rya William Miller, ari we kimenyetso cy’ukuri kw’ishingiro kwa Adiventisime. Guhabwa imbaraga k’ubutumwa bwa Miller ku wa 11 Kanama 1840 byazanywe n’umurimo wa “Yosiya” Litch mu 1838 no mu 1840. Mu 1863 ayo mashingiro yarirengagijwe maze “bihe birindwi” biba ikimenyetso kitari icy’ukuri kw’ishingiro gusa kw’Abamillerite b’i Filadelifiya, ahubwo biba n’ikimenyetso cy’ubwigomeke bwa Milerisime y’i Lawodikiya ku mashingiro. Amateka y’Abamillerite b’umumarayika wa mbere n’uwa kabiri arimo ikimenyetso cya “Yosiya,” kizongera kubaho ku nyuguti ku yindi mu mateka y’abihumbi ijana na mirongo ine na bane. Uruziga rwa Yosiya rusubira inyuma rukagera ku bupfumu bw’umwami Sawuli, hanyuma rukagera no ku kuruka kw’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya ku cyumweru gishyiraho itegeko. Uruziga rwa Yosiya rwo muri Ezekiyeli ubu ruri mu nzira yo guhishurwa nk’impamvuy’ukwuzuzwa k’ishyirwaho ikimenyetso ry’abihumbi ijana na mirongo ine na bane.
We will continue these things in the next article.
Tuzakomeza ibi bintu mu kiganiro gikurikira.