There are ‘thirteen’ references to dates in the book of Ezekiel; six address Jerusalem, six address Egypt and one Tyre. All the references are set within the context of rebellion, which the number ‘thirteen’ symbolizes. The year after Ezekiel’s wife died from a stroke, marking the beginning of the third siege, Ezekiel was commanded to speak against Egypt, identifying that it would be desolate for forty years.
Mu gitabo cya Ezekiyeli harimo inyandiko “cumi n’eshatu” zerekeye amatariki; esheshatu zireba Yerusalemu, esheshatu zireba Egiputa, naho imwe ikareba Tiro. Izo nyandiko zose zishyizwe mu rwego rw’ubwigomeke, ari bwo umubare “cumi n’eshatu” ushushanya. Mu mwaka wakurikiye urupfu rw’umugore wa Ezekiyeli azize indwara y’igicuri, ari na wo waranze itangira ry’igota rya gatatu, Ezekiyeli yategetswe kuvugira Egiputa ayirwanya, agaragaza ko yari kuzaba umusaka imyaka mirongo ine.
And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries. Yet thus saith the Lord God; At the end of forty years will I gather the Egyptians from the people whither they were scattered: And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. Ezekiel 29:12–14.
Kandi nzagira igihugu cya Egiputa umusaka hagati y’ibihugu byahinduwe imisaka, kandi imigi yacyo, iri hagati y’imigi yahinduwe amatongo, izaba umusaka imyaka mirongo ine; kandi nzatatanyiriza Abanyegiputa mu mahanga, mbanyanyagize mu bihugu. Nyamara Uwiteka Imana avuga atya iti: Imyaka mirongo ine nirangira, nzateranya Abanyegiputa mbakuye mu moko batatanirijwemo; kandi nzagarura imbohe za Egiputa, mbasubize mu gihugu cya Pathrosi, mu gihugu cy’aho batuye; kandi bazahaba ubwami bworoheje. Ezekiyeli 29:12–14.
The siege began in 588 BC, and a year later in 587 BC Ezekiel was commanded to speak. In verse ‘seventeen’, 571 BC identifies that Egypt will be given to Babylon for services rendered. Bible chronologists suggest 567 BC unto 527 BC as the forty-year period identified in the verses, and from the initial message of judgment proclaimed in 587 BC until verse seventeen’s pronouncement in 571 BC that the Lord had given Egypt into the hand of Nebuchadnezzar, we find a ‘seventeen-year’ period.
Igitero ryatangiye mu mwaka wa 588 mbere ya Kristo, maze umwaka umwe nyuma yaho, mu wa 587 mbere ya Kristo, Ezekiyeli ategekwa kuvuga. Mu murongo wa “cumi na karindwi”, umwaka wa 571 mbere ya Kristo werekana ko Egiputa izahabwa Babuloni ku bw’imirimo yakozwe. Abakurikirana ibihe byo muri Bibiliya bemeza ko imyaka mirongo ine ivugwa muri iyo mirongo ari kuva mu wa 567 mbere ya Kristo kugeza mu wa 527 mbere ya Kristo; kandi uhereye ku butumwa bwa mbere bw’urubanza bwatangajwe mu wa 587 mbere ya Kristo kugeza ku itangazo ryo mu murongo wa cumi na karindwi ryo mu wa 571 mbere ya Kristo ko Uwiteka yahaye Egiputa mu maboko ya Nebukadinezari, dusangamo igihe cy’“imyaka cumi n’irindwi.”
Nebuchadnezzar’s army fought a long, difficult campaign against Tyre (the siege lasted about 13 years, roughly 586–573 BC). The soldiers worked extremely hard (every head was made bald and every shoulder rubbed bare from carrying loads), yet they received no significant wages or spoil from Tyre itself. Because of this unprofitable labor, God determined to give Egypt to Nebuchadnezzar as compensation (“wages”) for the work his army did against Tyre.
Ingabo za Nebukadinezari zarwanye urugamba rurerure kandi rukomeye zirwanya Tiro (igikorwa cyo kurugota cyamaze imyaka hafi 13, ni ukuvuga hafi ya 586–573 mbere ya Kristo). Abasirikare bakoze umurimo ukomeye cyane (umutwe wose wabaye uruhara, kandi urutugu rwose rurasatagurika bitewe no gutwara imitwaro), nyamara ntibabonye ingororano zikomeye cyangwa iminyago ivuye muri Tiro ubwayo. Kubera uwo murimo utagize inyungu, Imana igena guha Nebukadinezari Misiri ho indishyi (“umushahara”) z’umurimo ingabo ze zakoze zirwanya Tiro.
And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. Luke 10:7.
Kandi mugume muri iyo nzu, murya kandi munywa ibyo babahaye; kuko umukozi akwiriye ibihembo bye. Ntimukave mu nzu imwe mujya mu yindi. Luka 10:7.
Nebuchadnezzar therefore took Tyre first and after the thirteen-year siege he was given Egypt. Before he took Tyre, he took Jerusalem in 586 BC, then he accomplished a siege of thirteen years against Tyre, and thereafter Egypt. Jerusalem was taken in 586 BC, and the siege of Tyre began 586 BC and went unto 573 BC. The number thirteen is associated with the United States.
Nuko Nebukadinezari yabanje kwigarurira Tiro, kandi nyuma y’igotwa ryamaze imyaka cumi n’itatu ahabwa Egiputa. Mbere yo kwigarurira Tiro, yafashe Yerusalemu mu mwaka wa 586 mbere ya Kristo, hanyuma asohoza igotwa ryamaze imyaka cumi n’itatu kuri Tiro, maze nyuma yaho akigarurira Egiputa. Yerusalemu yafashwe mu mwaka wa 586 mbere ya Kristo, kandi igotwa rya Tiro ryatangiye mu mwaka wa 586 mbere ya Kristo rikomeza kugeza mu mwaka wa 573 mbere ya Kristo. Umubare cumi na gatatu ufitanye isano na Leta Zunze Ubumwe z’Amerika.
Sister White informs us that Jerusalem in the book of Ezekiel represents the Laodicean Seventh-day Adventist church, and Nebuchadnezzar, the king of the north represents the papal power in the latter days. In the historical illustration of chapter twenty-nine, the latter-day robbers of thy people representing papal Rome, conquers three entities in the chapter. First he takes Jerusalem, then Tyre and finally Egypt.
Mushiki wacu White atumenyesha ko Yerusalemu ivugwa mu gitabo cya Ezekiyeli ihagarariye itorero ry’Abadivantisiti b’Umunsi wa Karindwi ry’i Lawodikiya, kandi Nebukadinezari, umwami wo mu majyaruguru, ahagarariye ububasha bwa gipapa mu minsi ya nyuma. Mu rugero rw’amateka ruri mu gice cya makumyabiri n’icyenda, abajura b’ihanga ryawe bo mu minsi ya nyuma bahagarariye Roma ya gipapa batsinda ibintu bitatu bivugwa muri icyo gice. Mbere bafata Yerusalemu, hanyuma Tiro, maze amaherezo bagafata Misiri.
Judgment begins at the house of God and the horn of Protestantism in the United States is first conquered in advance of the Sunday law. The horn of apostate Protestantism in the United States includes the Laodicean Seventh-day Adventist church that represents the “former” covenant people who are passed by as was ancient Israel in the year 34 and the Protestants in 1844. The passing by of those former covenant people of God in 34 and 1844 are both represented in the prophetic history of the twenty-three-hundred-year prophecy of Daniel 8:14. Judgment begins with the house of God and the horn of Protestantism is judged in advance of the horn of Republicanism.
Urubanza rutangirira ku nzu y’Imana, kandi ihembe ry’Ubuporotesitanti muri Leta Zunze Ubumwe za Amerika ni ryo ribanza kuneshwa mbere y’itegeko ryo ku Cyumweru. Ihembe ry’Ubuporotesitanti bw’ubuhakanyi muri Leta Zunze Ubumwe za Amerika rikubiyemo Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya, rihagarariye ubwoko bw’isezerano bwa kera, bwirengagizwa nk’uko byagendekeye Isirayeli ya kera mu mwaka wa 34 n’Abaporotesitanti mu wa 1844. Uku kwirengagizwa kw’abo bahoze ari ubwoko bw’isezerano bw’Imana mu wa 34 no mu wa 1844 byombi bishushanywa mu mateka y’ubuhanuzi bw’ubuhanuzi bw’imyaka ibihumbi bibiri na magana atatu bwo muri Daniyeli 8:14. Urubanza rutangirira ku nzu y’Imana, kandi ihembe ry’Ubuporotesitanti ricirwa urubanza mbere y’ihembe ry’Uburepubulikani.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Kuko igihe kigeze ngo urubanza rutangirire ku nzu y’Imana; kandi niba rubanje gutangirira kuri twe, imperuka y’abatumvira ubutumwa bwiza bw’Imana izaba imeze ite? 1 Petero 4:17.
The first mention of the judgment of Egypt is located in the first verse of chapter twenty-nine, and the last date mentioned in connection with Egypt by Ezekiel is in verse ‘seventeen’ of the same chapter. The chapter identifies modern Rome first overcoming the horn of Protestantism and then Tyre, which represents the horn of Republicanism that is overcome at the soon-coming Sunday law. When Tyre (the United States) is conquered by Nebuchadnezzar at the Sunday law, Egypt is also given into his hands. At that point the deadly wound of papacy is healed. Not only is the papacy’s deadly wound then healed, but Ezekiel informs us this happens during the period of the latter rain.
Ivugwa rya mbere ry’urubanza rwa Egiputa riboneka mu murongo wa mbere w’igice cya makumyabiri n’icyenda, kandi itariki ya nyuma Ezekiyeli avugana na Egiputa iboneka mu murongo wa “cumi n’irindwi” w’icyo gice nyine. Icyo gice kigaragaza ko Roma ya none ibanza kunesha ihembe ry’Abaporotesitanti, hanyuma igatsinda Tiro, ihagarariye ihembe ry’Uburepubulikani rineshwa ku itegeko rya ku Cyumweru rigiye kuza vuba. Igihe Tiro (Leta Zunze Ubumwe z’Amerika) izaba imaze kuneshwa na Nebukadinezari ku itegeko ryo ku Cyumweru, Egiputa na yo izaba ishyikirijwe mu maboko ye. Muri uwo mwanya ni ho igikomere cyica cy’ubupapa gikira. Si uko gusa igikomere cyica cy’ubupapa kizaba gikize icyo gihe, ahubwo Ezekiyeli atumenyesha ko ibyo bibaho mu gihe cy’imvura y’itumba n’itumba rya nyuma.
In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:21.
Muri uwo munsi nzatuma ihembe ry’inzu ya Isirayeli ritoshya, kandi nzaguha kubumburwa kw’akanwa hagati muri bo; na bo bazamenya ko ndi Uwiteka. Ezekiyeli 29:21.
Jacob and Israel
Yakobo na Isirayeli
Isaiah identifies that Israel buds out, blossoms and fills the whole earth with fruit. It is rain that brings about the three steps of budding, blossoming and fruit bearing, and according to Isaiah, the latter rain arrives when the “rough wind” is stayed. He further identifies that during the period of budding, blossoming and fruit-bearing the sins of Jacob are to be purged, and the Hebrew word translated as “purged” is atoned for.
Yesaya agaragaza ko Isirayeli ishibuka, igashoroma indabyo kandi ikuzuza isi yose imbuto. Ni imvura ituma habaho ibyiciro bitatu byo gushibuka, gushoroma indabyo no kwera imbuto; kandi dukurikije Yesaya, imvura y’itumba iza igihe “umuyaga ukaze” uhagaritswe. Arongera kandi agaragaza ko mu gihe cyo gushibuka, gushoroma indabyo no kwera imbuto, ibyaha bya Yakobo bigomba kwezwa; kandi ijambo ry’Igiheburayo ryahinduwemo “kwezwa” risobanura gutangirwa impongano.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
Mu rugero, igihe kizabyara, uzagihangara mu rubanza; yahagaritse umuyaga we ukaze ku munsi w’umuyaga wo mu burasirazuba. Ni cyo gituma ubugome bwa Yakobo buzahanagurwa; kandi iyi ni yo mbuto yose yo gukuraho icyaha cye: igihe azagira amabuye yose y’igicaniro nk’amabuye y’ingwa amenaguritse, ibikingi byera n’ibishushanyo ntibizongera guhagarara. Yesaya 27:8, 9.
When the four winds (his rough wind) of strife are restrained, the sealing of the one hundred and forty-four thousand begins, and the wise and wicked of Adventism are ultimately separated, and all of this is accomplished in the “day of the east wind.” The sealing time began with a sprinkling at 9/11 and it ends with a full outpouring at the Sunday law when the earth is then filled with fruit. The sealing time is a progressive purification and purging in agreement with Malachi three. But in the seventeen-year period represented by the beginning and ending dates of Ezekiel twenty-nine, the conquering of the sixth kingdom of Bible prophecy as represented by Jerusalem, a symbol of the horn of Protestantism—the church and Tyre, a symbol of the horn or Republicanism—the state. Just after the end of the thirteen year siege of Tyre the conquering of the seventh kingdom of ten kings represented by Egypt takes place. The three conquering’s of Jerusalem, Tyre and Egypt occurs when “the horn of the house of Israel” buds forth, and is given an opening of the mouth.
Iyo imiyaga ine (umuyaga we ukaze) y’intonganya nimara kubuzwa, ni bwo ugushyirwaho ikimenyetso kwa ba bihumbi ijana na mirongo ine na bine gutangira, kandi abanyabwenge n’abanyabyaha bo mu Badiventisiti bagatandukanywa burundu; kandi ibyo byose bigakorerwa ku “munsi w’umuyaga wo mu burasirazuba.” Igihe cyo gushyirwaho ikimenyetso cyatangiranye no kuminjagira kuri 9/11, kandi kirangirana no gusukwaho kuzuye ku itegeko ryo ku Cyumweru, ubwo isi iba yuzuye imbuto. Igihe cyo gushyirwaho ikimenyetso ni ugutunganywa no kwezwa bigenda bitera imbere, bihuje na Malaki 3. Ariko mu gihe cy’imyaka cumi n’irindwi kigereranywa n’amatariki yo gutangira no kurangira ya Ezekiyeli 29, habaho kuneshwa kw’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, nk’uko bugereranywa na Yerusalemu, ikimenyetso cy’ihembe ry’Ubuporotesitanti—itorero, na Tiro, ikimenyetso cy’ihembe cyangwa Uburepubulikani—leta. Hashize akanya gato nyuma y’iherezo ry’igotwa rya Tiro ryamaze imyaka cumi n’itatu, ni bwo habaho kuneshwa kw’ubwami bwa karindwi bw’abami icumi bugereranywa na Egiputa. Uku kunesha gatatu kwa Yerusalemu, Tiro na Egiputa kubaho igihe “ihembe ry’inzu ya Isirayeli” rishibuka, kandi rigahabwa kubumburwa akanwa.
Both the priest Ezekiel and the priest Zacharias dumbness end at the Sunday law, when the United States and Balaam’s ass both speak. The Lord gives the house of Israel the “opening of the mouth” at the Sunday law. Jacob sins have then been purged and his name is changed to the house of Israel. The message they proclaim is represented by the third witness of prophetic dumbness represented by Daniel, who is then given the message of Daniel chapter eleven, which is also the vision of Habakkuk that then ‘speaks and does not lie.’ Ezekiel, Zacharias and Daniel align with the proclamation of the loud cry of the third angel, as does Jeremiah in chapter fifteen where he is promised to be God’s mouth if he would rebound from the first disappointment.
Ubutavuga bwa Ezekiyeli umutambyi na Zakariya umutambyi byombi birangira ku itegeko ryo ku Cyumweru, ubwo Leta Zunze Ubumwe za Amerika n’indogobe ya Balamu byombi bivuga. Uwiteka aha inzu ya Isirayeli “guhabwa kubumburwa akanwa” ku itegeko ryo ku Cyumweru. Ibyaha bya Yakobo biba byarahanaguweho icyo gihe, kandi izina rye rigahindurwa rikaba inzu ya Isirayeli. Ubutumwa batangaza bugaragazwa n’umuhamya wa gatatu w’ubutavuga bwa giporofeti ugereranywa na Daniyeli, ari na bwo ahabwa ubutumwa bwo muri Daniyeli igice cya cumi na kimwe, ari na bwo kandi iyerekwa rya Habakuki, hanyuma “rikavuga kandi ntiribeshye.” Ezekiyeli, Zakariya na Daniyeli bihuriza hamwe mu kwamamaza gutaka gukomeye kwa marayika wa gatatu, nk’uko na Yeremiya abigenza mu gice cya cumi na gatanu aho asezeranirwa kuzaba akanwa k’Imana aramutse agarutse avuye mu gutenguha kwa mbere.
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
Ni iki gituma umubabaro wanjye uhoraho, n’igikomere cyanjye kikaba kidakira, kandi kikanga gukira? Mbese uzambera rwose nk’umubeshyi, nk’amazi ayoyoka? Ni cyo gitumye Uwiteka avuga atya ati: Nuhinduka, nzakugarura nanone, kandi uzahagarara imbere yanjye; kandi nutandukanya icy’igiciro n’icy’akabando, uzamera nk’akanwa kanjye; bo bazagusange, ariko wowe we ntuzabasange. Yeremiya 15:18, 19.
Jesus illustrates the end with the beginning and at 9/11 the sprinkling brought forth buds and the plant of Jacob began to grow, and ultimately when the iniquity of Jacob is purged, the house of Israel will speak. The budding out at 9/11 that was accomplished by the rain is typifying a budding out at the end of the sealing time, when the “horn” of the house of Israel buds out, right where the horns of apostate Protestantism and Republicanism are overcome by Nebuchadnezzar.
Yesu agaragaza iherezo abigereranya n’itangiriro, kandi ku wa 9/11 kuminjagira kwamejeje udushami, igihingwa cya Yakobo gitangira gukura; maze amaherezo, ubwo gukiranirwa kwa Yakobo kuzaba kwejejweho, inzu ya Isirayeli izavuga. Kumeza kwabaye ku wa 9/11 kwakozwe n’imvura kugereranya ukumeza kuzaba ku iherezo ry’igihe cyo gushyirwaho ikimenyetso, ubwo “ihembe” ry’inzu ya Isirayeli rizameza, aho amahembe y’Abaporotesitanti b’ubuhakanyi n’iry’Uburepubulikani azanesherwa na Nebukadinezari.
At that point the distinction between the false horn of Protestantism is contrasted with the true horn of Protestantism as typified by Aaron’s rod that budded in distinction to the other rods of the tribes of Israel. The two dates in chapter twenty-nine of Ezekiel identify the history of the lifting up of the ensign of the one hundred and forty-four thousand at the soon-coming Sunday law.
Muri iyo ngingo, itandukaniro riri hagati y’ihembe ry’ikinyoma rya Giprotesitanti rishyirwa mu buryo bwo kugereranywa n’ihembe ry’ukuri rya Giprotesitanti, nk’uko byagaragajwe n’inkoni ya Aroni yameze amashami, itandukanijwe n’izindi nkoni z’imiryango ya Isirayeli. Amatariki abiri yo mu gice cya makumyabiri n’icyenda cya Ezekiyeli agaragaza amateka yo kuzamurwa kw’ibendera ry’abihumbi ijana na mirongo ine na bine ku gihe cy’itegeko ryo ku Cyumweru rigiye kuza vuba.
The process of the budding, blooming and filling the earth with fruit began at the sprinkling of the latter rain on 9/11, just as the Pentecostal season began with Christ breathing a few drops upon His disciples that led to Pentecost when the full outpouring took place. The budding of 9/11 at the beginning of the purging of Jacob (the supplanter), which is the sealing time typified the budding of the house of Israel (the overcomer) at the Sunday law. The budding at the end is marking a distinction between the former covenant people and the one hundred and forty-four thousand, just as the outpouring of fire on Mount Carmel made a distinction between the prophet Elijah and the prophets of Baal. The distinction is represented by a class who are prophetically ashamed for a counterfeit peace and safety message, and the other class are prophetically joyful, and they will never be ashamed.
Igikorwa cyo gushinga udushorishori, kurabya no kuzuza isi imbuto cyatangiye igihe imvura y’itumba rya nyuma yaminjagirwaga ku wa 9/11, nk’uko igihe cya Pentekote cyatangiye Kristo ahumekera ku bigishwa Beho ibitonyanga bike, bikageza kuri Pentekote ubwo gusukwa kwuzuye kwabaga. Gushinga udushorishori kwa 9/11 mu ntangiriro yo kwezwa kwa Yakobo (umunyaga), ari na cyo gihe cyo gushyirwaho ikimenyetso, kwagereranyaga gushinga udushorishori kw’inzu ya Isirayeli (unesha) ku itegeko ryo ku Cyumweru. Gushinga udushorishori ku iherezo ni ugushyira ikimenyetso cy’itandukaniro hagati y’abantu b’isezerano rya mbere n’abihumbi ijana na mirongo ine na bine, nk’uko no gusukwa kw’umuriro ku Musozi wa Karumeli kwashyizeho itandukaniro hagati y’umuhanuzi Eliya n’abahanuzi ba Baali. Iryo tandukaniro rihagarariwe n’itsinda rimwe, mu buryo bw’ubuhanuzi, rikozwa isoni n’ubutumwa bw’impimbano bw’amahoro n’umutekano, naho irindi tsinda, mu buryo bw’ubuhanuzi, riranezerewe, kandi ntirizigera rikorwa n’isoni.
The Six Dates of Egypt
Amatariki Atandatu ya Egiputa
Ezekiel identifies four other dates associated with Egypt, and two of those dates mark the eleventh year, and the other two dates mark the twelve year of the captivity.
Ezekiyeli agaragaza andi matariki ane ajyanishwa na Egiputa, kandi muri yo abiri yerekana umwaka wa cumi n’umwe, andi abiri na yo yerekana umwaka wa cumi na kabiri w’ubunyage.
The Siege of the Eleventh Year
Igitero cy’Umwaka wa Cumi na Umwe
And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the Lord came unto me, saying, Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword. Ezekiel 30:20, 21.
Nuko mu mwaka wa cumi n’umwe, mu kwezi kwa mbere, ku munsi wa karindwi w’uko kwezi, ijambo ry’Uwiteka rinzaho, riravuga riti: Mwana w’umuntu, navunnye ukuboko kwa Farawo umwami wa Egiputa; kandi dore, ntikuzapfukwa kugira ngo gukire, ngo gushyirwaho igitambaro cyo kukubohesha, kugira ngo kongere gukomera gufata inkota. Ezekiyeli 30:20, 21.
And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? Ezekiel 31:1, 2.
Nuko mu mwaka wa cumi n’umwe, mu kwezi kwa gatatu, ku munsi wa mbere w’uko kwezi, ijambo ry’Uwiteka riza kuri jye, riravuga riti: Mwana w’umuntu, vugana na Farawo umwami wa Egiputa n’imbaga ye, uti: Mu bukuru bwawe usa na nde? Ezekiyeli 31:1, 2.
In the eleventh year of the captivity, Egypt and Pharaoh’s arms are broken, and Babylon’s arms are strengthened in chapter thirty. In the eleventh year in chapter thirty-one the fall of Egypt and its impact upon the world is identified.
Mu mwaka wa cumi na umwe w’ubunyage, amaboko ya Egiputa n’aya Farawo aracika, kandi amaboko ya Babuloni arakomerezwa mu gice cya mirongo itatu. Mu mwaka wa cumi na umwe, mu gice cya mirongo itatu na rimwe, kugwa kwa Egiputa n’ingaruka zako ku isi biragaragazwa.
The Twelfth Year & Jerusalem’s Fall
Umwaka wa Cumi na Kabiri n’Ukugwa kwa Yerusalemu
The two dates in the twelfth year are located in Ezekiel thirty-two.
Amatariki abiri yo mu mwaka wa cumi na kabiri aboneka muri Ezekiyeli mirongo itatu n’ibiri.
And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers. Thus saith the Lord God; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net. Ezekiel 32:1–3.
Nuko mu mwaka wa cumi na kabiri, mu kwezi kwa cumi na kabiri, ku munsi wa mbere w’uko kwezi, ijambo ry’Uwiteka rinzaho, riravuga riti: Mwana w’umuntu, terura indirimbo y’amaganya ku bwa Farawo umwami wa Egiputa, umubwire uti: Uri nk’intare y’icyana mu mahanga, kandi uri nk’igikoko kinini cyo mu nyanja: wasohokanye inzuzi zawe, uhindagura amazi ibirenge byawe, wanduza inzuzi zayo. Uku ni ko Uwiteka Imana avuga ati: Ni cyo gituma nzakuramburaho urushundura rwanjye ndi kumwe n’iteraniro ry’abantu benshi; kandi bazagukururira mu rushundura rwanjye. Ezekiyeli 32:1–3.
It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the Lord came unto me, saying, Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. Ezekiel 32:17, 18.
Nuko mu mwaka wa cumi na kabiri, ku munsi wa cumi na gatanu w’ukwezi, ijambo ry’Uwiteka ringeraho, riravuga riti: Mwana w’umuntu, lamentira imbaga ya Egiputa, maze uyijugunye hasi, ari yo n’abakobwa b’amahanga y’ibirangirire, ubajyane mu mfuruka z’isi zo hasi, hamwe n’abamanuka bajya mu rwobo. Ezekiyeli 32:17, 18.
Pharaoh and His Multitude
Farawo n’Igitero cye Kinini
In chapter thirty-one’s pronouncement upon Egypt, the final verses state:
Mu itangazo ry’igice cya mirongo itatu na kimwe ryerekeye Egiputa, imirongo ya nyuma iravuga iti:
I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God. Ezekiel 31:16–18.
Nateye amahanga guhinda umushyitsi ku ijwi ryo kugwa kwe, igihe namujyanaga ikuzimu hamwe n’abamanukira mu rwobo; kandi ibiti byose byo muri Edeni, ibyatoranijwe n’ibyiza kurusha ibindi byo muri Libani, byose byuhirwa n’amazi, bizahozwa mu ndiba z’isi. Na bo bamanukanye na we ikuzimu, bajya ku biciwe n’inkota; kandi n’abari ukuboko kwe, babaga munsi y’igicucu cye hagati y’amahanga. Mbese ni nde uhwanye nawe atyo mu cyubahiro no mu bukuru mu biti byo muri Edeni? Nyamara uzamanurwanywa hamwe n’ibiti byo muri Edeni ujyanwe mu ndiba z’isi; uzaryama hagati y’abatakebwe hamwe n’abiciwe n’inkota. Uyu ni Farawo n’igiterane cye cyose, ni ko Uwiteka Imana ivuga. Ezekiyeli 31:16–18.
In chapter thirty-two’s pronouncement upon Egypt, the final verses repeats and enlarges upon chapter thirty-one and it includes a parallel ending statement.
Mu itangazo ryo muri igice cya mirongo itatu na kabiri rivuga kuri Egiputa, imirongo ya nyuma isubiramo kandi yagura ibyavuzwe mu gice cya mirongo itatu na kimwe, kandi ikubiyemo amagambo asoza asa n’ayaho.
For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord God. Ezekiel 32:32.
Kuko nateje ubwoba bwanjye mu gihugu cy’abazima; kandi azashyirwa hagati y’abatakebwe, hamwe n’abiciwe n’inkota, ari we Farawo n’ingabo ze zose, ni ko Uwiteka Imana ivuga. Ezekiyeli 32:32.
The Seventeen years of Chapter Twenty-nine
Imyaka cumi n’irindwi yo mu Gice cya Makumyabiri n’Icyenda
The dates located in the seventeen-year period represented in chapter twenty-nine identify Nebuchadnezzar conquering Egypt, and a forty-year period of desolation of Egypt. Forty represents a wilderness, typifying the thousand years that the earth is desolate.
Amatariki abarizwa mu gihe cy’imyaka cumi n’irindwi gishushanyijwe mu gice cya makumyabiri n’icyenda agaragaza Nebukadinezari anesha Egiputa, n’igihe cy’imyaka mirongo ine cyo guhinduka umusaka kwa Egiputa. Umubare mirongo ine ugereranya ubutayu, bushushanya imyaka igihumbi isi izamara ari umusaka.
I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end. Jeremiah 4:23–27.
Narebye isi, kandi dore, cyari kidafite ishusho kandi ari umusaka; n’amajuru na yo, kandi nta mucyo yari afite. Narebye imisozi, kandi dore, yatigishwaga, n’udusozi twose twanyeganyegaga buhoro. Narebye, kandi dore, nta muntu wari uhari, kandi inyoni zose zo mu ijuru zari zahunze. Narebye, kandi dore, ahantu hameraga neza hahindutse ubutayu, kandi imidugudu yaho yose yari yarasenywe imbere y’Uwiteka, kandi n’uburakari bwe bukaze. Kuko Uwiteka yavuze atya ati, Igihugu cyose kizaba umusaka; nyamara sinzakimaraho rwose. Yeremiya 4:23–27.
At the end of Ezekiel twenty-nine’s forty years of the desolation of Egypt, the final resurrection of the wicked and their ultimate destruction is set forth.
Ku iherezo kw’iyo myaka mirongo ine yo guhinduka umusaka kwa Egiputa ivugwa muri Ezekieli makumyabiri n’icyenda, hagaragazwa ukuzuka kwa nyuma kw’ababi n’irimbuka ryabo rya burundu.
Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. Isaiah 24:17–22.
Ubwoba, n’urwobo, n’umutego biri kuri wowe, wa muturage wo mu isi we. Kandi bizaba bityo, ko uzahunga urusaku rw’ubwoba azagwa mu rwobo; kandi uzazamuka uvuye hagati mu rwobo azafatirwa mu mutego: kuko amadirishya yo hejuru akinguwe, kandi imfatiro z’isi ziranyeganyezwa. Isi imenaguwe rwose, isi irashwanyaguritse burundu, isi iranyeganyezwa cyane. Isi izayega hirya no hino nk’umusinzi, kandi izajyanwa nk’ingando; kandi igicumuro cyayo kizayiremerera; kandi izagwa, kandi ntizongera guhaguruka ukundi. Kandi bizaba kuri uwo munsi, ko Uwiteka azahana umutwe w’abari hejuru bo mu ijuru, n’abami bo mu isi bari mu isi. Kandi bazakoranywa hamwe nk’uko imbohe zikoranyirizwa mu rwobo, kandi bazafungirwa muri gereza, kandi hanyuma y’iminsi myinshi bazasurwa. Yesaya 24:17–22.
The message of Ezekiel that is brought together by the six dates associated with Egypt is identifying the earthly dragon powers ultimate destruction, which begins at the soon-coming Sunday law and continues on through to the final destruction of the wicked Egyptians at the end of the millennium.
Ubutumwa bwo muri Ezekiyeli buhujwe n’amatariki atandatu afitanye isano na Egiputa, bugaragaza kurimbuka kwa nyuma kw’imbaraga z’ikiyoka cyo ku isi, gutangira ku itegeko ryo ku cyumweru rigiye kuza vuba, kandi bugakomeza kugeza ku irimbuka rya nyuma ry’Abanyegiputa babi ku mperuka y’imyaka igihumbi.
In the prophetic testimony the beast and the false prophet reach their end at the lake of fire, which represents the Second Coming of Christ, but the dragon power’s lake of fire destruction is at the end of the millennium.
Mu buhamya bw’ubuhanuzi, ya nyamaswa na wa muhanuzi w’ibinyoma bagerwaho n’iherezo ryabo mu nyanja y’umuriro, igereranya Ukuza kwa Kristo kwa Kabiri; ariko kurimbuka kw’imbaraga z’ikiyoka mu nyanja y’umuriro kuba ku iherezo ry’ikinyejana cy’imyaka igihumbi.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. Revelation 19:20, 21.
Nuko cya nyamaswa kirafatwa, gifatanwa n’uwo muhanuzi w’ibinyoma wakoraga ibitangaza imbere yacyo, ari byo yayobeje abari barashyizweho ikimenyetso cya cya nyamaswa n’abasengaga igishushanyo cyacyo. Bombi batereranwa ari bazima mu nyanja y’umuriro waka n’amazuku. Nuko abasigaye bicishwa inkota y’uwari yicaye ku ifarashi, iyo nkota yasohokaga mu kanwa ke; maze inyoni zose zihaga inyama zabo. Ibyahishuwe 19:20, 21.
The beast and false prophet end prophetically at the second return of Christ, but the dragon meets his fate one thousand years later at the third return of Christ.
Inyamaswa n’umuhanuzi w’ibinyoma mu buryo bw’ubuhanuzi birangirira ku kugaruka kwa kabiri kwa Kristo, ariko wa kiyoka ihura n’iherezo ryayo nyuma y’imyaka igihumbi ku kugaruka kwa gatatu kwa Kristo.
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.
Nuko mbona umumarayika amanuka ava mu ijuru, afite urufunguzo rw’ikuzimu n’umunyururu munini mu kuboko kwe. Afata cya kiyoka, ya nzoka ya kera, ari yo Satani na wa Mubi, amuboha imyaka igihumbi, amujugunya mu kuzimu, arahakinga, anamushyiraho ikimenyetso gifunga, kugira ngo atazongera kuyobya amahanga ukundi kugeza aho iyo myaka igihumbi izasohorera; hanyuma nyuma y’ibyo akwiriye kuzabohorwa igihe gito. Ibyahishuwe 20:1–3.
The Eleventh and Twelfth Years
Umwaka wa Cumi n’Umwe n’Umwaka wa Cumi na Kabiri
The ‘seventeen’ year period set forth in Ezekiel twenty-nine’s two dates began in the tenth year of the captivity and ended in the twenty-seventh year. The messages of chapter thirty and thirty-one were set forth in the eleventh year, and the two dates set forth in chapter thirty-two were given in the twelfth year of the captivity. The seventeen-year period that began the tenth year, roughly at the beginning of the siege of Jerusalem, was followed by the two Egyptian messages of the eleventh year set forth in chapters thirty and thirty-one. Together the two messages of the eleventh year represent a message just prior to the Sunday law. The other two Egyptian messages of the twelfth year occurred at or shortly after the destruction of Jerusalem in 586/585 BC.
Igihe cy’imyaka “cumi n’irindwi” kivugwa n’amatariki abiri yo muri Ezekiyeli makumyabiri n’icyenda cyatangiriye mu mwaka wa cumi w’ubunyage kirangira mu mwaka wa makumyabiri n’irindwi. Ubutumwa bwo mu gice cya mirongo itatu n’icya mirongo itatu na rimwe bwatanzwe mu mwaka wa cumi na rimwe, kandi amatariki abiri avugwa mu gice cya mirongo itatu na kabiri yatanzwe mu mwaka wa cumi na kabiri w’ubunyage. Icyo gihe cy’imyaka cumi n’irindwi cyatangiye mu mwaka wa cumi, hafi y’itangiriro ry’ikorwa ry’igotwa rya Yerusalemu, cyakurikiwe n’ubutumwa bubiri bwerekeye Misiri bwo mu mwaka wa cumi na rimwe, butanzwe mu bice bya mirongo itatu na mirongo itatu na rimwe. Hamwe, ubwo butumwa bubiri bwo mu mwaka wa cumi na rimwe bugereranya ubutumwa buza mbere gato y’itegeko ryo ku Cyumweru. Ubundi butumwa bubiri bwerekeye Misiri bwo mu mwaka wa cumi na kabiri bwabaye mu gihe cyo kurimbuka kwa Yerusalemu mu wa 586/585 mbere ya Kristo cyangwa nyuma gato yabwo.
The message of Christ’s coming is proclaimed as part of the Midnight Cry message that changes to the loud cry message at the Sunday law. Two messages of Egypt are proclaimed before the Sunday law and two messages of Egypt are proclaimed at or just after the Sunday law The doubling of the messages that are given in the same year, during the siege that culminates at the destruction of Jerusalem and the other two messages at the Sunday law, typify the second angel’s message, where there is always a doubling.
Ubutumwa bw’uko Kristo aje butangazwa nk’igice cy’ubutumwa bw’Induru yo mu Gicuku, buhinduka ubutumwa bw’ijwi rirenga ku itegeko ryo ku Cyumweru. Ubutumwa bubiri bwa Egiputa butangazwa mbere y’itegeko ryo ku Cyumweru, kandi ubutumwa bubiri bwa Egiputa butangazwa ku itegeko ryo ku Cyumweru cyangwa bukimara gutangazwa. Uko gukubitwa kabiri kw’ubutumwa butangwa mu mwaka umwe, mu gihe cy’igoswe ryasojwe no kurimbuka kwa Yerusalemu, n’ubundi butumwa bubiri ku itegeko ryo ku Cyumweru, bigereranya ubutumwa bw’umumarayika wa kabiri, aho buri gihe habaho gukubitwa kabiri.
A second message is always followed by the third message.
Ubutumwa bwa kabiri buri gihe bukurikirwa n’ubwa gatatu.
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“Mu nyandiko no mu ijwi ni ho dukwiriye kumenyesha iryo tangazo, tugaragaza uko rikurikirana, n’imikoreshereze y’ubuhanuzi butugeza ku butumwa bwa marayika wa gatatu. Ntihashobora kubaho uwa gatatu hatabanje kubaho uwa mbere n’uwa kabiri. Ubu butumwa tugomba kubugeza ku isi binyuze mu bitabo no mu nyigisho, tugaragaza mu ruhererekane rw’amateka y’ubuhanuzi ibintu byabaye n’ibizaba.” Selected Messages, igitabo cya 2, 104, 105.
At the third message the door of probation is closed. Probation closes for the United States at the Sunday law and probation closes for the world when Michael stands up. Both closed doors represent a third message that is always proceeded by the second message that is always a twofold message.
Ku butumwa bwa gatatu, urugi rw’igihe cy’imbabazi rurafungwa. Igihe cy’imbabazi gifungwa kuri Leta Zunze Ubumwe za Amerika igihe hashyirwaho itegeko ryo ku Cyumweru, kandi igihe cy’imbabazi kigafungwa ku isi igihe Mikayeli ahagurutse. Izo nzugi zombi zifunze zishushanya ubutumwa bwa gatatu, kandi buri gihe bubanzirizwa n’ubutumwa bwa kabiri, buhora ari ubutumwa bw’impande ebyiri.
The empowerment of the second angel is accomplished when it is joined by the message of the Midnight Cry. The two messages pronounced upon mankind, as represented by Ezekiel’s pronouncements upon Egypt in chapter thirty and thirty-one identify when the message of the Midnight Cry joins the second angel, and the two messages of chapter thirty-two are identifying the empowerment of the third angel in the loud cry.
Guhabwa imbaraga k’umumarayika wa kabiri bikorwa igihe ubutumwa bw’Ijwi ryo mu Gicuku bumwifatanyijeho. Ubutumwa bubiri bwatangarijwe abantu, nk’uko bugereranywa n’amagambo ya Ezekiyeli yatangarijwe Egiputa mu bice bya mirongo itatu na mirongo itatu na rimwe, bugaragaza igihe ubutumwa bw’Ijwi ryo mu Gicuku bwifatanya n’umumarayika wa kabiri, kandi ubutumwa bubiri bwo mu gice cya mirongo itatu na kabiri bugaragaza ihabwa-imbaraga ry’umumarayika wa gatatu mu ijwi rirenga.
Ezekiel’s wheels of the complex interplay of human events identifies the last warning for mankind, which is the third angel’s warning, and the third angel is made up of the first and second angel’s warnings. The Midnight Cry before the Sunday law and the loud cry after the Sunday law is represented by Ezekiel’s four dates that fall within the ‘seventeen’ years of chapter twenty-nine’s alpha and omega dates that align with the hidden history of Daniel eleven verse forty, as represented in verses eleven through sixteen of the same chapter.
Inziga za Ezekiyeli z’imikoranire igoye y’ibibera mu bantu zigaragaza imiburo ya nyuma ihabwa abantu, ari yo muburo w’umumarayika wa gatatu; kandi uwo mumarayika wa gatatu ugizwe n’imiburo y’umumarayika wa mbere n’uw’umumarayika wa kabiri. Induru yo mu gicuku mbere y’itegeko ryo ku cyumweru, n’ijwi rirenga nyuma y’itegeko ryo ku cyumweru, bigaragazwa n’amatariki ane ya Ezekiyeli agwa mu myaka “cumi n’irindwi” y’amatariki ya alufa na omega yo mu gice cya makumyabiri n’icyenda, ahura n’amateka ahishwe ya Daniyeli 11:40, nk’uko bigaragazwa mu mirongo ya 11 kugeza ku wa 16 y’icyo gice nyine.
In Daniel chapter ten, Daniel, as with Ezekiel, is made dumb. Daniel’s dumbness is brought about in the middle of three touches; the first and third touches came from the angel Gabriel and the middle touch was the touch of Christ. Daniel, as with Peter between Caesarea-Philippi and the cross, is in the middle. In the middle Peter saw the glorified Christ, as did Daniel in chapter ten. The middle of the three angels is the second message, which is a combination of two messages.
Mu gice cya cumi cy’Igitabo cya Daniyeli, Daniyeli, nk’uko byagendekeye Ezekiyeli, agirwa ikiragi. Ubugiragi bwa Daniyeli buba hagati y’ugukorwaho gutatu; ugukorwaho kwa mbere n’ukwa gatatu byaturutse kuri marayika Gaburiyeli, naho ugukorwaho ko hagati kwari ugukorwaho kwa Kristo. Daniyeli, nk’uko byari kuri Petero hagati ya Kayisariya-ya-Filipi n’umusaraba, ari hagati. Hagati aho Petero yabonye Kristo wahawe ubwiza, nk’uko na Daniyeli yamubonye mu gice cya cumi. Uwo hagati muri ba marayika batatu ni ubutumwa bwa kabiri, bukaba uruvange rw’ubutumwa bubiri.
5th Day of the 4th Month & 1844
Umunsi wa 5 w’Ukwezi kwa 4 na 1844
In Ezekiel chapter one, verses one and two Ezekiel is at the fifth day of the fourth month, which aligns with the middle of the seventh month movement in 1844. Ezekiel is midway between April 19th and October 22, 1844, just as was Samuel Snow, the messenger of the Midnight Cry in 1844, when he presented his first clear view of the message in Boston, 93 days after April 19th and 93 days before the door closed on October 22, 1844. Samuel Snow was in Boston on July 21, 1844 midway in the seventh month movement, unaware that he was prophetically standing with Peter at the Mount of Transfiguration, Ezekiel in the thirtieth year of the seventeenth Jubilee cycle and Daniel’s second touch during the looking glass vision of chapter ten. 2026 represents the forty-seventh year of the seventieth Jubilee cycle that concludes in 2028.
Mu gice cya mbere cya Ezekiyeli, umurongo wa mbere n’uwa kabiri, Ezekiyeli ari ku munsi wa gatanu w’ukwezi kwa kane, bihura n’igihe cyo hagati cy’umuhigo w’ukwezi kwa karindwi mu mwaka wa 1844. Ezekiyeli ari hagati ya ku wa 19 Mata na ku wa 22 Ukwakira 1844, nk’uko byari bimeze kuri Samuel Snow, intumwa y’Induru ya Saa Sita z’ijoro mu 1844, igihe yatangaga i Boston bwa mbere isobanuro risobanutse ry’ubutumwa, hashize iminsi 93 nyuma ya ku wa 19 Mata kandi hasigaye iminsi 93 mbere y’uko urugi rufungwa ku wa 22 Ukwakira 1844. Samuel Snow yari i Boston ku wa 21 Nyakanga 1844, hagati mu muhigo w’ukwezi kwa karindwi, atazi ko mu buryo bw’ubuhanuzi yari ahagaze hamwe na Petero ku Musozi w’Ihindukirwaho, na Ezekiyeli mu mwaka wa mirongo itatu w’umuzenguruko wa Yubile wa cumi na karindwi, ndetse no ku gukorwaho kwa kabiri kwa Daniyeli mu iyerekwa ry’indorerwamo ryo mu gice cya cumi. Umwaka wa 2026 ugereranya umwaka wa mirongo ine n’irindwi w’umuzenguruko wa Yubile wa mirongo irindwi usozwa mu 2028.
Tyre
Tiro
Before we return to the dating of Ezekiel’s six references of Jerusalem, we should first identify the one date that was proclaimed against Tyre.
Mbere y’uko dusubira ku kugena igihe cy’ahavugwa Yerusalemu inshuro esheshatu muri Ezekieli, dukwiriye kubanza kumenya itariki imwe yatangajwe irwanya Tiro.
And it came to pass in the eleventh year, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste: Therefore thus saith the Lord God; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock. It shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord God: and it shall become a spoil to the nations. And her daughters which are in the field shall be slain by the sword; and they shall know that I am the Lord. For thus saith the Lord God; Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people.
Nuko mu mwaka wa cumi n’umwe, ku munsi wa mbere w’ukwezi, ijambo ry’Uwiteka riranzaho, riti: Mwana w’umuntu, kuko Tiro yavuze kuri Yerusalemu iti: Aha, umugi wari amarembo y’amahanga uramenetse; unyerekeyeho; nzuzuzwa noneho ko wahinduwe umusaka: ni cyo gituma Uwiteka Imana avuga atya ati: Dore, nguhagurukiyeho, wa Tiro we, kandi nzagutera amahanga menshi kukuzaho, nk’uko inyanja izamura imiraba yayo. Kandi bazasenya inkike za Tiro, basenyagure iminara yayo; nzanayikuraho umukungugu wayo, nyigire nk’urutare rwambaye ubusa. Izaba ahantu ho kwanika inshundura hagati mu nyanja, kuko ari jye wabivuze, ni ko Uwiteka Imana ivuga; kandi izaba iminyago y’amahanga. Kandi abakobwa bayo bari mu gasozi bazicishwa inkota; maze bazamenya yuko ndi Uwiteka. Kuko Uwiteka Imana avuga atya ati: Dore, nzateza Tiro Nebukadirezari umwami w’i Babuloni, umwami w’abami, aturutse i majyaruguru, azanye amafarashi n’amagare n’abagendera ku mafarashi n’ingabo nyinshi n’abantu benshi.
He shall slay with the sword thy daughters in the field: and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee. And he shall set engines of war against thy walls, and with his axes he shall break down thy towers. By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach. With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground. And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water. And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the Lord have spoken it, saith the Lord God.
Azicisha abakobwa bawe bo mu gasozi inkota; kandi azakugota yubaka igihome, akubariraho urutare rw’intambara, kandi akuzamurize ingabo. Azashyira imashini z’intambara ku nkike zawe, kandi azasenyesha iminara yawe amashoka ye. Kubera ubwinshi bw’amafarashi ye, umukungugu wayo uzagutwikira; inkike zawe zizanyeganyezwa n’urusaku rw’abagendera ku mafarashi, n’urw’inziga, n’urw’amagare y’intambara, ubwo azinjira mu marembo yawe nk’uko abantu binjira mu murwa wasenywe icyuho. Azakandagira imihanda yawe yose n’inono z’amafarashi ye; azicisha abantu bawe inkota, kandi ibirindiro byawe bikomeye bizagwa hasi. Bazasahura ubutunzi bwawe, banyage ibicuruzwa byawe; bazasenya inkike zawe, barimbure amazu yawe meza; kandi bazajugunya amabuye yawe n’ibiti byawe n’umukungugu wawe mu mazi hagati. Kandi nzahagarika urusaku rw’indirimbo zawe; ijwi ry’inanga zawe ntirizongera kumvikana. Kandi nzakugira nk’urutare rwambaye ubusa: uzaba ahantu ho kwanika inshundura; ntuzongera kubakwa ukundi; kuko jyewe Uwiteka nabivuze, ni ko Umwami Imana avuga.
Thus saith the Lord God to Tyrus; Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee. And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure. For thus saith the Lord God; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee; When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living; I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord God. Ezekiel 26:1–21.
Uwiteka Imana abwira Tiro ati: Mbese ibirwa ntibizahinda umushyitsi bumvise urusaku rwo kugwa kwawe, igihe abakomeretse bataka, igihe ubwicanyi bukorerwa hagati muri wowe? Ni bwo abatware bose bo mu nyanja bazamanuka bave ku ntebe zabo z’ubwami, bambure ibishura byabo, bakureho imyambaro yabo iboshywe neza; bazambara guhinda umushyitsi; bazicara hasi, bahinde umushyitsi buri kanya, kandi bazagushoberwa. Bazakuririmbira indirimbo y’icyunamo, bakubwire bati: Mbega ukuntu urimbuwe, wa wundi wari utuwe n’abagenzi bo mu nyanja, wa murwa w’ikirangirire, wari ukomeye mu nyanja, wowe n’abaguturagamo, mwebwe mwateye ubwoba abahatuye bose! Noneho ibirwa bizahinda umushyitsi ku munsi wo kugwa kwawe; koko n’ibirwa biri mu nyanja bizahangayikishwa no kuvaho kwawe. Kuko Uwiteka Imana avuga atya iti: Ubwo nzakugira umurwa usenyutse, umeze nk’imijyi itagiturwamo; ubwo nzakuzanaho ikuzimu, kandi amazi menshi akagutwikira; ubwo nzakumanurana n’abamanuka bajya mu rwobo, ugasanga abantu bo mu bihe bya kera, nkagushyira mu hantu ho hasi cyane h’isi, ahantu ha kera hashenywe, hamwe n’abamanuka bajya mu rwobo, kugira ngo utongera guturwamo; kandi nzashyira ubwiza mu gihugu cy’abazima; nzakugira igiteye ubwoba, kandi ntuzabaho ukundi; nubwo bazagushaka, nyamara ntuzongera kuboneka ukundi iteka ryose, ni ko Uwiteka Imana ivuga. Ezekiyeli 26:1–21.
The message of Tyre was proclaimed the year that Jerusalem was destroyed, and it represents the overthrow of the sixth kingdom of Bible prophecy at the soon-coming Sunday law. At the Sunday law, the United States (Tyre) prophetically rejoices because it has overthrown Jerusalem, which Sister White identifies as the Laodicean Seventh-day Adventist church, which Ezekiel calls the “gates of the people.” Tyre identifies that Jerusalem “was” the gates of the people in the past tense. A “gate” is a church prophetically.
Ubutumwa bwa Tiro bwatangajwe mu mwaka Yerusalemu yarimburiwemo, kandi bugereranya ihirikwa ry’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya mu itegeko rya ku Cyumweru rigiye kuza vuba. Muri iryo tegeko rya ku Cyumweru, Leta Zunze Ubumwe za Amerika (Tiro) mu buhanuzi ziranezerwa kuko zahiritse Yerusalemu, uwo Mushiki wacu White agaragaza ko ari itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya, Ezekiyeli akaryita “amarembo y’abantu.” Tiro igaragaza ko Yerusalemu “yari” amarembo y’abantu, ikabivuga mu gihe cyahise. “Irembo” mu buhanuzi ni itorero.
And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:17–19.
Nuko aratinya, aravuga ati: “Mbega ahantu hateye ubwoba! Nta kindi aha hantu ari cyo keretse inzu y’Imana, kandi iri ni irembo ry’ijuru.” Yakobo abyuka kare mu gitondo, afata ibuye yari yaryamijeho umutwe, arihagarika ngo ribe inkingi, maze asuka amavuta ku mutwe waryo. Aho hantu ahita Beteli; ariko mbere izina ry’uwo mudugudu ryari Luzi. Itangiriro 28:17–19.
The word “Bethel” means house of God, and Tyre rejoices that is has forced the Laodicean Seventh-day Adventist church to accept the enforcement of the worship of the sun. But in spite of the misguided celebration of those enforcing the worship of the sun, God through Ezekiel states that, “I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers.”
Ijambo “Beteli” risobanura inzu y’Imana, kandi Tiro irishima ko yahatiye Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ry’i Lawodikiya kwemera ishyirwa mu bikorwa ry’ugusenga izuba. Ariko n’ubwo abashyira mu bikorwa ugusenga izuba bishimira mu buryo buyobye, Imana ibinyujije kuri Ezekiyeli iravuga iti: “Dore ndakurwanya, wa Tiro we, kandi nzatuma amahanga menshi akuzaho, nk’uko inyanja iteza imiraba yayo kuzamuka. Kandi bazasenya inkike za Tiro, basenye n’iminara yayo.”
The “walls of Tyrus” represent the protection of Tyrus. A “wall” is the symbol of the Ten Commandments.
“Inkike za Tiro” zigereranya uburinzi bwa Tiro. “Urukuta” ni ikimenyetso cy’Amategeko Cumi.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.” Prophets and Kings, 677.
“Umutambyi hano aravuga iby’abantu, mu gihe cyo guteshuka muri rusange bakava ku kuri no ku gukiranuka, bashaka gusubizaho amahame ari urufatiro rw’ubwami bw’Imana. Ni abasanura icyuho cyatewe mu mategeko y’Imana—urukuta yashyize ruzengurutse abo yitoranyirije ngo rubarinde, kandi kumvira amategeko yarwo yerekeye ubutabera, ukuri, n’ubutungane, ni byo bigomba kuba uburinzi bwabo buhoraho.” Prophets and Kings, 677.
God’s law is a wall of protection, but walls in the plural represents the two principles that ‘protected’ and produced the prosperity and success of Tyrus, a symbol of the Republican horn of the United States.
Amategeko y’Imana ni urukuta rwo kurinda, ariko inkuta mu bwinshi zigereranya amahame abiri ‘yarinze’ kandi akabyara ubukire n’intsinzi bya Turo, ikimenyetso cy’ihembe rya Repubulikani rya Leta Zunze Ubumwe za Amerika.
“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth. …
“‘Kandi yari ifite amahembe abiri asa n’ay’umwana w’intama.’ Ayo mahembe asa n’ay’umwana w’intama agaragaza ubusore, ubuziranenge, n’ubugwaneza, bityo agahuza neza n’imico ya Leta Zunze Ubumwe z’Amerika igihe zahishurirwaga umuhanuzi ko ‘zizamuka’ mu mwaka wa 1798. Mu bahunze bwa mbere b’Abakristo bahungiye muri Amerika bashaka ubuhungiro bwo gukira igitugu cy’abami n’ubwihanganirane buke bw’abatambyi, harimo benshi biyemeje gushinga ubutegetsi ku rufatiro rwagutse rw’ubwisanzure mu by’ubutegetsi bwa gisivili no mu by’idini. Ibitekerezo byabo byabonye umwanya mu Itangazo ry’Ubwigenge, risobanura ukuri gukomeye ko ‘abantu bose baremwe bangana’ kandi bahawe uburenganzira budashobora kwamburwa bwo ‘kubaho, kwigenga, no gushaka amahirwe yo kwishima.’ Kandi Itegeko Nshinga riha abantu uburenganzira bwo kwiyobora, riteganya ko abahagarariye rubanda batowe n’amajwi y’abaturage ari bo bashyiraho amategeko kandi bakayashyira mu bikorwa. Ubwisanzure bwo kwizera mu by’idini nabwo bwaratanzwe, buri muntu yemerewe kuramya Imana akurikije ibyo umutimanama we umutegeka. Repubulikanisimu n’Uprotestanti byabaye amahame shingiro y’icyo gihugu. Ayo mahame ni yo ibanga ry’imbaraga zacyo n’iterambere ryacyo. Abakandamijwe n’abasiribanganyijwe hirya no hino mu bihugu bya Gikristo barebye kuri iki gihugu bafite inyota n’ibyiringiro. Miliyoni nyinshi zashatse kugera ku nkombe zacyo, kandi Leta Zunze Ubumwe z’Amerika zazamutse zigera ku mwanya mu mahanga akomeye kurusha ayandi ku isi. …
“The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.
“Amahembe y’intama n’ijwi ry’ikiyoka by’iki kimenyetso byerekana uguhabana gukomeye hagati y’ibyo iryo shyanga rihagarariwe n’iki kimenyetso ryatura n’ibyo rikora. ‘Ukuvuga’ kw’iryo shyanga ni igikorwa cy’inzego zaryo z’ubutegetsi n’iz’ubucamanza. Binyuze muri icyo gikorwa, rizahinyuza amahame y’ubwigenge n’ay’amahoro ryashyize imbere nk’urufatiro rwa politiki yarwo. Uhanura ko rizavuga ‘nk’ikiyoka’ kandi rigakoresha ‘ububasha bwose bw’inyamaswa ya mbere’ agaragaza mu buryo busobanutse ko hazabaho gukura kw’umwuka wo kutihanganira abandi n’itotezwa byagaragajwe n’amahanga yahagarariwe n’ikiyoka n’inyamaswa imeze nk’ingwe. Kandi amagambo avuga ko inyamaswa ifite amahembe abiri ‘itera isi n’abayituye kuramya inyamaswa ya mbere’ yerekana ko ubutware bw’iri shyanga buzakoreshwa mu guhatira abantu gukurikiza umugenzo runaka uzaba igikorwa cyo guha icyubahiro ubupapa.”
“Such action would be directly contrary to the principles of this government, to the genius of its free institutions, to the direct and solemn avowals of the Declaration of Independence, and to the Constitution. The founders of the nation wisely sought to guard against the employment of secular power on the part of the church, with its inevitable result—intolerance and persecution. The Constitution provides that ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ and that ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Only in flagrant violation of these safeguards to the nation’s liberty, can any religious observance be enforced by civil authority. But the inconsistency of such action is no greater than is represented in the symbol. It is the beast with lamblike horns—in profession pure, gentle, and harmless—that speaks as a dragon.” The Great Controversy, 441, 442.
“Igikorwa nk’icyo cyaba kinyuranye rwose n’amahame y’ubu butegetsi, n’umwimerere w’inzego zabwo z’ubwisanzure, n’amatangazo ataziguye kandi akomeye yo mu Itangazo ry’Ubwigenge, ndetse n’Itegeko Nshinga. Abashinze iki gihugu bashatse babigiranye ubwenge kwirinda ikoreshwa ry’ububasha bw’isi ku ruhande rw’itorero, hamwe n’ingaruka zabyo zitabura kubaho—ukutihanganirana n’itoteza. Itegeko Nshinga riteganya ko ‘Kongere itazashyiraho itegeko ryerekeye ishyirwaho ry’idini, cyangwa ribuza uko abantu baryubahiriza mu bwisanzure,’ kandi ko ‘nta kizamini gishingiye ku idini kizigera gisabwa nk’igisabwa kugira ngo umuntu ahabwe umwanya uwo ari wo wose cyangwa inshingano ya rubanda iyo ari yo yose muri Leta Zunze Ubumwe z’Amerika.’ Uretse gusa mu kurenga ku buryo bweruye izi ngabo zirinda ubwigenge bw’igihugu, ni bwo imigenzo iyo ari yo yose y’idini yashyirwaho agahato n’ubutegetsi bwa gisivili. Ariko ukudahuza kw’igikorwa nk’icyo ntikuruta uko kugaragazwa n’ikimenyetso. Ni ya nyamaswa ifite amahembe nk’ay’umwana w’intama—mu byo yiyerekana ari itunganye, yoroheje kandi itagira icyo itwara nabi—nyamara ikavuga nk’ikiyoka.” Intambara Ikomeye, 441, 442.
The foundation of the United States is represented by the Declaration of Independence and the Constitution which represent Protestantism and Republicanism respectively. The “walls” of protection and prosperity are Republicanism and Protestantism, and at the Sunday law the principles of both the Declaration of Independence and the Constitution are overturned, for Nebuchadnezzar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”
Urufatiro rw’Amerika rugereranywa n’Itangazo ry’Ubwigenge n’Itegeko Nshinga, bihagarariye, buri kimwe ukwacyo, Ubuporotesitanti n’Uburepubulikani. “Inkuta” z’uburinzi n’uburumbuke ni Uburepubulikani n’Ubuporotesitanti; kandi mu gihe cy’itegeko ryo ku Cyumweru, amahame yombi, ay’Itangazo ry’Ubwigenge n’ay’Itegeko Nshinga, ahindurwa ubusa, kuko Nebukadinezari “azubaka imashini z’intambara ku nkuta zawe, kandi azasenyesha iminara yawe impabuzo ze.”
At the Sunday law all the “towers” are broken down, and a tower is a symbol of a church whose foundational philosophy is represented by an effort of man to save himself. Speaking of Nimrod, the great rebel and his tower we are informed in Prophets and Kings, “When the tower had been partially completed, a portion of it was occupied as a dwelling place for the builders; other apartments, splendidly furnished and adorned, were devoted to their idols. The people rejoiced in their success, and praised the gods of silver and gold, and set themselves against the Ruler of heaven and earth.” At the Sunday law Tyrus rejoices that Jerusalem has been overthrown, but national apostasy is followed by national ruin, and the king of the north will then overthrow the walls and towers of the United States.
Mu gihe cy’itegeko ryo ku Cyumweru, “iminara” yose izasenywa, kandi umunara ni ikimenyetso cy’itorero rifite filozofiya shingiro igaragazwa n’umuhati w’umuntu wo kwikiza ubwe. Mu kuvuga kuri Nimurodi, uwo munyabugome ukomeye, n’umunara we, tubwirwa muri *Abahanuzi n’Abami* hati: “Igihe umunara wari umaze kubakwa igice, igice cyawo cyakoreshwaga nk’aho abubatsi batura; andi byumba, byari bitatse neza kandi bisharijwe, byari byeguriwe ibigirwamana byabo. Abantu bishimiye uko batsinze, maze bashima imana z’ifeza n’iz’izahabu, kandi bihagarika ku Mutegetsi w’ijuru n’isi.” Mu gihe cy’itegeko ryo ku Cyumweru, Tiro yishimira ko Yerusalemu yahirimwe, ariko ubuhakanyi bw’ishyanga bukurikirwa no kurimbuka kw’ishyanga, kandi umwami w’amajyaruguru azaherako asenyura inkike n’iminara bya Leta Zunze Ubumwe za Amerika.
We will begin to take up the six dates of Jerusalem in Ezekiel in the next article.
Mu nyandiko ikurikira tuzatangira gusuzuma amatariki atandatu ya Yerusalemu ari muri Ezekiyeli.