According to inspiration, when it comes to inspiration, “every fact has its bearing,” and “every principle has its bearing.”
Nk’uko byahumetswe, iyo bigeze ku guhumekerwa, “buri kintu cyose gifite icyo gisobanura,” kandi “buri hame rifite icyo risobanura.”
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“Bibiliya ikubiyemo amahame yose abantu bakeneye gusobanukirwa kugira ngo babe bakwiriye ubu buzima cyangwa ubuzaza. Kandi ayo mahame ashobora gusobanurwa na bose. Nta muntu n’umwe ufite umutima wo guha agaciro inyigisho zayo ushobora gusoma igice na kimwe cyo muri Bibiliya atabonyemo igitekerezo runaka kimufasha. Ariko inyigisho y’agaciro kenshi ya Bibiliya ntiboneka binyuze mu kuyiga rimwe na rimwe cyangwa mu buryo butajyanye. Uburyo bwayo bukomeye bw’ukuri ntibutanzwe ku buryo bushobora gutahurwa n’usoma yihuta cyangwa utita ku byo asoma. Benshi mu butunzi bwayo buri kure cyane munsi y’ubuso, kandi bushobora kuboneka gusa binyuze mu bushakashatsi bwimbitse no mu muhate uhoraho. Ukuri kugize icyo cyuzuye gikomeye kugomba gushakishwa no gukoranywa, ‘aha hato, hariya hato.’ Yesaya 28:10.”
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Iyo zishakishijwe zityo kandi zigateranirizwa hamwe, zizasangwa zihuye mu buryo butunganye rwose. Buri Butumwa Bwiza bwunganira ubundi, buri buhanuzi bukaba busobanura ubundi, buri kuri bukaba ari ugukomeza no guteza imbere ukundi kuri. Ibishushanyo by’imitegekere y’Abayahudi bisobanurwa neza n’ubutumwa bwiza. Buri hame ryo mu Ijambo ry’Imana rifite umwanya waryo, buri kintu nyakuri kikagira icyo gisobanura. Kandi imiterere yose yuzuye, haba mu migambi no mu kuyishyira mu bikorwa, ihamya Umuremyi wayo. Imiterere nk’iyo nta bwenge na bumwe, keretse ubw’Uhoraho utagira iherezo, bwashoboraga kuyitekereza cyangwa kuyirema.” Education, 123.
The fact of the matter is that the Hebrew expression “ereb boqer” is found eight times in the Bible. It is always translated as “evening and morning,” with the exception of Daniel 8:14 where it is rendered as “days.” According to inspiration verse fourteen is the “foundation and central pillar of the Advent faith.”
Ikintu nyakuri ni uko imvugo y’Igiheburayo “ereb boqer” iboneka inshuro umunani muri Bibiliya. Buri gihe ihindurwa ngo “nimugoroba kandi mu gitondo,” usibye muri Daniyeli 8:14 aho yahinduwemo ngo “iminsi.” Dukurikije ibyo yahumetswe, umurongo wa cumi na kane ni wo “rusingizo n’inkingi y’ingenzi y’ukwizera kw’Abadiventisti.”
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Ibyanditswe Byera byari, kurusha ibindi byose, byarabaye urufatiro n’inkingi y’ingenzi y’ukwizera kwa Adiventi ni uku gutangaza ngo: ‘Kugeza ku minsi ibihumbi bibiri na magana atatu; hanyuma ubuturo bwera buzahanagurwe.’ [Daniel 8:14.]” Intambara Ikomeye, 409.
The fact therefore is that the “days” in the verse is the eighth time of the seven times that Hebrew expression is employed. And the biblical phenomenon of God’s prophetic guidance of the translators of the King James version purposely associated the biblical enigma of the eighth being of the seven in the verse that represents one of two visions in chapter eight. One word translated as “vision” in chapter eight is the Hebrew word “chazon,” and the other is “mareh.” “Mareh” means appearance and the “mareh” vision is the vision of Christ’s appearance in God’s prophetic Word. The “mareh” vision of Daniel 8:14 identifies that Christ was to appear and suddenly come to His temple on October 22, 1844. All these truths are facts, and they have their bearing upon the verse that is the central pillar, and the central pillar is not a doctrine or a prophecy that was fulfilled on October 22, 1844, the fact is that the verse is Christ, the central pillar.
Kubera rero ari uko “iminsi” ivugwa muri uwo murongo ari ubwa munani iryo jambo ry’Igiheburayo ry’amagambo arindwi rikoreshwa. Kandi ikimenyetso cya Bibiliya cy’uko Imana yayoboye mu buryo bw’ubuhanuzi abasemuzi ba verisiyo ya King James cyahuje ku bushake urujijo rwa Bibiliya rw’uko ubwa munani ari ubw’arindwi muri uwo murongo uhagarariye kimwe mu byerekwa bibiri byo mu gice cya munani. Ijambo rimwe ryahinduwemo “iyerekwa” mu gice cya munani ni ijambo ry’Igiheburayo “chazon,” irindi na ryo ni “mareh.” “Mareh” risobanura ukugaragara, kandi iyerekwa rya “mareh” ni iyerekwa ry’ukugaragara kwa Kristo mu Ijambo ry’Imana ry’ubuhanuzi. Iyerekwa rya “mareh” ryo muri Daniyeli 8:14 rigaragaza ko Kristo yagombaga kugaragara no kuza gitunguranye mu rusengero Rwe ku wa 22 Ukwakira 1844. Uku kuri kose ni ukuri kudashidikanywaho, kandi gufite aho guhuriye n’uwo murongo ari wo nkingi yo hagati; kandi iyo nkingi yo hagati si inyigisho cyangwa ubuhanuzi byasohoye ku wa 22 Ukwakira 1844, ahubwo ukuri ni uko uwo murongo ari Kristo, ari we nkingi yo hagati.
“While in this state of despondency, I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close; all who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Nkiri muri iyo mimerere yo kwiheba, narose inzozi zangizeho ingaruka zikomeye mu mutima no mu bitekerezo byanjye. Narose mbona urusengero, aho abantu benshi barimo bateranira. Abahungiragamo muri urwo rusengero ni bo bonyine bari kuzakizwa igihe cyarengaga kigafungwa; abose bagumaga hanze bari kuzimira iteka ryose. Imbaga z’abantu zari hanze, zigenda muri gahunda zazo zitandukanye, zasekaga kandi zishinyagurira abinjiraga mu rusengero, zibabwira ko uwo mugambi w’umutekano wari uburiganya bw’ubuhanga, kandi ko mu by’ukuri nta kaga na gato kabagaho ko kwirindwa. Banigeze no gufata bamwe kugira ngo bababuze kwihutira kwinjira muri izo nkike.”
“Fearful of being ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me.
“Nkubiswe no gutinya ko banshinyagurira, nabonye ko ibyiza ari ugutegereza kugeza aho imbaga itatanye, cyangwa kugeza aho nashoboraga kwinjira batambonye. Ariko aho kugabanuka, umubare warushagaho kwiyongera; maze ntinya ko natinda cyane, mva mu rugo rwange nihuta kandi nsunikana n’imbaga. Mu guhagarika umutima kwanjye ngo ngere ku rusengero, sinitaye ku kivunge cy’abantu cyari kinkingiye kandi sinakibona.”
“On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins. Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Nkimara kwinjira muri iyo nyubako, nabonye ko urusengero runini cyane rwari rushyigikiwe n’inkingi imwe y’igitangaza, kandi kuri yo hari habohewe umwana w’intama wakomeretse bikabije kandi uva amaraso. Twebwe twari duhari twasaga n’abazi ko uwo mwana w’intama yari yaratabuwe kandi yarakomerekejwe ku bwacu. Abinjiraga bose muri urwo rusengero bagombaga kubanza kuza imbere yawo no kwatura ibyaha byabo. Imbere gato y’umwana w’intama hari intebe zishyizwe hejuru, kandi kuri zo hari hicaye itsinda ry’abantu basa n’abanezerewe cyane. Umucyo wo mu ijuru wasaga n’umurasiye mu maso habo, kandi bahimbazaga Imana baririmba indirimbo z’umunezero n’iz’ishimwe ryuzuye umunezero byasaga n’umuziki w’abamarayika. Abo ni bo bari baraje imbere y’umwana w’intama, bakatura ibyaha byabo, bakakira imbabazi, none bakaba bari bategereje banezerewe cyane igikorwa runaka cy’ibyishimo.”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people; but I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night.
“Ndetse na nyuma y’uko nari maze kwinjira muri iyo nyubako, ubwoba bwaranyuzuye, kandi numva n’ikimwaro cy’uko ngomba kwicisha bugufi imbere y’abo bantu; ariko nasaga n’uhatirwa gukomeza imbere, kandi nari ndimo nzenguruka buhoro inkingi kugira ngo mpagarare ndebane n’umwana w’intama, maze impanda iravuga, urusengero ruranyeganyega, amajwi y’intsinzi azamuka ava mu bera bari bakoraniye aho, umucyo uteye ubwoba umurikira iyo nyubako, hanyuma byose bihinduka umwijima mwinshi. Abo bantu bishimye bose bari bamaze kuburirana n’uwo mucyo, maze nsigara jyenyine mu ituza riteye ubwoba ry’ijoro.”
“I awoke in agony of mind, and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed; that the Spirit of the Lord had left me, never to return.” Experience and Teachings, 24, 25.
“Nakangutse umutima wanjye uri mu mubabaro ukomeye, kandi byarangoraga rwose kwemera ko nari nkiri mu nzozi. Byanshobeye nk’aho iherezo ryanjye ryari ryaramaze kugenwa; ko Umwuka w’Umwami yari yaramvuyeho, atazigera agaruka ukundi.” Experience and Teachings, 24, 25.
We are now being tested as to whether we will enter the temple and thereafter confess our sins and secure the blessing of His justification. This last call to enter the temple is surrounded by obstacles to prevent our individual entrance, but should we now hesitate, we will be “left alone in the silent horror of night.” But this is not my only point.
Ubu turimo kugeragezwa kugira ngo hamenyekane niba tuzinjira mu rusengero, maze hanyuma tukatura ibyaha byacu kandi tukakira umugisha wo gutsindishirizwa kwe. Ubu butumire bwa nyuma bwo kwinjira mu rusengero buzengurutswe n’inzitizi zigamije kuburizamo ko buri wese muri twe yinjiramo ku giti cye; ariko nitutinda cyangwa tugatindiganya ubu, tuzasigara “twenyine mu bwoba butuje bw’ijoro.” Ariko si cyo gusa nshaka kuvugaho.
Purposeful emphasis was placed upon this most important verse by including the distinction of the word “days,” which carries with it the prophetic enigma that eight is of the seven, which is one of the wheels in the sealing time of the one hundred and forty-four thousand. In the period of the sealing, the Protestant horn and the Republican horn of the sixth kingdom of Bible prophecy will both fulfill the enigma that the eighth is of the seven. Of the eight presidents since the time of the end in 1989, Trump became the sixth king of the sixth kingdom, and after he won his second term, he became the eighth that is of the seven. In the action of the United States in repeating the Edict of Milan in 313, the Laodicean movement of the one hundred and forty-four thousand will become the Philadelphian movement of the one hundred and forty-four thousand. The sealing time concludes at the Sunday law where the papacy’s deadly wound is healed, and she thus fulfills the enigma of Revelation seventeen as the eighth that is of the seven. One fact, represented in one Hebrew phrase, as one English word, brings the verse that identifies the opening of the judgment into the verse that identifies the close of judgment in the sealing time of the one hundred and forty-four thousand.
Uyu murongo w’ingenzi kurusha iyindi yose washimangiwe ku bushake, binyuze mu kugaragaza umwihariko w’ijambo “iminsi,” rikubiyemo iyobera ry’ubuhanuzi ry’uko umunani ari umwe muri ba barindwi, iryo yobera rikaba ari rumwe mu nziga zo mu gihe cyo gushyirwaho ikimenyetso kw’abantu ibihumbi ijana na mirongo ine na bine. Mu gihe cyo gushyirwaho ikimenyetso, ihembe ry’ubuporotesitanti n’ihembe ry’uburepubulika, yombi yo mu bwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya, azasohoza iyobera ry’uko uwa munani ari umwe muri ba barindwi. Muri ba perezida umunani bayoboye kuva ku gihe cy’imperuka cyo mu mwaka wa 1989, Trump yabaye umwami wa gatandatu w’ubwami bwa gatandatu, maze nyuma yo gutsindira manda ye ya kabiri, aba uwa munani uri muri ba barindwi. Mu gikorwa cya Leta Zunze Ubumwe za Amerika cyo gusubiramo Iteka ry’i Milan ryo mu mwaka wa 313, urugaga rw’i Lawodikiya rw’abantu ibihumbi ijana na mirongo ine na bine ruzahinduka urugaga rw’i Filadelifiya rw’abantu ibihumbi ijana na mirongo ine na bine. Igihe cyo gushyirwaho ikimenyetso kirangirira ku itegeko ryo ku Cyumweru, ari bwo uruguma rwica rw’ubupapa rukira, bityo ubupapa bugasohoza iyobera ryo mu Byahishuwe igice cya cumi na karindwi nk’uwa munani uri muri ba barindwi. Ukuri kumwe, kugaragazwa mu mvugo imwe y’Igiheburayo, nk’ijambo rimwe ry’Icyongereza, kwinjiza umurongo ugaragaza itangira ry’urubanza mu murongo ugaragaza irangira ry’urubanza mu gihe cyo gushyirwaho ikimenyetso kw’abantu ibihumbi ijana na mirongo ine na bine.
Every fact has its place, and there is only one expression where a numerical construction of a ‘number’ times another ‘number’ is used in the New Testament, and only two in the Old Testament. The alpha of the ‘numerical construction’ is in Genesis.
Buri ngingo y’ukuri ifite umwanya wayo, kandi mu Isezerano Rishya hari imvugo imwe gusa ikoreshwamo imiterere y’imibare igizwe n’‘umubare’ ukubwe n’undi ‘mubare’, naho mu Isezerano rya Kera hakaba ebyiri gusa. Alufa y’‘imiterere y’imibare’ iri mu Itangiriro.
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:24.
Niba Kayini azahorerwa incuro ndwi, ni ukuri Lameki azahorerwa incuro mirongo irindwi na ndwi. Itangiriro 4:24.
The omega ‘numerical construction’ is in Matthew.
Iyubakwa ry’imibare rya omega riri muri Matayo.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Nuko Petero aramwegera aramubaza ati: Mwami, mwene Data nancumuraho kangahe, nkamubabarira? Mbese kugeza ku ncuro ndwi? Yesu aramubwira ati: Si ukugeza ku ncuro ndwi nkubwiye, ahubwo ni ukugeza kuri mirongo irindwi karindwi. Matayo 18:21, 22.
These passages represent the first and last time in the Bible where a number is identified to be multiplied with another number. There are many numbers, but the alpha of Genesis and the omega of Matthew possess the identical numerical construction, and they employ the same two numbers of ‘seven’ and ‘seventy.’
Iyi mirongo ihagarariye ubwa mbere n’ubwa nyuma muri Bibiliya aho umubare ugaragazwa ko ugomba kugwizwa n’undi mubare. Hari imibare myinshi, ariko alufa yo mu Itangiriro na omega yo muri Matayo bifite imiterere y’imibare isa rwose, kandi bikoresha iyo mibare ibiri imwe, ari yo “irindwi” na “mirongo irindwi.”
Between the alpha and omega, the middle and only other place where this numerical construction exists is in Leviticus twenty-five. There the two numbers are not ‘seven’ and ‘seventy,’ but ‘seven times seven years.’
Hagati ya alufa na omega, ahantu ho hagati, ari na ho honyine handi iyi miterere y’imibare iboneka, ni mu Balewi igice cya makumyabiri na gatanu. Aho, iyo mibare yombi si ‘karindwi’ na ‘mirongo irindwi,’ ahubwo ni ‘imyaka irindwi ikubye karindwi.’
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:8.
Kandi uzibare amasabato arindwi y’imyaka, incuro zirindwi z’imyaka irindwi; kandi igihe cy’ayo masabato arindwi y’imyaka kizakubera imyaka mirongo ine n’icyenda. Abalewi 25:8.
The middle numerical construction once again employs the number ‘seven,’ but not the number ‘seventy.’ The passage where it is located contains a blessing for obedience, and also a curse for disobedience. The blessings of freeing of slaves and restoration of land are contrasted with the curse of seven times that is mentioned four times in chapter twenty-six of Leviticus. The blessing included the Lord’s sustenance during the years the land rested, and a double blessing in the year of Jubilee, and the cursing of chapter twenty-six is the counterpart in the covenant warning of the two chapters.
Imiterere yo hagati ishingiye ku mibare na none ikoresha umubare ‘karindwi,’ ariko ntikoreshe umubare ‘mirongo irindwi.’ Igice cy’inyandiko ibonekamo gikubiyemo umugisha ugenewe abumvira, ndetse n’umuvumo ugenewe abatumvira. Imigisha yo kubohorwa kw’abacakara no gusubizwa amasambu ihabanye n’umuvumo wikubye karindwi uvugwa incuro enye mu gice cya makumyabiri na gatandatu cy’igitabo cy’Abalewi. Uwo mugisha wari ukubiyemo gutungwa n’Umwami mu myaka ubutaka bwaruhukagamo, n’umugisha wikubye kabiri mu mwaka wa Yubile, naho umuvumo wo mu gice cya makumyabiri na gatandatu ukaba ari wo ruhande ruhabanye n’uwo mugisha mu muburo w’isezerano ukubiye muri ibyo bice byombi.
The middle numerical construction appears in Leviticus 25:8 (‘seven times seven years’). It is immediately paired with the fourfold ‘seven times’ judgment of Leviticus 26. Thus, the middle numerical construction represents both a blessing and a curse, forming a doubled testimony in the book of Leviticus. The numerical construction of either the blessing or the curse of the Jubilee is placed between the judgment of Lamech and Jesus’ identification of the limit of probationary time. All three together are identifying a probationary limit, which when concluded will manifest one class who is blessed and one class who is cursed. The alpha and omega, representing the first and third angels’ messages, identify four hundred and ninety as the symbol of probationary time. When this is coupled with the curse or blessing of the Jubilee, the facts become important as we approach the study of Ezekiel chapter one verse one that places Ezekiel in the thirtieth year of the seventeenth Jubilee cycle.
Imiterere y’imibare yo hagati iboneka mu Balewi 25:8 (‘imyaka irindwi incuro zirindwi’). Ihita ihuzwa n’urubanza ruvugwa mu Balewi 26, aho imvugo ‘incuro zirindwi’ ikoreshwa incuro enye. Bityo rero, imiterere y’imibare yo hagati igaragaza umugisha n’umuvumo byombi, igatanga ubuhamya bwikubye kabiri mu gitabo cy’Abalewi. Imiterere y’imibare ijyanye n’umugisha cyangwa umuvumo wa Yubile ishyirwa hagati y’urubanza rwa Lameki n’uko Yesu agaragaza iherezo ry’igihe cy’imbabazi. Byose uko ari bitatu, bifatiwe hamwe, bigaragaza iherezo ry’igihe cy’imbabazi; icyo gihe nikirangira, hazagaragara icyiciro kimwe cy’abahawe umugisha n’ikindi cy’abavumwe. Alufa na Omega, bishushanya ubutumwa bwa marayika wa mbere n’ubwa marayika wa gatatu, bigaragaza ko magana ane na mirongo icyenda ari ikimenyetso cy’igihe cy’imbabazi. Iyo ibi bihujwe n’umuvumo cyangwa umugisha wa Yubile, ibyo bintu birushaho kugira akamaro uko twegera kwiga igice cya mbere cy’igitabo cya Ezekiyeli, umurongo wa mbere, werekana ko Ezekiyeli yari mu mwaka wa mirongo itatu w’umuzenguruko wa cumi na karindwi wa Yubile.
That Jubilee cycle ended on October 22, 573 BC, and typified not only October 22, 1844, but also the soon-coming Sunday law. Ezekiel was standing in the temple, representing the one hundred and forty-four thousand who by faith have entered into the Most Holy Place at the end of the judgment, as did the faithful after October 22, 1844. To miss the “fact” of where Ezekiel is at in prophetic history in chapter one and verse one is to lose your “bearing.”
Icyo cyiciro cy’imyaka ya Yubile cyarangiye ku wa 22 Ukwakira mu mwaka wa 573 mbere ya Kristo, kandi nticyashushanyaga gusa itariki ya 22 Ukwakira 1844, ahubwo cyashushanyaga n’itegeko ry’Icyumweru rigiye gushyirwaho vuba. Ezekiyeli yari ahagaze mu rusengero, ahagarariye ibihumbi ijana na mirongo ine na bine binjiye mu Ahera Cyane ku bwo kwizera ku iherezo ry’urubanza, nk’uko abizerwa babigenje nyuma yo ku wa 22 Ukwakira 1844. Kudatahura “ukuri” ku byerekeye aho Ezekiyeli aherereye mu mateka y’ubuhanuzi mu gice cya mbere, umurongo wa mbere, ni ugutakaza “icyerekezo” cyawe.
After viewing the glory of the Lord given by the river Chebar, Ezekiel is humbled into the dust as were Daniel, Isaiah and John. Then all four of the examples provide elements of the anointing of those who are to give the message to a church that will not see or hear.
Amaze kubona ubwiza bw’Uwiteka yerekaniwe ku ruzi Kebari, Ezekiyeli acishwa bugufi kugeza mu mukungugu, nk’uko byagendekeye Daniyeli, Yesaya na Yohana. Hanyuma, izo ngero zose uko ari enye zigaragaza ibice bigize ugusigwa amavuta kw’abazageza ubutumwa ku itorero ritazabona cyangwa ngo ryumve.
There are six dates in the book of Ezekiel that address Jerusalem. We have previously addressed the first and last dates found in chapter one, verses one and two, and then in chapter forty, verse one. I have addressed the second date found in chapter eight and verse one, but only in its symbolic representation, and without locating it in connection with the siege and destruction of Jerusalem, and the entire book revolves around that axle. Jerusalem was destroyed at the end of 586/585 BC. And in Ezekiel 33:21 a fugitive arrives with the news of Jerusalem’s fall.
Mu gitabo cya Ezekiyeli harimo amatariki atandatu yerekeye Yerusalemu. Twari twarasuzumye itariki ya mbere n’iya nyuma, ziboneka mu gice cya mbere, ku murongo wa mbere n’uwa kabiri, hanyuma no mu gice cya mirongo ine, ku murongo wa mbere. Nasuzumye itariki ya kabiri iboneka mu gice cya munani, ku murongo wa mbere, ariko ngarukira gusa ku cyo ishushanya, ntagaragaza aho iherereye ugereranyije n’igihe cy’igotwa n’irimburwa rya Yerusalemu, kandi ibyo ni byo bigize izingiro ry’igitabo cyose. Yerusalemu yarimbuwe mu mpera z’umwaka wa 586/585 mbere ya Kristo. Kandi muri Ezekiyeli 33:21, hagera umuntu wahunze azanye inkuru y’uko Yerusalemu yaguye.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Nuko mu mwaka wa cumi na kabiri w’ukunyagirwa kwacu, mu kwezi kwa cumi, ku munsi wa gatanu w’uko kwezi, haza umuntu warokotse i Yerusalemu, arambwira ati: Umurwa waratsinzwe. Nuko ukuboko kw’Umwami kwari kundiho nimugoroba, mbere y’uko uwari warokotse aza; kandi yari yabumbuye akanwa kanjye kugeza ubwo yangezeho mu gitondo; nuko akanwa kanjye karabumburwa, sinongera kuba ikiragi. Ezekiyeli 33:21, 22.
In the twelfth year the city was smitten, and Ezekiel is then free to speak upon his own volition. The vision of Ezekiel chapter eight was in the sixth year, thus roughly six years before the city was smitten.
Mu mwaka wa cumi na kabiri, umurwa uratsindwa, maze Ezekiyeli abona umudendezo wo kuvuga akurikije ubushake bwe bwite. Iyerekwa ryo muri Ezekiyeli igice cya munani ryabaye mu mwaka wa gatandatu, bityo rikaba ryari nko mu myaka itandatu mbere y’uko umurwa utsindwa.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
Nuko mu mwaka wa gatandatu, mu kwezi kwa gatandatu, ku munsi wa gatanu w’ukwezi, nkiri nicaye mu nzu yanjye, kandi abakuru b’u Buyuda bicaye imbere yanjye, ukuboko kw’Umwami Uwiteka kuza kuri jye aho hantu. Ezekiyeli 8:1.
The next year, which was the seventh year, the elders sought Ezekiel to inquire of the Lord.
Mu mwaka wakurikiyeho, ari wo mwaka wa karindwi, abakuru bagiye gushaka Ezekiyeli kugira ngo babaze Uwiteka.
And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the Lord, and sat before me. Ezekiel 20:1.
Nuko mu mwaka wa karindwi, mu kwezi kwa gatanu, ku munsi wa cumi w’uko kwezi, bamwe mu bakuru ba Isirayeli baza kubaza Uwiteka, bicara imbere yanjye. Ezekiyeli 20:1.
Then in the ninth year, the year-and-a-half siege began.
Hanyuma, mu mwaka wa cyenda, hatangiye igotwa ryamaze umwaka n’igice.
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Nuko mu mwaka wa cyenda, mu kwezi kwa cumi, ku munsi wa cumi w’uko kwezi, ijambo ry’Uwiteka rinzaho, riravuga riti: Mwana w’umuntu, iyandikire izina ry’uyu munsi, koko ry’uyu munsi nyir’izina: umwami w’i Babuloni yatangiriye gutera i Yerusalemu kuri uyu munsi nyir’izina. Ezekiyeli 24:1, 2.
Each of these dates represents specific waymarks of the latter days, for Paul says ancient Israel is an example for those who live at the end of the world.
Buri tariki muri aya matariki igaragaza ibimenyetso byihariye biranga iminsi y’imperuka, kuko Pawulo avuga ko Isirayeli ya kera ari urugero ku babaho mu gihe cy’imperuka y’isi.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:11, 12.
Ibyo byose byababayeho ngo bibe ibyitegererezo; kandi byandikiwe kutuburira twebwe abasohoreweho n’imperuka z’ibihe. Ni cyo gituma uwibwira ko ahagaze yirinde atagwa. 1 Abakorinto 10:11, 12.
All six of the dates that concern Jerusalem occur between the first date in chapter one verse one and the last date found in chapter forty, verse one. Those two dates mark the fifth year of chapter one, which was 592 BC and the twenty-fifth year of chapter forty, which was 573 BC. At the line upon line level Ezekiel has a line for Egypt, which includes the reference of Tyre, and a line for Jerusalem. The line of Egypt has seven direct waymarks, (when Tyre is included) and Jerusalem has six. With these two lines are the line of Josiah and the seventeenth Jubilee cycle. Yet the line that is portrayed without a direct date is found in chapter four, and the line of chapter four possesses several of the wheels Ezekiel saw when he looked into the Most Holy Place. It is also laden with several symbolic truths.
Amatariki yose uko ari atandatu yerekeye Yerusalemu ari hagati y’itariki ya mbere iboneka mu gice cya mbere, umurongo wa mbere, n’itariki ya nyuma iboneka mu gice cya mirongo ine, umurongo wa mbere. Izo tariki zombi zishyiraho umwaka wa gatanu uvugwa mu gice cya mbere, ari wo wa 592 mbere ya Kristo, n’umwaka wa makumyabiri n’itanu uvugwa mu gice cya mirongo ine, ari wo wa 573 mbere ya Kristo. Ku rwego rwa “umurongo ku wundi murongo,” Ezekiyeli afite umurongo wa Egiputa, urimo n’icyerekeye Tiro, kandi afite n’umurongo wa Yerusalemu. Umurongo wa Egiputa ufite ibimenyetso ndangamihanda birindwi bitaziguye (iyo Tiro ibariwemo), naho Yerusalemu ikagira bitandatu. Hamwe n’iyi mirongo yombi hariho n’umurongo wa Yosiya n’icyiciro cya cumi na karindwi cya Yubile. Nyamara umurongo ugaragazwa udafite itariki itaziguye uboneka mu gice cya kane, kandi umurongo wo mu gice cya kane ufite amwe mu mapine Ezekiyeli yabonye igihe yarebaga mu Ahera Cyane. Kandi unuzuyemo ukuri k’umubumbe kwinshi kw’ikimenyetso.
430
430
The number four hundred and thirty represents the everlasting covenant, and in chapter four Ezekiel is employed by the Lord as a living parable, a parable which includes the number four hundred and thirty.
Umubare magana ane na mirongo itatu ugereranya isezerano ridashira, kandi mu gice cya kane Ezekiyeli akoreshwa n’Umwami nk’umugani muzima, umugani urimo umubare magana ane na mirongo itatu.
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
Nuko rero, wa mwana w’umuntu we, ijyana ibuye ry’umukara, urirambe imbere yawe, urishushanyeko umugi, ari wo Yerusalemu. Urare umugote, uwubakire igihome, uwuterere ikirundo cy’urugamba; ushyire n’ingabo ziwugote, ushyire n’imashini zo kuwusenyera impande zose. Kandi ujye ufata isafuriya y’icyuma, uyishyire hagati yawe n’uwo mugi ibe nk’urukuta rw’icyuma; uherekeze amaso yawe kuri wo, na wo uzagotywe, kandi uzawugote. Ibyo bizabere ikimenyetso inzu ya Isirayeli. Kandi uryame ku ruhande rwawe rw’ibumoso, urushyireho gukiranirwa kw’inzu ya Isirayeli; ukurikije umubare w’iminsi uzaruryamaho, ni ko uzikorezwa gukiranirwa kwabo. Kuko ngushyiriyeho imyaka yo gukiranirwa kwabo nk’umubare w’iminsi, ari yo minsi magana atatu na mirongo cyenda; ni ko uzakoresha gukiranirwa kw’inzu ya Isirayeli. Kandi numara kubisohoza, uzongere uryame ku ruhande rwawe rw’iburyo, maze uzikoreze gukiranirwa kw’inzu ya Yuda iminsi mirongo ine; ngushyiriyeho umunsi umwe kuba umwaka umwe. Nuko uzerekeze amaso yawe ku kugotwa kwa Yerusalemu, ukuboko kwawe kuzabe kudatwikiriwe, kandi uzahanure kuri wo. Kandi dore, nzagushyiraho imigozi, kugira ngo utava ku ruhande rumwe ujya ku rundi, kugeza aho uzarangiriza iminsi yo kuwugota. Ezekiyeli 4:1–8.
The siege of Jerusalem, as illustrated by Ezekiel is a “sign,” just as the siege against Jerusalem brought by Cestius in the year 66. Commenting on Jesus identifying the destruction of Jerusalem, Sister White informs us that the “direct” fulfillment of the destruction of Jerusalem is in the latter days. The sign of the destruction upon the two witnesses represented by Nebuchadnezzar and Cestius identify that the sign of the siege, is the sign of the approaching Sunday law.
Igoterwa rya Yerusalemu, nk’uko ryashushanyijwe na Ezekiyeli, ni “ikimenyetso,” nk’uko n’igitero cyagose Yerusalemu cyazanywe na Kesitiyo mu mwaka wa 66 na cyo cyari ikimenyetso. Mu gusobanura amagambo ya Yesu agaragaza kurimbuka kwa Yerusalemu, Sister White atumenyesha ko isohozwa “ritaziguye” ry’iryo kurimbuka rya Yerusalemu riri mu minsi y’imperuka. Ikimenyetso cy’ukurimbuka ku bahamya babiri bahagarariwe na Nebukadinezari na Kesitiyo kigaragaza ko ikimenyetso cy’igotera ari cyo kimenyetso cy’itegeko ryo ku Cyumweru riri hafi.
A Day for a Year
Umunsi Uhwanye n’Umwaka
Within the passage we are considering, we also see the omega biblical reference to the premier rule of prophetic interpretation of William Miller in the foundational movement of the first and second angels’ messages. The alpha of the day for a year principle was also an omega symbol, for the alpha of the day for a year principle was set forth in the book of Numbers as the tenth and final test, which Israel failed, thereby bringing upon themselves death in the wilderness over the forty years of wilderness wandering.
Muri iki gice turimo gusuzuma, tubonamo kandi icyanditswe cyo muri Bibiliya cya omega cyerekeye itegeko ry’ibanze rya William Miller ryo gusobanura ubuhanuzi mu gikorwa cyabaye urufatiro rw’ubutumwa bwa marayika wa mbere n’ubwa marayika wa kabiri. Alufa y’ihame ry’uko umunsi umwe ubarwa nk’umwaka umwe na yo yari ikimenyetso cya omega, kuko alufa y’ihame ry’uko umunsi umwe ubarwa nk’umwaka umwe yagaragajwe mu gitabo cyo Kubara nk’ikigeragezo cya cumi kandi cya nyuma, icyo Abisirayeli bananiwe gutsinda, bityo bikururira urupfu mu butayu mu myaka mirongo ine bamaze babuzereramo.
And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:33–35.
Kandi abana banyu bazazerera mu butayu imyaka mirongo ine, kandi bazikorera ubusambanyi bwanyu, kugeza aho intumbi zanyu zizashirira mu butayu. Hakurikijwe umubare w’iminsi mwatashye icyo gihugu, ari yo minsi mirongo ine, buri munsi ubazwe nk’umwaka, ni ko muzikorera gukiranirwa kwanyu imyaka mirongo ine, kandi muzamenya ko nacanye na mwe. Jyewe Uwiteka ni jye wabivuze; ni ukuri nzabigenza ntyo kuri iri teraniro ryose ry’ababi, abateraniye kundwanya: bazashirira muri ubu butayu, kandi ni ho bazapfira. Kubara 14:33–35.
The prophetic implications that the day for a year principle is identified in the final rebellion of the ten-step testing process beginning at the Red Sea crossing, and that the same principle is again proclaimed as Jerusalem is to be besieged and destroyed must be understood and applied to the passage we are considering, as must the significance of the “siege” being the “sign.”
Ibisobanuro by’ubuhanuzi bikubiye mu kuba ihame ryo kubara umunsi umwe nk’umwaka umwe rigaragazwa mu bwigomeke bwa nyuma bwo mu gikorwa cyo kugeragezwa mu byiciro icumi cyatangiriye ku kwambuka Inyanja Itukura, no mu kuba iryo hame ryongera gutangazwa igihe Yerusalemu igiye kugotwa no kurimburwa, bigomba kumvikana kandi bikifashishwa mu gusobanura igice turimo gusuzuma, kimwe n’ubusobanuro bw’uko “ukugotwa” ari cyo “kimenyetso.”
The line of history that is brought together when employing the “siege” of Jerusalem as the sign must be recognized, for it becomes an "axle" so to speak, and metaphorically the sign of the siege, has many spokes attached. The sign of the siege is perhaps the most important passage in Ezekiel, and the sign allows the Lion of the tribe of Judah to bring perfection out of what first appeared to Ezekiel to be confusion. The “sign” of the siege, the year for a day principle, and the prophetic lines brought together by the siege, must be considered in the context that four hundred and thirty represents the everlasting covenant.
Umurongo w’amateka uhurizwa hamwe igihe hifashishijwe “kugotwa” kwa Yerusalemu nk’ikimenyetso ugomba kwitabwaho, kuko uba nk’“umutambiko,” uko byavugwa, kandi mu mvugo y’ikigereranyo ikimenyetso cyo kugotwa gifite imirambararo myinshi gifatanye na cyo. Ikimenyetso cyo kugotwa ni cyo gice cy’ingenzi kurusha ibindi muri Ezekiyeli, kandi icyo kimenyetso gituma Intare yo mu muryango wa Yuda ikura ubutungane bwuzuye mu byabanje kugaragarira Ezekiyeli nk’urujijo. “Ikimenyetso” cyo kugotwa, ihame ry’umwaka ku munsi, n’imirongo y’ubuhanuzi ihurizwa hamwe no kugotwa, bigomba gusuzumirwa mu rwego rw’uko magana ane na mirongo itatu ahagarariye isezerano rihoraho.
The Covenant
Isezerano
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Aramubwira ati: “Menya neza yuko urubyaro rwawe ruzaba abashyitsi mu gihugu kitari icyabo, kandi bazagikorera; na bo bazabarenganya imyaka magana ane.” Itangiriro 15:13.
The Lord entered into covenant with Abraham in a three-step process, and the first of those three steps included the prophecy that Abraham’s descendants would be captives in Egypt for four hundred years. In the second step, Abraham was given the rite of circumcision, and the third step was the sacrifice of Isaac on Mount Moriah. Four hundred years was identified in the alpha of three steps the Lord took in raising up and entering into covenant with a chosen people. That chosen covenant people were divorced from God at the stoning of Stephen in the year 34, and thereafter Paul, the chosen apostle to the Gentiles, identified that four hundred years as—four hundred and thirty years.
Umwami yagiranye isezerano na Aburahamu binyuze mu ntambwe eshatu, kandi iya mbere muri izo ntambwe eshatu yari ikubiyemo ubuhanuzi bw’uko abakomoka kuri Aburahamu bari kuzaba mu bunyage muri Egiputa mu gihe cy’imyaka magana ane. Mu ntambwe ya kabiri, Aburahamu yahawe umuhango wo gukebwa, naho intambwe ya gatatu yari ugutamba Isaka ku Musozi wa Moriya. Imyaka magana ane yagaragajwe muri alufa y’intambwe eshatu Umwami yateye mu guhagurutsa ubwoko bwatoranyijwe no kugirana na bwo isezerano. Ubwo bwoko bwatoranyijwe bw’isezerano bwasenzwe n’Imana igihe Sitefano yaterwaga amabuye mu mwaka wa 34, maze nyuma yaho Pawulo, intumwa yatoranyirijwe abanyamahanga, agaragaza ko iyo myaka magana ane yari—imyaka magana ane na mirongo itatu.
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. Galatians 3:17.
Kandi icyo mvuga ni iki: amategeko yaje nyuma y’imyaka magana ane na mirongo itatu ntashobora gusesa isezerano ryari ryarashimangiwe mbere n’Imana muri Kristo, ngo ahindure ubusa ibyasezeranyijwe. Abagalatiya 3:17.
The number that represents the covenant is four hundred and thirty, but the two witnesses of Abram and Saul, who both had their names changed to Abraham and Paul respectively, identify two distinct periods that make up the whole number of four hundred and thirty. When God changes a soul’s name, it is a symbol of a covenant relationship between that soul and God. The four hundred and thirty years is therefore a sum that is produced by the addition of two distinct numbers, as with Abraham’s four hundred and Paul’s addition of thirty. Ezekiel lay upon his left side for three hundred and ninety days, and then on his right side for forty days, identifying two numbers whose sum total is four hundred and thirty.
Umubare ushushanya isezerano ni magana ane na mirongo itatu, ariko abahamya babiri, ari bo Aburamu na Sawuli, bombi bahinduriwe amazina bakitwa Aburahamu na Pawulo uko bakurikirana, bagaragaza ibihe bibiri bitandukanye bigize uwo mubare wose wa magana ane na mirongo itatu. Iyo Imana ihinduye izina ry’ubugingo, biba ari ikimenyetso cy’umubano ushingiye ku isezerano hagati y’ubwo bugingo n’Imana. Bityo rero, imyaka magana ane na mirongo itatu ni igiteranyo kiboneka hateranyijwe imibare ibiri itandukanye, nk’uko magana ane ya Aburahamu yongerwaho mirongo itatu ya Pawulo. Ezekiyeli yamaze iminsi magana atatu na mirongo cyenda aryamiye urubavu rw’ibumoso, hanyuma amara iminsi mirongo ine aryamiye urubavu rw’iburyo, bityo agaragaza imibare ibiri ifite igiteranyo cya magana ane na mirongo itatu.
In Genesis chapter eleven the covenant of death that was brought about immediately after the flood through the rebellion of Nimrod identifies the distinction between two covenants. The elements of the tower of Babel testify to a satanic save yourself covenant people who were to be judged and scattered. In the same chapter, the genealogy of the Hebrews is introduced by the birth of Eber, marking the beginning of a chosen people to represent the covenant of life, in contrast with Nimrod’s covenant of death.
Mu gice cya cumi na kimwe cya Itangiriro, isezerano ry’urupfu ryazanyweho ako kanya nyuma y’umwuzure binyuze mu bugome bwa Nimurodi rigaragaza itandukaniro riri hagati y’amasezerano abiri. Ibikubiye mu munara wa Babeli bihamya ubwoko bw’isezerano rya satani ryo kwikiza ubwabo, abagombaga gucirwaho iteka no gutatanywa. Muri icyo gice kandi, urusobe rw’inkomoko z’Abaheburayo rutangizwa no kuvuka kwa Eberi, bikaba biranga itangiriro ry’ubwoko bwatoranyijwe bwo guhagararira isezerano ry’ubugingo, mu buryo bunyuranye n’isezerano ry’urupfu rya Nimurodi.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–18.
Éberi abaho imyaka mirongo itatu n’ine, abyara Pelegi; kandi Éberi amaze kubyara Pelegi, abaho indi myaka magana ane na mirongo itatu, abyara abahungu n’abakobwa. Nuko Pelegi abaho imyaka mirongo itatu, abyara Rewu. Itangiriro 11:16–18.
In chapter ten of Genesis Eber and Peleg are first mentioned.
Mu gice cya cumi cya Itangiriro ni ho bwa mbere havugwa Eberi na Pelegi.
And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. Genesis 10:25.
Éberi yabyaye abahungu babiri: umwe yitwaga Pelegi, kuko mu minsi ye isi yagabanyijwe; naho izina rya murumuna we ryari Yokitani. Itangiriro 10:25.
Peleg means division or splitting, and in the days of Peleg the division of two classes of covenant people is marked by the history of the tower of Babel and Nimrod’s rebellion. Eber lived to be four hundred and sixty-four years, but after Peleg (division) was born he lived four hundred and thirty years. Every fact has its bearing, and four hundred and thirty is the number Paul assigns to the covenant prophecy of Abraham. Although the number four hundred and thirty is identified with Eber’s life after the birth of Peleg, the first thirty-four years of his life is expressed as “four and thirty years,” which is of course thirty-four years, but at the simple expression of those thirty-four years it reads “four” and “thirty” (430). Then came four hundred and thirty, then the first expression of Peleg’s life is “thirty.”
Peregi bisobanura igabanyuka cyangwa gutandukanywa, kandi mu minsi ya Peregi ugutandukanywa kw’amatsinda abiri y’abantu b’isezerano kurangwa n’amateka y’umunara w’i Babeli n’ubwigomeke bwa Nimurodi. Eberi yabayeho imyaka magana ane na mirongo itandatu n’ine, ariko Peregi amaze kuvuka (igabanyuka) yabayeho imyaka magana ane na mirongo itatu. Buri kintu cyose gifite icyo gihamya, kandi magana ane na mirongo itatu ni yo mibare Pawulo ahuza n’ubuhanuzi bw’isezerano rya Aburahamu. Nubwo umubare wa magana ane na mirongo itatu ufitanye isano n’ubuzima bwa Eberi nyuma y’ivuka rya Peregi, imyaka mirongo itatu n’ine ya mbere y’ubuzima bwe igaragazwa nk’“imyaka ine na mirongo itatu,” ari byo rwose imyaka mirongo itatu n’ine, ariko mu mvugo yoroheje y’iyo myaka mirongo itatu n’ine handikwa ngo “ine” na “mirongo itatu” (430). Hanyuma haza magana ane na mirongo itatu, maze imvugo ya mbere y’ubuzima bwa Peregi iba “mirongo itatu.”
Eber is the root of the name Hebrew and it is the first mention of the Hebrews, who were to be the chosen people of the covenant. Eber means to cross over, thus typifying the covenant people who cross over from the earth to the new earth as Abraham’s children did when they crossed over the Red Sea to the Promised land. The forty-year wilderness wandering impeded that crossing over, but at the end of the forty years they crossed over the Jordan to the Promised Land, thus typifying the final crossing over of God’s people. Peleg represents the history when the division of mankind into two covenant people first occurred at Nimrod’s tower. The symbol of Nimrod’s covenant of death is confusion, and the symbol of the Hebrew covenant of life is the four hundred and thirty years of Eber’s life before the division represented by Peleg. The name Peleg also marks a symbolic numerical truth, for the four hundred and thirty years of Eber is divided into two numbers, and Peleg represents a distinction of the four hundred with the number thirty.
Eberi ni yo mizi y’izina “Abaheburayo,” kandi ni bwo bwa mbere havugwa Abaheburayo, bari kuzaba ubwoko bwatoranyirijwe isezerano. Eberi bisobanura kwambuka; bityo ikaba ishushanya ubwoko bw’isezerano bwambuka buva ku isi bukagera ku isi nshya, nk’uko abana ba Aburahamu bambutse Inyanja Itukura bajya mu Gihugu cy’Isezerano. Kuzerera mu butayu imyaka mirongo ine kwabujije uko kwambuka, ariko iyo myaka mirongo ine irangiye bambutse Yorodani bajya mu Gihugu cy’Isezerano, bityo bishushanya ukwambuka kwa nyuma kw’ubwoko bw’Imana. Pelegi ahagarariye amateka y’igihe ugucikamo ibice kw’abantu mo amasezerano abiri kwatangiriye bwa mbere ku munara wa Nimurodi. Ikimenyetso cy’isezerano ry’urupfu rya Nimurodi ni urujijo, kandi ikimenyetso cy’isezerano ry’ubugingo ry’Abaheburayo ni imyaka magana ane na mirongo itatu y’ubuzima bwa Eberi mbere y’igabana rihagarariwe na Pelegi. Izina Pelegi kandi riranga ukuri kw’ikigereranyo cy’imibare, kuko imyaka magana ane na mirongo itatu ya Eberi igabanyijwemo imibare ibiri, kandi Pelegi ahagarariye itandukanywa ry’amagana ane n’umubare mirongo itatu.
Four hundred and thirty possesses two parts. The four hundred years of Abraham’s covenant along with the additional thirty years marked by Paul. The increase of knowledge that produces the final revival of God’s people is represented in Daniel chapter twelve, where the two-part symbol of the everlasting covenant is specifically identified, and it is set forth in verses 9/11.
Magana ane na mirongo itatu agizwe n’ibice bibiri. Imyaka magana ane y’isezerano rya Aburahamu hamwe n’indi myaka mirongo itatu Pawulo yagaragaje. Ukwiyongera k’ubumenyi gutanga ububyutse bwa nyuma bw’ubwoko bw’Imana kugaragazwa muri Daniyeli igice cya cumi na kabiri, aho ikimenyetso kigizwe n’ibice bibiri cy’isezerano rihoraho kigaragazwa by’umwihariko, kandi kigashyirwa ahagaragara mu mirongo ya 9/11.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:9–11.
Arambwira ati: Genda, Daniyeli; kuko ayo magambo afunzwe kandi ashyizweho ikimenyetso kugeza igihe cy’imperuka. Benshi bazezwa, bazatunganywa, kandi bazageragezwa; ariko abanyabyaha bazakomeza gukora ibyaha; kandi nta n’umwe mu banyabyaha uzabyumva; ahubwo abanyabwenge bazabyumva. Kandi uhereye igihe igitambo cya buri munsi kizavanwaho, maze hagashyirwaho ikizira giteza ubuhenebere, hazabaho iminsi igihumbi magana abiri na mirongo icyenda. Daniyeli 12:9–11.
The final unsealing that produces a three-step testing process as represented in verse ten as “purified, and made white, and tried,” is associated with the twelve hundred and ninety years. The pioneer understanding of the verse is that the removal of the resistance of paganism in 508 began a thirty-year process that led to the setting up of the papacy as the fifth kingdom of Bible prophecy in 538, who then reigned as the fifth kingdom of Bible prophecy until the twelve hundred and sixty years concluded in 1798. The thirty years from 508 until 538 is also represented by Paul as a “falling away first,” in 2 Thessalonians.
Kubumburwa kwa nyuma kw'ibyashyizweho ikimenyetso, gutuma habaho igeragezwa rigizwe n'ibyiciro bitatu, nk'uko bigaragazwa ku murongo wa cumi mu magambo ngo “bazatunganywa, bazezwa kandi bazacishwa mu ruganda,” gufitanye isano n'imyaka igihumbi na magana abiri na mirongo icyenda. Uko abapayiniya basobanukirwaga uwo murongo ni uko gukurwaho kw'inzitizi yaterwaga n'ubupagani mu mwaka wa 508 kwatangije urugendo rw'imyaka mirongo itatu rwagejeje ku gushyirwaho k'ubupapa mu mwaka wa 538 nk'ubwami bwa gatanu buvugwa mu buhanuzi bwa Bibiliya, maze bugategeka nk'ubwami bwa gatanu buvugwa mu buhanuzi bwa Bibiliya kugeza ubwo imyaka igihumbi na magana abiri na mirongo itandatu yarangiraga mu mwaka wa 1798. Iyo myaka mirongo itatu kuva mu mwaka wa 508 kugeza mu wa 538 na yo Pawulo ayigaragaza nk'igihe cy'“ubuhakanyi bubanza kubaho,” mu 2 Abatesalonike.
In 2 Thessalonians the subject is the relationship between pagan Rome and papal Rome, the fourth and fifth kingdoms of prophecy respectively. It is in this chapter of Thessalonians that William Miller discovered that the “daily” in the book of Daniel represented pagan Rome, and Miller further discovered that the “daily” in Daniel was always presented in connection with the abomination or the transgression of desolation. The abomination and transgression of desolation in the book of Daniel represent what John identifies in the book of Revelation as the image of the beast and the mark of the beast, respectively.
Mu 2 Abatesalonike, ingingo nyamukuru ni isano iri hagati ya Roma ya gipagani na Roma ya kipapa, ari zo bwami bwa kane n’ubwa gatanu bw’ubuhanuzi uko bikurikirana. Muri iki gice cy’Abatesalonike ni ho William Miller yavumburiye ko “ibya buri gihe” mu gitabo cya Daniyeli byagereranyaga Roma ya gipagani, kandi Miller yongeye kuvumbura ko “ibya buri gihe” muri Daniyeli buri gihe byerekanwaga bifitanye isano n’ikizira cyangwa igicumuro giteza umusaka. Ikizira n’igicumuro giteza umusaka mu gitabo cya Daniyeli bigereranya ibyo Yohana agaragaza mu gitabo cy’Ibyahishuwe nk’ishusho ya ya nyamaswa n’ikimenyetso cya ya nyamaswa, uko bikurikirana.
William Miller based most, if not all, of his prophetic applications upon his identification of two desolating powers, represented as the “daily” (pagan Rome), and the second desolating power, which is expressed two ways, as the transgression of desolation (the combination of church and state), in the Revelation—as the image of the beast (the papal prophetic structure), and the abomination of desolation (the worship of the sun) in Revelation—as the mark of the beast. The understanding derived by Miller from Paul’s presentation in 2 Thessalonians was a primary foundational understanding of Miller, who is the symbol of the foundations of Adventism. Paul claims that those who do not love the truth represented in chapter two of 2 Thessalonians are those who receive strong delusion.
William Miller yashingiye ibyinshi mu byo yerekezagaho ubuhanuzi, niba atari byose, ku butegetsi bubiri burimbura yari yaragaragaje: ubwa mbere bushushanywa n’icyitwa “gihoraho” (Roma y’abapagani), naho ubutegetsi bwa kabiri burimbura bukagaragazwa mu buryo bubiri, ari bwo igicumuro kirimbura (uguhuza itorero na leta), mu Byahishuwe gishushanywa n’igishushanyo cy’inyamaswa (imiterere y’ubupapa mu buhanuzi), n’ikizira kirimbura (gusenga izuba), mu Byahishuwe gishushanywa n’ikimenyetso cy’inyamaswa. Uko gusobanukirwa Miller yakuye mu byo Pawulo agaragaza mu 2 Abatesalonike kwari imwe mu nkingi z’ibanze z’imyumvire ya Miller, akaba ari we ushushanya imfatiro z’Ubwadiventisiti. Pawulo yemeza ko abadakunda ukuri kugaragazwa mu gice cya kabiri cya 2 Abatesalonike ari bo bagerwaho n’ubushukanyi bukomeye.
In Daniel’s three verses (Daniel 12:9–11) the symbolic understanding in the latter days cannot include the application of time, for as of October 22, 1844; the application of prophetic time is no longer valid. The 9/11 verses represent two distinct periods of thirty years and twelve hundred and sixty years. The numbers forty and the number twelve hundred and sixty are both symbols of a prophetic wilderness, and are prophetically interchangeable. Therefore, twelve hundred and sixty can be understood as forty, and forty is the tithe of four hundred. The 9/11 verses symbolize the number of the everlasting covenant, as represented by four hundred (Abraham) in connection with thirty (Paul). The ‘wilderness’ represented by ‘twelve hundred and sixty’ aligns with a ‘wilderness of forty’, and forty, is a tithe of four hundred. Thirty is thirty. Four hundred and thirty is produced by the number four hundred added to the number thirty, which in Ezekiel chapter four is represented as three hundred and ninety added to the number forty.
Mu mirongo itatu ya Daniyeli (Daniyeli 12:9–11), ubusobanuro bushingiye ku bimenyetso bwo mu minsi y’imperuka ntibushobora kuba bukubiyemo ikoreshwa ry’igihe, kuko guhera ku wa 22 Ukwakira 1844, ikoreshwa ry’igihe cy’ubuhanuzi ritagifite ishingiro. Imirongo ya 9/11 igaragaza ibihe bibiri bitandukanye, kimwe cy’imyaka mirongo itatu n’ikindi cy’imyaka igihumbi na magana abiri na mirongo itandatu. Umubare wa mirongo ine n’uw’igihumbi na magana abiri na mirongo itandatu yombi ni ibimenyetso by’ubutayu bwo mu buhanuzi, kandi ishobora gusimburana mu buhanuzi. Bityo rero, igihumbi na magana abiri na mirongo itandatu gishobora kumvikana nka mirongo ine, kandi mirongo ine ni icya cumi cya magana ane. Imirongo ya 9/11 ishushanya umubare w’isezerano ry’iteka, nk’uko ugaragazwa n’umubare wa magana ane (Aburahamu) uhujwe n’uwa mirongo itatu (Pawulo). ‘Ubutayu’ bugaragazwa n’‘igihumbi na magana abiri na mirongo itandatu’ buhuye n’‘ubutayu bwa mirongo ine’, kandi mirongo ine ni icya cumi cya magana ane. Mirongo itatu ni mirongo itatu. Umubare wa magana ane na mirongo itatu uboneka iyo umubare wa magana ane uteranyijwe n’umubare wa mirongo itatu, ukaba mu gice cya kane cy’igitabo cya Ezekiyeli ugaragazwa nk’igiteranyo cy’umubare wa magana atatu na mirongo cyenda n’umubare wa mirongo ine.
The 9/11 verses in chapter twelve represent the middle of three prophetic periods in the chapter, and they are a symbol of the everlasting covenant that is unsealed in the latter days. The unsealing of the meaning of four hundred and thirty in the latter days is brought about in chapter four of Ezekiel.
Imirongo ya 9/11 yo mu gice cya cumi na kabiri igereranya hagati y’ibihe bitatu by’ubuhanuzi biri muri icyo gice, kandi ni ikimenyetso cy’isezerano ry’iteka rihishurwa mu minsi y’imperuka. Gukurwaho ikimenyetso ku busobanuro bwa magana ane na mirongo itatu mu minsi y’imperuka bikorwa mu gice cya kane cya Ezekiyeli.
The Lion of the tribe of Judah is now unsealing the final warning message to those who have by faith entered into the Most Holy Place with Ezekiel, John, Daniel and Isaiah. That truth is opened up in conjunction with the lifting up of those represented not only as the outcasts of Israel, but as the ensign of the one hundred and forty-four thousand. That truth is set within the context of the covenant represented by Abraham’s four hundred years in conjunction with the covenant represented by Paul’s thirty years. That truth is set forth in Daniel twelve’s 9/11 verses, which represent the middle of three symbolic periods, which were correctly understood by the Millerites. The middle 9/11 truth that is being unsealed in Daniel twelve is represented in Ezekiel’s three hundred and ninety days and forty days. Those days are opened up to Ezekiel in the thirtieth year of the seventeenth Jubilee cycle, and Ezekiel, as a priest, represents the priesthood of the one hundred and forty-four thousand who are in the middle test of three tests.
Intare yo mu muryango wa Yuda ubu irimo gukuraho ibimenyetso bifunze ubutumwa bw’umuburo wa nyuma, ikabuhishurira abo binjiye Ahera Cyane ku bwo kwizera, hamwe na Ezekiyeli, Yohana, Daniyeli na Yesaya. Uko kuri guhishurwa hamwe no gushyirwa hejuru kw’abashushanywa atari gusa nk’abimuwe bo muri Isirayeli, ahubwo nanone nk’ibendera ry’ibihumbi ijana na mirongo ine na bine. Uko kuri gushyirwa mu rwego rw’isezerano rishushanywa n’imyaka magana ane ya Aburahamu, hamwe n’isezerano rishushanywa n’imyaka mirongo itatu ya Pawulo. Uko kuri kugaragazwa mu mirongo ya 9/11 yo mu gice cya cumi na kabiri cya Daniyeli, ishushanya igihe cyo hagati mu bihe bitatu by’ikigereranyo Abamilerite bari barasobanukiwe neza. Ukuri kwa 9/11 ko hagati, kurimo gukurwaho ibimenyetso bigufunze muri Daniyeli igice cya cumi na kabiri, gushushanywa n’iminsi magana atatu na mirongo cyenda n’iminsi mirongo ine ya Ezekiyeli. Iyo minsi ihishurirwa Ezekiyeli mu mwaka wa mirongo itatu w’umuzenguruko wa cumi na karindwi wa Yubile, kandi Ezekiyeli, nk’umutambyi, ashushanya ubutambyi bw’ibihumbi ijana na mirongo ine na bine bari mu kigeragezo cyo hagati mu bigeragezo bitatu.
Ezekiel is marked within the temple test on the “fifth day” of the “fourth month,” which in Millerite history marked the very middle (“midway”) of the seven months that began at the first disappointment on April 19, 1844, and ended on October 22 of the same year.
Ezekiyeli ashyirwaho ikimenyetso mu igeragezwa ry’urusengero ku “munsi wa gatanu” w’“ukwezi kwa kane,” ari wo, mu mateka y’Abamilerite, waranze igihe cyo hagati nyirizina (“hagati na hagati”) mu mezi arindwi yatangiye igihe cyo gutenguhwa kwa mbere ku wa 19 Mata 1844, akarangira ku wa 22 Ukwakira muri uwo mwaka.
“In the summer of 1844, midway between the time when it had been first thought that the 2300 days would end, and the autumn of the same year, to which it was afterward found that they extended, the message was proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” The Great Controversy, 398.
“Mu cyi ryo mu mwaka wa 1844, hagati y’igihe mbere byari byaratekerejwe ko iminsi 2300 yari kurangira, n’umuhindo w’uwo mwaka nyine, ari na wo nyuma byaje kuboneka ko yagezagaho, ubutumwa bwatangajwe mu magambo nyayo y’Ibyanditswe Byera ngo: ‘Dore Umukwe araje!’” The Great Controversy, 398.
July 21, 1844 was midway in the seven sacred months, and on that date Samuel Snow was at the Boston Tabernacle presenting his message of the Midnight Cry. There, for the first time in a public presentation he “proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” We are now symbolically standing with Ezekiel in the Boston Tabernacle, shortly before the lifting up of the messengers of the midnight cry go forth like a tidal wave. The prophetic process of lifting up the ensign is represented in the prophetic line of Islam in Revelation chapter nine. Ezekiel chapter four provides the second witness and the conclusion of that prophecy of three hundred and ninety-one years and fifteen days, and he does so in chapter four.
Ku wa 21 Nyakanga 1844 hari hagati mu mezi arindwi yera, kandi kuri uwo munsi Samuel Snow yari mu Ihema rya Boston atanga ubutumwa bwe bw’Imiborogo yo Mu Gicuku. Aho ni ho, ku ncuro ya mbere mu kiganiro cyabereye mu ruhame, “yatamaje mu magambo nyayo y’Ibyanditswe iti: ‘Dore, Umukwe araje!’” Ubu noneho, mu buryo bw’ikigereranyo, duhagaze hamwe na Ezekiyeli mu Ihema rya Boston, mbere gato y’uko kuzamurwa kw’intumwa z’imiborogo yo mu gicuku gusohoka nk’umuraba ukomeye. Igikorwa cy’ubuhanuzi cyo kuzamura ibendera kigereranywa mu murongo w’ubuhanuzi bwa Isilamu wo mu Byahishuwe igice cya cyenda. Ezekiyeli igice cya kane gitanga umuhamya wa kabiri n’umusozo w’ubwo buhanuzi bw’imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu, kandi abikora mu gice cya kane.
We will continue these things in the next article.
Tuzakomeza ibyo bintu mu ngingo ikurikira.