There are many amazing and important prophetic lines and truths in the book of Ezekiel. Of the biblical illustrations of prophets within the temple, Ezekiel is the one above all others that identifies the wheels within the wheels. Those wheels, according to Sister White represent the complex interplay of human activity illustrating the sequence of events in the time of the latter rain. Those events are represented by the prophet when he became part of the prophecy in an acted-out parable, such as when Ezekiel lies on his left and then right side in chapter four’s illustration of the siege of Jerusalem. There are also thirteen specific dates that outline Ezekiel’s history, and in so doing provide the waymarks of the latter rain period, when the one hundred and forty-four thousand are sealed. There are truths conveyed not only through dates, but also by numbers such as seventeen, nineteen, twenty-five, seventy, forty, three hundred and ninety and of course, thirty. Another number that is perhaps the most important number in the book of Ezekiel is the number one hundred and fifty. Yet the number one hundred and fifty is not found in the book of Ezekiel. Still, line upon line—it is there.

Mu gitabo cya Ezekiyeli harimo imirongo myinshi y’ubuhanuzi itangaje kandi y’ingenzi, hamwe n’ukuri kwinshi. Mu bishushanyo bya Bibiliya by’abahanuzi bari mu rusengero, Ezekiyeli ni we, kurusha abandi bose, ugaragaza inziga ziri mu zindi nziga. Izo nziga, nk’uko Mushiki wacu White abivuga, zigereranya imikoranire ikomeye y’ibikorwa by’abantu, igaragaza uruhererekane rw’ibyabaye mu gihe cy’imvura y’itumba rya nyuma. Ibyo byabaye bigaragazwa n’uwo muhanuzi igihe yabaye umwe mu bagize ubuhanuzi, mu mugani wakinishijwe mu bikorwa, nk’igihe Ezekiyeli aryama ku rubavu rwe rw’ibumoso hanyuma ku rw’iburyo, mu ishusho yo mu gice cya kane yerekeye kugotwa kwa Yerusalemu. Hari kandi amatariki cumi n’atatu yihariye ashyira ku murongo amateka ya Ezekiyeli, kandi muri ubwo buryo agatanga ibimenyetso by’inzira by’igihe cy’imvura y’itumba rya nyuma, igihe ab’ibihumbi ijana na mirongo ine na bine bashyirwaho ikimenyetso. Hari ukuri gutambutswa hatifashishijwe amatariki gusa, ahubwo no binyuze mu mibare nka cumi na karindwi, cumi n’icyenda, makumyabiri n’atanu, mirongo irindwi, mirongo ine, magana atatu na mirongo cyenda, kandi by’umwihariko, mirongo itatu. Undi mubare ushobora kuba ari wo mubare w’ingenzi kuruta indi yose mu gitabo cya Ezekiyeli ni umubare w’ijana na mirongo itanu. Nyamara umubare w’ijana na mirongo itanu ntuboneka mu gitabo cya Ezekiyeli. Ariko kandi, umurongo ku wundi murongo—urahari.

The number one hundred and fifty is prophetically embedded within the line of the siege, and the siege is a distinct prophetic line; or if you will, the siege is a wheel. A prophetic line of history will always possess an alpha and omega, and in so doing the characteristics of alpha and omega must be represented at the beginning and end of the line, or it isn’t a line. The alpha event of the siege was the death of Ezekiel’s wife and the end of the siege was the death of the bride of Christ, as represented by the destruction of Jerusalem.

Umubare ijana na mirongo itanu ushyizwe mu buryo bw’ubuhanuzi mu murongo w’igotwa, kandi igotwa ni umurongo wihariye w’ubuhanuzi; cyangwa, niba mubishaka, igotwa ni uruziga. Umurongo w’amateka y’ubuhanuzi uzahora ugira alufa na omega, kandi kubera ibyo, ibiranga alufa na omega bigomba kugaragazwa ku ntangiriro no ku iherezo by’uwo murongo, bitaba ibyo ntuba ukiri umurongo. Icyabaye alufa cy’igotwa cyari urupfu rw’umugore wa Ezekiyeli, kandi iherezo ry’igotwa ryari urupfu rw’umugeni wa Kristo, nk’uko bigaragazwa no kurimbuka kwa Yerusalemu.

And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things; and I will be his God, and he shall be my son. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb’s wife. Revelation 21:2–9.

Nanjye Yohana mbona umudugudu wera, Yerusalemu nshya, umanuka uva mu ijuru, uturutse ku Mana, uteguwe nk’umugeni urimbishirijwe umugabo we. Numva ijwi rirenga rivuye mu ijuru rivuga riti: Dore ihema ry’Imana riri kumwe n’abantu, kandi izaturana na bo, na bo bazaba ubwoko bwayo, kandi Imana ubwayo izabana na bo, ibe Imana yabo. Kandi Imana izahanagura amarira yose ku maso yabo; kandi urupfu ntiruzabaho ukundi, kandi agahinda ntikazabaho, no kurira ntibizabaho, kandi kubabara na byo ntibizabaho ukundi: kuko ibya mbere byose bishizeho. Uwari wicaye kuri ya ntebe y’ubwami aravuga ati: Dore, byose ndabihindura bishya. Arongera arambwira ati: Andika, kuko aya magambo ari ayo kwizerwa n’ay’ukuri. Arambwira ati: Birarangiye. Ndi Alufa na Omega, intangiriro n’iherezo. Ufite inyota nzamuha ku isoko y’amazi y’ubugingo ku buntu. Unesha azaragwa byose; nanjye nzaba Imana ye, na we azaba umwana wanjye. Ariko abanyabwoba, n’abatizera, n’abanyangeso mbi, n’abicanyi, n’abasambanyi, n’abarozi, n’abasenga ibishushanyo, n’abanyabinyoma bose, umugabane wabo uzaba mu nyanja yaka umuriro n’amazuku: ari ko rupfu rwa kabiri. Maze umwe wo muri ba bamarayika barindwi bari bafite za nzabya ndwi zuzuyemo ibyago birindwi bya nyuma araza arambwira ati: Ngwino, nkwereke umugeni, umugore w’Umwana w’intama. Ibyahishuwe 21:2–9.

Ezekiel’s wife dies at the outset of the siege, and she is there identified as the “desire of” Ezekiel’s “eyes,” and in the destruction of Jerusalem set forth in the same chapter, Jerusalem is identified as “the desire” of Israel’s “eyes.”

Umugore wa Ezekiyeli apfa mu itangira ry’ikorwa ryo kugota umudugudu, kandi aho ngaho avugwa ko ari “icyifuzo cy’amaso” ya Ezekiyeli; kandi mu kurimburwa kwa Yerusalemu kuvugwa muri uwo mutwe umwe, Yerusalemu havugwa ko ari “icyifuzo cy’amaso” ya Isirayeli.

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, … Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?

Nuko mu mwaka wa cyenda, mu kwezi kwa cumi, ku munsi wa cumi w’ukwezi, ijambo ry’Uwiteka rinzaho, riravuga riti, … Hanyuma ijambo ry’Uwiteka rinzaho, riravuga riti: Mwana w’umuntu, dore ngiye kugukura icyo amaso yawe yishimira nkigikubita; nyamara ntuzarire kandi ntuzaboroge, kandi amarira yawe ntazatemba. Wihangane utaka, ntukorere uwapfuye icyunamo, ihambire ku mutwe wawe igitambaro cyawe, kandi wambare inkweto zawe mu birenge byawe, kandi ntugapfuke iminwa yawe, kandi ntukarye ibyokurya by’abantu. Nuko mbwira abantu mu gitondo; maze nimugoroba umugore wanjye arapfa; kandi nkora mu gitondo nk’uko nategetswe. Maze abantu barambaza bati: Mbese ntiwatubwira icyo ibyo bintu bitubwiyeho, ko ubikora utyo?

Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another.

Maze ndabasubiza nti: Ijambo ry’Uwiteka ryangejejeho riti: Vugana n’inzu ya Isirayeli uti: Uku ni ko Uwiteka Imana avuga iti: Dore ngiye guhumanya ahera hanjye, ari ho bwiza bw’imbaraga zanyu, icyo amaso yanyu yifuza, n’icyo umutima wanyu ubabazwa na cyo; kandi abahungu banyu n’abakobwa banyu mwasize bazicishwa inkota. Namwe muzagira nk’uko nagize: ntimuzitwikira iminwa yanyu, kandi ntimuzarya umutsima w’abantu. Kandi ibitambaro byanyu byo mu mutwe bizaba ku mitwe yanyu, n’inkweto zanyu zibe ku birenge byanyu: ntimuzarira cyangwa ngo murire; ahubwo muziyongagiza kubera gukiranirwa kwanyu, kandi muzaborogera hagati yanyu ubwanyu.

Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:1, 15–27.

Nuko Ezekiyeli azababera ikimenyetso: nk’uko yakoze ibyo byose, ni ko namwe muzakora; kandi nibimara kuba, muzamenya yuko ndi Uwiteka Imana. Kandi nawe, wa mwana w’umuntu we, mbese ku munsi nzabakuraho imbaraga zabo, umunezero w’ikuzo ryabo, icyo amaso yabo yifuza, n’icyo umutima wabo uhanga amaso, ari bo bahungu babo n’abakobwa babo, mbese kuri uwo munsi uwarokotse ntazaza aho uri kugira ngo abyumvishe amatwi yawe? Kuri uwo munsi akanwa kawe kazakingurirwa uwo warokotse, kandi uzavuga, ntuzongera kuba ikiragi ukundi; kandi uzababera ikimenyetso, na bo bazamenya yuko ndi Uwiteka. Ezekiyeli 24:1, 15–27.

The siege’s alpha is the death of Ezekiel’s desire, and the omega is the death of Israel’s desire.

Intangiriro y’ukugota ni urupfu rw’icyifuzo cya Ezekiyeli, kandi iherezo ryayo ni urupfu rw’icyifuzo cya Isirayeli.

Hearing, but Not Hearing

Kumva, Ariko Ntimwumve

There are five times the elders or the people are portrayed in some fashion as listening to Ezekiel. In Ezekiel 8:1, the elders of Judah sit before him. In Ezekiel 14:1 the elders come and sit before him. In Ezekiel 20:1 the elders of Israel come to inquire of the Lord. In Ezekiel 37:18, God tells Ezekiel: “When the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these?” In chapter twenty-four the people directly ask: “Wilt thou not tell us what these things are to us, that thou doest so?” In each of the five instances the elders or people are in a Laodicean condition.

Hari incuro eshanu aho abakuru cyangwa abantu bagaragazwa mu buryo runaka nk’abateze amatwi Ezekiyeli. Muri Ezekiyeli 8:1, abakuru b’u Buyuda bicara imbere ye. Muri Ezekiyeli 14:1 abakuru baza bicara imbere ye. Muri Ezekiyeli 20:1 abakuru ba Isirayeli baza kubaza Uwiteka. Muri Ezekiyeli 37:18, Imana ibwira Ezekiyeli iti: “Nuko abana b’ubwoko bwawe nibakubwira bati: Mbese ntuzatwereka icyo ibyo bisobanura?” Mu gice cya makumyabiri na kane abantu babaza mu buryo butaziguye bati: “Mbese ntuzatubwira icyo ibyo bintu bitubwiyeho, ko ukora utyo?” Muri izo ngero eshanu zose, abakuru cyangwa abantu bari mu mimerere ya Lawodikiya.

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

Nuko aravuga ati: Genda ubwire ubu bwoko uti: Nimwumve rwose, ariko ntimuzasobanukirwe; kandi nimurebe rwose, ariko ntimuzamenya. Ute isindwe umutima w’ubu bwoko, uremere amatwi yabwo, uhumye amaso yabwo; kugira ngo butarebesha amaso yabwo, kandi butumvesha amatwi yabwo, kandi butamenyesha umutima wabwo, maze ngo buhinduke bukire. Yesaya 6:9, 10.

The five representations of the people hearing but not hearing, and the five representations of the people seeing, but not seeing align with the five steps of those who refuse to see and hear in Isaiah’s testimony.

Amajwi atanu agaragaza abantu bumva ariko batumva, n’amajwi atanu agaragaza abantu bareba ariko batabona, ahura n’intambwe eshanu z’abanga kubona no kumva mu buhamya bwa Yesaya.

But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:13.

Ariko ijambo ry’Uwiteka kuri bo ryabaye itegeko ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; hano bikeya, na hariya bikeya; kugira ngo bagende, basubire inyuma bagwe, bavunagurwe, batezwe umutego, kandi bafatwe. Yesaya 28:13.

And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Isaiah 8:15.

Kandi benshi muri bo bazasitara, bagwe, bavunagurwe, bafatwe mu mutego, kandi bagafatwa. Yesaya 8:15.

Signs

Ibimenyetso

In chapter twenty-four of Ezekiel, the period beginning at the siege and the death of Ezekiel’s wife—the desire of his eyes ends at the death of Jerusalem—the desire of Israel’s eyes. The one-and-a-half-year siege contains the signature of Alpha and Omega, and the period begins and ends with a sign. As in Ezekiel twenty-four, Jesus identifies the sign of the siege in Matthew twenty-four.

Mu gice cya makumyabiri na kane cya Ezekiyeli, igihe gitangirira ku kugotwa k’umugi no ku rupfu rw’umugore wa Ezekiyeli—icyifuzo cy’amaso ye—kirangirira ku rupfu rwa Yerusalemu—icyifuzo cy’amaso ya Isirayeli. Icyo gihe cy’umwaka n’igice cyo kugotwa gikubiyemo ikimenyetso cya Alufa na Omega, kandi icyo gihe gitangira kandi kikarangirana n’ikimenyetso. Nk’uko biri muri Ezekiyeli makumyabiri na kane, Yesu agaragaza ikimenyetso cyo kugotwa muri Matayo makumyabiri na kane.

“Christ’s words had been spoken in the hearing of a large number of people; but when He was alone, Peter, John, James, and Andrew came to Him as He sat upon the Mount of Olives. ‘Tell us,’ they said, ‘when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?’ Jesus did not answer His disciples by taking up separately the destruction of Jerusalem and the great day of His coming. He mingled the description of these two events. Had He opened to His disciples future events as He beheld them, they would have been unable to endure the sight. In mercy to them He blended the description of the two great crises, leaving the disciples to study out the meaning for themselves. When He referred to the destruction of Jerusalem, His prophetic words reached beyond that event to the final conflagration in that day when the Lord shall rise out of His place to punish the world for their iniquity, when the earth shall disclose her blood, and shall no more cover her slain. This entire discourse was given, not for the disciples only, but for those who should live in the last scenes of this earth’s history.

Amagambo ya Kristo yari yaravugiwe imbere y’imbaga y’abantu benshi; ariko igihe yari ari wenyine, Petero, Yohana, Yakobo na Andereya bamusanga aho yari yicaye ku Musozi wa Elayono. Baramubwira bati: “Tubwire, ibyo bizaba ryari? Kandi ni iki kizaba ikimenyetso cyo kuza kwawe n’icy’imperuka y’isi?” Yesu ntiyasubije abigishwa be afata ukwitarura kurimbuka kwa Yerusalemu n’umunsi ukomeye wo kuza kwe. Yavangiranyije ibisobanuro by’ibyo bintu byombi. Iyo aza guhishurira abigishwa be iby’ahazaza nk’uko yabibonaga, ntibari kubasha kwihanganira ibyo bareba. Kubagiririra imbabazi ni byo byatumye ahuriza hamwe ibisobanuro by’izo ngorane ebyiri zikomeye, abasigira bo ubwabo kwigira ku busobanuro bwabyo. Igihe yavugaga ku kurimbuka kwa Yerusalemu, amagambo ye y’ubuhanuzi yarenze kure iyo mpamvu agera ku muriro wa nyuma wo kuri uwo munsi Umwami azahagurukira ava mu mwanya we kugira ngo ahane isi ubugome bwayo, ubwo isi izahishura amaraso yayo kandi ntizongere gutwikira abishwe bayo. Iyi nyigisho yose ntiyatangiwe abigishwa bonyine, ahubwo yanatangiwe abazabaho mu bihe bya nyuma by’amateka y’iyi si.

“Turning to the disciples, Christ said, ‘Take heed that no man deceive you. For many shall come in My name, saying, I am Christ; and shall deceive many.’ Many false messiahs will appear, claiming to work miracles, and declaring that the time of the deliverance of the Jewish nation has come. These will mislead many. Christ’s words were fulfilled. Between His death and the siege of Jerusalem many false messiahs appeared. But this warning was given also to those who live in this age of the world. The same deceptions practiced prior to the destruction of Jerusalem have been practiced through the ages, and will be practiced again.

Kristo ahindukirira abigishwa be, aravuga ati: “Mwite ku buryo hatagira umuntu ubayobya. Kuko benshi bazaza mu izina Ryanjye, bavuga bati: Ni jye Kristo; kandi bazayobya benshi.” Mesiya benshi b’ibinyoma bazaboneka, bavuga ko bakora ibitangaza, kandi batangaza yuko igihe cyo gukizwa kw’ishyanga ry’Abayuda cyageze. Abo bazayobya benshi. Amagambo ya Kristo yarasohoye. Hagati y’urupfu Rwe no kugotwa kwa Yerusalemu habonetse mesiaya benshi b’ibinyoma. Ariko iri burira ryahawe n’ababaho muri iki gihe cy’isi na bo. Uburyo bwo kuyobya bwakoreshejwe mbere yo kurimbuka kwa Yerusalemu bwakoreshejwe mu bihe byose, kandi buzongera bukoreshwe.

“‘And ye shall hear of wars and rumors of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.’ Prior to the destruction of Jerusalem, men wrestled for the supremacy. Emperors were murdered. Those supposed to be standing next the throne were slain. There were wars and rumors of wars. ‘All these things must come to pass,’ said Christ, ‘but the end [of the Jewish nation as a nation] is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ Christ said, As the rabbis see these signs, they will declare them to be God’s judgments upon the nations for holding in bondage His chosen people. They will declare that these signs are the token of the advent of the Messiah. Be not deceived; they are the beginning of His judgments. The people have looked to themselves. They have not repented and been converted that I should heal them. The signs that they represent as tokens of their release from bondage are signs of their destruction.” The Desire of Ages, 628.

“‘Kandi muzumva iby’intambara n’amakuru y’intambara: murebe neza ntimuhagarike umutima: kuko ibyo byose bigomba kuba, ariko iherezo ntiriragera.’ Mbere y’irimbuka rya Yerusalemu, abantu baharaniraga ubutegetsi bw’ikirenga. Abami b’abami baricwaga. Abatekerezwaga ko bahagaze hafi cyane y’intebe y’ubwami baricwaga. Habayeho intambara n’amakuru y’intambara. ‘Ibyo byose bigomba kuba,’ ni ko Kristo yavuze, ‘ariko iherezo [ry’ishyanga ry’Abayahudi nk’ishyanga] ntiriragera. Kuko ishyanga rizatera irindi shyanga, n’ubwami butere ubundi bwami: kandi hazabaho inzara, n’indwara z’ibyorezo, n’imitingito y’isi ahantu hatandukanye. Ibyo byose ni intangiriro y’umubabaro.’ Kristo yaravuze ati, Uko abarabi babona ibi bimenyetso, bazavuga ko ari imanza z’Imana ku mahanga azira ko afashe ubwoko Bwayo bwatoranyijwe mu bubata. Bazavuga ko ibyo bimenyetso ari ikimenyetso cyo kuza kwa Mesiya. Ntimuyobe; ni intangiriro y’imanza Ze. Abantu birebyeho ubwabo. Ntibihannye kandi ntibahindukiriye Imana kugira ngo mbakize. Ibimenyetso bavuga ko ari ibimenyetso byo kubohorwa kwabo mu bubata ni ibimenyetso by’irimbuka ryabo.” The Desire of Ages, 628.

The siege of Jerusalem in the year 66, contained the sign of Rome placing its standards in the precinct of the sanctuary. Jesus’ commentary of the events of the period of 66 to 70, aligned the destruction of the year 70 with His Second Coming; and there is a sign associated with His Second Coming.

Igitero cyo kugota Yerusalemu mu mwaka wa 66 cyari gikubiyemo ikimenyetso cy’uko Roma yashyize ibendera zayo mu rugo rw’Ubuturo bwera. Icyo Yesu yavuze ku byabaye mu gihe cyo kuva mu wa 66 kugeza mu wa 70 cyahuje kurimbuka kwabaye mu mwaka wa 70 no Kugaruka kwe kwa Kabiri; kandi hari ikimenyetso gifitanye isano no Kugaruka kwe kwa Kabiri.

“Soon our eyes were drawn to the East, for a small black cloud had appeared about half as large as a man’s hand, which we all knew was the Sign of the Son of Man.” The Day Star, 1846.

Bidatinze amaso yacu yerekeza iburasirazuba, kuko hari hamenetse igicu gito cy’umukara, kingana hafi n’igice cy’ubunini bw’ikirenge cy’umuntu, kandi twese twari tuzi ko icyo ari Ikimenyetso cy’Umwana w’Umuntu.” The Day Star, 1846.

The beginning and ending of the history of 66 to 70 AD contain a sign associated with the beginning of the siege and the destruction of the city, that aligns with the alpha and omega sign of the death of the desire of the eyes in 587 BC and 586 BC.

Intangiriro n’iherezo by’amateka yo mu myaka ya 66 kugeza kuri 70 nyuma ya Kristo birimo ikimenyetso gifitanye isano n’itangiriro ry’igoswa n’irimbuka ry’umurwa, gihura n’ikimenyetso cya alufa na omega cy’urupfu rw’icyifuzo cy’amaso mu 587 mbere ya Kristo no mu 586 mbere ya Kristo.

The history of the one-and-a-half-year siege is a “sign,” for the latter days. The foolish virgins represented in the history of Ezekiel find the counterpart in the history of the wise virgins who saw the sign of the siege in the year 66 and fled to safety. The one-and-a-half-year siege is the sign that manifests two classes of worshippers. One class will understand the sign, the other class, represented as “many” by Isaiah—will not see or hear.

Amateka y’igihe cy’umwaka umwe n’igice cy’igoswa ni “ikimenyetso” cy’iminsi y’imperuka. Abakobwa b’abapfapfa bagereranywa mu mateka ya Ezekiyeli bafite icyo bahura na cyo mu mateka y’abakobwa b’abanyabwenge babonye ikimenyetso cy’igoswa mu mwaka wa 66 bagahungira ahari umutekano. Iryo goswa ry’umwaka umwe n’igice ni ryo kimenyetso kigaragaza amatsinda abiri y’abaramyi. Itsinda rimwe rizasobanukirwa icyo kimenyetso, irindi tsinda na ryo, ryagereranyijwe na Yesaya nk’“benshi,” ntirizabona cyangwa ngo ryumve.

Many and Few

Benshi n’Abakeya

Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:13, 14.

Maze umwami abwira abagaragu ati: “Nimumubohe amaboko n’amaguru, mumujyane, mumujugunye mu mwijima w’inyuma; ni ho hazaba kurira no guhekenya amenyo. Kuko abahamagawe ari benshi, ariko abatoranyijwe ni bake.” Matayo 22:13, 14.

So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.

Nuko ab’inyuma bazaba aba mbere, n’aba mbere bazaba ab’inyuma; kuko benshi bahamagawe, ariko bake ni bo batoranyijwe. Matayo 20:16.

To See and Hear

Kubona no Kumva

There are five acted out parables in the book of Ezekiel and also five times that Ezekiel spoke to the leaders and people. Those two witnesses identify the five foolish virgins who refuse to ‘see’ and refuse to ‘hear.’ They refuse to see or hear the knowledge that is increased when Jesus, who as the Lion of the tribe of Judah unseals His prophetic Word.

Mu gitabo cya Ezekiyeli harimo imigani itanu yakoreshejwe mu bikorwa, kandi nanone hari inshuro eshanu Ezekiyeli yabwiye abatware n’ubwoko. Izo nzigo ebyiri zigaragaza ba bakobwa batanu b’abapfapfa banga “kubona” kandi banga “kumva.” Banga kubona cyangwa kumva ubumenyi bwongerewe igihe Yesu, we nk’Intare yo mu muryango wa Yuda, akuraho ibimenyetso ku Ijambo rye ry’ubuhanuzi.

The World will See and Hear

Isi izabona kandi izumva

All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

Yemwe mwese mutuye mu isi, namwe mwese muba ku butaka, nimurebe igihe azamurira ibendera ku misozi; kandi nimwumve igihe azavuza impanda. Yesaya 18:3.

And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. Isaiah 29:18.

Kandi kuri uwo munsi abatumva bazumva amagambo yo mu gitabo, kandi amaso y’impumyi azareba ava mu kizima no mu mwijima. Yesaya 29:18.

My Foolish & Sottish People have no Knowledge

Abantu Banjye B’abapfapfa n’Ababura Ubwenge Nta Bumenyi Bafite

How long shall I see the standard, and hear the sound of the trumpet? For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge. Jeremiah 4:21, 22.

Nzageza ryari kubona ibendera, no kumva ijwi ry’impanda? Kuko ubwoko bwanjye ari ubupfapfa, ntibwanzi; ni abana b’abapfapfa, kandi nta bwenge bafite: bazi ubwenge bwo gukora ibibi, ariko gukora ibyiza ntibabifitiye ubumenyi. Yeremiya 4:21, 22.

Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:20, 21.

Mumenyeshe ibi mu nzu ya Yakobo, mubitangarize i Buyuda, muti: Nimwumve ibi noneho, mwa bwoko bw’abapfapfa, kandi butagira ubwenge; mufite amaso, ariko ntimubona; mufite amatwi, ariko ntimwumva. Yeremiya 5:20, 21.

A Rebellious House

Inzu y'Ubugome

The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

Ijambo ry’Uwiteka na ryo ringeraho, rirambwira riti: Mwana w’umuntu, utuye hagati y’inzu y’abagome b’ibyigomeke, bafite amaso yo kureba ariko ntibarebe; bafite amatwi yo kumva ariko ntibumve; kuko ari inzu y’ibyigomeke. Ezekiyeli 12:1, 2.

Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

Ni yo mpamvu mbabwirira mu migani, kuko bareba ntibabone, kandi bumva ntibumve, habe no gusobanukirwa ntibabisobanukirwe. Kandi muri bo ni ho ubuhanuzi bwa Yesaya busohorera, buvuga buti: Nimwumva muzumva, nyamara ntimuzasobanukirwa; kandi nimureba muzareba, nyamara ntimuzabona. Kuko umutima w’ubu bwoko warinangiye, kandi amatwi yabo yabaye ibipfamatwi, n’amaso yabo bayahumye; kugira ngo batabona n’amaso yabo, kandi batumva n’amatwi yabo, kandi batasobanukirwa n’umutima wabo, maze ngo bahinduke, nanjye mbakize.

But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.

Ariko hahirwa amaso yanyu, kuko abona; n’amatwi yanyu, kuko yumva. Kuko ni ukuri ndababwira yuko abahanuzi benshi n’abakiranutsi bifuje kubona ibyo mwebwe mubona, ntibabibona; no kumva ibyo mwebwe mwumva, ntibabyumva. Matayo 13:13–17.

The Old Paths

Inzira za Kera

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Uku ni ko Uwiteka avuga ati: Nimuhagarare mu nzira, murebe, mubaze inzira za kera, aho inzira nziza iri, maze muyigendemo; ni bwo muzabona uburuhukiro bw’ubugingo bwanyu. Ariko bo baravuga bati: Ntituzayigendamo. Kandi nabashyiriyeho abarinzi, mvuga nti: Nimwumve ijwi ry’impanda. Ariko bo baravuga bati: Ntituzaryumva. Yeremiya 6:16, 17.

The Message of 1840–1844

Ubutumwa bwo mu 1840–1844

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

“Ubutumwa bwose bwatanzwe kuva mu 1840 kugeza mu 1844 bugomba kongera gutangazwa n’imbaraga ubu, kuko hari abantu benshi bayobye. Ubutumwa bugomba kugera ku matorero yose.

“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

“Kristo yaravuze ati: ‘Hahirwa amaso yanyu, kuko abona; n’amatwi yanyu, kuko yumva. Ni ukuri ndababwira yuko abahanuzi benshi n’abakiranutsi bifuje kubona ibyo mureba, ariko ntibabibona; no kumva ibyo mwumva, ariko ntibabyumva’ [Matayo 13:16, 17]. Hahirwa amaso yabonye ibyabonwe mu 1843 no mu 1844.”

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“Ubutumwa bwaratanzwe. Kandi ntihakagombye kubaho gutinda mu kubusubiramo, kuko ibimenyetso by’ibihe biri gusohozwa; umurimo wo kurangiza ugomba gukorwa. Umurimo ukomeye uzakorwa mu gihe gito. Vuba ubutumwa buzahabwa ku bw’igeno ry’Imana, bukure bugere ku gutaka gukomeye. Maze Daniyeli azahagarara mu mugabane we, kugira ngo atange ubuhamya bwe.” Manuscript Releases, volume 21, 437.

The Sign of the Siege

Ikimenyetso cy’Igota

There is five times in the book of Ezekiel where he ‘acted out’ a parable that the people refused to see, and also five times he ‘spoke’ with those people, who refused to hear. The two witnesses of the acted parable and the speaking were presented to the five foolish virgins. One of the acted parables, located in chapter four represents the “sign” of the siege, that warns of the coming destruction. The message of Ezekiel is the message to Laodicea.

Mu gitabo cya Ezekiyeli habonekamo inshuro eshanu aho “yakinnye” umugani w’ikigereranyo abantu banze kubona, kandi nanone habonekamo inshuro eshanu aho “yavuganye” n’abo bantu banze kumva. Abahamya babiri b’umugani wakinwe n’uwo kuvuga bashyikirijwe abageni batanu b’abapfu. Umwe muri iyo migani yakinwe, uri mu gice cya kane, ugereranya “ikimenyetso” cyo kugotwa k’umurwa, gitanga umuburo w’irimbuka rigiye kuza. Ubutumwa bwa Ezekiyeli ni ubutumwa bugenewe Lawodikiya.

The “sign” given for Laodicea is the ‘sign of the siege’, and the siege of the latter days is represented by several witnesses. The only sign given to the Jews of Christ’s day was the sign of Jonah, who represents an acted-out parable of three days in the belly of a whale.

“Ikimenyetso” cyahawe i Lawodikiya ni ‘ikimenyetso cy’igotwa’, kandi igotwa ryo mu minsi y’imperuka rigereranywa n’abahamya benshi. Ikimenyetso rukumbi Abayahudi bo mu gihe cya Kristo bahawe cyari ikimenyetso cya Yona, ugereranya umugani w’ubuhanuzi wakinweho w’iminsi itatu yamaze mu nda y’urufi runini.

Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:38–40.

Nuko bamwe mu banditsi n’Abafarisayo baramusubiza bati: Mwigisha, turashaka kubona ikimenyetso kiguturutseho. Ariko arabasubiza arababwira ati: Igihe kibi kandi cy’ubusambanyi gishaka ikimenyetso; kandi nta kindi kimenyetso kizagihabwa keretse ikimenyetso cy’umuhanuzi Yona. Kuko nk’uko Yona yamaze iminsi itatu n’amajoro atatu mu nda y’urufi runini, ni ko n’Umwana w’umuntu azamara iminsi itatu n’amajoro atatu mu mutima w’isi. Matayo 12:38–40.

The Sign of Jonah

Ikimenyetso cya Yona

The sign of Jonah was an acted-out parable of a resurrection from death. John represents the same truth, for he was cast into a boiling pot of oil, and came out alive. Daniel in the lion’s den and the three worthies in the furnace of Nebuchadnezzar represent a resurrection from death. All represent the one hundred and forty-four thousand who are resurrected in Revelation chapter eleven.

Ikimenyetso cya Yona cyari umugani wakozwe mu bikorwa ugaragaza umuzuko uva mu rupfu. Yohana ahagarariye ukuri nk’uko, kuko yajugunywe mu nkono y’amavuta abira, ariko ayivamo ari muzima. Daniyeli mu rwobo rw’intare na ba batatu b’intwari mu itanura rya Nebukadinezari bahagarariye umuzuko uva mu rupfu. Bose bahagarariye ba bantu ibihumbi ijana na mirongo ine na bine bazurwa mu Byahishuwe igice cya cumi na kimwe.

“The thoughts of the Saviour now returned from contemplating the past and future. While the people were endeavoring to explain what they had seen and heard according to the impressions made upon their minds, and according to the light they possessed, ‘Jesus answered and said, This voice came not because of me, but for your sakes.’ It was the crowning evidence of his Messiahship, the signal of the Father that Jesus had uttered the truth, and was the Son of God. Would the Jews turn from this testimony of high Heaven? They had once asked the Saviour, What sign showest thou that we may see and believe? Innumerable signs had been given all through the ministry of Christ; yet they had closed their eyes and hardened their hearts lest they should be convinced. The crowning miracle of the resurrection of Lazarus did not remove their unbelief, but filled them with increased malice; and now that the Father had spoken, and they could ask for no further sign, their hearts were not softened and they still refused to believe.” Spirit of Prophecy, volume 3, 79.

“Ubu ibitekerezo by’Umukiza bwongeye kuva ku gutekereza ibyahise n’ibizaza. Mu gihe abantu bageragezaga gusobanura ibyo bari babonye n’ibyo bari bumvise bakurikije uko byari byabakoze ku mitima, no hakurikijwe umucyo bari bafite, ‘Yesu aramusubiza ati: Iryo jwi ntiryaje ku bwanjye, ahubwo ryaje ku bwanyu.’ Ibyo byari gihamya isumba izindi z’ubumesiya bwe, ikimenyetso cya Se ko Yesu yari yavuze ukuri, kandi ko yari Umwana w’Imana. Mbese Abayuda bazatera umugongo ubu buhamya buturutse mu Ijuru risumba ayandi? Igihe kimwe bari barabajije Umukiza bati: Ni iki kimenyetso utwereka ngo tukibone twizere? Ibimenyetso bitabarika byari byaratanzwe mu murimo wa Kristo wose; nyamara bari barahumye amaso yabo kandi banangira imitima yabo kugira ngo batemera guhamirizwa ukuri. Igitangaza kiruta ibindi byose cyo kuzura kwa Lazaro nticyabakuye mu kutizera kwabo, ahubwo cyabuzuzemo urwango rwiyongereye; none kandi ubwo Se yari amaze kuvuga, kandi bakaba batari bagishobora gusaba ikindi kimenyetso, imitima yabo ntiyoroshyijwe kandi bakomeza kwanga kwizera.” Spirit of Prophecy, volume 3, 79.

Lazarus was the sign of the resurrection as acted out by Jonah in the belly of the whale. The voice of the Father in connection with the resurrected Lazarus represents the combination of Divinity and humanity, which is of course the nature of Christ, who took human flesh upon Himself. The combination of Divinity with humanity is the ensign of the one hundred and forty-four thousand, and Lazarus is the sign of resurrection power which accomplishes the joining of Creator with creature.

Lazaro yari ikimenyetso cy’umuzuko nk’uko byagaragajwe na Yona igihe yari mu nda y’urufi. Ijwi rya Data rifitanye isano na Lazaro wazutse rihagarariye ihuriro ry’Ubumana n’ubumuntu, ari bwo koko kamere ya Kristo, we wishyizeho umubiri wa kimuntu. Ihuzwa ry’Ubumana n’ubumuntu ni ibendera ry’abihumbi ijana na mirongo ine na bine, kandi Lazaro ni ikimenyetso cy’imbaraga z’umuzuko zisohoza ubumwe bw’Umuremyi n’icyaremwe.

“By the raising of Lazarus, many were led to believe in Jesus. It was God’s plan that Lazarus should die and be laid in the tomb before the Saviour should arrive. The raising of Lazarus was Christ’s crowning miracle, and because of it many glorified God.” Manuscript Releases, volume 21, 111.

“Binyuze mu kuzura kwa Lazaro, benshi bayobowe kwizera Yesu. Byari umugambi w’Imana ko Lazaro apfa kandi agashyirwa mu mva mbere y’uko Umukiza ahagera. Kuzura kwa Lazaro kwari igitangaza gikomeye kuruta ibindi Kristo yakoze, kandi kubera cyo benshi bahimbaza Imana.” *Manuscript Releases*, igitabo cya 21, 111.

Lazarus led the triumphal entry into Jerusalem, and he was the living “sign” of the resurrection that is illustrated by Jonah.

Lazaro ni we wayoboye kwinjira kw’intsinzi i Yerusalemu, kandi yari “ikimenyetso” kizima cy’umuzuko ushushanywa na Yona.

“Lazarus, whose body had seen corruption in the grave, but who now rejoiced in the strength of glorious manhood, led the beast on which the Saviour rode.” The Desire of Ages, 572.

“Lazaro, umubiri we wari waratangiye kubora mu gituro, ariko ubu akaba yaranezererwaga mu mbaraga z’ubugabo bw’ikuzo, ni we wayoboye inyamaswa Umukiza yari ahetsweho.” The Desire of Ages, 572.

The triumphal entry aligns with the Exeter camp meeting, which was the alpha fulfillment of the parable of the ten virgins, and thus aligns the “sign” of Jonah and Lazarus with the omega and perfect fulfillment of the proclamation of the message, “Behold the Bridegroom cometh!”

Kwinjira k’Umwami guhuza n’iteraniro ryo mu nkambi rya Exeter, ari ryo ryari isohozwa rya mbere rya wa mugani w’inkumi icumi, bityo bikahuza “ikimenyetso” cya Yona na Lazaro n’isohozwa rya nyuma kandi ritunganye ry’itangazwa ry’ubutumwa bugira buti: “Dore Umukwe araje!”

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Nkunze kenshi kugereranywa n’umugani w’abakobwa cumi b’isugi, batanu muri bo bari abanyabwenge, na batanu ari abapfu. Uyu mugani warasohoye kandi uzasohora uko wakabaye kose, kuko ufite ishyirwa mu bikorwa ryihariye ry’iki gihe, kandi, nk’ubutumwa bw’umumarayika wa gatatu, warasohoye kandi uzakomeza kuba ukuri kw’iki gihe kugeza ku mperuka y’igihe.” Review and Herald, 19 Kanama 1890.

Jonah, Lazarus and Samuel Snow arriving late to the Exeter camp meeting align with Ezekiel’s “sign of the siege.” Lazarus led Christ into Jerusalem on an ass.

Yona, Lazaro na Samuel Snow kuhagera batinze mu materaniro y’ingando y’i Exeter bihura n’“ikimenyetso cy’igoswe” cya Ezekiyeli. Lazaro yayoboye Kristo amwinjiza i Yerusalemu ari ku ndogobe.

“Bates was one of the important leaders in the Exeter (New Hampshire) camp meeting in August, 1844, when the ‘true midnight cry’ was first presented. Bates, it happened, was the preacher chosen for that morning’s service at the camp. He was exhorting his hearers to be faithful and calmly assuring them that God was simply testing them, that they were in the tarrying time, and similar sentiments, when Samuel S. Snow rode into the camp on horseback. Taking a seat beside his sister, Mrs. John Couch, Snow reiterated his conviction that Christ would appear at the time appointed. Greatly stirred, Mrs. Couch startled the audience by rising and declaring, ‘Here is a man with a message from God!’” Leroy Froom, The Prophetic Faith of our Fathers, volume 4, 549.

“Bates yari umwe mu bayobozi b’ingenzi mu nama y’amahema yabereye i Exeter (New Hampshire) muri Kanama 1844, ubwo ‘ijwi ry’ukuri ryo mu gicuku’ ryatangizwaga bwa mbere. Uko byagenze, Bates ni we wari umubwiriza wari watoranyijwe kuyobora gahunda yo muri icyo gitondo muri iyo nama y’amahema. Yashishikarizaga abamwumvaga gukomeza kuba indahemuka kandi akabizeza atuje ko Imana yari irimo kubagerageza gusa, ko bari mu gihe cyo gutegereza, n’ibitekerezo bisa na byo, ubwo Samuel S. Snow yageraga muri iyo nama y’amahema ahetse ifarashi. Amaze kwicara iruhande rwa mushiki we, Madamu John Couch, Snow yongeye gushimangira ukwizera kwe ko Kristo yari kuzaboneka mu gihe cyagenwe. Madamu Couch, akozwe ku mutima cyane, yatunguye abari aho ahaguruka maze aratangaza ati, ‘Dore umuntu ufite ubutumwa buvuye ku Mana!’” Leroy Froom, The Prophetic Faith of our Fathers, volume 4, 549.

In April, 1521 Martin Luther travelled in a horse drawn wagon to the Diet of Worms, where he rejected papal traditions and customs and stated, “Unless I am convinced by the testimony of the Scriptures or by clear reason… I cannot and will not recant anything, since it is neither safe nor right to go against conscience. Here I stand. I can do no other. God help me. Amen.”

Muri Mata 1521, Martin Luther yagiye mu Nteko ya Worms mu igare rikururwa n’ifarashi, aho yanze imigenzo n’amasakaramentu bya papa maze aravuga ati: “Keretse nemejwe n’ubuhamya bw’Ibyanditswe Byera cyangwa n’impamvu isobanutse neza… sinshobora kandi sinzemera kwihakana na gato, kuko kujya ku ruhande runyuranye n’umutimanama bidatekanye kandi bidatunganye. Hano ni ho mpagaze. Nta kindi nabasha gukora. Imana impe ubufasha. Amen.”

As the Pharisees opposed Christ’s triumphal entry, the papal authorities opposed Luther’s entry. Luther then changed his name (a symbol of the sealing) and was hidden away while he translated the New Testament into the German language. His presentation at the Diet of Worms typified the Midnight Cry which led to the death decree from the church state authorities of the time, thus typifying the Sunday law. After ten months in hiding under the name of ‘Junker Jörg’ the threat from authorities had changed, largely to two military problems faced by the corrupt Charles V. Those two military threats were France and Islam, representing the same unholy alliance of socialism and Islam that today is confronting mankind.

Nk’uko Abafarisayo barwanyije ukwiyinjira kwa Kristo kwo kunesha, ni ko n’ubutegetsi bwa papa bwarwanyije ukwiyinjira kwa Luteri. Hanyuma Luteri ahindura izina rye (ikimenyetso cy’ishyirwaho ikimenyetso) maze ahishwa kure mu gihe yahinduriraga Isezerano Rishya mu rurimi rw’Ikidage. Uko yigaragaje mu Nteko y’i Worms kwashushanyaga Gutaka kwa Saa sita z’ijoro kwatumye hatangazwa itegeko ry’urupfu rivuye ku bayobozi b’icyo gihe b’iyobokamana na leta, bityo bikaba byashushanyaga itegeko ryo ku Cyumweru. Nyuma y’amezi icumi yihishe ku izina rya “Junker Jörg” iterabwoba ryaturukaga ku bayobozi ryari ryahindutse, ahanini rikaba ryari rishingiye ku bibazo bibiri bya gisirikare byari byugarije Charles V wangiritse. Ibyo byago bibiri bya gisirikare byari Ubufaransa n’Isilamu, bishushanya ihuriro rimwe ritagatifu rya sosiyalisimu n’Isilamu muri iki gihe rihanganye n’inyokomuntu.

“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

“Umurimo w’Imana ukorerwa mu isi, uko ibihe bisimburana, ugaragaza isano itangaje isa muri buri vugurura rikomeye cyangwa mu muryango w’idini. Amahame y’uko Imana ikorana n’abantu ahora ari amwe iteka. Imigendekere ikomeye yo muri iki gihe ifite icyo ihuriyeho n’iyo mu bihe byahise, kandi ibyo itorero ryanyuzemo mu bihe bya kera bifite amasomo y’agaciro gakomeye ku gihe cyacu.” The Great Controversy, 343.

An ass led by Lazarus brought Christ into Jerusalem, a horse drawn carriage brought Luther to the Diet of Worms, and a horse brought Snow to the Exeter camp meeting, thus identifying the ass, and horse, both members of the “Equidae” family in the genus “Equus,” as the sign of the message of the Midnight Cry.

Indogobe yari iyobowe na Lazaro yazanye Kristo i Yerusalemu, igare rikururwa n’ifarashi rizana Luteri ku Nteko ya Worms, kandi ifarashi izana Snow mu nama y’inkambi ya Exeter, bityo indogobe n’ifarashi, byombi byo mu muryango wa “Equidae” wo mu bwoko bwa “Equus,” bigaragazwa nk’ikimenyetso cy’ubutumwa bw’Induru yo mu Gicuku.

Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

Nezerwa cyane, wa mukobwa wa Siyoni we; rangurura ijwi, wa mukobwa wa Yerusalemu we: dore, Umwami wawe araje agusanga: ni umukiranutsi kandi azanye agakiza; yicishije bugufi, kandi ahetswe n’indogobe, ndetse n’icyana cyayo, ikimasa cy’indogobe. Zekariya 9:9.

The sign of the Midnight Cry message is the arrival of the ass or horse, both symbols of Islam. The chosen messenger of the true message of the midnight cry arrived upon a horse in alignment with Christ arriving on an ass. The “siege” in the latter days is marked by the fulfillment of Ellen White’s identification that the city of Nashville is to be struck by “fireballs.”

Ikimenyetso cy’ubutumwa bw’Imborogo yo mu Gicuku ni ukuza kw’indogobe cyangwa ifarashi, byombi bikaba ibimenyetso bya Isilamu. Intumwa yatoranyijwe y’ubutumwa nyakuri bw’imborogo yo mu gicuku yaje igendera ku ifarashi, bihuye no kuza kwa Kristo agendera ku ndogobe. “Kugotwa” ko mu minsi y’imperuka kurangwa no gusohora kw’icyo Ellen White yagaragaje, ko umujyi wa Nashville ugomba gukubitwa n’“imipira y’umuriro.”

Why does the siege begin at the fireballs of Nashville? Is it because Islam is represented by the ass and the horse in God’s prophetic Word?

Ni kuki ugotwa gutangirira ku mipira y’umuriro ya Nashville? Mbese ni uko Islam ihagarariwe n’indogobe n’ifarashi mu Ijambo ry’ubuhanuzi ry’Imana?

Smyrna

Simuruna

The Emperor Nero marks the beginning of the church of Smyrna when the city of Rome was burned in the year 64. The date marks the beginning of the persecution of the Christian church accomplished over a two hundred and fifty year period that concluded at the Edict of Milan in the year 313. The formation of the image of the beast represents the alpha waymark that introduces a period that ends with an omega waymark represented by the mark of the beast at the soon-coming Sunday law. The period is identified as beginning with “edicts.”

Umwami Nero atangira ikimenyetso cy’Itorero rya Simuruna igihe umujyi wa Roma watwikwaga mu mwaka wa 64. Iryo taliki riranga itangira ry’itotezwa ry’Itorero rya Gikristo ryakozwe mu gihe cy’imyaka magana abiri na mirongo itanu, risozwa n’Iteka rya Milani mu mwaka wa 313. Ishyirwaho ry’igishushanyo cy’inyamaswa rihagarariye ikimenyetso cya alfa gitangiza igihe gisozwa n’ikimenyetso cya omega gihagarariwe n’ikirango cy’inyamaswa mu itegeko ryo ku Cyumweru rigiye kuza vuba. Icyo gihe kigaragazwa nk’igitangirana n’“amateka.”

If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.

“Niba umusomyi yifuza gusobanukirwa ibikoresho bizakoreshwa muri ya ntambara iri hafi kuza, icyamukwira ni ugukurikirana amateka y’uburyo Roma yakoresheje kugira ngo igere kuri iyo ntego mu bihe byashize. Niba yifuza kumenya uko abapapiste n’Abaporotesitanti bishyize hamwe bazagenza abanga inyigisho zabo z’imihango, narebe umwuka Roma yagaragaje ku byerekeye Isabato n’abayirwaniye.”

Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321; see Appendix note for page 53.) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.

“Amateka y’abami, inama nkuru rusange z’itorero, n’amategeko y’itorero yashyigikiwe n’ububasha bw’isi, ni byo byabaye intambwe uwo munsi mukuru wa gipagani wifashishije kugira ngo ugere ku mwanya w’icyubahiro mu isi ya Gikristo. Igipimo cya mbere cyashyizwe ahagaragara gihatira abantu kuruhuka ku Cyumweru cyari itegeko ryashyizweho na Konsitantino. (A.D. 321; reba inyandiko y’umugereka ku ipaji ya 53.) Iri teka ryategekaga abatuye mu mijyi kuruhuka ku ‘munsi w’izuba wubahwa,’ ariko rikemerera abatuye mu cyaro gukomeza imirimo yabo y’ubuhinzi. Nubwo mu by’ukuri ryari itegeko rya gipagani, umwami w’abami yarishyize mu bikorwa nyuma yo kwemera Ubukristo mu izina gusa.” The Great Controversy, 574.

The first royal edict that marked a transition from the church of Smyrna to the church of Pergamos was the Edict of Milan in 313. It represented the first step which led to the first Sunday law of 321. The destruction of Jerusalem typifies the Sunday law, and two prophetic witnesses identify a siege that preceded the destruction. Those two sieges represented by Babylon’s third siege in 587 BC and Rome’s second siege in the year 70 identify that the waymark that precedes the waymark of the Sunday law—is a prophetic siege.

Itegeko rya mbere ry’ubwami ryaranze ihinduka riva ku itorero rya Simuruna rijya ku itorero rya Perugamo ryari Itegeko rya Milan ryo mu mwaka wa 313. Ryagereranyaga intambwe ya mbere yagejeje ku itegeko rya mbere ry’Icyumweru ryo mu mwaka wa 321. Kurimburwa kwa Yerusalemu gushushanya itegeko ry’Icyumweru, kandi abahamya babiri b’ubuhanuzi bagaragaza igotwa ryabanje kubaho mbere y’ukurimburwa. Ayo magotwa yombi ahagarariwe n’igotwa rya gatatu rya Babuloni ryo mu 587 BC n’igotwa rya kabiri rya Roma ryo mu mwaka wa 70, yerekana ko ikimenyetso kibanziriza ikimenyetso cy’itegeko ry’Icyumweru—ari igotwa ry’ubuhanuzi.

Nebuchadnezzar laid siege against Jehoiakim, then Jehoiachin and finally Zedekiah. Cestius laid siege in the year 66, and fulfilled the sign Jesus had given the church, just as the third siege of 587 BC possessed the sign of Ezekiel’s wife’s death. The waymark that precedes the destruction of Jerusalem is a siege, and it is also a “sign.” The waymark that preceded the Sunday law of 321 was the Edict of Milan, where the transition from a church (Smyrna) that has no condemnation into Pergamos, the symbol of a compromised church.

Nebukadinezari yagose Yerusalemu, ahera kuri Yehoyakimu, hanyuma kuri Yehoyakini, maze amaherezo kuri Sedekiya. Cestiyo yagose uwo murwa mu mwaka wa 66, kandi asohoza ikimenyetso Yesu yari yarahaye itorero, nk’uko no kugotwa kwa gatatu ko mu 587 mbere ya Kristo kwari gufite ikimenyetso cy’urupfu rw’umugore wa Ezekiyeli. Ikimenyetso nyobozi kibanziriza kurimbuka kwa Yerusalemu ni ukugotwa, kandi ni na cyo “kimenyetso.” Ikimenyetso nyobozi cyabanjirije itegeko ryo ku Cyumweru ryo mu 321 cyari Iteka rya Milan, aho habereye kwimuka kuva ku itorero (Simuruna) ridafite gucirwaho iteka rijya muri Perugamo, ikimenyetso cy’itorero ryacogoye mu kwemera.

The Edict of Milan is therefore the beginning of a prophetic siege, and it is also a sign. It also marks where the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand.

Bityo Itegeko rya Milan ni intangiriro y’igoswe rya gihanuzi, kandi ni n’ikimenyetso. Kandi rinagaragaza aho urugendo rw’Abalayodikiya rw’abantu ibihumbi ijana na mirongo ine na bine ruhindukira rukinjira mu rugendo rw’Abafiladelifiya rw’abantu ibihumbi ijana na mirongo ine na bine.

Philadelphia and Smyrna, represent the only two churches in Revelation’s seven churches which have no condemnation. This fact in turn identifies that transition, as the transition of the church militant unto the church triumphant. That transition aligns with the Edict of Milan, where the latter-day movement of the one hundred and forty-four thousand becomes that eighth church, that is of the seven. Philadelphia and Smyrna are also the only two churches that struggle with those who claim they are Jews, but are actually of the synagogue of Satan.

Filadelifiya na Simuruna bigereranya amatorero yonyine abiri mu matorero arindwi yo mu Ibyahishuwe adafite gucirwaho iteka. Iyi ngingo na yo igaragaza iyo mpinduka nk’impinduka y’itorero rirwana rikajya mu itorero rinesha. Iyo mpinduka ihura n’Itegeko rya Milani, aho urugendo rwo mu minsi y’imperuka rw’abo ibihumbi ijana na mirongo ine na bine ruba iryo torero rya munani, ari ryo riva muri arindwi. Filadelifiya na Simuruna na bwo ni yo matorero yonyine abiri ahatana n’abavuga ko ari Abayahudi, nyamara mu by’ukuri bakaba ari abo mu isinagogi ya Satani.

That waymark of 313 also aligns with the Exeter camp meeting from August 12 to 17 in 1844. When the camp meeting ended, the message swept across the eastern seaboard of the United States like a tidal wave until the door closed on October 22, 1844.

Iyo ntera y’ikirango yo mu 313 na yo ihura n’ikoraniro ry’inkambi ryabereye i Exeter kuva ku wa 12 kugeza ku wa 17 Kanama 1844. Iryo koraniro ry’inkambi rimaze kurangira, ubutumwa bwakwirakwiye ku nkombe z’iburasirazuba bwa Leta Zunze Ubumwe za Amerika nk’umuhengeri ukomeye, kugeza ubwo urugi rwafungirwaga ku wa 22 Ukwakira 1844.

Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400, 401.

“Nk’umuhengeri munini, uwo mug movementi wakwiriye igihugu cyose. Wavuye mu mujyi ujya mu wundi, uva mu mudugudu ujya mu wundi, unagera no mu turere tw’icyaro twitaruye, kugeza ubwo ubwoko bw’Imana bwari butegereje bwakangutse byuzuye. Ubugombe n’ubuyobe byazimangiye imbere y’iri tangazo nk’uko urubura rwo mu gitondo rushonga imbere y’izuba rirashe. Abizera babonye gushidikanya kwabo n’ukumirwa kwabo bivanwaho, maze ibyiringiro n’ubutwari byuzura imitima yabo. Uyu murimo wari udafite izo kurengera urugero zikunda kugaragara igihe haba hariho ibyiyumvo by’umuntu bitwarwa n’ishyaka ridafite ubuyobozi bw’Ijambo n’Umwuka by’Imana. Wari umeze nk’ibihe byo kwicisha bugufi no kugarukira Uwiteka byakurikiraga ubutumwa bwo gucyaha bwatangwaga n’abagaragu Be muri Isirayeli ya kera. Wari ufite ibimenyetso biranga umurimo w’Imana mu bihe byose. Nta munezero mwinshi w’akanya gato wari uhari, ahubwo hariho kwisuzuma kwimbitse k’umutima, kwatura ibyaha, no kwitandukanya n’iby’isi. Kwitegura guhura n’Umwami ni byo byari umutwaro w’imitima yari mu mubabaro ukomeye. Hariho gusenga ubudasiba no kwiyegurira Imana nta cyo wizigamye.” The Great Controversy, 400, 401.

The door closing on October 22, 1844 typifies the soon-coming Sunday law, and the waymark that preceded the closed door of October 22, was the Exeter camp meeting. The Exeter camp meeting therefore aligns with the Edict of Milan. It also aligns with Christ’s triumphal entry.

Urugi rwafunzwe ku wa 22 Ukwakira 1844 ni ikigereranyo cy’itegeko rya ku Cyumweru rizaza vuba, kandi ikimenyetso cy’inzira cyabanjirije urwo rugi rwafunzwe ku wa 22 Ukwakira ni iteraniro ryo mu nkambi rya Exeter. Bityo rero, iteraniro ryo mu nkambi rya Exeter rihura n’Iteka rya Milan. Kandi na none rihura no kwinjira kwa Kristo kw’intsinzi.

“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.

“Induru yo mu gicuku ntiyashingirwaga cyane ku mpaka, nubwo ibihamya byo mu Byanditswe Byera byari bisobanutse kandi bidashidikanywaho. Yagendanaga n’imbaraga zisunikira imbere zakoraga ku bugingo. Nta gushidikanya kwabagaho, nta kubaza. Igihe Kristo yinjiranaga intsinzi i Yerusalemu, abantu bari bateraniye hamwe baturutse mu mpande zose z’igihugu bazanywe no kwizihiza umunsi mukuru, bisukiranyaga ku Musozi wa Elayono; maze ubwo bifatanyaga n’igiterane cy’abantu bari baherekeje Yesu, bafatwaga n’umwete n’ishyaka by’icyo gihe, kandi bagafasha kongera urusaku rw’ijwi ruvuga ruti: ‘Hahirwa uza mu izina ry’Umwami!’ [Matayo 21:9.] Ni ko n’abatizeraga bari buzuye amateraniro y’Abadiventisiti—bamwe bazanywe n’amatsiko, abandi bazanywe gusa no gushinyagurira—bumvaga imbaraga zemeza zari ziherekeje ubutumwa bugira buti: ‘Dore, Umukwe araje!’” Spirit of Prophecy, volume 4, 250.

The Edict of Milan marks the prophetic siege that was typified by Nebuchadnezzar in 587 BC and Cestius in the year 66. Those two sieges led to the destruction of Jerusalem in 586 BC and 70, respectively. The siege of Cestius ended and three and a half years later, the siege resumed under Titus, thus providing a prophetic period that begins with an alpha Roman ruler and ends with an omega ruler. Those three and a half years represent the trampling down of Jerusalem by the papacy, and the soon-coming Sunday law when the papacy’s deadly wound is healed and she reigns again for three and a half symbolic years.

Itegeko rya Milan ryerekana igotwa rya gihanuzi ryagereranyijwe na Nebukadinezari mu mwaka wa 587 mbere ya Kristo na Sestiyo mu mwaka wa 66. Ayo magotwa yombi yatumye Yerusalemu irimburwa mu mwaka wa 586 mbere ya Kristo no mu wa 70, uko bikurikirana. Igotwa rya Sestiyo ryarangiye, maze nyuma y’imyaka itatu n’igice igotwa risubukurwa ku ngoma ya Tito, bityo ritanga igihe cya gihanuzi gitangirana n’umutegetsi w’Umuroma wa alufa kandi kigasozwa n’umutegetsi wa omega. Iyo myaka itatu n’igice igereranya gukandagirirwa kwa Yerusalemu n’ubupapa, n’itegeko ryo ku Cyumweru rigiye kuza igihe uruguma rwica rw’ubupapa ruzakira maze rwongere gutegeka indi myaka itatu n’igice y’ikigereranyo.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

Ariko urugo rwo hanze rw’urusengero ururambuke, kandi nturupime; kuko rwahawe abanyamahanga: kandi bazakandagira umurwa wera amezi mirongo ine n’abiri. Ibyahishuwe 11:2.

In 538, and then again at the coming Sunday law the trampling down of Jerusalem begins. Those two Sunday laws were represented by the year 321 when Constantine the Great passed the first Sunday law. In 538, the papacy was empowered to persecute (trample down) God’s church for three and a half years, as represented by the history from Cestius to Titus. In 538, the papacy passed a Sunday law at the third Counsel of Orleans. The soon-coming Sunday law identifies when the papacy is again empowered to trample down the temple (persecute).

Mu mwaka wa 538, hanyuma kandi no mu gihe cy’itegeko ryo ku Cyumweru rizaza, ni ho gutangira kuribatira Yerusalemu bitangirira. Ayo mategeko yombi yo ku Cyumweru yashushanyijwe n’umwaka wa 321, igihe Konstantino Mukuru yashyiragaho itegeko rya mbere ryo ku Cyumweru. Mu mwaka wa 538, ubupapa bwahawe ububasha bwo gutoteza (kuribatira) itorero ry’Imana mu gihe cy’imyaka itatu n’igice, nk’uko byagereranyijwe n’amateka yo kuva kuri Cestius kugeza kuri Titus. Mu mwaka wa 538, ubupapa bwashyizeho itegeko ryo ku Cyumweru mu Nama ya gatatu y’i Orleans. Itegeko ryo ku Cyumweru rigiye kuza rigaragaza igihe ubupapa bwongeye guhabwa ububasha bwo kuribatira urusengero (gutoteza).

313 identifies the first edict that led to the first Sunday law in 321. Then in 330, the empire was prophetically divided into east and west, thus marking the omega conclusion of the second period of papal persecution of “forty-two” symbolic months—a period of persecution and trampling down that began at the alpha Sunday law in the United States.

313 igaragaza itegeko rya mbere ryagejeje ku itegeko rya mbere ryo ku Cyumweru mu 321. Hanyuma mu 330, ubwami bwagabanyijwe mu buryo bw’ubuhanuzi mo ibice by’iburasirazuba n’iburengerazuba, bityo bugaragaza iherezo rya omega ry’igihe cya kabiri cy’itotezwa rya gipapa ry’amezi mirongo ine n’abiri y’ikigereranyo—igihe cy’itotezwa no kuribatira cyatangiriye ku itegeko rya alufa ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika.

And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:9–12.

Maze marayika wa gatatu arabakurikirana, avuga n’ijwi rirenga ati: Nihagira umuntu usenga ya nyamaswa n’igishushanyo cyayo, akemera gushyirwaho ikimenyetso cyayo mu gahanga ke cyangwa mu kuboko kwe, na we azanywa ku nzoga z’uburakari bw’Imana, zisutswe zitavanze mu gikombe cy’umujinya wayo; kandi azababazwa n’umuriro n’amazuku imbere y’abamarayika bera no imbere y’Umwana w’Intama. Kandi umwotsi w’imibabaro yabo uzamuka iteka ryose; kandi abasenga ya nyamaswa n’igishushanyo cyayo, n’uwemera gushyirwaho ikimenyetso cy’izina ryayo, ntibazagira uburuhukiro ku manywa cyangwa nijoro. Aha ni ho kwihangana kw’abera kugaragarira: aha ni ho hari abakomeza amategeko y’Imana no kwizera kwa Yesu. Ibyahishuwe 14:9–12.

The Plain

Ikibaya

The Latin meaning of ‘Milan’ means the middle of the plain. In the middle of east and west, in the year 313 Constantine of the west sought an alliance with Licinius of the east. The edict represented the attempt to bring east and west together, and the edict was ratified, by a treaty marriage, when Constantine’s half-sister Constantia married Licinius. Yet just as the first treaty marriage of Daniel eleven between the Seleucids of the north and Ptolemy of the south, the marriage was destined to fail as the old adage was fulfilled that says ‘east is east, and west is west, and never the twain shall meet.’

Insobanuro y’Ikilatini y’izina “Milan” ni hagati mu kibaya. Hagati y’uburasirazuba n’uburengerazuba, mu mwaka wa 313, Constantine w’uburengerazuba yashatse ubumwe na Licinius w’uburasirazuba. Itegeko ryari rihagarariye umugambi wo guhuza uburasirazuba n’uburengerazuba, kandi ryemezwa n’ishyingiranwa ry’amasezerano, ubwo murumuna wa se wa Constantine, Constantia, yashyingirwaga Licinius. Nyamara nk’uko byagenze ku ishyingiranwa rya mbere ry’amasezerano rivugwa muri Daniyeli cumi n’umwe hagati y’Abaselewukide bo mu majyaruguru na Ptolomeyi wo mu majyepfo, iryo shyingiranwa ryari ryaragenewe kunanirwa, nk’uko wa mugani wa kera usohojwe uvuga uti: “iburasirazuba ni iburasirazuba, n’iburengerazuba ni iburengerazuba, kandi byombi ntibizigera bihura.”

The year ‘330’ is directly presented in Daniel eleven verses twenty-four, twenty-seven and twenty-nine. This brings the seventeen years of 313 unto 330 into the prophetic line of Daniel eleven, and of prophetic necessity it identifies that treaty marriage of east and west in 313 as a parallel to the first treaty marriage in the same chapter.

Umwaka wa “330” uvugwa mu buryo butaziguye muri Daniyeli 11:24, 27 na 29. Ibi byinjiza imyaka cumi n’irindwi yo kuva mu wa 313 kugeza mu wa 330 mu murongo w’ubuhanuzi wa Daniyeli 11, kandi ku bw’itegeko ry’ubuhanuzi, bigaragaza ko ubwo bukwe bw’amasezerano hagati y’iburasirazuba n’iburengerazuba bwo mu wa 313 ari ikigereranyo gihwanye n’ubukwe bwa mbere bw’amasezerano buvugwa muri uwo mutwe umwe.

“The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

“Ubuhanuzi buri mu gice cya cumi na rimwe cya Daniyeli hafi bwarangiye gusohora uko bwakabaye. Byinshi mu mateka yabaye mu gusohozwa kw’ubu buhanuzi bizongera kubaho.” Manuscript Releases, nimero 13, 394.

Antiochus II Theos who reigned from 261–246 BC, set aside his first wife Laodice I for Berenice, daughter of Ptolemy II Philadelphus of Egypt. The marriage was part of the peace settlement that ended the Second Syrian War in 252 BC. When Constantine thereafter defeated Licinius in 324 the marriage ended, as did the marriage of Antiochus and Bernice, when Laodice, the first wife poisoned Antiochus in 246 BC. The marriage which had marked the end of the second Syrian war, and the murder of Antiochus, and thereafter Bernice, her child and Egyptian entourage marked the beginning of the third Syrian war. The treaty marriage of 313 ended the period of persecution represented by the church of Smyrna and began the period of compromise represented by the church of Pergamos.

Antiyokusi II Theos, wategetse kuva mu mwaka wa 261–246 mbere ya Kristo, yirukanye umugore we wa mbere Lawodike I kugira ngo arongore Berenike, umukobwa wa Ptolémée II Philadelphus wo muri Egiputa. Uwo mubano wari umwe mu ngingo z’amasezerano y’amahoro yarangije Intambara ya Kabiri y’Abasiriya mu mwaka wa 252 mbere ya Kristo. Hanyuma, igihe Konstantino amaze gutsinda Licinius mu wa 324, uwo mubano warangiye, nk’uko n’ubukwe bwa Antiyokusi na Berenike bwarangiye, igihe Lawodike, umugore wa mbere, yaroze Antiyokusi mu mwaka wa 246 mbere ya Kristo. Ubwo bukwe bw’amasezerano bwari bwararanze iherezo ry’Intambara ya Kabiri y’Abasiriya, kandi iyicwa rya Antiyokusi, hanyuma n’irya Berenike, umwana we n’abari bamuherekeje bo muri Egiputa, byaranze itangira ry’Intambara ya Gatatu y’Abasiriya. Ubukwe bw’amasezerano bwo mu wa 313 bwarangije igihe cy’itotezwa gishushanywa n’itorero rya Simuruna, butangiza igihe cy’ubwumvikane bubi gishushanywa n’itorero rya Perugamo.

The marriage at the beginning of the Seleucid history typified the treaty marriage at the end of the Seleucid empire when Antiochus the Great gave his daughter Cleopatra I to Ptolemy V Epiphanes. The marriage took place at Raphia in 193 BC, but the alliance was soon finished, as had been the first treaty marriage between the king of the north and king of the south. The alpha and omega treaty marriages of the Seleucid empire, typify the treaty marriage noted later in the prophetic history of Daniel eleven when Octavian gave his sister Octavia Minor to Mark Antony in 40 BC. Mark Antony and Octavian were in a power struggle over the eastern and western areas of Rome that had broken out in 44 BC with the assassination of Julius Caesar. The treaty of Brundisium was put in place at the marriage in 40 BC, and eight years later in 32 BC Mark Antony formerly divorced Octavia and precipitated the battle of Actium in 31 BC where both Mark Antony and Cleopatra, (the very last Cleopatra) came to the end.

Ubukwe bwo mu ntangiriro y’amateka y’Abaseluside bwari ikigereranyo cy’ubukwe bw’amasezerano bwo ku iherezo ry’ubwami bw’Abaseluside, igihe Antiochus Mukuru yahaga umukobwa we Cleopatra I Ptolemy V Epiphanes. Ubwo bukwe bwabereye i Raphia mu mwaka wa 193 Mbere ya Kristo, ariko iryo huriro ryasenyutse bidatinze, nk’uko byagenze no ku bukwe bwa mbere bw’amasezerano hagati y’umwami w’amajyaruguru n’umwami w’amajyepfo. Ubukwe bw’amasezerano bwa alufa na omega bw’ubwami bw’Abaseluside, ni ikigereranyo cy’ubukwe bw’amasezerano buvugwa nyuma mu mateka y’ubuhanuzi yo muri Daniyeli cumi n’umwe, igihe Octavian yahaga mushiki we Octavia Minor Mark Antony mu mwaka wa 40 Mbere ya Kristo. Mark Antony na Octavian bari mu rugamba rwo guhatanira ubutegetsi ku bice by’uburasirazuba n’iby’uburengerazuba bya Roma, rwari rwaratangiye mu mwaka wa 44 Mbere ya Kristo, nyuma y’iyicwa rya Julius Caesar. Amasezerano y’i Brundisium yashyizweho muri ubwo bukwe mu mwaka wa 40 Mbere ya Kristo, maze nyuma y’imyaka umunani, mu mwaka wa 32 Mbere ya Kristo, Mark Antony yatandukanye na Octavia ku mugaragaro, bituma habaho intambara y’i Actium mu mwaka wa 31 Mbere ya Kristo, aho Mark Antony na Cleopatra bombi, (ari we Cleopatra wa nyuma rwose), baherukiye iherezo ryabo.

The omega marriage treaty of the Seleucid empire introduced the first Cleopatra who typified the last Cleopatra, whose line of descent formed the link to the prophetic alpha marriage treaty of the Roman empire in 40 BC. Those three treaty marriages typify the treaty marriage of the Edict of Milan. The Edict of Milan marks the beginning of a prophetic siege, it represents a prophetic sign, it marks a transition of a righteous church to an unrighteous church, thus aligning with the enigma of the eighth being of the seven. It marks a treaty marriage that ends a war, until the divorce of the treaty marriage thus marking the beginning of a war. In the two Roman marriages, the divorce precipitates the uniting of the empire. 313 also marks the Exeter camp meeting where the proclamation of the message of the Midnight Cry begins and leads to the closed door of October 22.

Amasezerano y’ubushyingiranwe ya omega y’ubwami bw’Abaseluside yazanye Cleopatra wa mbere, washushanyaga Cleopatra wa nyuma, kandi umurongo w’inkomoko ye ugakora ihuza n’amasezerano y’ubushyingiranwe ya alpha ya gihanuzi y’ubwami bw’Abaroma mu mwaka wa 40 Mbere ya Kristo. Ayo masezerano uko ari atatu y’ubushyingiranwe ashushanya amasezerano y’ubushyingiranwe y’Itegeko rya Milan. Itegeko rya Milan riranga itangira ry’igotwa rya gihanuzi, rigereranya ikimenyetso cya gihanuzi, riranga ihinduka ry’itorero rikiranuka rikaba itorero ridakiranuka, bityo rigahuza n’igih谜 cy’uwa munani ukomoka kuri ba ndwi. Riranga amasezerano y’ubushyingiranwe arangiza intambara, kugeza ku isenyuka ry’ayo masezerano y’ubushyingiranwe binyuze mu gatanya, bityo rikaranga itangira ry’intambara. Mu bushyingiranwe bubiri bw’Abaroma, gatanya ituma ubwami bwunga ubumwe. 313 kandi iranga inama y’inkambi yabereye Exeter, aho gutangaza ubutumwa bw’Ubwo Gutaka kwa Saa Sita z’ijoro bitangirira kandi bikageza ku rugi rufunze rwo ku wa 22 Ukwakira.

We will continue to consider these truths in the next article.

Tuzakomeza kuzirikana kuri uku kuri mu nyandiko itaha.