We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.
Twagiye tugaragaza urukurikirane rw’ibyabaye by’ubuhanuzi bimenyekanishwa n’amateka ahishwe y’inkuba ndwi ahagarariwe mu Byahishuwe igice cya cumi na kimwe kugeza ku cya cumi na gatatu. Ntiduragera aho mu iterambere ry’ibi byabaye tuzahuriza hamwe amateka y’ihembe ry’Abaporotesitanti n’ihembe ry’Abarepubulikani. Kandi ntiturategura urufatiro rw’ubusobanukirwe rwadufasha kugaragaza neza uruhare rw’Isilamu mu butumwa bwo Gutaka kwa Saa Sita. Ariko rero, hari ukuri kw’ingenzi cyane gufitanye isano n’ibi byabaye, kugaragaza icyo umuntu agomba gukora igihe asobanukiwe ukuri kurimo gukurwaho ibimenyetso. Umugisha wo mu Byahishuwe urimo inshingano yo “kwitondera” ibyo byanditswe.
The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”
Umurongo w’amateka urimo gufungurwa ugeza ku bazumva, bagasoma kandi bakitondera ibyanditswe muri wo, imbaraga z’irema z’Imana. Ni cyo gituma noneho ari igihe cyo kuva ku isuzuma ryacu ry’inkuru ya nyuma y’ubuhanuzi ya Yesaya, n’Ibyahishuwe igice cya cumi na kimwe kugeza ku cya cumi na gatatu, kugira ngo dushyireho ubusobanuro bw’“iminsi itatu n’igice” Eliya na Mose bamaze bapfuye mu muhanda wo hejuru w’amakuru, unyura mu kibaya cy’amagufa yumye yapfuye. Icyo tugiye kugaragaza ubu ni ikimenyetso cy’“ubutayu.”
In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.
Mu ngingo iheruka twagaragaje abahamya bane b’ubuhanuzi bemeza urukurikirane rw’ibyabaye rwashyizweho n’amateka ahishwe y’inkuba ndwi. Umurongo w’ishusho ya Kristo, umurongo w’abahamya babiri, umurongo w’ishusho y’inyamaswa, n’umurongo w’umwami w’amajyaruguru w’ibinyoma.
The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.
Igice cya kabiri cy’umurongo w’umwami w’amajyaruguru w’impimbano gitangira igihe ubupapa bwahabwaga ububasha mu 538. Hanyuma ubupapa, umwami w’amajyaruguru w’impimbano wo mu by’umwuka, bwakandagiye Yerusalemu yo mu by’umwuka na Isirayeli yo mu by’umwuka mu gihe cy’imyaka igihumbi na magana abiri na mirongo itandatu.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Bazagwa n’ubugi bw’inkota, kandi bazajyanwa ari imbohe mu mahanga yose; kandi i Yerusalemu hazakandagirirwa n’abanyamahanga, kugeza ubwo ibihe by’abanyamahanga bizasohorera. Luka 21:24.
John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.
Yohana yabwiwe gupima ahera n’ingabo, ariko kandi yabwiwe gusiga inyuma urugo rw’urusengero, kuko rwari rwarahawe abanyamahanga imyaka igihumbi na magana abiri na mirongo itandatu.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. 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 11:1, 2.
Nuko mpabwa urubingo rusa n’inkoni; maze marayika arahagarara, aravuga ati: Haguruka, upime urusengero rw’Imana, n’igicaniro, n’abaruramiramo. Ariko urugo rwo hanze rw’urusengero urureke, nturupime; kuko rwahawe abanyamahanga: kandi umujyi wera bazawukandagira munsi y’ibirenge amezi mirongo ine n’abiri. Ibyahishuwe 11:1, 2.
John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.
Yohana na Luka bahamya ko Abanyamahanga “bazakandagira” “i Yerusalemu” “amezi mirongo ine n’abiri.” Yohana agaragaza igihe bimara, naho Luka akerekana iherezo ry’ayo mateka. Aba bahamya babiri baravuga ku kibazo cyo muri Daniyeli igice cya munani, umurongo wa cumi na gatatu.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Nuko numva umwe w’abera avuga; undi mwera abaza wa mwera wari wavuze ati: “Iyerekwa ryerekeye igitambo gihoraho n’igicumuro cy’ikorwa cyo kurimbura, kigatuma ubuturo bwera n’ingabo bitatirizwa ibirenge, bizamara igihe kingana iki?” Daniel 8:13.
The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.
Ikibazo cyerekeye igihe ubuturo bwera n’ingabo byagombaga kuribatanwa n’ibirenge, kigaragaza ibinyembaraga bibiri by’ubutayu byari kuzakora icyo gikorwa cyo kuribata Yerusalemu, ari yo ihagararirwa muri Daniyeli nk’“ubuturo bwera” kandi nanone nk’“ingabo.” Ubusobanuro nyakuri bw’ishingiro bw’uyu murongo, nk’uko bwagaragajwe na J. N. Andrews, ni uko uwo murongo ugaragaza ibinyembaraga bibiri by’ubutayu, byaribatanije ubuturo bwera n’ingabo. Imbaraga ya mbere y’ubutayu igaragazwa muri uwo murongo ni ubupagani, naho iya kabiri ni ubupapa. Ijambo “ingabo,” ni imvugo ya Daniyeli yerekeza ku cyo Yohana yita “abaramya” bari mu rusengero, ni ukuvuga i Yerusalemu.
“THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:
“HARIHO ‘AMATONGO ABIRI’ MURI DANIELI 8.—Iki kintu Josiah Litch yagisobanuye mu buryo busobanutse cyane, ku buryo dutanga amagambo ye:
“‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.
“‘Igitambo cya buri munsi’ ni ko inyandiko y’Icyongereza isanzwe isomwa ubu. Ariko mu mwandiko w’umwimerere nta kintu nk’igitambo kibonekamo. Ibyo byemerwa na bose. Ni inyongera cyangwa ibisobanuro byashyizweho n’abahinduzi. Ubusomyi nyakuri ni ubu: ‘ibya buri munsi n’igicumuro cy’ubutayu,’ aho ibya buri munsi n’igicumuro bihujwe n’ijambo “na;” ubutayu bwa buri munsi n’igicumuro cy’ubutayu. Ni imbaraga ebyiri zizana ubutayu, zari kuzatuma ubuturo bwera n’ingabo biba ubutayu.’—Prophetic Expositions, Volume 1, page 127.
“It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:
Biragaragara ko ubuturo bwera n’ingabo byagombaga gusiribangwa n’igitambo gihoraho n’igicumuro cy’ubutayu. Gusoma witonze umurongo wa 13 bikemura neza iyi ngingo. Kandi uku kuri gushimangira ukundi, ari ko uku: ko uku kubyara ubutayu kwombi ari bwo buryo bubiri bukomeye Satani yagerageje gukoresha mu guhungabanya kuramya no kurandura umurimo wa Yehova. Ibyo Bwana Miller yavuze ku busobanuro bw’aya magambo yombi, n’inzira we ubwe yakoresheje mu kumenya ubwo busobanuro, biratangwa munsi y’umutwe ukurikira:
“THE TWO DESOLATIONS ARE PAGANISM AND PAPACY
“UBUTAYU BWOMBI NI UBUPAGANI N’UBUPAPA”
“‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.
“‘Nakomeje gusoma, ariko sinabonamo ahandi hantu na hamwe yabonetse [iby’igitambo gihoraho], uretse muri Daniyeli. Nuko rero [nifashishije igitabo cy’amagambo ahuzwa n’andi] mfata ayo magambo yari ayifitanye isano, ngo “gukurwaho”; “azakuraho” “iby’igitambo gihoraho”; “uhereye igihe iby’igitambo gihoraho bizakurwaho”, n’ibindi. Nakomeje gusoma, ntekereza ko ntari bubone umucyo kuri uwo murongo; amaherezo, ngera kuri 2 Abatesalonike 2:7, 8. “Kuko amayobera yo kugomera Imana yamaze gukora; keretse yuko uwubuza ubu azabanza kuvanwaho, maze uwo munyabugome aboneke,” n’ibindi. Maze ngeze kuri uwo murongo, yoo! ukuntu ukuri kwagaragaye neza kandi kwuje ubwiza! Ngaho rero! Icyo ni cyo “igitambo gihoraho!” None se, Pawulo aba ashaka kuvuga iki iyo avuga ngo “uwubuza ubu,” cyangwa ngo urinda? “Umuntu w’icyaha” n’“umunyabugome” bisobanura ubupapa. None se, ni iki kibangamira ko ubupapa bugaragazwa? Ni ubupagani; bityo rero, “igitambo gihoraho” kigomba gusobanura ubupagani.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.
In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.
Mu isohozwa ry’“ibihe birindwi” byo mu Balewi makumyabiri na gatandatu, ubupagani bwakandagiye ahera n’ingabo mu gihe cy’imyaka igihumbi na magana abiri na mirongo itandatu, hanyuma ubupapa bukora uwo murimo nyine indi myaka igihumbi na magana abiri na mirongo itandatu. Ubupapa bwari bwarakandagiye Yerusalemu imyaka igihumbi na magana abiri na mirongo itandatu hakurikijwe Luka na Yohana, kugeza ubwo ubupapa bwakiriye igikomere cyabwo cyica mu 1798. Gukuramo imyaka igihumbi na magana abiri na mirongo itandatu kuri 1798 bitanga 538. Gukuramo imyaka igihumbi na magana abiri na mirongo itandatu kuri 538 bitanga 723 Mbere ya Kristo, igihe Ashuri, umwami nyakuri w’amajyaruguru muri icyo gihe, yajyanaga ubwami bw’amajyaruguru bwa Isirayeli mu bucakara.
John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.
Yohana yerekeza gusa ku myaka igihumbi na magana abiri na mirongo itandatu ubwo ubupapa bwahonyoraga ubuturo bwera n’ingabo, ariko Luka avugana ibihe byombi by’imyaka igihumbi na magana abiri na mirongo itandatu ubwo ubupagani n’ubupapaga byahonyoraga Yerusalemu, kuko avuga ati: “kugeza igihe cy’abanyamahanga kizasohorera.” Luka agaragaza ko ihonyorwa rya Yerusalemu rirenze “igihe” kimwe gusa, kuko aryita isohorerwa ry’“ibihe” by’abanyamahanga.
Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.
Birumvikana ko, mu wa 1856, U-Adiventisimu wa Miller yahindutse uwa Lawodikiya, kandi nyuma y’imyaka irindwi banga ukuri kw’“ibihe birindwi” byo mu Balewi makumyabiri na gatandatu, bityo rero ntibishoboka ko U-Adiventisimu ibona ibi bintu byoroheje byo muri Bibiliya. Ikintu ndimo kugaragaza ni uko amateka ahishwe y’inkuba ndwi, agaragaza ibimenyetso bitatu by’inzira, n’igihe kiri hagati y’ikimenyetso cya mbere n’icya kabiri, hanyuma hakabaho ikindi gihe cya kabiri hagati y’ikimenyetso cya kabiri n’icya gatatu, bigereranywa mu murongo w’ubuhanuzi w’umwami w’amajyaruguru w’impimbano.
That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.
Uwo murongo watangiye mu mwaka wa 723 mbere ya Kristo, ubwo ubwami bw’amajyaruguru bwa Isirayeli bwajyaga mu bucakara mu maboko y’umwami wa Ashuri, umwami nyakuri wo mu majyaruguru. Hanyuma mu wa 538, umwami wo mu majyaruguru wo mu buryo bw’umwuka yahawe ubushobozi, maze aribata Yerusalemu yo mu buryo bw’umwuka indi myaka igihumbi na magana abiri na mirongo itandatu, kugeza ubwo yakiraga igikomere cyica mu wa 1798. Kuva mu wa 723 mbere ya Kristo kugeza mu wa 538, ubutegetsi bwose bwakomeje kugundiza Isirayeli bwahoraga ari ubutegetsi bwa gipagani.
The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.
Umurongo wa Kristo werekana gusigwa k’umwami nyakuri w’ikusi mu majyaruguru mu mubatizo We mu mwaka wa 27, kandi nyuma y’iminsi y’ubuhanuzi igihumbi na magana abiri na mirongo itandatu, yabambwe ku musaraba. Hanyuma abigishwa Be bahabwa ubushobozi bwo kwamamaza ubutumwa bw’umwami nyakuri w’ikusi mu majyaruguru, kugeza igihe Sitefano yaterwaga amabuye mu mwaka wa 34. Igihe rukumbi Kristo atagendeye n’amaguru mu minsi yose igihumbi na magana abiri na mirongo itandatu y’umurimo We, ni igihe yinjiye i Yerusalemu agendera ku nyamaswa mu iyinjira ryo kunesha. Bityo rero yakandagiye i Yerusalemu iminsi igihumbi na magana abiri na mirongo itandatu, nk’uko n’abigishwa Be babigenje nyuma y’umusaraba. Imirongo yombi, uw’umwami w’ikusi mu majyaruguru w’impimbano na Kristo, umwami nyakuri w’ikusi mu majyaruguru, yakandagiye i Yerusalemu n’ingabo mu minsi igihumbi na magana abiri na mirongo itandatu.
Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.
Ubupagani bwari impimbano ya gahunda yo kuramya yo mu murimo w’Ubuturo Bwera bwo ku isi bw’Abayahudi nyakuri, kandi ubupapa ni impimbano ya gahunda yo kuramya yo mu murimo w’Ubuturo Bwera bwo mu ijuru bw’Abayahudi b’umwuka. Imyaka igihumbi na magana abiri na mirongo itandatu y’ubupagani, yari ihwanye n’iminsi igihumbi na magana abiri na mirongo itandatu ya Kristo, kandi imyaka igihumbi na magana abiri na mirongo itandatu y’ubupapa, yari ihwanye n’iminsi igihumbi na magana abiri na mirongo itandatu y’abigishwa.
Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.
Buri murongo bubiri buriho imiterere imwe n’imwe y’ubuhanuzi yerekeye amateka ahishwe y’inkuba ndwi, yatangiye guhishurwa ku mugaragaro muri Nyakanga, 2023. Uko guhishurwa kwagezweho igice kimwe binyuze mu kumenya gucika intege kwa mbere kw’umutwe w’Abamillerite. Gucika intege kwabo kwa mbere kwatangije igihe runaka, cyiswe “igihe cyo gutinda” mu mugani w’abakobwa icumi b’inkumi. “Igihe cyo gutinda” cyarangiye mu materaniro yo mu nkambi yabereye Exeter, New Hampshire, ubwo ubutumwa bwo gutaka kwa Saa Sita z’ijoro bwari bumaze gushingwa mu buryo bwuzuye. Amateraniro yo mu nkambi ya Exeter yabaye ikimenyetso cya kabiri, maze atangiza igihe ubutumwa bwo gutaka kwa Saa Sita z’ijoro bwamamajwe, kugeza igihe ikimenyetso cya gatatu cy’urubanza n’ugucika intege kwa nyuma byagerereye.
The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.
Ibimenyetso bitatu by’inzira byari ugutenguha kwa mbere, ubutumwa bw’Induru yo mu Gicuku, n’ugutenguha kwa nyuma. Ibyo bimenyetso bitatu by’inzira bihura n’ijambo ry’Igiheburayo risobanura “ukuri”, rigaragaza inyuguti ya mbere, iya cumi na gatatu, n’iya nyuma y’inyuguti z’Igiheburayo. Kuba iya mbere n’iya nyuma byombi ari ugutenguha, byerekana ikimenyetso cya Alufa na Omege.
There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.
Nta shusho itaziguye y’iminsi igihumbi magana abiri na mirongo itandatu mu mateka y’Abamilerite, nyamara amateka y’Abamilerite ni yo mateka y’umuhigo wa mbere, bityo akaba ashushanya umuhigo wa nyuma. Amateka yo gucika intege kwa mbere mu muhigo wa nyuma yatangiye ku wa 18 Nyakanga 2020, kandi asobanurwa mu Ibyahishuwe igice cya cumi na kimwe. Mu Ibyahishuwe igice cya cumi na kimwe, ba bahamya bombi bicwa, ibyo bikaba biranga gucika intege kwa mbere mu muhigo wa nyuma, kwashushanyijwe n’umuhigo wa mbere.
In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.
Mu Ibyahishuwe igice cya cumi na kimwe, ugucika intege kwinjiza igihe cy’iminsi igihumbi na magana abiri na mirongo itandatu imibiri yabo yari iri mu muhanda, bityo bikaranga igihe cyo gutinda kivugwa mu mugani. Mu kuzuka kwabo bazamurirwa hejuru nk’ikirango mu isaha imwe n’urubanza rw’itegeko ryo ku Cyumweru. Amateka y’abahamya babiri akubiyemo igihe cy’ikigereranyo cy’iminsi igihumbi na magana abiri na mirongo itandatu.
The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.
Ibisobanuro birambuye by’urugendo rw’umumarayika wa gatatu mu mateka ahishwe y’inkuba ndwi bitanga ibisobanuro byihariye birenze cyane ibiri mu yindi mirongo ibangikanye, ariko umurongo w’umumarayika wa gatatu, umurongo w’umwami nyakuri w’ikusi, n’umurongo w’umwami w’ikinyoma w’ikusi, byose bifite ibiranga bimwe by’ubuhanuzi: aho bitangirira, hagakurikiraho igihe kigera ku ngingo yo hagati, hanyuma hagakurikiraho ikindi gihe kigera ku rubanza ku ngingo ya nyuma.
The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.
Iminsi igihumbi magana abiri na mirongo itandatu ni ikintu cy’ingenzi cy’ibanze mu mateka ahishwe y’inkuba ndwi. Iminsi igihumbi magana abiri na mirongo itandatu ishushanywa nk’“ubutayu” mu Byahishuwe igice cya cumi na kabiri.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.
Maze wa mugore arahungira mu butayu, aho yari afite ahantu yateguriwe n’Imana, kugira ngo bamugaburireyo iminsi igihumbi na magana abiri na mirongo itandatu. Ibyahishuwe 12:6.
The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.
Itorero ryahungiye mu butayu kugira ngo rihunge gukandamizwa n’ubutegetsi bwa papa mu gihe cy’imyaka igihumbi na magana abiri na mirongo itandatu. Umurongo wa cumi na kane utanga ubundi buhamya.
And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.
Nuko wa mugore ahabwa amababa abiri y’inkona nini, kugira ngo agurukire mu butayu, ajye aho yateguriwe, aho agaburirwa igihe kimwe n’ibihe bibiri n’igice cy’igihe, ngo ave imbere y’inzoka. Ibyahishuwe 12:14.
The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.
Itorero ryahungiye ubuhunzi bwo guhunga itotezwa ry’igisato n’ubupapa mu gihe cy’imyaka igihumbi na magana abiri na mirongo itandatu, bityo “ubutayu” bukaba ikimenyetso cy’iminsi igihumbi na magana abiri na mirongo itandatu. Uwo mubare uvugwa mu buryo butaziguye incuro ndwi mu bitabo bya Daniyeli n’Ibyahishuwe, ariko ugaserukirwa no mu bundi buryo butandukanye mu Byanditswe Byera. Muri buri gihe, ugereranya “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu.
Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.
Niba byari ubupagani bupfukamisha ubuturo bwera n’ingabo kuva mu mwaka wa 723 mbere ya Kristo kugeza mu mwaka wa 538, cyangwa ubupapa bupfukamisha Yerusalemu yo mu buryo bw’umwuka n’abayiramyamo, ibyo byari igishushanyo cy’itatanuka ry’ubwoko bw’Imana, ryatewe n’uko ubwoko bw’Imana bwishe isezerano ry’“amasabato y’igihugu,” nk’uko rigereranywa mu gitabo cy’Abalewi igice cya makumyabiri na gatanu n’icya makumyabiri na gatandatu. Mu gice cya makumyabiri na gatandatu byitwa impaka z’isezerano ry’Imana.
And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:25.
Kandi nzabazanaho inkota izahōra impaka z’isezerano ryanjye; kandi nimuteranira hamwe mu migi yanyu, nzaboherereza icyorezo muri mwe; kandi muzagabizwa mu kuboko kw’umwanzi. Abalewi 26:25.
The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.
Ukugomera isezerano ry’Imana kwazaniye ubwoko bw’Imana uburetwa no gutatanywa, ari byo bigereranywa n’“intonganya y’isezerano ryanjye.” Kutamenya igihano Daniyeli yita “umuvumo” n’“indahiro” bya Mose, ari na cyo kandi cyitwa “intonganya y’isezerano ryanjye,” bihuma umuntu amaso bikamubuza kubona ubusobanuro bwimbitse bw’umurimo wa Kristo nk’uko bugereranywa muri Daniyeli igice cya cyenda. Isuzuma rihoraho ry’ubwoko bw’Imana buri mu buhumyi bwa Lawodikiya mu nyandiko za Ellen White ni uko badashobora “gutekereza bahera ku mpamvu, bakagera ku ngaruka.” Ushobora kuvuga ko usobanukiwe n’imyaka igihumbi na magana abiri na mirongo itandatu y’Ibihe by’Umwijima, ariko niba utazi “impamvu” y’ukwo gukandagirizwa, uri impumyi.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Kandi azakomeza isezerano na benshi mu cyumweru kimwe; kandi hagati mu cyumweru azahagarika igitambo n’ituro, kandi kubera gukwira hose kw’ibizira azakigira umusaka, kugeza ku iherezo; kandi ibyagenwe bizasukwa ku cyagizwe umusaka. Daniyeli 9:27.
Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.
Kwemeza kwa Kristo isezerano bifitanye isano itaziguye n’“intonganya y’isezerano rye.” Igihe “umuvumo” wamaze cyari imyaka ibihumbi bibiri magana atanu na makumyabiri, kandi igihe Kristo yamaze yemeza iryo sezerano nyir’izina cyari iminsi ibihumbi bibiri magana atanu na makumyabiri. Mu bwumvikane n’ijambo ry’Igiheburayo risobanura “ukuri,” ritanga imiterere y’amateka ahishwe y’inkuba ndwi, icyumweru cy’ubuhanuzi Kristo yagombaga kwemezamo isezerano rye cyari gifite ibimenyetso bitatu by’inzira, bigaragazwa n’inyuguti ya mbere, iya cumi na gatatu, n’iya nyuma by’inyuguti z’Igiheburayo.
The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”
Ikimenyetso cya mbere cy’icyumweru cyari umubatizo We, ikimenyetso cya kabiri cyari umusaraba, kandi icya nyuma cyari urupfu rwa Sitefano. Kwanga kubona “ibihe birindwi” byo mu Balewi makumyabiri na batandatu, nk’uko abamarayika bo mu ijuru bayoboye William Miller kubona “ibihe birindwi,” bikuraho ubushobozi bwo kubona byuzuye ubuhanuzi nyirizina aho Kristo yameneye amaraso Ye kandi agahamya isezerano nyakuri ubwoko Bwe bwa kera busanzwe bugaragara bwari bwaranze. Umuntu wese uzahereruka gukizwa azaba afite gusa gusobanukirwa guke kandi kutuzuye kw’“ukuri.” Ariko nta n’umwe ukizwa mu gihe yanze nkana kubona “ukuri.” Hariho inzira imwe gusa igana kwa Data, kandi iyo ni inyuze kuri Yesu, kandi Yesu ni we “ukuri.”
This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.
Uku ni ugusobanukirwa bukwiriye gutekerezwaho, kuko kuvuga isezerano ryo muri Abalewi makumyabiri na gatanu na makumyabiri na gatandatu. “Umuvumo” w’“inshuro ndwi” wagejejwe kuri Isirayeli ya kera nyakuri kubera ko batashakaga gushyira mu bikorwa amabwiriza yo kureka igihugu kikaruhuka no gusohoza amabwiriza ya Yubile. Cyari icyaha cyo kutagira icyo bakora. Umuvumo wabagezeho kuko basize gukora umurimo bategetswe gukora, aho kuba ko bari barishe itegeko mu buryo butaziguye, nko kuvuga ngo ntukice cyangwa ngo ntukibe. Baretse gusa amabwiriza ajyana no kureka igihugu kikaruhuka. Abadiventisti batemera gusa “inshuro ndwi” (izo abamarayika bayoboye William Miller kuvumbura) kubera impamvu iyo ari yo yose itegerejwe n’umutima utarogejwe, ahubwo bakaba batarigeze bafata umwanya wo gushakashaka ukuri by’ukuri, barimo gusohoza ubwoko bumwe bw’ubwigomeke bwo kutagira icyo bakora, birengagiza ayo makuru y’isezerano ya nyayo Isirayeli ya kera nyakuri yirengagije. Intangiriro igaragaza iherezo.
The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.
Iminsi igihumbi na magana abiri na mirongo itandatu ivugwa mu Ibyahishuwe igice cya cumi na kabiri, igaragazwa nk’“ubutayu,” ni ikimenyetso cy’“ibihe birindwi.” Iminsi igihumbi na magana abiri na mirongo itandatu y’umurimo wa Kristo, kimwe n’iminsi igihumbi na magana abiri na mirongo itandatu y’umurimo w’abigishwa, byombi bishushanya icyumweru cyose isezerano ryemezwagamo. Kandi imyaka igihumbi na magana abiri na mirongo itandatu ubupagani bwakandagirijemo ubwoko bw’Imana, hamwe n’imyaka igihumbi na magana abiri na mirongo itandatu ubupapa bwakandagirijemo ubwoko bw’Imana, byombi bishushanya “ibihe birindwi” byose by’umuvumo wa Mose.
In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.
Mu Ibyahishuwe igice cya cumi na kimwe, nyuma y’iminsi igihumbi na magana abiri na mirongo itandatu, ayo magufwa yumye asubizwamo ubugingo kugira ngo yinjire mu isezerano nk’abihumbi ijana na mirongo ine na bine. Ariko kugira ngo bashobore gusohoza uwo mubano w’isezerano, basabwa kuzuza ibisabwa by’iryo sezerano, nk’uko Daniyeli yabigenje mu gice cya cyenda. Ibisabwa by’isezerano rya “ibihe birindwi” bikubiyemo amabwiriza yihariye agenewe abisanga bari mu gihugu cy’umwanzi. Igihe abakanguka bakamenya ukuri ko batatanyijwe bifuza kugarukira Uwiteka, Abalewi makumyabiri na gatandatu itanga amabwiriza y’uburyo bagomba kugaruka.
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
Kandi abazaba basigaye muri mwe bazashirira mu byaha byabo bari mu bihugu by’abanzi banyu; kandi no mu byaha bya ba sekuruza babo bazashirana na bo. Nibatura ibyaha byabo n’ibyaha bya ba sekuruza babo, n’igicumuro cyabo bacumuyeho kungirira nabi, kandi bakatura ko bangendeyeho mu buryo bumbangamira; kandi nanjye na bo nagendeyeho mu buryo bubangamira, nkabageza mu gihugu cy’abanzi babo; maze imitima yabo itakebwe nicishwa bugufi, bakemera guhanirwa ibyaha byabo: ni bwo nzibuka isezerano ryanjye na Yakobo, kandi n’isezerano ryanjye na Isaka nzaribuka, kandi n’isezerano ryanjye na Aburahamu nzaribuka; kandi nzibuka n’icyo gihugu. Abalewi 26:39–42.
The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”
Imvugo ngo “gushiraho buhoro buhoro” mu Byanditswe isobanura gushwanyagurika, kubora no kumariraho. Gushiraho buhoro buhoro ni ukuhinduka amagufwa yumye yapfuye. Kandi ayo mabwiriza agaragaza urupfu, kuko ashushanya abamenya imimerere yabo ko bari “mu gihugu cy’abanzi banyu.”
The last enemy that shall be destroyed is death. 1 Corinthians 15:26.
Umwanzi wa nyuma uzarimburwa ni urupfu. 1 Abakorinto 15:26.
July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.
Ku wa 18 Nyakanga 2020, ni bwo habaye ugutenguha kwa mbere mu rugendo rw’umumarayika wa gatatu. Kwagereranyijwe n’ibindi bitenguha byose bya mbere byo mu mirongo y’ivugurura ry’ubuhanuzi bwera. Ezekiyeli igice cya mirongo itatu na karindwi hagaragaza ubwoko bw’Imana bwo mu minsi ya nyuma nk’abasheshweho, bononekaye kandi barimbutse rwose kugeza ubwo basigaye ari nk’igikombe cyuzuye amagufwa yumye yapfuye. Bari mu gihugu cy’umwanzi, ari cyo gihugu cy’urupfu. Mu Byahishuwe igice cya cumi na kimwe, abagabo babiri b’abahamya barishwe maze basigwa mu muhanda. Abahanuzi bose bahuriza hamwe. Ni cyo gituma Mose ari kuvugana n’abapfiriye muri uwo muhanda unyura muri cya gikombe cya Ezekiyeli. Mu mimerere yabo yo gutenguhwa, bahabwa amabwiriza banyujijwe kuri Yeremiya.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
Nuko Uwiteka avuze ati: Nugaruka, nzaguhagarika imbere yanjye; kandi nuramura igikomeye ukagitandukanya n’ikidafite umumaro, uzaba nk’akanwa kanjye. Bo ni bo bazakugarukira, ariko wowe ntuzabasange. Yeremiya 15:19.
Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.
Yeremiya abwirwa yuko, niba yifuza kuvugira Imana, agomba kugaruka; kandi mu kubikora agomba gutandukanya iby’igiciro n’ibyanduye. Imvugiro y’uyu murongo igaragaza ko ibyanduye ari abo adakwiriye gusubiraho. Igihe agaragazwa muri uwo murongo ari mu mimerere ye yo gucika intege, yemeza ko yari ari wenyine.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.
Sinicaranye n’ikoraniro ry’abakobanyi, kandi sinishimye; nicaye jyenyine kubera ukuboko kwawe, kuko wanyujujemo uburakari. Yeremiya 15:17.
Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.
Yeremiya ntiyicaye mu “iteraniro ry’abakobanyi,” kuko yari yicaye wenyine. Ntiyari akwiriye gusubira ku banduye, ari bo bagize iteraniro ry’abakobanyi. Mu wa 1863, Abadiventisimu yatangiye gusubira mu “iteraniro ry’abakobanyi” igihe yasubiraga ku buryo bwa Bibiliya bw’abakobwa ba Babuloni kugira ngo ihakane “ibihe birindwi” bya Mose. Ariko Yeremiya aravuga by’umwihariko ku minsi y’imperuka kuruta uko avuga ku mateka y’Abamilerite. Igihe abari mu kibaya cy’amagufa yumye bakangukiye ku kuri kw’uko bari mu gihugu cy’abanzi, ntibagomba na rimwe gusubira ku bantu bishimiye urupfu rwabo mu muhanda. Iryo tsinda rishobora gusubira kuri Yeremiya, ariko we ntashobora gusubira kuri bo.
But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”
Ariko niba bagomba kugaruka, bagomba no gusohoza amabwiriza yatanzwe na Mose afitanye isano itaziguye n’“ibihe birindwi.” Abo bapfiriye mu muhanda mu Byahishuwe igice cya cumi na kimwe, bapfuye iminsi itatu n’igice, ari byo mu buryo bw’ubuhanuzi ari “ubutayu.”
This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”
Ni yo mpamvu gukanguka kwa mbere kw’abapfuye kugerwaho n’ubutumwa butuma amagufa yegerana akagirana isano, ariko baba batarabona ubugingo. Bisaba ubutumwa bw’imiyaga ine, ari bwo butumwa bwo gushyirwaho ikimenyetso, kugira ngo babahindure umutwe w’ingabo ukomeye. Ubutumwa bwa mbere bubateranya buturuka ku “jwi.”
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. Isaiah 40:1–4.
Nimuhumurize, nimuhumurize ubwoko bwanjye, ni ko Imana yanyu ivuga. Mubwire Yerusalemu amagambo ayihumuriza, kandi muyirangurire ko urugamba rwayo rurangiye, ko gukiranirwa kwayo kwababaririwe; kuko yakiriye mu kuboko kw’Uwiteka incuro ebyiri ku bw’ibyaha byayo byose. Ijwi ry’uvugiriza mu butayu riti: Nimutegurire Uwiteka inzira, mugorore mu kidaturwa umuhanda w’Imana yacu. Buri kibaya kizazamurwa, kandi buri musozi n’agasozi bizacishwa bugufi; ahagoramye hazagororwa, n’ahaburumbuye hazaringanizwa. Yesaya 40:1–4.
The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.
Ijwi rituruka mu butayu, ari bwo kimenyetso cy’ugutatanywa kwa “ibihe birindwi.” Iryo jwi riri mu butayu, kuko na Ezekiyeli yajyanywe mu kibaya cy’amagufa yumye. Yatangaga ubuhamya ari muri icyo kibaya ubwacyo, atabikoreye kure.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones. Ezekiel 37:1.
Ukuboko kw’Uwiteka kwari kundi, aransohorana mu Mwuka w’Uwiteka, anshyira hagati mu kibaya cyari cyuzuye amagufwa. Ezekiyeli 37:1.
The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.
Iki kibaya ni ubutayu bw’iminsi itatu n’igice. Isezerano ry’ijwi ni uko ubugome bwa Yerusalemu bwababariwe kandi ko urugamba rwe rurangiye. Iryo sezerano rihagarariye gushyirwaho ikimenyetso kwa ba bantu ibihumbi ijana na mirongo ine na bine kuzakorwa mu minsi ya nyuma. Ariko kubabarirwa k’ubugome bwe bifitanye isano no kwakira “kabiri” ku bw’ibyaha bye byose. Umuti watanzwe na Mose usaba kwatura atari ubugome bwabo gusa, ahubwo n’ubugome bwa ba sekuruza babo. Nibasohoza iryo tegeko, ubugome bwabo buzababarirwa.
We will continue these truths in the next article.
Tuzakomeza aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri aya kuri inkuru mu nyandiko ikurikira.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
Ni ukuri, Abisirayeli bose bishe amategeko yawe, barayateshuka kugira ngo batumvira ijwi ryawe; ni cyo cyatumye umuvumo uduhindukiraho, n’indahiro yanditswe mu mategeko ya Mose umugaragu w’Imana, kuko twagucumuyeho. Kandi yasohoje amagambo ye, ayo yatubwiyeho n’ayo yabwiye abacamanza bacu baduciraga imanza, atuzanaho ibyago bikomeye; kuko munsi y’ijuru ryose hatigeze habaho ibyakozwe nk’ibyakorewe i Yerusalemu. Nk’uko byanditswe mu mategeko ya Mose, ibyo byago byose byatugezeho; nyamara ntitwigeze twingingira Uwiteka Imana yacu ngo duhindukire ibyaha byacu, kandi ngo dusobanukirwe ukuri kwawe. Daniyeli 9:11–13.