We have been considering the history represented in verse forty of Daniel chapter eleven. We are now addressing the internal line of history within the verse which represents the history of the Protestant horn of the earth beast. We are employing the joining of Ezekiel’s two sticks in chapter thirty-seven as the point of reference to identify the mystery of God, by Christ in joining His divinity with humanity when the third angel arrives. Line upon line, the message of the mystery of God that John identified as finishing during the sounding of the seventh trumpet, was specifically sent to Laodicea by the apostle Paul. Ezekiel, John and Paul’s testimony aligns with the same mystery of God that was represented in the message of Jones and Waggoner in 1888, which was the message to Laodicea.

Tukiko twali tukyeberanga ku byafaayo ebikiikiriddwa mu lunyiriri olw’amakumi ana olw’essuula ey’ekkumi n’emu eya Danyeri. Kaakano twesiga ku lunyiriri olw’omunda olw’ebyafaayo munda mu lunyiriri olwo, olukiikirira ebyafaayo by’ehembe lya Pawulotesitante ery’ensolo ey’oku nsi. Tukozesa okugattibwa kw’emiggo ebiri eya Ezeekyeri mu ssuula ey’amakumi asatu mu musanvu ng’ensonga ey’okujulirako okusobola okutegeera ekyama kya Katonda, nga Kristo bwe yagatta obwakatonda bwe n’obuntu bwe malaika ow’okusatu bw’atuuka. Olunyiriri ku lunyiriri, obubaka obukwata ku kyama kya Katonda Yokaana kye yannyonnyola ng’ekiggwa mu kufuuwa kw’ekkondeere ery’omusanvu, bwatumibwa mu ngeri ey’enjawulo eri Lawodikiya ng’omutume Pawulo bw’abuwereza. Obujulirwa bwa Ezeekyeri, Yokaana ne Pawulo butabagana n’ekyama kya Katonda kye kimu, ekyakiikirirwa mu bubaka bwa Jones ne Waggoner mu 1888, bwe bwali obubaka eri Lawodikiya.

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

Nangu ndalumba nti mumanye obulwani obunene bwe ndi nabwo ku lwammwe, ne ku lw’abo abali mu Laodikea, ne ku lw’abo bonna abatannalaba maaso gange mu mubiri; emitima gyabwe gisobole okusanyusibwa, nga bagattiddwa wamu mu kwagala, era batuuke eri obugagga bwonna obw’okukakasa okw’okutegeera okutuukiridde, olw’okukkiriza ekyama kya Katonda, era kya Kitaffe, era kya Kristo; mwe bikwekeddwa eby’obugagga byonna eby’amagezi n’okumanya. Abakkolosaayi 2:1–3.

The work of atonement, of joining the two sticks of divinity and humanity began when the third angel arrived, but Paul is addressing the final and perfect fulfillment of the joining of the two sticks which is the mystery of God. He therefore identifies the message as the message to Laodicea that first arrived in 1856, and then was repeated in 1888, and then found its perfect fulfillment on September 11, 2001. Paul identifies the temple in a twofold nature, when he presented the mystery of God, which was to be finished in the sounding of the seventh trumpet. He divides that mystery into a head and a body.

Kiapang, dua ka pingki ta diviniti kahumaniti, inrugi idi ta, kengwa mitangkap i ikatadlu a angelu; ngem ni Pablo ket saritaenna ti maudi ken naan-anay a pannakatungpal ti panagkaykaysa dagiti dua ka pingki, nga isu ti palimed ti Dios. Gapuna, bigbigenna ti mensahe a kas mensahe para iti Laodicea a immuna a dimteng idi 1856, ket kalpasanna naulit idi 1888, ket kalpasanna nasarakanna ti naan-anay a pannakatungpalna idi September 11, 2001. Bigbigen ni Pablo ti templo iti dua a paset ti kababalinna idi imparangna ti palimed ti Dios, a masapul a malpas iti panaguni ti maikapito a trumpeta. Bingayna dayta a palimed iti maysa a ulo ken maysa a bagi.

And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. Colossians 1:18–25.

Û ew serê bedenê ye, yanî Dêrê; yê ku destpêk e, yekem-zayî ji nav miriyan e, da ku di her tiştî de serweriya pêşîn ji wî re be. Çimkî bavê xweş dît ku hemû tijîbûn di wî de niştecîh bibe; û bi wî re, piştî ku bi xwîna xaça wî aşitî çêkir, hemû tiştan bi xwe re li hev bîne; bi wî, ez dibêjim, çi yên li ser erdê bin, çi yên li ezmênan bin. Û hûn jî, yên ku berê biyanî bûn û di hişê xwe de bi karên xerab neyar bûn, lê niha ew we li hev anî di bedenê goştê wî de bi mirinê, da ku we pîroz û bêqusûr û bêgilî li ber çavê xwe pêşkêş bike: heke hûn di baweriyê de bingehdar û qewimî bimînin, û ji hêviya Mizgîniyê ya ku we bihîstiye nehatin hejandin, ya ku ji her afirandî re ku di bin ezmên de ye hat ragihandin; ya ku ez Pawlos xizmetkarê wê hatime kirin; yê ku niha di êşên xwe yên ji bo we de şad dibim, û di goştê xwe de ji bo bedenê wî, ku Dêr e, kêmasiya tengasiyên Mesîh temam dikim: ya ku ez xizmetkarê wê hatime kirin, li gorî birêvebirina Xwedê ya ku ji bo we ji min re hatiye dayîn, da ku peyva Xwedê temam bikim. Kolosî 1:18–25.

Christ is the head, which is to have preeminence in all things, and His church is the body. Together the head and the body represent the combination of divinity with humanity, and another important fact is also identified. The relation of the head and the body, is that the head is to have the preeminence over the body. With mankind, who were created in God’s image, the higher powers (the head), are to have rulership over the lower powers (the body.) Together they form one being, or in the terminology of the temple which John was to measure, they represent the holy place (humanity, the body), and the Most Holy Place (divinity, the head). How these two are joined together into “one stick”, or one body is the work of “at-One-ment.” Paul continues:

Kristo ni umutwe, ari wo ugomba kugira ubutware n’ikirenga muri byose, kandi itorero rye ni umubiri. Hamwe, umutwe n’umubiri bihagarariye ihuriro ry’ubumana n’ubumuntu, kandi hari n’ukuri kundi kw’ingenzi kugaragazwa. Isano riri hagati y’umutwe n’umubiri ni uko umutwe ugomba kugira ubukuru n’ubutware ku mubiri. Mu muntu, waremwe mu ishusho y’Imana, ubushobozi bwo hejuru (umutwe) ni bwo bugomba gutegeka ubushobozi bwo hasi (umubiri). Hamwe bigize ikiremwa kimwe, cyangwa mu mvugo y’urusengero Yohana yagombaga gupima, bihagarariye Ahera (ubumuntu, umubiri), n’Ahera Cyane (ubumana, umutwe). Uko ibyo byombi bihuzwa bikaba “inkoni imwe,” cyangwa umubiri umwe, ni umurimo w’“ubwiyunge.” Pawulo akomeza ati:

Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. Colossians 1:25–29.

ئه‌و وشه‌ی خودا ته‌واو بکەم؛ به‌ پێی ئه‌و به‌رێوه‌به‌رایه‌تییه‌ی خودا که‌ بۆ ئێوه‌ به‌ من دراوه‌، من خزمه‌تکاری ئه‌و بووم؛ هه‌روه‌ها ئه‌و نهێنییه‌ش که‌ له‌ سه‌رده‌مه‌کان و له‌ نه‌وه‌کان شاراوه‌ بوو، به‌ڵام ئێستا بۆ پیرۆزانی ئه‌و ئاشکرا کراوه‌؛ بۆ ئه‌وانه‌ی خودا ویستی بناسێنێت که‌ ده‌وڵه‌مه‌ندیی شکۆی ئه‌م نهێنییه‌ له‌ناو نه‌ته‌وه‌کاندا چییه‌؛ که‌ ئه‌ویش مه‌سیحه‌ له‌ناو ئێوه‌دایه‌، هیوای شکۆ؛ ئه‌و که‌ ئێمه‌ مژده‌ی ده‌ده‌ین، هه‌ر مرۆڤێک ئاگادار ده‌که‌ینه‌وه‌ و هه‌ر مرۆڤێک به‌ هه‌موو دانایییه‌ک فێر ده‌که‌ین، تاکو هه‌ر مرۆڤێک به‌ ته‌واوی له‌ مه‌سیحی عیسادا پیشکه‌ش بکەین؛ بۆ ئه‌وه‌ش منیش ماندوو ده‌بم و تێده‌کۆشم، به‌ پێی کارکردنی ئه‌و که‌ به‌ هێزێکی گه‌وره‌ له‌ مندا کار ده‌کات. کۆلۆسی 1:25–29.

The perfection of the one hundred and forty-four thousand, which presents “every man perfect in Christ” is the “mystery of God,” which is the combination of divinity with humanity, or as Paul states it, is “Christ in” humanity “the hope of glory.” In the days of the sounding of the Seventh Trumpet that mystery is accomplished. When Ezekiel identifies that joining, he employs two sticks, one for the northern kingdom and one for the southern kingdom to identify the symbolic link, which represents the temple by the number “forty-six.” The stick of the symbolic link of “forty-six,” is to be joined with the symbolic link of “two hundred and twenty.”

ku elfu mia na mia arobaini na nne, ambao huwasilisha “kila mtu mkamilifu katika Kristo,” ndio “siri ya Mungu,” ambayo ni muungano wa uungu na ubinadamu, au kama Paulo anavyoiweka, ni “Kristo ndani ya” ubinadamu “tumaini la utukufu.” Katika siku za mlio wa Tarumbeta ya Saba, siri hiyo inakamilishwa. Ezekieli anapotambulisha muungano huo, hutumia vijiti viwili, kimoja kwa ajili ya ufalme wa kaskazini na kimoja kwa ajili ya ufalme wa kusini, ili kutambulisha kiungo cha kiishara, ambacho huwakilisha hekalu kwa namba “arobaini na sita.” Kijiti cha kiungo cha kiishara cha “arobaini na sita,” kinapaswa kuunganishwa na kiungo cha kiishara cha “mia mbili na ishirini.”

Two hundred and twenty is the symbol of divinity combined with humanity. From the publishing of the King James Bible in 1611, unto the first presentation of Miller’s message in 1831 and thereafter the publishing of the message in 1833 in the Vermont Telegraph, is two hundred and twenty years. Miller’s message was the formalization of the increase of knowledge that was derived from the Bible, when the book of Daniel was unsealed in 1798. At the beginning date of 1611, there was a divine document published and at the ending date of 1831 there was a human publication based upon the divine truth that was unsealed in 1798.

Magana mawiri na makumi abiri ni ishara ya uungu uliounganishwa na ubinadamu. Tangu kuchapishwa kwa Biblia ya King James mwaka 1611 hadi kutolewa kwa kwanza kwa ujumbe wa Miller mwaka 1831, na baadaye kuchapishwa kwa ujumbe huo mwaka 1833 katika Vermont Telegraph, ni miaka mia mbili na ishirini. Ujumbe wa Miller ulikuwa ni urasimishaji wa kuongezeka kwa maarifa yaliyotokana na Biblia, wakati kitabu cha Danieli kilipofunguliwa muhuri mwaka 1798. Katika tarehe ya mwanzo ya 1611, hati ya kiungu ilichapishwa, na katika tarehe ya mwisho ya 1831 kulikuwapo chapisho la kibinadamu lililokuwa juu ya msingi wa kweli ya kiungu iliyofunguliwa muhuri mwaka 1798.

Those three dates represent not only two hundred and twenty years, but also the structure of the Hebrew word “Truth”, which is created by combining the first, thirteenth and last letters of the Hebrew alphabet to create the word “Truth.” A divine publication at the beginning and a human publication at the ending, and 1798 represents an increase of knowledge which would manifest a class of wicked persons who rejected that knowledge, and thus represented the thirteenth letter, which is a symbol of rebellion. That link of two hundred and twenty years was established in the movement of the first angel, and the movement of the third angel provides a second witness.

Iyo matariki itatu ntihagararira gusa imyaka magana abiri na makumyabiri, ahubwo ihagararira n’imiterere y’ijambo ry’Igiheburayo risobanura “Ukuri,” rikozwe no guhuza inyuguti ya mbere, iya cumi na gatatu, n’iya nyuma z’inyuguti z’Igiheburayo kugira ngo habeho ijambo “Ukuri.” Igitabo cyashyizwe ahagaragara n’Imana ku itangiriro n’igitabo cyashyizwe ahagaragara n’umuntu ku iherezo, kandi 1798 ihagararira ukwiyongera kw’ubumenyi kwagombaga kugaragaza itsinda ry’abantu babi banze ubwo bumenyi, bityo rikaba ryahagarariye inyuguti ya cumi na gatatu, ari yo kimenyetso cy’ubugome bwo kwigomeka. Uwo muhuza w’imyaka magana abiri na makumyabiri washinzwe mu rugendo rw’umumarayika wa mbere, kandi urugendo rw’umumarayika wa gatatu rutanga umugabo wa kabiri.

In 1776, the divine document, the Declaration of Independence, was published and two hundred and twenty years later, in 1996, a human document The Time of the End magazine was published. The human document was derived from the increase of knowledge that was produced at the time of the end in 1989, which, as with 1798, produced a rebellion to the divine message represented by the Declaration of Independence. The increase of knowledge in 1996, identified the future for America as it loses the freedom and independence it had declared in 1776 at the soon coming Sunday law. This provides a second witness that the number two hundred and twenty represents the combination of divinity with humanity, and that second witness was set forth with the signature of “Truth,” and was represented by a first witness in the history of the first angel (the first), and the second witness in the history of the third angel (the last).

Mu mwaka wa 1776, hati ya kiungu, Azimio la Uhuru, ilichapishwa, na miaka mia mbili na ishirini baadaye, mwaka wa 1996, hati ya kibinadamu, gazeti la The Time of the End, ilichapishwa. Hati hiyo ya kibinadamu ilitokana na kuongezeka kwa maarifa kulikozalishwa wakati wa mwisho mwaka wa 1989, ambako, kama ilivyokuwa kwa 1798, kulizaa uasi dhidi ya ujumbe wa kiungu uliowakilishwa na Azimio la Uhuru. Kuongezeka kwa maarifa mwaka wa 1996 kulitambulisha wakati ujao wa Amerika jinsi inavyopoteza uhuru na kujitegemea ilivyokuwa imetangaza mwaka wa 1776 katika sheria ya Jumapili inayokuja upesi. Hili linatoa shahidi wa pili kwamba hesabu ya mia mbili na ishirini inawakilisha muungano wa uungu na ubinadamu, na shahidi huyo wa pili aliwekwa mbele kwa saini ya “Truth,” naye aliwakilishwa na shahidi wa kwanza katika historia ya malaika wa kwanza (wa kwanza), na shahidi wa pili katika historia ya malaika wa tatu (wa mwisho).

1776 also marked the beginning of a period that preceded the actual beginning of the earth beast as the sixth kingdom of Bible prophecy. In that preparation period the signature of truth was once again identified by 1776, marking the beginning of the United States, and 1798 marking the beginning of the United States as the sixth kingdom of Bible prophecy. In the middle of that beginning and ending history, 1789 marked the center letter as thirteen colonies ratified the Constitution. Each of the three dates represent the “speaking” of the United States; with the Declaration of Independence in 1776, the Constitution in 1789, and the Alien and Sedition Acts in 1798. That history represents twenty-two years, which is a tithe or a tenth of two hundred and twenty, so it also represents a symbol of the combination of Divinity with humanity.

1776 hanikē hāʻuikie mai i ke kumu o kekahi wā i hele ma mua o ke kumu maoli ʻana o ka holoholona honua ma ke ʻano he aupuni ʻeono o ka wānana Baibala. I loko o ia wā hoʻomākaukau, ua ʻike hou ʻia ka hōʻailona o ka ʻoiaʻiʻo e 1776, e hōʻailona ana i ke kumu o ʻAmelika Hui Pū ʻIa, a ʻo 1798 e hōʻailona ana i ke kumu o ʻAmelika Hui Pū ʻIa ma ke ʻano he aupuni ʻeono o ka wānana Baibala. Ma waena pono o ia moʻolelo o ke kumu a me ka hopena, ua hōʻailona ʻo 1789 i ka leka waena, i ka wā i hōʻoia ai nā kolone he ʻumikumamākolu i ke Kumukānāwai. Hōʻike kēlā me kēia o ia mau lā ʻekolu i ka “ʻōlelo ʻana” o ʻAmelika Hui Pū ʻIa; ʻo ia hoʻi ka Hōʻike Kūʻokoʻa i 1776, ke Kumukānāwai i 1789, a me nā Kānāwai e kūʻē ana i nā malihini a me ka hōʻino aupuni i 1798. Hōʻike ia moʻolelo i nā makahiki he iwakāluakumamālua, he hapaʻumi ia, ʻo ia hoʻi he hapaʻumi o ʻelua haneli me iwakālua, no laila, hōʻike pū nō hoʻi ia i kahi hōʻailona o ka hui pū ʻana o ke Akua me ke kanaka.

Its representation is of the history of the earth beast who is portrayed as beginning as a lamb (divinity), and ending as a dragon (humanity). 1776 begins with the Declaration of Independence marking divinity and the Alien and Sedition Acts represent humanity, and in those twenty-two years that preceded the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, the transition from the lamb to the dragon is typified.

Temsîla wê dîroka heywana erdê ye ku wekî bi berxekê (xwedayîtî) dest pê dike, û wekî ejdehayekê (mirovahî) bi dawî dibe. Sala 1776-an bi Daxuyaniya Serxwebûnê dest pê dike ku xwedayîtî nîşan dide, û Qanûnên Biyaniyan û Tûndgotiniyê mirovahiyê temsîl dikin; û di wan bîst û du salên ku beriya destpêka serweriya heywana erdê wekî padîşahiya şeşemîn a pêxemberiya Kitêba Pîroz de derbas bûn, veguherîna ji berxê ber bi ejdeha ve tê tîpkirin.

The beginning of the twenty-five hundred and twenty years of judgment against the southern kingdom of Judah, is connected with the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen. The trampling down of the sanctuary and host in Judah began in 677 BC, and the twenty-three hundred year prophecy began two hundred and twenty years later in 457 BC. The stick of the southern kingdom of Judah is linked with the symbol of forty-six to the northern kingdom, and also linked to the twenty-three hundred years by the link of two-hundred and twenty.

Yuda’nın güney krallığına karşı olan iki bin beş yüz yirmi yıllık yargının başlangıcı, Daniel kitabı sekizinci bölüm on dördüncü ayetteki iki bin üç yüz yılın başlangıcıyla bağlantılıdır. Yuda’daki kutsal yerin ve ordunun ayaklar altına alınması MÖ 677 yılında başladı ve iki bin üç yüz yıllık peygamberlik iki yüz yirmi yıl sonra, MÖ 457’de başladı. Yuda’nın güney krallığının değneği, kuzey krallığına kırk altı simgesiyle bağlıdır ve ayrıca iki yüz yirmilik bağlantı aracılığıyla iki bin üç yüz yıla da bağlıdır.

Paul claimed to be the minister of the dispensation of God, and then defined the dispensation he was a minister of as the mystery of God, which is Christ in you the hope of glory. He further addresses this truth when writing to Timothy.

پۆلۆس داوای ئەوەی کرد کە خزمەتکاری بەڕێوەبردنی خودا بوو، پاشان ئەو بەڕێوەبردنەی کە خزمەتکاریی دەکرد وەک نهێنی خودا ناساند، کە ئەوە مەسیحە لە ناو ئێوەدا، هیوای شکۆمەندی. هەروەها کاتێک بۆ تیمۆساوس دەنووسی، زیاتر ئاماژە بەو ڕاستییە دەکات.

And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

Na bila ubishi, siri ya utauwa ni kuu: Mungu alidhihirishwa katika mwili, akathibitishwa katika Roho, akaonekana na malaika, akahubiriwa kwa Mataifa, akaaminiwa ulimwenguni, akapokelewa juu katika utukufu. 1 Timotheo 3:16.

Paul here says that the mystery of godliness is God manifest in the flesh. God is the Head, and the flesh is the body. The mystery of godliness is Christ in the believer, it is the joining of divinity with humanity. Paul also uses the metaphor of marriage as did Hosea.

Paulo hano ahanjira ukuti akafwifwilo k’ubulesa bupya ni Lesa ukuloleshiwa mu mubili. Lesa ni Mutwe, kabili umubili ni mubili wakwe. Akafwifwilo k’ubulesa bupya ni Kristu mu mwina-bukapepo, ni kulundanya kwa bulesa no buntu. Paulo nao akolesha umusango wa pa cikope ca cupo nga Hosea nao aacita.

For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.

Çimkî em endamên laşê wî ne, ji goştê wî û ji hestiyên wî. Ji ber vê yekê mêrek dê bav û dayika xwe bihêle, û bi jina xwe ve were girêdan; û ew her du dê bibin yek goşt. Ev razeke mezin e; lê ez li ser Mesîh û Dêrê diaxivim. Efesî 5:30–32.

In chapter thirty-seven, when Ezekiel identifies the covenant of the last days, which is the renewed covenant with those identified as the one hundred and forty-four thousand, he provides an illustration of the joining of two sticks. Those two sticks, line upon line, include Hosea and Paul’s marriage metaphor. When they were joined together, they were to be no more two nations, but one nation, forever.

ኣብ ሳላሳን ሸውዓተን ምዕራፍ፣ ሕዝቅኤል ነቲ ናይ መወዳእታ ዘመናት ኪዳን—ምስቶም ሚእትን ኣርብዓን ኣርባዕተን ሽሕ ተለልዮም ዝተገለጹ ዝተሓደሰ ኪዳን—ምስ ዚልልይ፣ ናይ ክልተ በትሪ ምትእስሳር መልክዕ ይህብ። እተን ክልተ በትርታት፣ መስመር ድሕሪ መስመር፣ ናይ ሆሴእን ጳውሎስን ናይ መርዓ ምስላ የጠቓልላ። ምስ ተሓወሳ ድማ፣ ካብ ደጊም ክልተ ሃገራት ዘይኮኑ፣ ንዘለኣለም ሓንቲ ሃገር ክኾኑ እዮም።

And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:22, 23.

Ndzi ta va endla tiko rin’we etikweni ehenhla ka tintshava ta Israele; naswona hosi yin’we yi ta va Hosi eka vona hinkwavo; kutani a va nga ha vi matiko mambirhi, naswona a va nge he engeteriwi ku avanyisiwa va va mimfumo mimbirhi nikatsongo: naswona a va nge he tinyamisi hi swikwembu swa vona swa hava, kumbe hi swilo swa vona leswi nyenyetsaka, kumbe hi xin’wana ni xin’wana xa ku tlula ka vona nawu; kambe ndzi ta va ponisa exikarhi ka tindhawu hinkwato ta vona to tshama eka tona, laha va dyohileke kona, naswona ndzi ta va basisa: kutani va ta va vanhu va mina, na mina ndzi ta va Xikwembu xa vona. Hezekiele 37:22, 23.

The joining together of Ezekiel identifies when they are no more divided, nor do they sin any longer, when they are cleansed, and when God is their only God, and they have only one king. On October 22, the Messenger of the Covenant suddenly came to the temple to “cleanse” His people. He came to receive a kingdom, whose people according to Peter were then to be a kingdom of priests and kings. On that date the bridegroom also came to the marriage, which is the mystery Paul and Hosea identify, which represents the combination of divinity with humanity. John identifies that the mystery, which Paul identifies as “Christ in you, the hope of glory,” would be finished in the days of the sounding of the seventh angel.

ਊ ਹੇਜ਼ਕੀਏਲ ਦੇ ਇਕੱਠੇ ਜੋੜੇ ਜਾਣ ਨਾਲ ਇਹ ਪ੍ਰਗਟ ਹੁੰਦਾ ਹੈ ਕਿ ਉਹ ਹੁਣ ਹੋਰ ਵੰਡੇ ਹੋਏ ਨਹੀਂ ਰਹਿੰਦੇ, ਨਾ ਹੀ ਉਹ ਹੋਰ ਪਾਪ ਕਰਦੇ ਹਨ, ਜਦੋਂ ਉਹ ਸ਼ੁੱਧ ਕੀਤੇ ਜਾਂਦੇ ਹਨ, ਅਤੇ ਜਦੋਂ ਪਰਮੇਸ਼ੁਰ ਹੀ ਉਨ੍ਹਾਂ ਦਾ ਇਕੱਲਾ ਪਰਮੇਸ਼ੁਰ ਹੁੰਦਾ ਹੈ, ਅਤੇ ਉਨ੍ਹਾਂ ਦਾ ਕੇਵਲ ਇੱਕ ਹੀ ਰਾਜਾ ਹੁੰਦਾ ਹੈ। 22 ਅਕਤੂਬਰ ਨੂੰ ਵਾਅਦੇ ਦਾ ਦੂਤ ਅਚਾਨਕ ਮੰਦਰ ਵਿੱਚ ਆਪਣੇ ਲੋਕਾਂ ਨੂੰ “ਸ਼ੁੱਧ ਕਰਨ” ਲਈ ਆਇਆ। ਉਹ ਇੱਕ ਰਾਜ ਪ੍ਰਾਪਤ ਕਰਨ ਲਈ ਆਇਆ, ਜਿਸ ਦੇ ਲੋਕ, ਪਤਰਸ ਦੇ ਅਨੁਸਾਰ, ਤਦ ਯਾਜਕਾਂ ਅਤੇ ਰਾਜਿਆਂ ਦਾ ਇੱਕ ਰਾਜ ਹੋਣੇ ਸਨ। ਉਸ ਮਿਤੀ ਨੂੰ ਦੂਲ੍ਹਾ ਵੀ ਵਿਆਹ ਲਈ ਆਇਆ, ਜੋ ਉਹ ਭੇਦ ਹੈ ਜਿਸ ਦੀ ਪਛਾਣ ਪੌਲੁਸ ਅਤੇ ਹੋਸ਼ੇਆ ਕਰਦੇ ਹਨ, ਅਤੇ ਜੋ ਮਨੁੱਖਤਾ ਨਾਲ ਦਿਵ੍ਯਤਾ ਦੇ ਮਿਲਾਪ ਦਾ ਪ੍ਰਤੀਕ ਹੈ। ਯੂਹੰਨਾ ਦੱਸਦਾ ਹੈ ਕਿ ਉਹ ਭੇਦ, ਜਿਸ ਨੂੰ ਪੌਲੁਸ “ਤੁਹਾਡੇ ਅੰਦਰ ਮਸੀਹ, ਮਹਿਮਾ ਦੀ ਆਸ” ਵਜੋਂ ਦਰਸਾਉਂਦਾ ਹੈ, ਸੱਤਵੇਂ ਦੂਤ ਦੀ ਤੁਰਹੀ ਵੱਜਣ ਦੇ ਦਿਨਾਂ ਵਿੱਚ ਪੂਰਾ ਕੀਤਾ ਜਾਣਾ ਸੀ।

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

لیکن ساتویں فرشتہ کی آواز کے ایّام میں، جب وہ نرسنگا پھونکنا شروع کرے گا، تو خدا کا بھید پورا ہو جائے گا، جیسا اُس نے اپنے بندوں یعنی نبیوں پر ظاہر کیا تھا۔ مکاشفہ 10:7۔

The seventh angel is the third woe, which arrived on September 11, 2001. The seventh angel began to sound when the third angel arrived in the history of 1844, and onward, but the rebellion of 1863 prevented the work from being finished. The third angel arrived and the seventh trumpet began to sound again on September 11, 2001, and this time the “mystery of God” is to be “finished.” That “mystery” is the combination of divinity with humanity, which produces the one hundred and forty-four thousand, who then become God’s ensign and army. For this reason, chapter thirty-seven of Ezekiel, begins with Ezekiel being taken to a valley of dead dry bones. Those bones represent Laodicean Adventism on September 11, 2001, and for this reason Paul addresses his gospel of the mystery of God to the Laodiceans.

Angel wa saba ni ole ole la tatu, lenye lilifika tarehe 11 Septemba 2001. Angel wa saba alianza kupiga tarumbeta yake wakati angel wa tatu alipofika katika historia ya mwaka 1844 na kuendelea, lakini uasi wa mwaka 1863 ulizuia kazi isimalizwe. Angel wa tatu alifika, na tarumbeta ya saba ikaanza kupigwa tena tarehe 11 Septemba 2001, na wakati huu “siri ya Mungu” yapasa “kumalizika.” Hiyo “siri” ni muungano wa uungu na ubinadamu, unaozalisha wale laki moja na arobaini na nne elfu, ambao ndipo wanakuwa bendera na jeshi la Mungu. Kwa sababu hii, sura ya thelathini na saba ya Ezekieli huanza kwa Ezekieli kupelekwa katika bonde la mifupa mikavu iliyokufa. Mifupa hiyo inawakilisha Uadventista wa Laodikia tarehe 11 Septemba 2001, na kwa sababu hii Paulo anaielekeza injili yake ya siri ya Mungu kwa Walaodikia.

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

Nĩngwenda mumenye ũrĩa ndĩ na kĩroto gĩnene nĩ ũndũ wanyu, na nĩ ũndũ wa arĩa arĩ Laodikia, o hamwe na othe arĩa matandũonete ũthiũ-inĩ; nĩguo ngoro ciao cĩhoywo, cĩrĩ hamwe mũthoni-inĩ, na gũkinya ũtonga wothe wa gũgĩa na ũmenyo mũingĩ mũno, nĩguo makĩrĩrĩria hitho wa Ngai, na wa Ithe, na wa Kristũ; ũrĩa thĩinĩ wake hithĩte mabeca mothe ma ũũgĩ na ũmenyo. Akolosai 2:1–3.

This is also the description Sister White associates with the dead dry bones of Ezekiel.

Ayo kandi ni yo nsobanuro Mushiki wacu White ahuza n’amagufwa yumye yapfuye yo muri Ezekiel.

“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

“Lakin bu quru sümüklər bənzətməsi yalnız dünyaya aid deyildir, həm də böyük nurla xeyir-dualanmış olanlara aiddir; çünki onlar da vadinin skeletləri kimidirlər. Onlar insan surətinə, bədənin quruluşuna malikdirlər; lakin onlarda ruhani həyat yoxdur. Amma bu məsəlin quru sümükləri sadəcə insan surətlərinə birləşmiş halda buraxmır; çünki əza və cizgilərin mütənasibliyi olması kifayət deyildir. Həyat nəfəsi bədənlərə can verməlidir ki, onlar dik dura bilsinlər və fəaliyyətə qalxsınlar. Bu sümüklər İsrail evini, Allahın kilsəsini təmsil edir, və kilsənin ümidi Müqəddəs Ruhun canlandırıcı təsiridir. Rəbb quru sümüklərin üzərinə nəfəs verməlidir ki, onlar yaşasınlar.

“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

“Ruhu wa Mungu, pamoja na uweza wake wa kuhuisha, lazima awe ndani ya kila chombo cha kibinadamu, ili kwamba kila msuli na kila kano ya kiroho iwe katika utendaji. Bila Roho Mtakatifu, bila pumzi ya Mungu, kunakuwapo uzito wa dhamiri na kupotea kwa uzima wa kiroho. Wengi wasiokuwa na uzima wa kiroho majina yao yamo katika kumbukumbu za kanisa, lakini hawajaandikwa katika kitabu cha uzima cha Mwana-Kondoo. Wanaweza kuwa wamejiunga na kanisa, lakini hawajaunganishwa na Bwana. Wanaweza kuwa na bidii katika kutimiza aina fulani ya wajibu, na wanaweza kuhesabiwa kuwa ni watu walio hai; lakini wengi wako miongoni mwa wale walio na ‘jina ya kuwa unaishi, nawe umekufa.’”

“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

“Ngaaba ti aliho okuhinduka okw’amaani okw’omwoyo eri Ruhanga; ngaaba guhumuro ogw’oburamu ogwa Ruhanga gutarobooraho omwoyo okumutaho oburamu obw’omwoyo; ngaaba abeeyeta abaatwara amazima batagendesherezibwa omusinge ogwazairwe mu iguru, tibazairwe n’ensigo etehunduka, ehurire kandi esigara emirembe n’emirembe. Ngaaba batarikwesiga butuukirivu bwa Kristo nk’oburinzi bwabo bwonka; ngaaba batarakopiire empisa Ye, kukora omu mwoyo Gwe, bari bwereere, tibajwaire ekiziba ky’obutuukirivu Bwe. Emikono efire emirundi mingi egira ngo niyo ehurire; ahabw’okuba abo abakora eki bo bita obulokozi nk’oku ebirowoozo byabo biri, tibari na Ruhanga abakoreramu okwenda n’okukora nk’oku ashemererwa.”

“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

“Kiklasi hiki kimewakilishwa vizuri na bonde la mifupa mikavu ambalo Ezekieli aliliona katika njozi.” Review and Herald, Januari 17, 1893.

The Laodicean message was first presented to Adventism in 1856, the very year the Lord opened up the advancing light of the “seven times” of Leviticus chapter twenty-six. The message of 1856, consisting of an internal message calling for repentance, and an external message of prophecy, was rejected in 1863. The Laodicean message of the mystery of “Christ in you, the hope of glory”, was repeated in 1888 by Elders Jones and Waggoner, and that message was also identified as the message to Laodicea by Sister White.

Ujumbe wa Laodikia uliwasilishwa kwa mara ya kwanza kwa Waadventista mwaka wa 1856, mwaka uleule ambao Bwana alifunua nuru inayoendelea ya “nyakati saba” ya Mambo ya Walawi sura ya ishirini na sita. Ujumbe wa mwaka wa 1856, uliokuwa na ujumbe wa ndani wa kuita watu watubu, na ujumbe wa nje wa unabii, ulikataliwa mwaka wa 1863. Ujumbe wa Laodikia wa siri ya “Kristo ndani yenu, tumaini la utukufu”, ulirudiwa mwaka wa 1888 na Wazee Jones na Waggoner, na ujumbe huo pia ulitambuliwa na Dada White kuwa ni ujumbe kwa Laodikia.

Line upon line, Ezekiel chapter thirty-seven begins with Ezekiel being spiritually conveyed to September 11, 2001, where he is given a view of Laodicean Adventism, who are dead in sins and trespasses. He is told to give two distinct prophetic messages. The first produces a joining together, but the bodies are still dead. The second prophecy calls for the message of the “four winds” to breathe life into the bones. The message of the four winds is the sealing message of the one hundred and forty-four thousand which identifies four angels holding the four winds. Sister White identifies those four winds as an “angry horse”, seeking to break loose, for it is being restrained. The angry horse of Islam is seeking to break loose and bring death and destruction in its path, as it did on September 11, 2001, and it will be released again at the soon coming Sunday law.

رێز بە ڕێز، حەزقیال بەشی سی و حەوت دەست پێ دەکات بەوەی حەزقیال بە شێوەیەکی ڕۆحی گوازرابێت بۆ 11ی سپتامبری 2001، لەوێ کە دیمەنێکی ئەدفێنتیزمی لاودیکیایی پێ دەدرێت، ئەوانەی کە لە گوناه و تاواندا مردوون. پێی دەوترێت دوو پەیامی پێشبینیی جیاواز بگەیەنێت. یەکەمیان هۆی یەکگرتنێک دەبێت، بەڵام لاشەکان هێشتا مردوون. پێشبینیی دووەم بانگهێشت بۆ ئەوە دەکات کە پەیامی «چوار با» هەناسە بدات بە ئێسقانەکان و ژیان پێ ببەخشێت. پەیامی چوار با پەیامی مۆرکردنی سەد و چل و چوار هەزارەکەیە کە چوار فریشتە ناساندن دەکات کە چوار با ڕادەگرن. خوشک وایت ئەو چوار بایە وەک «ئەسپێکی تووڕە» ناساندووە، کە هەوڵ دەدات خۆی دەرباز بکات، چونکە دەگیرسێنرێت. ئەو ئەسپە تووڕەی ئیسلام هەوڵ دەدات خۆی دەرباز بکات و مردن و وێرانکاری لە ڕێگای خۆیدا بهێنێت، هەروەک لە 11ی سپتامبری 2001 کرد، و دیسان ئازاد دەکرێت لە یاسای یەکشەممەی نزیکدا هاتوو.

That message brings the dead bodies into a unified army that is standing upon its feet. That unified army is brought to its feet in response to the message of the seventh angel, for in the days of the sounding of the seventh angel, the mystery of the one hundred and forty-four thousand’s marriage with Christ will be accomplished.

ئەو پەیامە لاشە مردووەکان دەهێنێتە ناو سوپایەکی یەکگرتوو کە لەسەر پێی خۆی وەستاوە. ئەو سوپایە یەکگرتووە لە وەڵامی پەیامی حەوتەم فریشتەدا دەهێندرێتە سەر پێ، چونکە لە ڕۆژانی دەنگدانەوەی حەوتەم فریشتەدا، نهێنی هاوسەرگیری سەد و چل و چوار هەزار لەگەڵ مەسیح تەواو دەبێت.

Then Ezekiel is shown the joining of two sticks that become one nation. Those two sticks are the northern kingdom of Israel, and the southern kingdom of Judah, which are joined together as one nation at the conclusion of their mutual scattering periods of twenty-five hundred and twenty years. Their mutual conclusion produces a spiritual temple, represented by the forty-six years at the beginning and at the ending of the mutual scattering times.

Ezekiel ava kulo kusonwa ka kulo kukwatakana kwa ntete zivali, zize zibe nsi mosi. Ntete ezo zivali nsi ya nɔrdi ya Izraele, ye nsi ya sudi ya Yuda, yina me kutanina kumosi bonso nsi mosi na nsuka ya bantangu na bau ya kumwanganana ya kutesa, ya bamvula mafunda zole, nkama tanu, ye makumi zole. Nsuka na bau ya kumosi meluta kubuta tempelo ya kimpeve, yina kele kufwanikisa na bamvula makumi iya na sambanu na ebandeli mpe na nsuka ya bantangu ya kumwanganana ya kumosi.

We will continue this study in the next article.

Tuakutolereja echi kyakulongosola ichi mu kyandikwa ikii kilalonda.

“‘And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.’

“‘Kandi babyutse kare mu gitondo, basohoka bajya mu butayu bwa Tekowa; maze igihe basohokaga, Yehoshafati arahagarara aravuga ati: Nimunyumve, yemwe Buyuda namwe baturage b’i Yerusalemu; mwizere Uwiteka Imana yanyu, ni bwo muzashikama; mwizere abahanuzi be, ni bwo muzagubwa neza. 2 Ngoma 20:20.’”

““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

“‘Amwiitege Mukama Katonda wammwe, kale munaanywezebwanga; amwiitege bannabbi be, kale munaalabirira.’”

“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’

“Isaya 8:20. ‘Ku matheko ne ku buhidi; kana va sa ambe maererano ne shoko iri, imhaka yokuti hamuna chiedza mavari.’”

“Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

“Makandiko mavili yawekwa hapa mbele ya watu wa Mungu: masharti mawili ya mafanikio. Sheria iliyonenwa na Yehova mwenyewe, na roho ya unabii, ndizo chemchemi mbili za hekima za kuwaongoza watu Wake katika kila uzoefu. Kumbukumbu la Torati 4:6. ‘Hii ndiyo hekima yenu na ufahamu wenu machoni pa mataifa, watakaosema, Hakika taifa hili kubwa ni watu wenye hekima na ufahamu.’”

“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

“Amateeka ga Katonda n’Omwoyo gw’Obunnabbi bitambulira wamu okulungamya n’okubuulirira ekkanisa, era buli ekkanisa lw’eba etegeeredde kino ng’egondera amateeka Ge, omwoyo gw’obunnabbi guweerezeddwa okugirungamya mu kkubo ery’amazima.

“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

“Kujubulirwa 12:17. ‘N’omusota n’asunguwalira omukazi, n’agenda okulwana n’abalala ku zzadde lye abasigalawo, abakwata ebiragiro bya Katonda era abalina obujulirwa bwa Yesu Kristo.’ Obunnabbi buno bulaga bulungi nti ekkanisa esigalawo erikkiriza Katonda mu mateeka Ge era eriba n’ekirabo eky’obunnabbi. Okugondera amateeka ga Katonda, n’omwoyo ogw’obunnabbi, bulijjo bye byawulanga abantu ba Katonda ab’amazima, era okukebera kutera okuweebwa ku biragiro ebirabisibwa mu kiseera ekyo.”

“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

“Mu biro bya Yeremiya, abantu ntibashidikanyaga ku butumwa bwa Mose, Eliya, cyangwa Elisha, ariko barashidikanyije kandi bashyira ku ruhande ubutumwa Imana yari yatumye Yeremiya, kugeza ubwo imbaraga n’ubushobozi bwabwo byari bimaze gupfushwa ubusa, maze nta muti usigaye uretse ko Imana ibajyana mu bunyage.

“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

“Yo mpe na mikolo ya Klisto, bato bayekolaki ete nsango ya Yelamiya ezalaki ya solo; mpe bamikumisaki mpo na kondima ete soki balingaki kozala na mikolo ya batata na bango, balingaki kondima nsango na ye; kasi na ntango yango moko bazalaki koboya nsango ya Klisto, oyo basakoli nyonso bakomaki mpo na ye.

“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

“Na comala ya malaika wa tatu yalipoibuka ulimwenguni, ambayo ni kuufunulia kanisa sheria ya Mungu katika utimilifu na uwezo wake, karama ya unabii nayo ilirejeshwa mara moja. Karama hii imetenda sehemu iliyo mashuhuri sana katika kuukuza na kuuendeleza ujumbe huu.

“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 34.

“Lokola bokeseni ya makanisi ebimaki na oyo etali ndimbola ya Makomi mpe ndenge ya kosala mosala, oyo ekoki koningisa kondima ya bandimi na nsango mpe komema bokabwani na mosala, Molimo ya esakweli ezalaki ntango nyonso kongengisela ezalela yango pole. Ezalaki ntango nyonso komema bomoko ya makanisi mpe boyokani ya misala epai ya lisanga ya bandimi. Na kati ya mokakatano nyonso oyo ebimaki na bokoli ya nsango mpe bokoli ya mosala, baoyo batelemaki makasi pembeni ya mobeko ya Nzambe mpe pole ya Molimo ya esakweli balongaki, mpe mosala etombwaki na maboko na bango.” Loma Linda Messages, 34.