The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”
Russia-ni ukraine siu 2014-mi maimi thawnak a hramthoktu huh theihna tawhfung chu “fortress” a ni; chu chu ram uk hna i lu, asilole khuaulu a si. Minung biakinn cu lu le taksa in a um. Lu chu nihsang zawng a si i, taksa chu nihhniam zawng a si. 1844 ah a dihmi “seven times” chu cuticun Judah i lu a simi Jerusalem thawn pehtlaih ding a si. Jerusalem biakinn ah cun siangpahrang i bawiṭhutdan a um; cucu Jerusalem i lu a simi siangpahrang i bawiṭhutdan a si, Jerusalem chu Judah i lu a si. Pathian nihsang le minung nihsang i komhnak, mi za khat le sawmli le pali thawng i sealnak aiawhin a ummi cu “Christ i thinlung” hmuh a si tiin a langter. Thinlung chu nihsang zawng a si i, cuticun “lu” a si.
When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.
Iyo igihe abagereranywa na Daniyeli babona iyerekwa ry’igitsina gore ritera impamvu rituma bahindurirwa mu ishusho ya Kristo, baba bamaze kwakira umutima wa Kristo, ari we Adamu wa kabiri, kandi akaba ari uw’Umwuka. Muri icyo gihe, umutima wabo wa kamere, uwo barazwe na Adamu wa mbere amaze kugwa no guhinduranya gahunda y’irema rye, uba ubambwe. Umutima wa kamere urwanya amategeko y’Imana, uwo bahawe batabigizemo amahitamo ku ivuka ryabo, usimbuzwa umutima wa Kristo, uwo bakira babihisemo ubwabo, kandi wumvira amategeko y’Imana mu buryo bwuzuye. Ubwo rero umutima wabo mushya n’umutima wa Kristo biba umutima umwe, kandi byombi bigatura hamwe ku ntebe y’ubwami ahantu ho mu ijuru. Hari ahantu mu rusengero aho intebe y’ubwami y’Imana iri, kandi abantu, baremwe mu ishusho y’Imana, bafite umwanya wihariye mu rusengero, wagenwe kubamo kw’Imana.
That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.
ئەو شوێنە لە سروشتی نزمی ئەواندا نییە، کە بە شانشینی باکوور نیشان دەدرێت. بەڵکو لەو شوێنەدایە کە بە شانشینی باشوور نیشان دەدرێت، ئەوەش ئەو شوێنەیە کە خودا هەڵیبژارد ناوی خۆی، واتە خەسڵەتی خۆی، لەوێ دابنێت. ئەو شوێنە لە ئۆرشەلیمە، بەڵام وەک پایتەختی یەهودا، ئۆرشەلیم سەرە، بەڵام سەری پایتەختەکە پاشایە. ئۆرشەلیم هەڵبژێردرا بۆ ئەوەی پایتەخت بێت، هەروەها بۆ ئەوەش هەڵبژێردرا کە شوێنەکە بێت کە خودا پەرستگای خۆی تێدا دابنێت. پاشان لە پەرستگاکەیدا تەختی خۆی دانا. شانشینی باشوور سروشتی بەرزتری مرۆڤ نیشان دەدات، بەڵام هەروەها ژووری تەختێکی تایبەتی هەیە بۆ پاشا. خوشک وایت ئەو شوێنە بە «قەڵای» ڕۆح ناودەبات. قەڵا، بە پێی پێناسە، دژەوارە.
“The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.
“Nditima yonse iyenera kuperekedwa kwa Mulungu; apo ayi, choonadi cha Mulungu chidzalephera kukhala ndi mphamvu yoyeretsa pa moyo ndi khalidwe. Koma ndi chowawa kuti ambiri amene amadzitcha dzina la Khristu sanaperekepo mitima yawo kwa Iye m’kuwongoka kosavuta. Sanakumanepo ndi kulapa kwa kudzipereka konsekonse ku zofuna za Chikhristu, ndipo zotsatira zake n’zakuti mphamvu yosanduliza ya choonadi ilibe malo m’miyoyo yawo; chikoka chakuya, chofewetsa cha chikondi cha Khristu sichionekera m’moyo ndi m’khalidwe. Koma ndi ntchito yayikulu bwanji yodyetsa gulu la Mulungu imene ikanatheka ngati abusa othandizira akanakhomeredwa pamodzi ndi Khristu, ndipo akanakhala amoyo kwa Mulungu kuti agwirizane ntchito ndi M’busa Wamkulu wa gululo! Khristu akuyitana anthu kuti agwire ntchito monga mmene Iye anagwirira ntchito. Pakufunika umboni wakuya kwambiri, wamphamvu kwambiri, wokakamiza kwambiri pa mphamvu ya choonadi monga momwe imaonekera m’kupembedza kwa Mulungu kwa tsiku ndi tsiku kwa iwo amene amati amachikhulupirira. Chikondi cha Mpulumutsi m’moyo wa munthu chidzatsogolera ku kusintha kowonekera bwino m’njira imene antchito amagwirira ntchito chifukwa cha miyoyo ya iwo amene akuwonongeka. Pamene choonadi chilanda linga la moyo, Khristu amakhala pampando wachifumu wa mumtima, ndipo munthu ndiye anganene kuti, ‘Ndakhomeredwa pamodzi ndi Khristu; komabe ndili ndi moyo; koma sindine ine, koma Khristu ndiye akukhala mwa ine; ndipo moyo umene tsopano ndikukhala m’thupi, ndikukhala mwa chikhulupiriro cha Mwana wa Mulungu, amene anandikonda, nadzipereka yekha chifukwa cha ine.’” Review and Herald, October 9, 1894.
The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.
“citadel ya roho” ndio mahali ambapo “Kristo ametawazwa juu ya kiti cha enzi.” Kutawazwa kwa Kristo hutimizwa wakati mwili unasulibishwa, na mwili kwa ufafanuzi wa Paulo ni asili ya chini, nayo ndiyo ufalme wa kaskazini. Hii ndiyo sababu unabii wa ufalme wa kaskazini ulifikia mwaka 1798 pekee. Asili ya chini haiwezi kuunganishwa na Uungu; ni lazima ibadilishwe kwa kufumba na kufumbua jicho katika kuja kwa pili. Ufalme wa kusini, uliokuwa na “kichwa” ambacho kilikuwa Yerusalemu, na “kichwa” ambacho kilikuwa patakatifu, ulifikia 1844, kwa maana uliwakilisha asili ya juu ambayo ingeweza kuchagua kuusulibisha mwili na kwa imani kuingia katika citadel ya Patakatifu pa Patakatifu, na kuketi juu ya kiti cha enzi pamoja na Kristo. Mahali ambapo huo muungano, na kutawazwa huko, hutukia ni katika citadel ya hekalu la kibinadamu. Aya ya kumi ya sura ya kumi na moja hufafanua kichwa kuwa ngome, lakini ukweli huo huthibitishwa tu kwa ushuhuda wa Isaya, ambao unadai kwamba ukweli unaohusu ngome (citadel), ueleweke katika matumizi yake ya nje na ya ndani.
“The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.
“Katika ku, neno la Mungu lapaswa kuwa chakula chetu cha kiroho. ‘Mimi ndimi mkate wa uzima,’ Kristo alisema; ‘anayekuja kwangu hataona njaa kamwe; na yeye aniaminiye hataona kiu kamwe.’ Ulimwengu unaangamia kwa kukosa kweli safi, isiyochanganywa. Kristo ndiye kweli. Maneno yake ni kweli, nayo yana maana ya ndani zaidi kuliko inavyoonekana juu ya uso, na thamani iliyo kuu kuliko mwonekano wake usio wa kujionyesha. Akili zinazohuishwa na Roho Mtakatifu zitatambua thamani ya maneno haya. Macho yetu yatakapotiwa dawa ile takatifu ya macho, tutaweza kutambua vito vya thamani vya kweli, ijapokuwa huenda vikawa vimefichwa chini ya uso.”
“Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.
“Оьнан ахь халахь, чкъин, лакхара ю. Иза шен могӀам шапо йолуш, са догӀа Дела тӀехьажийн Ӏожалла кӀелахь дехар ду. ХӀора дийнахь оьнан дог чу тӀеэца деза. Иштта вай Христосан дешнаш дуьйцу, Цо ша аьллачуьнга уьш са а, дийнахь а бу. Оьнан тӀеэцар хӀора тӀеэцачун Дела кӀант, стиглан ирсхо хилийта ду. Дог чу хьоме дерг доьнан сиха, делкъа яздаь кехат дац, амма дийна шедар ду.”
“Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.
“Ukweli ni mtakatifu, wa kimungu. Una nguvu na uwezo kuliko kitu kingine chochote katika kuunda tabia kwa mfano wa Kristo. Ndani yake mna utimilifu wa furaha. Unapothaminiwa moyoni, upendo wa Kristo hupewa nafasi ya kwanza kuliko upendo wa mwanadamu ye yote. Huu ndio Ukristo. Huu ndio upendo wa Mungu ndani ya nafsi. Hivyo ukweli safi, usiochanganywa na chochote, hutawala ngome ya utu wa ndani. Maneno haya hutimizwa, ‘Nami nitawapa ninyi moyo mpya, nami nitatia roho mpya ndani yenu.’ Kuna ukuu wa tabia katika maisha ya yule anayeishi na kutenda kazi chini ya uvuvio wenye kuhuisha wa ukweli.” Review and Herald, February 14, 1899.
That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.
Danieri sura ya ikumi na moko, maono hayo ya historia ya kinabii huanza wakati aya ya pili, na raisi wa sita na aliye tajiri zaidi, wanapolingana na kichwa, ambacho ni Urusi katika aya ya kumi na moja hadi ya kumi na tano. Katika historia hiyo raisi wa sita atakuwa wa nane aliye wa wale saba, naye atatawala wakati kanisa na serikali katika Marekani zitakapoungana, na kukamilisha uasherati wao usio mtakatifu katika aya ya kumi na sita, katika sheria ya Jumapili inayokuja upesi.
The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.
Ikimenyetso kizaherako cyamurikwa kizacibwa intege kandi gipfe mu gihe cy’iminsi itatu n’igice, ari cyo, muri Daniyeli 10, kingana n’iminsi makumyabiri n’umwe. Ku musozo w’iminsi makumyabiri n’umwe yo kuborogera Daniyeli, ari wo musozo w’iminsi itatu n’igice yo gupfira mu muhanda kw’abahamya babiri, ari bo abo mu kibaya cya Ezekiyeli, ari bo amagufwa yumye yapfuye—haba ubutumwa bw’ubuhanuzi bugarura abapfuye mu bugingo. Uwo murongo muri Daniyeli igice cya cumi, ugaragazwa n’intambwe eshatu.
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:4–14.
ئەمجا لە ڕۆژی بیست و چوارەمی مانگی یەکەمدا، کاتێک لەلای ڕووباری گەورەکە بووم، کە حیدەکەل بوو؛ ئەوسا چاوم بەرز کردەوە و سەیرم کرد، و ئەوەتا پیاوێکی دیاریکراو بە کتانی نازک پۆشراو بوو، و ناوقەدی بە زێڕی پاکی ئۆفاز پشتێنرابوو. جەستەشیش وەک بێرڵ بوو، و ڕووخساری وەک دەرکەوتنی بروسکە، و چاوەکانی وەک چرای ئاگر، و بازووەکانی و پێیەکانی لە ڕەنگدا وەک مەفرەقی سیقڵدراو، و دەنگی قسەکانی وەک دەنگی کۆمەڵێک خەڵک بوو. من، دانیال، تەنها خەونەکەم بینی؛ چونکە ئەو پیاوانەی لەگەڵم بوون خەونەکەیان نەبینی، بەڵام لەرزەیەکی گەورە بەسەریاندا هات، بۆیە هەڵهاتن تا خۆیان بشارنەوە. بۆیە من تەنها ماوەوە و ئەم خەونە گەورەیەم بینی، و هیچ هێزێک لە مندا نەما؛ چونکە جوانیی من لە ناومدا گۆڕا بۆ فەساد، و هیچ هێزێکم نەپاراست. هەرچەندە دەنگی قسەکانیەم بیست؛ و کاتێک دەنگی قسەکانیەم بیست، ئەوسا بە ڕووخسارم خەوتنێکی قووڵم لێکەوت، و ڕووخسارم بەرەو زەوی بوو. و ئەوەتا دەستێک دەستم لێدا، کە لەسەر چۆکەکانم و لەسەر ناوچەوانی دەستەکانم داینام. و پێی وتم، ئەی دانیال، ئەی پیاوی زۆر خۆشەویست، ئەو وشانە تێبگە کە پێت دەڵێم، و ڕاست وەستە؛ چونکە ئێستا بۆ تۆ نێردراوم. و کاتێک ئەم وشەیەی پێ وتم، بە لەرزینەوە ڕاوەستام. ئەوسا پێی وتم، مەترسە، دانیال؛ چونکە لە یەکەم ڕۆژەوە کە دڵت دابوو بۆ ئەوەی تێبگەیت و خۆت لەبەردەم خوداکەتدا بچەوسێنیت، وشەکانت بیستران، و من بۆ وشەکانت هاتووم. بەڵام سەرۆکی شانشینی فارس بیست و یەک ڕۆژ بەرەنگارم بووەوە؛ بەڵام ئەوەتا میکائیل، یەکێک لە سەرۆکە سەرەکییەکان، هات بۆ یارمەتیدانم؛ و من لەوێ لەگەڵ پاشاکانی فارس مامەوە. ئێستا هاتووم تا وادەربکەم تێبگەیت کە لە ڕۆژانی دوایییدا چی بەسەر گەلەکەتدا دێت؛ چونکە خەونەکە هێشتا بۆ ڕۆژانی زۆرە. دانیال 10:4–14.
Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”
डानियल एक्काइस दिन के शोक के अंत पर है, जब वह मसीह का दर्शन देखता है और मसीह के वचन सुनता है। परमेश्वर के दृश्य और वाचित वचन का यह दर्शन दो वर्गों का पृथक्करण उत्पन्न करता है, और डानियल सड़क पर मरे हुए के समान था, क्योंकि वह “गहरी नींद में” था।
These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.
Akaambuua bintu bino; era oluvannyuma n’abagamba nti, Mikwano gyaffe Laazaalo yeebase; naye ŋŋenda, ndyoke mmuzuukuse mu tulo. Awo abayigirizwa be ne bamugamba nti, Mukama waffe, oba nga yeebase, anaawona. Naye Yesu yayogera ku kufa kwe; bo ne balowooza nti yayogera ku kuwummula mu tulo. Awo Yesu n’abagamba bulungi nti, Laazaalo afudde. Yokaana 11:11–14.
Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.
Bwanyuma, Danieri akorwaho na Gaburiyeri ubwa mbere, amumenyesha eby’entalo ya politiki eyaali erimu okugenda mu maaso nga Danieri afiire (yeebase), era nti kaakano yali agenda kumuha okuvvuunula okw’okwolesebwa okwali kaakano kifudde Danieri mu kifaananyi kya Kristo. Awo n’oluvannyuma agenda kukorwako omulundi ogwokubiri, Kristo Yennyini.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.
Na alipozungumza nami maneno hayo, nikauelekeza uso wangu chini, nikawa bubu. Na tazama, mmoja mwenye mfano wa wana wa wanadamu akagusa midomo yangu; ndipo nikafungua kinywa changu, nikasema, nikamwambia yeye aliyesimama mbele yangu, Ee bwana wangu, kwa sababu ya maono haya huzuni zimenijia, wala sijasaza nguvu zozote. Kwa maana mtumishi wa bwana wangu huyu atawezaje kusema na bwana wangu huyu? Maana kwa habari yangu mimi, mara nguvu zikanitoka, wala hapakubaki pumzi ndani yangu. Danieli 10:15–17.
This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.
Ev yek bi pêxemberiya yekem a Hezekiel di beşa sisî û heftan de hevrêz e, çimkî di wan du pêxemberiyan de ku ji Hezekiel re tê gotin ku wan ji hestiyên mirî yên li geliyê pêşkêş bike, ya yekem laşan ava dike, lê ew hingê hê nefes nînin, û ne jî hêza artêşek mezin nînin. Ew pêxemberiya duyem a Hezekiel e ku laş nefesê ji çar bayiyan werdigirin û wek artêşek mezin radibin ser piyan, û di destlêdana duyem a Daniel de, “di min de hêç hêz nema, û ne jî di min de nefes ma.” Paşê Daniel dîsa bi tevahî cara sêyem tê destlêdan, û ji aliyê Gabriel ve cara duyem.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.
Nuko umuntu umeze nk’umuntu aza kongera ankora, arankomeza, aravuga ati: “Yewe muntu ukundwa cyane, witinya; amahoro abe kuri wowe; komera, koko komera.” Amaze kuvugana nanjye ndakomera, ndavuga nti: “Databuja avuge, kuko wankomeje.” Daniel 10:18, 19.
The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.
لەمسە سێیەمی دانیال، پێشبینیی دووەمی حزقیالە، کە لاشەکان لەسەر پێی خۆیان ڕادەوەستێنێت وەک سوپایەکی بەهێز. ئەو پێشبینییە ئاراستەی گەلێکە کە دەناسن مردوون، چونکە لە شیوەندا بوون، هەروەک دانیال.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:9–11.
Buna nukak ñan, “Yolotzaj taya ik’, yolotzaj, winik a’n; bini taya ik’, K’a ak’otli Tiose’: Talel ta chaneb ik’ob, O yiip, tzik’uy ta bejle’ ta le chamelob, ti’ ka kuxlajok.” Jach k’u xinyolotzaj je’el bin xujulon, sok ulaj yiip te’ icha’an, sok kuxlajob, sok wa’lajob ta yokob; jun p’isil nojoch soldaroetik. Patil bin ya’alon, “Winik a’n, le bak’etik a’ye ja’ sbaik’il lekil najtil yuch’ul Israel. Ila, ja’ yalojob, ‘Le kabak’etike xch’akajix, sok kapisil albilal ch’ayemix; jch’akbilotik ta jujun p’ejtike.’” Ezequiel 37:9–11.
The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.
Mwene amulaila Ezekieli kuhanjika uprofeti, kaha avahanyina unjiho wa nganda ya Isalele ngwavo vafwile, kavahona litetelo, kaha vatetwile kulembe. Vali mukulila, mwomwo chapwile Daniele, mwomwo vanyemena na upolofweto wa July 18, 2020, uze waulembele; kaha mu ukalu uze, Ezekieli alailwe kuhanjika uprofeti.
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
Na kwa hiyo tabiri, ukawaambie, Bwana MUNGU asema hivi: Tazama, Enyi watu wangu, nitayafungua makaburi yenu, nami nitawapandisha kutoka katika makaburi yenu, na kuwaleta katika nchi ya Israeli. Nanyi mtajua ya kuwa mimi ndimi BWANA, nitakapoyafungua makaburi yenu, Enyi watu wangu, na kuwapandisha kutoka katika makaburi yenu. Nami nitatia roho yangu ndani yenu, nanyi mtaishi, nami nitawaweka katika nchi yenu wenyewe; ndipo mtajua ya kuwa mimi BWANA nimenena jambo hili, nami nimelitenda, asema BWANA. Ezekieli 37:12–14.
The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.
Omukama, ari Mikaeli marayika mukuru, ashuruura empanga zaabo, kandi abajulizi babiri ab’omu Okubikkulirwa ekitundu eky’ekkumi na kimu, abo abalyoka bazuukizibwa kandi baheebwa Omwoyo Omutukuvu ne bayemerera, nk’uko Omwoyo Omutukuvu yaheebwa abo abayemerera igihe bakurwamu mu mpanga zaabo mu bunnabbi bwa kabiri bwa Ezeekyeri.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Na baada ya siku tatu na nusu, Roho ya uzima itokayo kwa Mungu ikaingia ndani yao, nao wakasimama juu ya miguu yao; hofu kuu ikawapata wale waliowaona. Ufunuo 11:11
Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.
Ama shahidi hao wawili wanawakilishwa kama Musa na Eliya, na Musa naye pia alifufuliwa kwa sauti ya malaika mkuu.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.
Kasi Mikaeli, malaika mkuu, alipokuwa akishindana na Ibilisi na kubishana naye juu ya mwili wa Musa, hakuthubutu kuleta dhidi yake shtaka la matukano, bali alisema, Bwana akukemee. Yuda 1:9.
Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.
Mikaeli, Mfalme na Malaika Mkuu, ndiye aliyekuja na kumsaidia Gabrieli katika Danieli sura ya kumi, na ni sauti yake inayowaita wanaume na wanawake kuingia katika uzima.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.
Pakuya Ywe mwene neakikemukila kufuma mwilu nu kuteta kwa kupunda, ne izwi lya mwaika mukankala, ne ndulwe ya Lesa; kabili abafwa muli Kristu bakafuma libela. 1 Tesalonika 4:16.
Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.
Togho tutatu twa Daniel twamilile ukushintilila kwa mwendeleko wa Laodikea wa malaika wa butatu, ukuya ku mwendeleko wa Filadelifia wa malaika wa butatu; kabili muli Danieli ikumi, ukumwenwa uko kukusangulula ukushintilila ukufuma ku kifwani ca Laodikea ukuya ku kifwani ca Filadelifia, kwaleimininishiwa no lwendo lwa bupolofita ulwaleimininishiwa mu cipandwa ca ikumi na cimo. Ukwo kumwenwa kwaleimininishiwa na Ezekieli nga kumwenwa kwa Uislamu kwa ishamo lya butatu. Mu 2014, Russia yatendeke ukulwisha kwa cibili ukwa kupitila mu bantu bambi. Mu 2015, pulesidente umutungulushi sana atendeke amafunde yakwe aya kwikala pulesidente wa mutanda.
In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.
Mu 2020, pulezidenti uyo, wakwimilira nyanga ya Republican, wakaphedwa na chilombo cha wupusikizgi wa “woke” chambula Chiuta, chakufuma mu dindi lambura kumara; ndipo mu chaka chenechicho nyanga ya Chiprotestanti ya Laodikea nayo yikaphedwa. Mu 2023, nyanga zose ziŵiri zikawuka so ku umoyo, zose zikwamba kusintha kwadzo kuluta ku ya nambara eyiti iyo yiri ya zinkhondi na ziŵiri. Yimoza yikusintha kuluta ku chikozgo cha ndyali cha chilombo apo Mpingo na Boma vikuwungana pamoza mu United States, ndipo nyanga yinyake yikusintha kufuma ku chikozgo cha Laodikea kuluta ku chikozgo cha Khristu. Zose ziŵiri zizamukwezgeka pa dango la Sabata la pa Sondo ilo likwiza sonosono apa. Yimoza yizamuŵa “Alexander the Great,” fumu yikuru chomene ya mathemba khumi agho ghakupereka ufumu wawo wa nambara seveni ku hure la Roma, ndipo yinyake yizamuŵa yakwezgeka nga ni mbendera.
The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.
Umbono ovelisa zombili ezi zinguquko ngulo mlando owembuleka phakathi kukaSepthemba 11, 2001, nomthetho weSonto. Ivesi leshumi nanye, esahlukweni seshumi nanye sikaDaniyeli, lichazwa ngokucacile ngaphakathi komongo wokuthi uma ningakholwa, aniyikuqiniswa.
We will continue this study in the next article.
Tukaleka na kisambu kino mu lutumu lua londe lulonda.
“Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.
“Amategeko ya Bibiliya ni yo akwiriye kuba umuyoboro w’imibereho ya buri munsi. Umusaraba wa Kristo ni wo ukwiriye kuba ingingo nyamukuru, ugaragaza amasomo tugomba kwiga no gushyira mu bikorwa. Kristo akwiriye kwinjizwa mu masomo yose, kugira ngo abanyeshuri banywe ubumenyi bw’Imana kandi bamuhagararire mu mico yabo. Ubutungane bwe ni bwo bugomba kuba icyigisho cyacu mu gihe kimwe no mu iteka ryose. Ijambo ry’Imana, ryavuzwe na Kristo mu Isezerano rya Kera no mu Isezerano Rishya, ni wo mutsima uva mu ijuru; ariko byinshi byitwa siyansi ni nk’ibyokurya byahimbwe n’abantu, ibyokurya byononwe; si yo manu nyakuri.”
“In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.
“Na neno la Mungu mna hekima isiyo na shaka, isiyokwisha—hekima iliyotoka, si katika akili yenye mipaka, bali katika akili isiyo na mipaka. Lakini mengi ya yale ambayo Mungu amefunua katika neno Lake ni yenye giza kwa wanadamu, kwa sababu vito vya kweli vimezikwa chini ya takataka za hekima ya kibinadamu na mapokeo. Kwa wengi hazina za neno hubaki zimefichwa, kwa sababu hazikutafutwa kwa uvumilivu wa bidii mpaka maagizo ya dhahabu yalipoeleweka. Neno lapaswa kuchunguzwa ili kuwatakasa na kuwaandaa wale wanaolipokea wapate kuwa washiriki wa jamaa ya kifalme, watoto wa Mfalme wa mbinguni.”
“The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.
خودێ كھولینى وشەی خودێ دەبێت شوێنى خوێندنەوەی ئەو کتێبانە بگرێتەوە کە هزران بردووەتە ناو عیرفانگەری و لە ڕاستی دوورخستوونەتەوە. ئەو بنەما زیندووانەی کە لە ژیانەکانماندا دەچنرێن، پارێزگاریمان دەبن لە تاقیکردنەوەکان و هەوڵدانەکان؛ ڕێنمایی ئیلاهیی ئەو تەنها ڕێگایەیە بۆ سەرکەوتن. کاتێک تاقیکردنەوە بۆ هەموو گیانێک دێت، هەڵگەڕانەوە هەبن. هەندێک دەردەکەون خائین بن، بێئارامی، بەرزبیری و پشتبەخۆبەستن، و لە ڕاستی لادەدەن، و ئیمانیان شکاو دەبێت. بۆچی؟ چونکە بە «هەموو ئەو وشەیەی کە لە دەمی خودێ دەردەچێت» نەژیان. قووڵیان نەهەڵکەند و بناغەکەیان بەهێز نەکرد.
“When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.
“Dema ku gotinên Xudan bi navgîniya peyamdarên wî yên hilbijartî têne gihandin wan, ew qirne-qirne dikin û difikirin ku rê pir teng hatî çêkirin. Di beşa şeşemîn a Yûhennayê de em dixwînin ku hin kes hebûn ku wekî şagirtên Mesîh têne hesibandin, lê dema ku rastiya eşkere ji wan re hat pêşkêşkirin, ew nerazî bûn û êdî bi Wî re neçûn. Bi heman awayî, van xwendekarên rûwerî jî dê ji Mesîh vegerin.” Testimonies, volume 6, 132.