Daniel was touched three times in chapter ten, the first and last time by Gabriel and the middle touch was by Christ. It was the middle touch where Daniel most keenly felt his corruption, for the middle waymark of truth represents rebellion. It was Michael who touched Daniel the second time, for He had descended at the end of twenty-one days.

Daniaeli asimbwako mara tatu katika sura ya kumi, mara ya kwanza na ya mwisho na Gabrieli, na mguso wa katikati ulikuwa wa Kristo. Ilikuwa ni mguso wa katikati ambapo Daniaeli alihisi kwa ukali zaidi upotovu wake, kwa maana alama ya kati ya ukweli huwakilisha uasi. Alikuwa ni Mikaeli aliyemgusa Daniaeli mara ya pili, kwa kuwa alikuwa ameshuka mwishoni mwa siku ishirini na moja.

At the end of three and a half symbolic days, in which the two witnesses of Revelation chapter eleven lie dead in the street, a voice resurrects the two witnesses. It is the voice of the archangel that resurrects. The descent of Michael in Daniel chapter ten, at the twenty-second day aligns with the resurrection of the two witnesses in 2023. While the two witnesses were dead in the street, Ezekiel was shown their scattered bones and asked if he thought those dead dry bones in the valley could be resurrected, and all Ezekiel would answer is, “Lord thou knowest.”

Ku sukulu sa matanda atatu na hafu a chisimbo, apo mboni ziwiri za Chivumbulutso chaputala leveni zigona zakufwa mu msewu, liwu limaukitsa mboni ziwirizo. Ndi liwu la mngelo wamkulu limene limaukitsa. Kutsika kwa Mikaele mu Danieli chaputala teni, pa tsiku la makumi awiri ndi awiri, kukugwirizana ndi kuuka kwa mboni ziwiri mu 2023. Pamene mboni ziwirizo zinali zakufa mu msewu, Ezekieli anaonetsedwa mafupa awo omwazikana ndipo anafunsidwa ngati iye ankaganiza kuti mafupa ouma aja akufa m’chigwa akanatha kuukitsidwa, ndipo yankho lokhalo la Ezekieli linali, “Ambuye, Inu mukudziwa.”

Ezekiel was then told to prophesy to the bones, which he did, and when he did, they were formed together, but were still not alive. Ezekiel’s first prophecy was gathering the bones together, but it would require a second prophecy to resurrect the bones as an army. The second prophecy of Ezekiel was the prophecy of the third woe, as represented by the four winds that brought the bones to life. The first Adam was created perfect, but afterwards sinned and passed death on to all his posterity. The resurrection of Ezekiel’s dead bones parallels the creation of Adam in his perfection, for Adam was first formed, and then the Lord breathed into him the breath of life.

Ezekieli akabva audzwa kuti aprofite kumapfupa acho, uye akazviita; zvino paakaprofitapo, akaumbanidzwa pamwe chete, asi akanga achiri asina upenyu. Uprofita hwaEzekieri hwokutanga hwaiva hwokuunganidza mapfupa pamwe chete, asi zvaizoda uprofita hwechipiri kuti mapfupa amutswe ave hondo. Uprofita hwechipiri hwaEzekieri hwaiva uprofita hwenhamo yechitatu, sezvinomiririrwa nemhepo ina dzakaunza mapfupa kuupenyu. Adhamu wokutanga akasikwa akakwana, asi pashure akatadza uye akapfuudzira rufu kuvana vake vose. Kumuka kwamapfupa akafa aEzekieri kunofambirana nokusikwa kwaAdhamu mukukwana kwake, nokuti Adhamu akatanga kuumbwa, uye ipapo Ishe vakafemera maari mweya woupenyu.

This is not to say that the two witnesses receive glorified bodies when they are brought back to life, for that doesn’t occur until the second coming, but their resurrection parallel’s Daniel’s vision of the causative “marah” vision, when they are changed into the image they then behold. Line upon line, the process of the sealing is very carefully laid out by the prophetic testimony.

Eyi si ukuvuga ko abagabo babiri b’ivyabona bahabwa imibiri y’ubwiza igihe basubizwa mu bugingo, kuko ivyo ntibiba gushika ku ukuza kwa kabiri; ahubwo ukuzuka kwabo guhuye n’iyerekwa rya Daniyeli ry’iyerekwa ritera “marah”, aho bahindurwa bakamera nk’ishusho babona ico gihe. Umurongo ku wundi murongo, igikorwa co gushirwako ikimenyetso kigaragazwa n’ukwitonda kwinshi n’intahe y’ubuhanuzi.

In Revelation chapter eleven, “after three days and an half the Spirit of life from God entered” into the two witnesses, “and they” then “stood upon their feet; and great fear fell upon them which saw them,” and there was then “a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.”

Mu Kusakulukilo, kapu ya ikumi limo na yimwi, “paanyima ya moba asatu na nusu, Mhepo wa bumi uufuma kuli Leza waingile” muli bakamoni babili, “elyo bayo” “baimile pa makasa abo; kabili mwenso mukalamba wawile pa abo ababamwene,” kabili awo “kwaliko ishiwi ikalamba ukufuma mu mwulu ilibebele ati, Iseni kuno ku ntanshi. Kabili baalile mu mwulu mu kumbi; kabili abalwani babo babamwene.”

First, the Spirit entered into them, then they stood upon their feet, and when they stood, fear fell upon their enemies who had previously rejoiced over their deaths. Then a voice calls them up, and their enemies witness the event. With Ezekiel, they are first identified as scattered and dead in the valley, then a prophecy is proclaimed that gathers them together, then the second prophecy causes them to stand up as a mighty army. With Daniel, he first sees the great vision that produces a separation of two classes, and he is then touched three times.

Nanggi, Mhepo yinjilemo muli avo, ndeho kavl omafupa avo, noombangi vavo, ovo va li tava nyanyukwa kapiyeko kovafyo vavo, va wila mo uvalo. Ndi po olwiimbo limbi lye va ifana va nweuke; ndeho oombangi vavo va tala oshinima shene. KuEzekiel, tete va didhilikwa ngaashi va hapakanwa no va fya mombunda; poi opo pa tumbulwa ouprofeti ou va ongela pamwe; ndeho ouprofeti wa zimo wa vateleka va yeme, va ninge etanga linene lyaakwiita. KuDaniel, tete ota mono emoniko enene olo tali eta eyooloko lomaludi avali, ndeho ota kwatwa ko katatu.

The first time he was touched he had no strength, he was in a deep sleep, and his face was towards the ground. Sleep represents death. Yet he heard the words spoken.

Pa walar waul niwilaan, iin yikaat baan; yikang mulu a dumiing uluti, kaan i mutur niwilaan i duwaan. I muluing uluti, kamatayan a pinakabaitani. Yet naulugaan na i manga baat a winara.

Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice. John 5:28.

Muleke ene at: pakat ooraityee, yorun màr lakwe kutkwiin kumacho lopchei kuruutinye. Yoane 5:28.

Gabriel then brought Daniel to his hands and knees, and then commanded him to stand, which he did, though he was trembling. He then heard the words of Gabriel, but he was left dumb. Ezekiel had also seen the vision of Christ and it produced a similar sequence of events.

Gabrieli kisha akamleta Danieli mikono na magoti, kisha akamwamuru asimame, naye akafanya hivyo, ingawa alikuwa akitetemeka. Kisha akayasikia maneno ya Gabrieli, lakini akaachwa akiwa bubu. Ezekieli naye alikuwa ameona maono ya Kristo, nayo yakazalisha mfuatano wa matukio unaofanana.

And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 1:26–2:2.

Ne pamutwe pechadenga chakanga chiri pamusoro pemisoro yavo paiva nechimiro chechigaro choushe, chakafanana nechitarisiko chedombo resafaya; uye pamusoro pechimiro chechigaro choushe paiva nechimiro chakaita sechitarisiko chomunhu pamusoro pacho. Zvino ndakaona sechitarisiko cheamberi, sechitarisiko chomoto wakakomberedza mukati macho, kubva pachitarisiko chechiuno chake zvichikwira kumusoro; uye kubva pachitarisiko chechiuno chake zvichidzika pasi, ndakaona sokunge sechitarisiko chomoto, uye kwaiva nokupenya kwakakomberedza. Sokutaridzika kwouta huri mugore pazuva remvura, ndizvo zvakanga zvakaita kutaridzika kwokupenya kwakakomberedza. Uku ndiko kwakanga kuri kutaridzika kwechimiro chokubwinya kwaJehovha. Zvino pandakazviona, ndakawira pasi nechiso changu, ndikanzwa inzwi romumwe akanga achitaura. Zvino akati kwandiri, Mwanakomana womunhu, mira netsoka dzako, uye ndichataura newe. Zvino Mweya wakapinda mandiri paakataura kwandiri, ukandimisa netsoka dzangu, kuti ndinzwe iye akanga achitaura kwandiri. Ezekieri 1:26–2:2.

The vision caused both Ezekiel and Daniel to be humbled into dust, where they were prostrated upon the ground. In that condition they both still heard the word of the Lord, and they were both brought to a standing condition to hear the words that were spoken to them, and when they heard the words “the Spirit entered into” them. The combination of divinity is accomplished by the reception of the Word of God that is conveyed by the Holy Spirit. The “Word” is what transmits divinity into humanity. This truth must be recognized in order to understand the seriousness and significance of the prophetic history which Gabriel provides Daniel with in chapter eleven. The prophetic history represented in chapter eleven, is the conduit by which holy oil is conveyed to the wise virgins.

Embonyesyo lyaleetera byombi Ezekieri ne Danyeri okwewombeeka okutuuka mu nfuufu, ne bavuunama wansi ku ttaka. Mu mbeera eyo bombi baali bakyawulira ekigambo kya Mukama, era bombi ne bayimusibwa ne bayimirizibwa basobole okuwulira ebigambo ebyabagambibwa, era bwe baawulira ebigambo ebyo, “Omwoyo n’ayingira mu” bo. Okwegatta okw’obwakatonda kutuukirizibwa olw’okukkiriza Ekigambo kya Katonda ekiweebwa Omwoyo Omutukuvu. “Ekigambo” kye kiyisa obwakatonda okuyingira mu bumuntu. Amazima gano geetaagisa okutegeerebwa okusobola okutegeera obuzito n’amakulu g’ebyafaayo eby’obunnabbi Gabulyeri by’awa Danyeri mu ssuula eya kkumi n’emu. Ebyafaayo eby’obunnabbi ebikiikirirwa mu ssuula eya kkumi n’emu, gwe mukutu oguyisa amafuta amatukuvu okutuuka eri abawala abakabakaba.

With Ezekiel, he is immediately instructed that he is to present a message to Laodicean Adventism, though Ezekiel is informed from the outset that Laodicean Adventism will not hear his words, for they are a rebellious house. Ezekiel’s experience is Isaiah’s experience in chapter six, and therefore upon two witnesses when God awakens Daniel from sleep, which is a symbol of death, Daniel is given a message for the rebellious house of Laodicean Adventism, but they will not hear.

Na Esekieli, afundwa lekaleka nu kwamba anapaswa kuwasilisha ujumbe kwa Uadventisti wa Laodikia, ingawa Esekieli anajulishwa tangu mwanzo kwamba Uadventisti wa Laodikia hawatasikia maneno yake, kwa maana wao ni nyumba ya uasi. Uzoefu wa Esekieli ndio uzoefu wa Isaya katika sura ya sita, na kwa hiyo kwa vinywa vya mashahidi wawili, Mungu anapomwamsha Danieli kutoka usingizini, ambao ni ishara ya mauti, Danieli anapewa ujumbe kwa nyumba ya uasi ya Uadventisti wa Laodikia, lakini hawatasikia.

Daniel is then touched a second time, by Christ Himself, who touches Daniel’s lips, just as he had touched Isaiah’s lips with a coal from the altar. Then Daniel could speak, but he was still without strength, and still had no breath. According to Ezekiel the breath comes with the message of the “four winds”, which was Ezekiel’s second prophecy. Ezekiel’s prophecy of the four winds aligns with Daniel’s third touch, for it is then that breath comes into the bones and they stand as a mighty army. It is in Daniel’s third touch that he is strengthened.

연후에 다니엘은 그리스도 친히 다시 두 번째로 손을 대심을 받았으니, 그분께서 제단에서 취한 숯불로 이사야의 입술에 대셨던 것같이 다니엘의 입술에 대하신 것이다. 그리하여 다니엘은 말할 수 있게 되었으나, 여전히 기력이 없었고 또 여전히 호흡이 없었다. 에스겔에 따르면, 호흡은 “네 바람”의 말씀과 함께 오는데, 이것이 에스겔의 두 번째 예언이었다. 네 바람에 관한 에스겔의 예언은 다니엘의 세 번째 손대심과 서로 부합하니, 이는 그때에야 호흡이 그 뼈들 속에 들어가고 그들이 큰 군대로 일어서기 때문이다. 다니엘이 강건하게 되는 것은 그의 세 번째 손대심에서이다.

On July 18, 2020, God’s last-day people were scattered and entered into the tarrying time of the parable. The history of the sealing was illustrated in the history of October 22, 1844, unto the rebellion of 1863. The line of history there represented overlays with September 11, 2001, unto the Sunday law, but it also overlays with the history of July 18, 2020, unto the Sunday law. This prophetic phenomenon is based upon the fact that symbols have more than one meaning, and the meaning is to be determined by the context where they are applied.

Ku wa 18 Mukakaro 2020, abantu b’Imana bo mu minsi y’imperuka baratatanye maze binjira mu gihe cyo gutinda cyo mu mugani. Amateka y’ikorwa ry’ishyirwaho ikimenyetso yaragaragajwe mu mateka yo ku wa 22 Ukwakira 1844 kugeza ku bugarariji bwo mu 1863. Uwo murongo w’amateka wahagarariwe aho urahura n’uva ku wa 11 Nzeri 2001 kugeza ku itegeko ryo ku Cyumweru, ariko kandi urahura n’amateka ava ku wa 18 Mukakaro 2020 kugeza ku itegeko ryo ku Cyumweru. Iki kintu cy’ubuhanuzi gishingiye ku kuri yuko ibimenyetso bifite ubusobanuro burenze bumwe, kandi ubwo busobanuro bugenwa n’aho bishyiriwe mu bikorwa.

When we consider the arrival and work of any of the three angels they are governed by the same sequence of events. They arrive at the point when the prediction associated with them is unsealed. That prediction is structured upon three steps. Its arrival, its empowerment and the closed door at its end. There are other waymarks within the history, but the three testing waymarks of the arrival of any of the three angels is the first waymark where a prophecy is unsealed. The message that is unsealed is empowered through a confirmation, and that confirmation and empowerment then tests the men and women of that history. The conclusion of the history produces a litmus test which demonstrates whether those standing at the third test are wise or foolish.

Tokotala kwetu kufikila kwaingila ne milimo ya malaika yense mu batatu, bonse batungililwa ku mulondolondo umo wine wa fibombelo. Bafika pa cifulo apo ubusesemo ubwafwilanishiwa nabo busokololwa. Ubo busesemo bwashikilwa pa ntambo shitatu: ukufika kwabwo, ukupelwa amaka kwabwo, ne ciibi icafungwa ku mpela yakwe. Muli ne fintu fimbi ifyakumwenako mu mulando wa iyo nshita, lelo ifyakumwenako fitatu ifya kulengeshamo ifya kufika kwa malaika yense mu batatu ni cakwa ntanshi apo ubusesemo busokololwa. Imbila iyo yasokololwa ipelwa amaka ukupitila mu kushininkishiwa, kabili uko kushininkishiwa no kupelwa amaka eko kwesha abaume nabanakashi ba iyo nshita. Ukupwa kwa iyo nshita kuleeta icilangisho icakupimishapo ico cilelangisha nimba abo beminina pa kweshiwa kwa citatu ba mano nangu ni bapusa.

Within the history of September 11, 2001 unto the Sunday law you can identify three angels. The first arrived on September 11, 2001, the second arrived on July 18, 2020, and the third arrives at the soon coming Sunday law (the litmus test). October 22, 1844 aligns with September 11, 2001, and 1856 aligns with July 18, 2020, and 1863 aligns with the Sunday law. That being said, October 22, 1844 to 1863 also aligns with July 18, 2020, unto the Sunday law, for July 18 was the arrival of the second angel of the history of the sealing. The following history is still correctly identified as simply the waymarks of any angel.

Mu mateka ava ku wa 11 Nzeri 2001 kugeza ku itegeko ryo ku Cyumweru, ushobora gutandukanya abamarayika batatu. Uwa mbere yageze ku wa 11 Nzeri 2001, uwa kabiri yageze ku wa 18 Nyakanga 2020, kandi uwa gatatu azagera ku itegeko ryo ku Cyumweru rigiye kuza vuba (ikigeragezo ntakuka). Ku wa 22 Ukwakira 1844 hahura n’uwa 11 Nzeri 2001, kandi 1856 ihura n’uwa 18 Nyakanga 2020, naho 1863 igahura n’itegeko ryo ku Cyumweru. Bityo rero, kuva ku wa 22 Ukwakira 1844 kugeza mu 1863 na byo bihura n’igihe kuva ku wa 18 Nyakanga 2020 kugeza ku itegeko ryo ku Cyumweru, kuko uwa 18 Nyakanga wari ukuza kw’umumarayika wa kabiri wo mu mateka yo gushyirwaho ikimenyetso. Amateka akurikira aracyamenyekana neza nk’inzira z’igihe z’umumarayika uwo ari we wese.

On July 18, 2020, there was a truth unsealed that was to test that generation. The second step in that history is when the two witnesses are resurrected. They are then tested as to whether they will accept the light then revealed, which is going on now. Then at the Sunday law (the litmus test), it will be revealed who is and who isn’t a wise virgin. When we consider the history as simply the structure of a singular angel and then lay October 22, 1844, through to the rebellion of 1863, over the history of July 18, 2020 unto the Sunday law, we find that in 1849, Sister White identified that the Lord had stretched forth His hand again to gather the remnant of His people.

Ku wa 18 Julai 2020, kulikuwa na kweli iliyofunuliwa ambayo ilikuwa ya kulijaribu hilo kizazi. Hatua ya pili katika historia hiyo ni pale mashahidi wawili wanapofufuliwa. Kisha wanajaribiwa iwapo wataikubali nuru iliyofunuliwa wakati huo, jambo ambalo linaendelea sasa. Halafu katika sheria ya Jumapili (kipimo cha litmusi), itadhihirishwa ni nani aliye na nani asiye bikira mwenye hekima. Tunapoizingatia historia hiyo kuwa tu muundo wa malaika mmoja, kisha tuiweke historia ya kuanzia Oktoba 22, 1844, hadi uasi wa 1863 juu ya historia ya kuanzia Julai 18, 2020 hadi sheria ya Jumapili, tunaona kwamba mwaka 1849, Dada White alitambua kwamba Bwana alikuwa amenyoosha mkono Wake tena ili kuwakusanya mabaki ya watu Wake.

From October 22, 1844 to 1849, God’s people had been scattered. In 1850 they produced the second of the two tables of Habakkuk. In January of 1851 they were advertising the new chart in the Review. God’s people were scattered, and the third angel arrived with light. Then God began to gather them again, and He then provided a visual representation of the message they were to proclaim, as He had done in 1842. The light that arrived on October 22, 1844 was an increase of knowledge and it continued, under His direction to develop, and in 1856 the capstone of that light was introduced. That light was upon the “seven times,” which was the first light recognized by William Miller, and which was represented as one of the prophecies that was fulfilled on October 22, 1844.

لە ٢٢ی ئۆکتۆبری ١٨٤٤ تا ١٨٤٩، گەلی خودا پەرتەوازە بووبوون. لە ساڵی ١٨٥٠دا ئەوان دووه‌مین لەو دوو خشتەی حەبەقوقیان بەرهەم هێنا. لە کانونی دووەمی ١٨٥١دا لە ڕیڤیو خشتە نوێکەیان ڕاگەیاندەوە. گەلی خودا پەرتەوازە بوون، و فریشتەی سێیەم بە ڕووناکی هات. ئەوسا خودا دەستی کرد بەوەی دووبارە کۆیان بکاتەوە، و پاشان وێنەیەکی بینراوی لەو پەیامە بۆیان دابین کرد کە پێویست بوو ڕابگەیەنن، هەروەک لە ١٨٤٢دا کردبووی. ئەو ڕووناکییەی کە لە ٢٢ی ئۆکتۆبری ١٨٤٤دا هات، زیادبوونی زانیارییەک بوو و بە ڕێنمایی ئەو بەردەوام بوو لە گەشەکردن؛ و لە ١٨٥٦دا تاجی سەرەوەی ئەو ڕووناکییە ناساندرا. ئەو ڕووناکییە لەسەر «حەوت کات» بوو، کە یەکەم ڕووناکی بوو ویلیام میلەر ناساندی، و کە وەک یەکێک لەو پێشبینییانە نیشان درا کە لە ٢٢ی ئۆکتۆبری ١٨٤٤دا تەواو بوون.

The light of the “seven times,” in 1856, was both the ending of the increase of knowledge given to Miller, the messenger of the first angel, but it was also the ending light of the third angel that was given on October 22, 1844. The rejection of the light in 1856, was both a rejection of the increase of knowledge that was unsealed in 1798, but also the increase of knowledge that was unsealed on October 22, 1844, and it was rejected by those who then and there transitioned from the experience of Philadelphia unto the experience of Laodicea. The rebellion of 1863, was the third, and litmus test, which was demonstrated by a counterfeit chart that removed the light of the “seven times.”

Mu 1856, umucyo w’“ibihe birindwi” wari ari iherezo ry’ukwiyongera k’ubumenyi bwahawe Milleri, intumwa y’umumarayika wa mbere; ariko kandi wari n’umucyo wa nyuma w’umumarayika wa gatatu watanzwe ku wa 22 Ukwakira 1844. Kwanga uwo mucyo mu 1856, kwari ukwanga ukwiyongera k’ubumenyi kwafunguwe mu 1798, ariko kandi kwari no kwanga ukwiyongera k’ubumenyi kwafunguwe ku wa 22 Ukwakira 1844; kandi wanangiwe n’abahise aho ngaho bava mu bunararibonye bwa Filadelifiya bakinjira mu bunararibonye bwa Lawodikiya. Ubugome bwo kwigomeka bwo mu 1863 bwari ubwa gatatu, kandi bwari ikigeragezo cy’ukuri, cyagaragajwe n’imbonerahamwe y’impimbano yakuyemo umucyo w’“ibihe birindwi.”

The first disappointment of April 19, 1844, was brought upon the Philadelphian movement of the first angel by God holding His hand over a mistake in some of the figures on the 1843 pioneer chart. The first disappointment of July 18, 2020, was brought upon the Laodicean movement of the third angel by men disregarding that on October 22, 1844, Christ had lifted up His hand to heaven and swore that time should be no longer. On July 18, 2020, a message was unsealed that was to test this generation of virgins. As in 1850, the Lord in 2023, stretched out His hand a second time to gather together Ezekiel’s dead bones that had been dead in the street since July 18, 2020. By 1851, there was a new visual representation of the message that was a fulfillment of the prophecy of Habakkuk chapter two, thus identifying that after 2023, the Lord will have a new living ensign to lift up that is typified by Habakkuk’s two tables.

April 19, 1844-eka kusungutan kotobaadan koiso do nosiungan om Philippian nga pagliudan ti suangkosu do “first angel” i minonodu do Kinoingan, sabap i Kinoingan nopobutu’ do lima-Na om satu kasalahan id sombologon tokou do pioneer chart 1843. July 18, 2020-eka kusungutan kotobaadan koiso do nosiungan om Laodicean nga pagliudan ti suangkosu do “third angel” i minonodu do mga tau, sabap diolo i ti October 22, 1844, i Kristus minongangkat do lima-Na id sawang do surga om minsumpa do au no ingkaa no timpu. Id July 18, 2020, naungkab satu poinsanan i nokotogod do sumubuk iting henerasi nga mga birhin. Bagi id 1850, i Tuhan id 2023, minonjaang do lima-Na kumaa duvo no kali, mangumpul ombo do mga tulang patay ni Ezekiel i nokopatai id dalan mantad id July 18, 2020. Id 1851, ahasu’ no ianan, au nga visual representation do poinsanan i nokojadi sabagai katuangan do profesi ni Habakuk id kapitulo duvo, om noingkakatandaan do opongoliliu mantad 2023, i Tuhan adaan do au nga living ensign do poingangkat-Na, i nopoitibaran baba’ do duvo nga papan ni Habakuk.

Habakkuk’s two tables were typified by the two tables of the Ten Commandments and also by the two wave loaves in the feast of Pentecost. The one hundred and forty-four thousand are identified as a first-fruit offering, and they are those in Malachi that represent the offering as “in days of old, as in former years.” They are lifted up as a wave offering that all the world will see.

ഹബക്കൂക്കിന്റെ രണ്ടു പലകകൾ പത്ത് കല്പനകളുടെ രണ്ടു പലകകളാൽ പ്രതിരൂപീകരിക്കപ്പെട്ടിരുന്നതുപോലെ, പെന്തെക്കോസ്ത് പെരുന്നാളിലെ രണ്ടു നീരാട്ടപ്പത്തിരികളാലും പ്രതിരൂപീകരിക്കപ്പെട്ടു. ഒരു ലക്ഷത്തി നാൽപ്പത്തിനാലായിരം പേർ ആദ്യഫലാർപ്പണമായി തിരിച്ചറിയപ്പെടുന്നു; മലാഖിയിൽ “പുരാതന ദിവസങ്ങളിലെപ്പോലെ, മുൻവർഷങ്ങളിലെപ്പോലെ” എന്നു പറയപ്പെടുന്ന അർപ്പണത്തെ പ്രതിനിധീകരിക്കുന്നവർ അവരാണ്. സർവ്വലോകവും കാണേണ്ടതിന്നു അവർ ഒരു നീരാട്ടാർപ്പണമായി ഉയർത്തിക്കാണിക്കപ്പെടുന്നു.

The awakening of the one hundred and forty-four thousand begins with the gathering together, and that gathering is accomplished by the Word of God, for Ezekiel’s dead bones are gathered by hearing the Word of God, while they are still dead. Ezekiel represents the human instrument that proclaims the message that gathers the bones, when the Lord stretches forth His hand a second time to gather His remnant. Isaiah, Jeremiah, Daniel, John and Ezekiel all identify the human element that conveys the divine message to the dead dry bones.

Kuvumbuka kwa wale laki moja na arobaini na nne elfu kunaanza kwa kukusanywa pamoja, na kukusanywa huko kunatimizwa kwa Neno la Mungu; maana mifupa mikavu ya Ezekieli hukusanywa kwa kulisikia Neno la Mungu, huku ikiwa bado imekufa. Ezekieli anawakilisha chombo cha kibinadamu kitangazacho ujumbe unaoikusanya mifupa hiyo, wakati Bwana aunyoshapo mkono Wake mara ya pili ili kukusanya mabaki Yake. Isaya, Yeremia, Danieli, Yohana, na Ezekieli wote hutambulisha kipengele cha kibinadamu kinachowasilisha ujumbe wa kiungu kwa ile mifupa mikavu iliyokufa.

Once the bones are gathered the Lord reveals the increase of knowledge that is unsealed just before probation closes, and that knowledge is represented by “that portion of the prophecy of Daniel relating to the last days.” In Ezekiel’s second prophecy, the light that is unsealed is the third woe, which is the message of the east wind that breathes life into the bones and causatively causes them to stand as a mighty army. The light that is revealed to Daniel is the light represented by the king of the north in chapter eleven. Together Ezekiel and Daniel represent “that portion of the prophecy of Daniel relating to the last days,” which is the tidings of the (east) wind and king of the (north).

Le pê kuşkan bê komkirin, Xudan zêdebûna zanînê ku hinekî berî ku dema ceribandinê biqede tê vekirin, eşkere dike; û ew zanîn bi “wê beşa pêxemberiya Daniel a ku bi rojên dawî re têkildar e” tê nîşandan. Di pêxemberiya duyemîn a Ezekiel de, ronahîya ku tê vekirin, waya sêyemîn e; ev jî peyama bayê rojhilatê ye ku nefesê dide hestîyan û bi awayekî sedemkar wan dike ku wek leşkerekî mezin rawestin. Ronahîya ku ji Daniel re tê eşkere kirin, ew ronahî ye ku di beşa yazdehemîn de bi padîşahê bakur tê nîşandan. Bi hev re, Ezekiel û Daniel “wê beşa pêxemberiya Daniel a ku bi rojên dawî re têkildar e” temsîl dikin; ya ku mizgîniya bayê (rojhilatê) û padîşahê (bakur) e.

But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

Lê belê, nûçeyên ji rojhilat û ji bakurê wê ew bidin acizkirin; ji ber vê yekê, ew ê bi hêrsa mezin derkeve da ku winda bike, û gelek kesan bi tevahî ji holê rake. Daniel 11:44.

In 1856, the Lord purposed to finish His work of sealing his people, but they rebelled. The message He intended to employ to bring them out of their Laodicean condition was the “seven times” of Leviticus twenty-six. When the Lord began to gather His people in July, 2023, He presented them once again with the message of the “seven times,” and among other things, identified that on the antitypical Day of Atonement the Jubilee trumpet was to sound, which is also when the seventh trumpet was also to sound. The Jubilee trumpet is a symbol of the “seven times,” and the seventh trumpet is the third woe. When Michael descended in Daniel chapter ten. Daniel represented those who obtain the experience of those who pray the prayer of Leviticus twenty-six, and those who seek to understand the prophetic secret of Daniel chapter two.

Mu mwaka wa 1856, Umwami yagambiriye kurangiza umurimo We wo gushyira ikimenyetso ku bwoko Bwe, ariko barigomeka. Ubutumwa yari agambiriye gukoresha kugira ngo abavane mu mimerere yabo y’i Lawodikiya bwari “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu. Igihe Umwami yatangiraga guteranya ubwoko Bwe muri Nyakanga 2023, yongeye kubagezaho ubutumwa bw’“ibihe birindwi,” kandi, mu bindi, agaragaza yuko ku Munsi w’Impongano wa antitypical impanda ya Yubile yagombaga kuvuzwa, ari na bwo n’impanda ya karindwi yagombaga kuvuzwa. Impanda ya Yubile ni ikimenyetso cy’“ibihe birindwi,” kandi impanda ya karindwi ni akaga ka gatatu. Igihe Mikayeli yamanukaga mu gice cya cumi cya Daniyeli, Daniyeli yagereranyaga abageza ku bunararibonye bw’abasenga isengesho ryo mu Balewi makumyabiri na gatandatu, n’abashaka gusobanukirwa ibanga ry’ubuhanuzi ryo mu gice cya kabiri cya Daniyeli.

Daniel represents those who have been gathered by the voice of God, and then stand upon their feet strengthened to proclaim the message of the east and the north. They proclaim that message until the soon coming Sunday law. The process of raising up that army is a very detailed subject of prophecy, and the point when Divinity begins to be combined with humanity in fulfillment with the sealing of the one hundred and forty-four thousand began in the history that is represented in verse eleven of Daniel eleven. The history represented from verse one of Daniel eleven until verse sixteen fills up the hidden history of verse forty, that is “that portion of the prophecy of Daniel relating to the last days.”

Danyeri arikuganuru, Nyasaye ewabalikhania nende omwoyo kwake, mana bemirira khumiukha, bakhwimile okhukhonya obutumwa bw’ebusie n’obukwokhwe. Bakhonya obutumwa obwo okhula khwikholelwe eshiri y’Oluyingo olwa Sande oluli khwitsa mangu. Omulimo kw’okhwimusia likhondo elyo ni tsindukho y’obuloli engoonyole muno, ne khunyala aho Obunyasaye butandika okhusanganikha nende obuntu mu khuikhalikha khw’okhubikha akamanyisio ku balala amakumi kali nende bina khumi nende bine, kwatandika mu lisialo elikhwimererwa mu olunyiriri lwa ikhumi na limu lwa Danyeri ikhumi na limu. Lisialo elikhwimererwa okuva mu olunyiriri lwa khumwe lwa Danyeri ikhumi na limu okhula ku lwa ikhumi na sita, likhuzula lisialo elisirekhwo mu olunyiriri lwa amakumi kana, ni lyo “ekifubiro ekyo eky’obuloli bwa Danyeri ekirelana nende enzikho ezisembayo.”

As we begin to consider verses thirteen to fifteen of Daniel eleven, that was first fulfilled at the Battle of Panium in 200 BC, it is essential to understand the significance of these verses. Panium is the third of three proxy wars. The first battle concluded with victory for the papacy and its proxy army the United States in 1989. The next battle, represented by verses eleven and twelve, which was fulfilled by the Battle of Raphia, the king of the south (Russia), will defeat the king of the north and its proxy army in the Ukraine. The third battle will be as the first with the papacy (the king of the north) prevailing over Communism (the United Nations), with its proxy army (the United States). But the third proxy war which is the Battle of Panium, will also initiate World War III.

Munaal wa ntsima dikandulo dia Daniele diakumi ne umwe, kutuadika kuvesi wa dikumi ne isatu too ne dikumi ne itaanu, idi yatangila kuikala ya kutuudibua mu Mvita wa Panium mu 200 BC, bidi bya mushinga munene bua kumanya bukole bua mivesi eyi. Panium mmvita wa kasatu wa mivita isatu ya balombodi ba ku nyuma. Mvita wa kumpala waakumana ne budishi bua upapa ne nsododji yabu wa ku nyuma, États-Unis, mu 1989. Mvita wa kulonda, udi umwediibue ku mivesi wa dikumi ne umwe ne wa dikumi ne ibidi, udi waakutudibua ku Mvita wa Raphia, mfumu wa kabuyà (Russie), neakonde mfumu wa kaseluka ne nsododji yandi wa ku nyuma mu Ukraine. Mvita wa kasatu neikale bu wa kumpala, ne upapa (mfumu wa kaseluka) neakunde bulelela bwabu pambidi pa Communisme (Nations Unies), ne nsododji wandi wa ku nyuma (États-Unis). Kadi mvita wa kasatu wa balombodi ba ku nyuma, udi Mvita wa Panium, neawu mumukudibue wa kutatshisha Mvita wa Nseke Yonso wa Kasatu.

We will continue this study in the next article.

Hatutendelea na somo hili katika makala inayofuata.

“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

“Ongoropya ari nk’inyagagani y’ibiziga yari iyobowe n’ukuboko kwari munsi y’amababa y’abakerubi; ni ko n’imigendekere igoranye y’ibyabaye mu mibereho y’abantu iri mu butware bw’Imana. Hagati y’intambara n’imivurungano by’amahanga, Uwo wicaye hejuru y’abakerubi aracyayobora ibibera mu isi.

“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

“Tewarîxa neteweyan ên ku yek li pey yekê dem û cihê ku ji wan re hatiye tayîn dagir kirine, bêhay ji vê yekê ku bi xwe şahîtiya rastiyê didin ya ku maneya wê ji aliyê xwe ve nizanibûn, bi me re diaxive. Ji her neteweyê re û ji her kesekî îroyîn re Xwedê di plana xwe ya mezin de cihêk tayîn kiriye. Îro mirov û netewe bi plumbê di destê Wî de ku tu şaşî nake têne pîvan kirin. Hemû bi hilbijartina xwe ya xwe qederê xwe didiyar dikin, û Xwedê li ser hemûyan serwerî dike da ku armancên xwe pêk bîne.”

“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

“Mbiri imene WAMKULU NDINE walemba m’Mawu ake, yolumikiza ulalo pa ulalo m’unyolo wa uneneri, kuyambira ku muyaya wakale kufika ku muyaya wam’tsogolo, imatiuza pamene tiri lero m’kayendedwe ka mibadwo, ndi zimene ziyenera kuyembekezeredwa m’nthawi imene ikudza. Zonse zimene uneneri unaneneratu kuti zidzachitika, kufikira nthawi ya panopa, zaonekera m’masamba a mbiri; ndipo tingakhale otsimikiza kuti zonse zimene zikadali kubwera zidzakwaniritsidwa m’dongosolo lake.”

“The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message:

“Kwiyobōrwa kwa nyuma kwa milki zose z’isi kwarahanuwe mu buryo bugaragara mu ijambo ry’ukuri. Mu buhanuzi bwavuzwe igihe urubanza ruturutse ku Mana rwacirwaga umwami wa nyuma wa Isirayeli, hatanzwe ubu butumwa:

“‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.

“‘Bwana MUNGU asema hivi; iondoeni taji ya kifalme, na mvue taji: … mtukuzeni aliye chini, na mnyenyekeze aliye juu. Nitakipindua, nitakipindua, nitakipindua: nacho hakitakuwapo tena, hata atakapokuja Yeye ambaye haki yake ni hiyo; nami nitampa Yeye.’ Ezekieli 21:26, 27.

“The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

“Kétu kyé Israël minɛ́, á tɛ̀nɛ sígí-sígí Babilóni, Mɛ́di-Pɛ́rɛsi, Gɛ́rɛsi, ní Rómu masayáw ta. Allah kà a fɔ ko, ‘A tɛ́na kɛ́ dɔ́gɔya ye sísan fɔ́ o Nàa yé mín bɛ́ se ka a sɔrɔ; n bɛ́na kà a dí À ye.’”

“That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

“ئەو کاتە لەبەردەستە. ئەمڕۆ نیشانەکانی زەمان ڕادەگەیەنن کە ئێمە لەسەر بەردەمەوەی ڕووداوە گەورە و مەهابەتەکان وەستاوین. هەموو شتێک لە جیهانی ئێمەدا لە هەڵچوون و ئاژاوەدایە. لەبەر چاوماندا پێشبینیی ڕزگارکەر سەبارەت بەو ڕووداوانەی پێش هاتنی ئەو دێن تەواو دەبێت: ‘گوێتان لە جەنگەکان و هەواڵی جەنگەکان دەبێت…. نەتەوەیەک دژ بە نەتەوەیەک هەڵدەستێت، و شانشینێک دژ بە شانشینێک: و برسێتی و دەردەبەری و بومەلەرزە لە شوێنە جۆراوجۆرەکاندا دەبێت.’ مەتا 24:6, 7.”

“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

ڤێستا ئێستا کاتێکەی پڕ لە گرنگییەکی زۆر گەورە بۆ هەموو ئەوانەی کە زیندوون. فەرمانڕەواکان و دەوڵەتمەداران، ئەو پیاوانەی کە پلە و پۆستی متمانە و دەسەڵاتیان لە ئەستۆیە، پیاوان و ژنانِ بیردار لە هەموو چین و توێژەکان، سەرنجیان لەسەر ئەو ڕووداوانە چڕ بووەتەوە کە لە دەوروبەری ئێمە ڕوودەدەن. ئەوان چاودێریی ئەو پەیوەندییە توندوتیژ و بێ‌ئارامییانە دەکەن کە لەنێوان نەتەوەکاندا هەیە. ئەوان سەیری ئەو توندییە دەکەن کە خەریکە هەموو توخمێکی زەوی داگیردەکات، و دەناسن کە شتێکی گەورە و یەکلاکەرەوە خەریکە ڕوودەدات—کە جیهان لەسەر لێواری قەیرانێکی مەزن و هەراسانکەرە.

“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

“Malaika sasa wanaizuia pepo ya fitina, isivume hata ulimwengu utakapoonywa juu ya maangamizi yake yajayo; lakini dhoruba inakusanyika, ikiwa tayari kupasuka juu ya dunia; na Mungu atakapowaamuru malaika Wake waiachilie pepo hiyo, kutakuwa na tukio la fitina ambalo hakuna kalamu iwezayo kulichora.”

“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.

“Biblia, na Biblia peke yake, ndiyo itoayo mtazamo sahihi wa mambo haya. Hapa yamefunuliwa matukio makuu ya mwisho katika historia ya ulimwengu wetu, matukio ambayo tayari yanatupa vivuli vyake mbele, sauti ya kukaribia kwake ikiifanya dunia itetemeke na mioyo ya wanadamu kuzimia kwa hofu.

“‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. They have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–18.

“‘“Talah u Ngai afugha i ishì, afugha i zungutu, akindululìsha hejulu na hansi, ne kubalagha aghikali bende hose…. Bàshàlà mighìka, bàshintula mulongo, bàlemuka lufingo lwa myaka yoshi. Nendigo ilakilo lyalya ishì, na bhôna bhàkala mwo bhàfughuka…. Luseghe lwa matabula lulemèla, makelele gha bhôna bhàsegha ghamala, luseghe lwa kinanda lulemèla.’ Yesaya 24:1–18.”

“‘“Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.’ Joel 1:15–18, 12.

„Olembu lw’akolwa! kubanga olunaku lwa Mukama luli kumpi, era lulijja ng’okuzikirizibwa okuva eri Omuyinza w’Ebintu Byonna…. Ensigo evunze wansi w’obutundutundu bw’ettaka lyayo, amawanika gafuuse matongo, ebigo by’emmere bimenyese; kubanga eŋŋaano ekaze. Ensolo bwe zisinda nga zirumwa! embuga z’ente zibiddwa amagezi, kubanga tezirina muddo; weewaawo, n’endiga zifuuliddwa matongo.” „Omuzabbibu gukaze, n’omutiini guwotose; omukomamawanga, era n’olukindu, n’omuti gwa apulo, weewaawo, emiti gyonna egy’omu nnimiro gikaze: kubanga essanyu likaze okuva ku baana b’abantu.” Yoweeri 1:15–18, 12.

“‘I am pained at my very heart; … I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’

“‘Ndzi twa ku vava embilwini ya mina swinene; … a ndzi koti ku miyela, hikuva wena, wena moya-xiviri wa mina, u twile mpfumawulo wa mhalamhala, xitsundzuxo xa nyimpi. Ku lovisiwa ehenhla ka ku lovisiwa ku huwelela; hikuva tiko hinkwaro ri onhakile.’

“‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Jeremiah 4:19, 20, 23–26.

“‘Ndzi langutile misava, kutani, waswivo, a yi nga ri na xivumbeko, yi ri hava nchumu; ni matilo, naswona a ma nga ri na ku vonakala. Ndzi langutile tintshava, kutani, waswivo, a ti rhurhumela, ni switsunga hinkwaswo swi tsekatseka hi ku olova. Ndzi langutile, kutani, waswivo, a ku nga ri na munhu, ni tinyanyana hinkwato ta matilo a ti balekile. Ndzi langutile, kutani, waswivo, ndhawu leyi tswalaka a yi hundzuke mananga, ni miti hinkwayo ya kona a yi wisiwile.’ Yeremiya 4:19, 20, 23–26.

“‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.” Education, 178–181.

“‘Kai! kugira ngo uwo munsi ni ukomeye, ku buryo nta n’umwe umeze nka wo: ni koko ni igihe cy’amakuba ya Yakobo; ariko azakizwa ayavemo.’ Yeremiya 30:7.” Education, 178–181.