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.

Katika sura ya kumi, Danieli aliguzwa mara tatu; mara ya kwanza na ya mwisho na Gabrieli, na mguso wa katikati ulikuwa wa Kristo. Ndipo katika mguso wa katikati ndipo Danieli alihisi kwa dhahiri zaidi upotovu wake, kwa maana alama ya kati katika njia ya ukweli inawakilisha uasi. Ilikuwa ni Mikaeli aliyemgusa Danieli mara ya pili, kwa kuwa alikuwa ameteremka 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.”

Mwishoni mwa siku tatu na nusu za kiishara, ambamo mashahidi wawili wa Ufunuo sura ya kumi na moja wamelala wakiwa wamekufa njiani, sauti huwafufua mashahidi hao wawili. Ni sauti ya malaika mkuu iletayo ufufuo. Kushuka kwa Mikaeli katika Danieli sura ya kumi, siku ya ishirini na mbili, kunalingana na ufufuo wa mashahidi wawili mwaka 2023. Wakati mashahidi hao wawili walipokuwa wamekufa njiani, Ezekieli alionyeshwa mifupa yao iliyotawanyika na akaulizwa kama alidhani kwamba mifupa hiyo mikavu iliyokufa bondeni ingeweza kufufuliwa, naye Ezekieli hakutoa jibu ila hili tu, “Bwana, wewe wajua.”

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.

Kisha Ezekieli akaambiwa atabiri juu ya mifupa hiyo, naye akafanya hivyo; na alipofanya hivyo, ikaunganishwa pamoja, lakini bado haikuwa hai. Unabii wa kwanza wa Ezekieli ulikuwa wa kuikusanya mifupa pamoja, lakini ingebidi unabii wa pili utolewe ili kuifufua mifupa hiyo kuwa jeshi. Unabii wa pili wa Ezekieli ulikuwa unabii wa ole wa tatu, kama unavyowakilishwa na pepo nne zilizoiletea mifupa hiyo uhai. Adamu wa kwanza aliumbwa mkamilifu, lakini baadaye akatenda dhambi na kuwapitishia mauti wazao wake wote. Kufufuliwa kwa mifupa mikavu ya Ezekieli kunalingana na kuumbwa kwa Adamu katika ukamilifu wake, kwa maana Adamu aliumbwa kwanza, kisha Bwana akampulizia pumzi ya uhai.

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.

Hii si kusema kwamba mashahidi wawili wanapokea miili iliyotukuzwa wanaporejeshwa uhai, kwa kuwa hilo halitokei hadi ujio wa pili, bali ufufuo wao unalingana na maono ya Danieli ya “marah” ya kisababishi, wanapobadilishwa kuwa katika sura ya kile wanachoona hapo. Mstari juu ya mstari, mchakato wa kutiwa muhuri umeainishwa kwa uangalifu mkubwa na ushuhuda wa kinabii.

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.”

Katika Ufunuo sura ya kumi na moja, baada ya siku tatu na nusu Roho ya uzima itokayo kwa Mungu iliingia ndani ya wale mashahidi wawili, nao wakasimama juu ya miguu yao; na hofu kuu ikawaangukia wote waliowaona, na kukasikika sauti kuu kutoka mbinguni ikiwaambia, Pandeni huku juu. Nao wakapaa mbinguni katika wingu; na adui zao waliwaona.

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.

Kwanza, Roho akawaingia, kisha wakasimama juu ya miguu yao; na waliposimama, hofu ikawaangukia adui zao waliokuwa hapo awali wakifurahia vifo vyao. Kisha sauti inawaita wapande juu, na adui zao wanashuhudia tukio hilo. Kwa Ezekieli, kwanza wanatambuliwa kuwa wametawanyika na wamekufa bondeni, kisha unabii unatamkwa unaowakusanya pamoja, halafu unabii wa pili unawasababisha wasimame kama jeshi lenye nguvu. Kwa Danieli, kwanza anaona maono makuu yanayoleta utengano wa makundi mawili, kisha anaguzwa mara tatu.

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.

Mara ya kwanza alipoguswa hakuwa na nguvu, alikuwa amelala usingizi mzito, na uso wake ulikuwa umeelekea ardhini. Usingizi unawakilisha kifo. Hata hivyo alisikia maneno yaliyosemwa.

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.

Msistaajabu jambo hili: kwa maana saa inakuja, wakati ambao wote waliomo makaburini watasikia sauti yake. Yohana 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 akamshushisha Danieli mpaka akawa juu ya mikono na magoti yake, kisha akamwamuru asimame, naye akafanya hivyo, ingawa alikuwa anatetemeka. Kisha akasikia maneno ya Gabrieli, lakini akabaki bubu. Ezekieli naye pia alikuwa ameona maono ya Kristo, nayo yakasababisha mfululizo wa matukio uliofanana.

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.

Na juu ya anga lililokuwa juu ya vichwa vyao palikuwa na mfano wa kiti cha enzi, kama mwonekano wa jiwe la yakuti samawi; na juu ya mfano wa kile kiti cha enzi palikuwa na mfano kama mwonekano wa mtu juu yake. Nikaona kama rangi ya kaharabu, kama mwonekano wa moto ukizunguka ndani yake, kutoka mwonekano wa viuno vyake hata juu, na kutoka mwonekano wa viuno vyake hata chini, nikaona kana kwamba ni mwonekano wa moto, nao ulikuwa na mwangaza kuzunguka. Kama mwonekano wa upinde ulio katika wingu siku ya mvua, ndivyo ulivyokuwa mwonekano wa ule mwangaza kuzunguka. Huu ulikuwa mwonekano wa mfano wa utukufu wa Bwana. Nami nilipoona, nikaanguka kifudifudi, nikasikia sauti ya mmoja aliyenena. Naye akaniambia, Mwanadamu, simama juu ya miguu yako, nami nitasema nawe. Roho akaingia ndani yangu aliposema nami, akanisimamisha juu ya miguu yangu, nikamsikia yeye aliyesema nami. Ezekieli 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.

Maono hayo yaliwasababisha Ezekieli na Danieli kunyenyekezwa hadi mavumbini, wakajilaza kifudifudi chini. Katika hali hiyo wote wawili bado walisikia neno la Bwana, na wote wakasimamishwa ili kusikia maneno waliyosemewa; na waliposikia maneno hayo, “Roho akaingia ndani yao.” Muungano wa uungu unatimia kwa kupokea Neno la Mungu linalofikishwa na Roho Mtakatifu. “Neno” ndilo linalowasilisha uungu katika ubinadamu. Ukweli huu lazima utambuliwe ili kuelewa uzito na umuhimu wa historia ya kinabii ambayo Gabrieli anampa Danieli katika sura ya kumi na moja. Historia ya kinabii iliyoelezwa katika sura ya kumi na moja ndiyo njia ambayo mafuta matakatifu hupitishwa kwa wanawali wenye busara.

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.

Kwa Ezekieli, anaagizwa mara moja kwamba awasilishe ujumbe kwa Uadventista wa Laodikia, ingawa Ezekieli anaambiwa tangu mwanzo kwamba Uadventista wa Laodikia hawatasikia maneno yake, kwa kuwa wao ni nyumba ya uasi. Uzoefu wa Ezekieli ni ule wa Isaya katika sura ya sita, na hivyo, kwa mashahidi wawili, Mungu anapomuamsha Danieli kutoka usingizini, ambao ni ishara ya kifo, Danieli anapewa ujumbe kwa ajili ya nyumba ya uasi ya Uadventista 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.

Kisha Danieli anaguswa kwa mara ya pili na Kristo Mwenyewe, anayegusa midomo yake, kama vile alivyogusa midomo ya Isaya kwa mkaa kutoka madhabahuni. Ndipo Danieli akaweza kunena, lakini bado hakuwa na nguvu, na bado hakuwa na pumzi. Kulingana na Ezekieli, pumzi huja pamoja na ujumbe wa "pande nne za upepo", ambao ulikuwa unabii wa pili wa Ezekieli. Unabii wa Ezekieli kuhusu pande nne za upepo unalingana na mguso wa tatu wa Danieli, maana ni wakati huo ndipo pumzi inaingia katika mifupa nayo inasimama kama jeshi lenye nguvu. Ni katika mguso wa tatu wa Danieli ndipo anatiwa nguvu.

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.

Tarehe 18 Julai 2020, watu wa Mungu wa siku za mwisho walitawanywa na wakaingia katika kipindi cha kusubiri cha mfano. Historia ya kutiwa muhuri ilionyeshwa katika historia ya tarehe 22 Oktoba 1844 hadi uasi wa 1863. Mstari wa historia uliowakilishwa hapo unalingana na ule wa tarehe 11 Septemba 2001 hadi sheria ya Jumapili, lakini pia unalingana na ule wa tarehe 18 Julai 2020 hadi sheria ya Jumapili. Tukio hili la kinabii linategemea ukweli kwamba alama zina maana zaidi ya moja, na maana hiyo huamuliwa na muktadha ambamo zinatumika.

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.

Tunapotafakari ujio na kazi ya yeyote kati ya malaika watatu, huongozwa na mfululizo uleule wa matukio. Wanafika wakati ambapo utabiri unaohusishwa nao unafunuliwa. Utabiri huo umeundwa kwa hatua tatu: ujio wake, kutiwa kwake nguvu, na kufungwa kwa mlango mwishoni mwake. Kuna alama nyingine za njia katika historia, lakini kati ya alama tatu za majaribu, ile ya kwanza—ujio wa yeyote kati ya malaika watatu—ndiyo alama ya kwanza ambamo unabii unafunuliwa. Ujumbe unaofunuliwa unatiwa nguvu kupitia uthibitisho, na huo uthibitisho pamoja na kutiwa nguvu huko kisha huwajaribu wanaume na wanawake wa historia hiyo. Hitimisho la historia hiyo huleta kipimo cha litmusi kinachoonyesha ikiwa walioko katika jaribio la tatu ni wenye hekima au wapumbavu.

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.

Katika historia inayotoka tarehe 11 Septemba 2001 hadi sheria ya Jumapili unaweza kutambua malaika watatu. Wa kwanza aliwasili tarehe 11 Septemba 2001, wa pili aliwasili tarehe 18 Julai 2020, na wa tatu atawasili wakati wa sheria ya Jumapili ijayo (kipimo tosha). Tarehe 22 Oktoba 1844 inawiana na tarehe 11 Septemba 2001, na 1856 inawiana na tarehe 18 Julai 2020, na 1863 inawiana na sheria ya Jumapili. Hivyo basi, kipindi cha tarehe 22 Oktoba 1844 hadi 1863 pia kinawiana na tarehe 18 Julai 2020 hadi sheria ya Jumapili, kwa maana tarehe 18 Julai ilikuwa siku ya kuwasili kwa malaika wa pili katika historia ya kutiwa muhuri. Historia ifuatayo bado inatambulika kwa usahihi kama alama za njia tu za malaika yeyote.

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.

Mnamo Julai 18, 2020, kulikuwepo ukweli uliotiwa muhuri uliofunguliwa ambao ulikuwa wa kulijaribu kizazi hicho. Hatua ya pili katika historia hiyo ni pale mashahidi wawili wanapofufuliwa. Kisha wanajaribiwa iwapo wataikubali nuru iliyofunuliwa wakati huo, jambo linaloendelea sasa. Halafu katika sheria ya Jumapili (kipimo bainifu), itafunuliwa ni nani aliye na nani asiye bikira mwenye hekima. Tunapoichukulia historia hiyo kama muundo wa malaika mmoja wa pekee, kisha tukaiweka historia ya Oktoba 22, 1844, hadi uasi wa 1863, juu ya historia ya Julai 18, 2020 hadi sheria ya Jumapili, tunaona kwamba katika mwaka 1849, Dada White alibainisha 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.

Kuanzia tarehe 22 Oktoba 1844 hadi 1849, watu wa Mungu walikuwa wametawanyika. Mnamo 1850 walitoa kibao cha pili kati ya vibao viwili vya Habakuki. Mnamo Januari 1851 walikuwa wakitangaza chati mpya katika Review. Watu wa Mungu walikuwa wametawanyika, na malaika wa tatu akaja na nuru. Kisha Mungu akaanza kuwakusanya tena, na akatoa uwakilishi wa kuona wa ujumbe waliopaswa kuutangaza, kama alivyofanya mwaka 1842. Nuru iliyowasili tarehe 22 Oktoba 1844 ilikuwa ongezeko la maarifa, na iliendelea, chini ya uongozi Wake, kukua; na mnamo 1856 jiwe la kilele la nuru hiyo lilitambulishwa. Nuru hiyo ilikuwa juu ya “nyakati saba,” ambayo ilikuwa nuru ya kwanza kutambuliwa na William Miller, na ambayo iliwakilishwa kama mojawapo ya unabii uliotimizwa tarehe 22 Oktoba 1844.

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.”

Nuru ya “mara saba,” mwaka 1856, ilikuwa kwa wakati mmoja mwisho wa ongezeko la maarifa alilopewa Miller, mjumbe wa malaika wa kwanza, na pia ilikuwa nuru ya mwisho ya malaika wa tatu iliyotolewa tarehe 22 Oktoba 1844. Kukataa nuru mwaka 1856 kulikuwa ni kukataa si tu ongezeko la maarifa lililofunguliwa mwaka 1798, bali pia ongezeko la maarifa lililofunguliwa tarehe 22 Oktoba 1844, na kulikataliwa na wale ambao wakati huo huo walihama kutoka uzoefu wa Philadelphia hadi uzoefu wa Laodicea. Uasi wa mwaka 1863 ulikuwa wa tatu, na ulikuwa kipimo cha lakmusi, uliodhihirishwa na chati bandia iliyoondoa nuru ya “mara saba.”

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.

Huzuni ya kwanza ya Aprili 19, 1844, iliikumba harakati ya Filadelfia ya malaika wa kwanza kwa sababu Mungu alifunika kosa kwa mkono wake katika baadhi ya hesabu kwenye chati ya waanzilishi ya mwaka 1843. Huzuni ya kwanza ya Julai 18, 2020, iliikumba harakati ya Laodikia ya malaika wa tatu kwa sababu watu walipuuzia kwamba mnamo Oktoba 22, 1844, Kristo alikuwa ameinua mkono wake kuelekea mbinguni na akaapa kwamba muda haungekuwapo tena. Mnamo Julai 18, 2020, ujumbe ulivuliwa muhuri uliokusudiwa kuijaribu kizazi hiki cha wanawali. Kama ilivyokuwa mwaka 1850, Bwana mwaka 2023 alinyosha mkono wake mara ya pili ili kukusanya pamoja mifupa iliyokufa ya Ezekieli ambayo ilikuwa imekufa mtaani tangu Julai 18, 2020. Ifikapo 1851, kulikuwa na uwakilishi mpya wa kuona wa ujumbe ambao ulikuwa utimilifu wa unabii wa Habakuku sura ya pili, hivyo kutambulisha kwamba baada ya 2023, Bwana atakuwa na bendera mpya iliyo hai ya kuiinua, inayofananishwa na vibao viwili vya Habakuku.

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.

Vibao viwili vya Habakuki viliashiriwa kwa mfano na vibao viwili vya Amri Kumi, na pia na mikate miwili ya kutikiswa katika sikukuu ya Pentekoste. Wale mia moja arobaini na nne elfu hutambuliwa kama sadaka ya malimbuko, na hao ndio wale katika Malaki wanaowakilisha sadaka kama “siku za kale, kama miaka ya zamani.” Wao huinuliwa kama sadaka ya kutikiswa ili ulimwengu wote uione.

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.

Kuamshwa kwa wale laki moja na arobaini na nne elfu kunaanza kwa kukusanyika pamoja, na huo mkusanyiko unafanyika kwa Neno la Mungu, kwa maana mifupa iliyokufa ya Ezekieli hukusanywa kwa kulisikia Neno la Mungu, ilhali bado ikiwa imekufa. Ezekieli anawakilisha chombo cha kibinadamu kinachotangaza ujumbe unaokusanya mifupa, wakati Bwana anaponyosha mkono wake mara ya pili kukusanya mabaki yake. Isaya, Yeremia, Danieli, Yohana na Ezekieli wote wanatambua kipengele cha kibinadamu kinachofikisha ujumbe wa Mungu kwa 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).

Mara mifupa inapokusanywa, Bwana hufunua ongezeko la maarifa linalofunguliwa muhuri muda mfupi tu kabla ya kufungwa kwa muda wa rehema, na maarifa hayo yanawakilishwa na “ile sehemu ya unabii wa Danieli inayohusu siku za mwisho.” Katika unabii wa pili wa Ezekieli, nuru inayofunguliwa muhuri ni ole ya tatu, ambayo ni ujumbe wa upepo wa mashariki unaovuvia uzima katika mifupa na kwa njia ya kisababishi kuisababisha isimame kama jeshi kubwa lenye nguvu. Nuru anayofunuliwa Danieli ni nuru inayowakilishwa na mfalme wa kaskazini katika sura ya kumi na moja. Pamoja, Ezekieli na Danieli wanawakilisha “ile sehemu ya unabii wa Danieli inayohusu siku za mwisho,” ambayo ni habari za upepo wa (mashariki) na mfalme wa (kaskazini).

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.

Lakini habari zitokazo mashariki na kaskazini zitamfadhaisha; kwa hiyo atatoka kwa ghadhabu kuu ili kuharibu na kuwaangamiza wengi kabisa. Danieli 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.

Mnamo mwaka 1856, Bwana alikusudia kuimaliza kazi Yake ya kuwatia muhuri watu Wake, lakini wakaasi. Ujumbe aliokusudia kuutumia ili kuwatoa katika hali yao ya Laodikia ulikuwa “nyakati saba” za Mambo ya Walawi ishirini na sita. Bwana alipoanza kuwakusanya watu Wake katika Julai, 2023, aliwapa tena ujumbe wa “nyakati saba,” na miongoni mwa mambo mengine, akabainisha kwamba katika Siku ya Upatanisho ya mfano halisi, tarumbeta ya Yubile ilipaswa kulia, ambayo pia ndiyo wakati ambapo tarumbeta ya saba ilipaswa kulia. Tarumbeta ya Yubile ni ishara ya “nyakati saba,” na tarumbeta ya saba ni ole wa tatu. Mikaeli aliposhuka katika Danieli sura ya kumi, Danieli aliwakilisha wale wanaopata uzoefu wa wale wanaoomba sala ya Mambo ya Walawi ishirini na sita, na wale wanaotafuta kuifahamu siri ya kiunabii ya Danieli sura ya pili.

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.”

Danieli anawawakilisha wale ambao wamekusanywa kwa sauti ya Mungu, kisha wakasimama kwa miguu yao wakiwa wametiwa nguvu ili kuitangaza ujumbe wa mashariki na kaskazini. Wanautangaza ujumbe huo mpaka sheria ya Jumapili inayokuja upesi. Mchakato wa kuinua jeshi hilo ni somo la unabii lenye maelezo ya kina sana, na wakati ambapo Uungu huanza kuunganishwa na ubinadamu katika utimilifu unaohusiana na kutiwa muhuri kwa wale mia moja na arobaini na nne elfu ulianza katika historia inayowakilishwa katika aya ya kumi na moja ya Danieli kumi na moja. Historia inayowakilishwa kuanzia aya ya kwanza ya Danieli kumi na moja hadi aya ya kumi na sita huijaza historia iliyofichika ya aya ya arobaini, yaani, “sehemu ile ya unabii wa Danieli inayohusiana na siku za mwisho.”

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.

Tunapoanza kuzingatia aya ya kumi na tatu hadi ya kumi na tano ya Danieli kumi na moja, ambayo ilitimizwa kwanza katika Vita vya Panium mwaka 200 KK, ni muhimu kuelewa umuhimu wa aya hizi. Panium ni ya tatu kati ya vita vitatu vya wakala. Vita ya kwanza ilihitimishwa kwa ushindi wa upapa na jeshi lake la wakala, yaani Marekani, mwaka 1989. Vita iliyofuata, inayowakilishwa na aya ya kumi na moja na ya kumi na mbili, ambayo ilitimizwa na Vita vya Raphia, mfalme wa kusini (Urusi), atamshinda mfalme wa kaskazini na jeshi lake la wakala nchini Ukraine. Vita ya tatu itakuwa kama ya kwanza, huku upapa (mfalme wa kaskazini) ukishinda Ukomunisti (Umoja wa Mataifa), kwa jeshi lake la wakala (Marekani). Lakini vita ya tatu ya wakala, ambayo ndiyo Vita vya Panium, pia itaanzisha Vita vya Tatu vya Dunia.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

“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.

Kama vile yale machangamano kama ya magurudumu yalivyokuwa chini ya uongozi wa mkono uliokuwa chini ya mabawa ya makerubi, ndivyo mfululizo tata wa matukio ya kibinadamu ulivyo chini ya udhibiti wa Mungu. Katikati ya mizozo na misukosuko ya mataifa, Yeye aketiye juu ya makerubi bado anayaongoza mambo ya dunia.

“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.

Historia ya mataifa ambayo, moja baada ya jingine, yameishi katika wakati uliowekwa na mahali palipowekwa kwao, bila kujua yakitoa ushuhuda kwa ile kweli ambayo yenyewe hayakujua maana yake, inatunenea. Kwa kila taifa na kwa kila mtu wa leo Mungu amewapangia nafasi katika mpango Wake mkuu. Leo, watu na mataifa wanapimwa kwa timazi lililo mkononi mwa Yeye asiyekosea. Wote, kwa hiari yao wenyewe, wanaamua hatima yao, na Mungu anatawala juu ya yote kwa ajili ya kutekeleza makusudi Yake.

“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.

Historia ambayo yule MIMI NIKO Mkuu ameweka wazi katika Neno Lake, akiunganisha kiungo baada ya kiungo katika mlolongo wa kinabii, kuanzia umilele uliopita hadi umilele ujao, inatuambia tulipo leo katika mwendo wa nyakati, na kile kinachoweza kutarajiwa katika wakati ujao. Yote ambayo unabii umetabiri kuwa yatatimia, hadi wakati wa sasa, yameandikwa kwenye kurasa za historia, na tunaweza kuwa na hakika kwamba yote ambayo bado hayajatokea yatatimizwa kwa wakati na utaratibu wake.

“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:

Kupinduliwa kwa mwisho kwa mamlaka zote za duniani kumetabiriwa waziwazi katika neno la kweli. Katika unabii uliotamkwa wakati hukumu ya Mungu ilipotangazwa juu ya mfalme wa mwisho wa Israeli, ujumbe huu ulitolewa:

“‘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.

'Hivi ndivyo asemavyo Bwana Mungu; Ondoa kilemba, na vua taji: ... mwinue aliye chini, na mshushe aliye juu. Nitaipindua, nitaipindua, nitaipindua; nayo haitakuwapo tena, hata ajapo yeye ambaye haki ni yake; 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.’

Taji lililoondolewa kutoka Israeli lilipokelewa mfululizo na falme za Babeli, Umedi na Uajemi, Ugiriki, na Roma. Mungu asema, ‘Halitakuwa tena, hata atakapokuja yeye ambaye ni haki yake; nami nitampa.’

“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.

Wakati huo umekaribia. Leo dalili za nyakati zinatangaza kwamba tumesimama kwenye kizingiti cha matukio makuu na yenye uzito. Kila kitu katika dunia yetu kiko katika msukosuko. Unabii wa Mwokozi kuhusu matukio yatakayotangulia kuja Kwake unatimia mbele ya macho yetu: 'Nanyi mtasikia habari za vita na matetesi ya vita.... Taifa litaondoka kupigana na taifa, na ufalme kupigana na ufalme; na kutakuwa na njaa, na tauni, na matetemeko ya ardhi, katika sehemu mbalimbali.' Mathayo 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.

Wakati uliopo ni kipindi cha shauku kubwa kwa wote walio hai. Watawala na wanasiasa, watu wanaoshika nyadhifa za kuaminika na mamlaka, wanaume na wanawake wenye kufikiri kutoka tabaka zote, wamekazia mawazo yao juu ya matukio yanayotokea karibu nasi. Wanafuatilia mahusiano yenye mvutano na kutotulia yanayokuwapo miongoni mwa mataifa. Wanaona ukali unaokumba kila nyanja ya mambo ya kidunia, na wanatambua kwamba kuna jambo kubwa na la maamuzi liko karibu kutokea, kwamba dunia iko ukingoni mwa mgogoro mkubwa wa kutisha.

“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 wanazuia upepo wa ugomvi, ili usivume mpaka ulimwengu uonywe juu ya maangamizi yake yajayo; lakini dhoruba inajikusanya, tayari kuikumba dunia; na Mungu atakapowaamuru malaika wake waachilie ule upepo, patakuwa na hali ya ugomvi ambayo hakuna kalamu inayoweza kuielezea.

“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, hutoa mtazamo sahihi wa mambo haya. Hapa zinafunuliwa mandhari kuu za mwisho katika historia ya dunia yetu, matukio ambayo tayari yanatupa vivuli vyao mbele, sauti ya kukaribia kwao ikisababisha dunia kutetemeka na mioyo ya watu 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.

'"Tazama, Bwana anaifanya nchi kuwa tupu, na kuiharibu, na kuipindua juu chini, na kuwatawanya wakaao ndani yake.... Wamezivunja sheria, wamebadili amri, wamevunja agano la milele. Kwa hiyo laana imeila nchi, na wakaao ndani yake wamekuwa ukiwa.... Shangwe ya matari imekoma, kelele za wafurahio zimekoma, furaha ya kinubi imekoma." Isaya 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.

'Ole kwa siku hiyo! Kwa maana siku ya Bwana iko karibu, nayo itakuja kama maangamizi kutoka kwa Mwenyezi.... Mbegu zimeoza chini ya mabonge ya udongo, vihenge vimeachwa ukiwa, maghala yameporomoka; kwa maana nafaka imekauka. Jinsi wanyama wanavyougua! Makundi ya ng'ombe yamefadhaika, kwa kuwa hayana malisho; naam, makundi ya kondoo yameachwa ukiwa.' 'Mzabibu umekauka, na mtini umenyauka; mkomamanga, na mtende pia, na mti wa tufaha, naam, miti yote ya mashamba, imenyauka: kwa sababu furaha imetoweka miongoni mwa wanadamu.' Yoeli 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.’

'Nina maumivu sana moyoni mwangu; ... Siwezi kunyamaza, kwa maana umesikia, Ee nafsi yangu, sauti ya baragumu, kelele ya vita. Uharibifu juu ya uharibifu umetangazwa; kwa maana nchi yote imeharibiwa.'

“‘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.

'Naliitazama nchi, na tazama, ilikuwa ukiwa na utupu; na mbingu, wala hazikuwa na nuru. Naliitazama milima, na tazama, ilitetemeka, na vilima vyote vilitikisika. Naliitazama, na tazama, hapakuwa na mtu, na ndege wote wa angani walikuwa wamekimbia. Naliitazama, na tazama, shamba lililostawi lilikuwa jangwa, na miji yake yote ilikuwa imebomolewa.' Yeremia 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.

‘Ole! Maana siku ile ni kuu, hata hakuna iliyo kama hiyo; ni wakati wa taabu ya Yakobo; lakini ataokolewa nayo.’ Yeremia 30:7. Elimu, 178-181.