Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.

Ezekieli ni kuhani katika kipindi cha kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Katika sura ya kwanza Ezekieli anachukuliwa kuingia katika patakatifu.

Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him.

Ikawa katika mwaka wa thelathini, mwezi wa nne, siku ya tano ya mwezi huo, nilipokuwa katikati ya mateka kando ya mto Kebari, mbingu zikafunguliwa, nami nikayaona maono ya Mungu. Siku ya tano ya mwezi huo, uliokuwa mwaka wa tano wa kutekwa kwake mfalme Yehoyakini, neno la Bwana likamjia waziwazi Ezekieli, kuhani, mwana wa Buzi, katika nchi ya Wakaldayo kando ya mto Kebari; nao mkono wa Bwana ukawa juu yake huko.

And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.

Nami nikatazama, na tazama, upepo wa kisulisuli ukatoka upande wa kaskazini, wingu kubwa, na moto uliojizungusha ndani yake, na mwangaza ulikuwa kuuzunguka, na kutoka katikati yake kulikuwa kama rangi ya kaharabu, kutoka katikati ya moto. Tena kutoka katikati yake kukatokea mfano wa viumbe hai vinne. Na hivi ndivyo vilivyokuwa kuonekana kwao; vilikuwa na mfano wa mwanadamu. Na kila kimoja kilikuwa na nyuso nne, na kila kimoja kilikuwa na mabawa manne. Na miguu yao ilikuwa miguu iliyonyoka; na wayo wa nyayo zao ulikuwa kama wayo wa mguu wa ndama; nayo iling'aa kama rangi ya shaba iliyosuguliwa sana. Nao walikuwa na mikono ya mwanadamu chini ya mabawa yao katika pande zao nne; nao hao wanne walikuwa na nyuso zao na mabawa yao. Mabawa yao yaliungana moja na jingine; hawakugeuka walipokwenda; kila kimoja kilienda moja kwa moja mbele. Na kwa habari ya mfano wa nyuso zao, hao wanne walikuwa na uso wa mwanadamu, na uso wa simba, upande wa kuume; na hao wanne walikuwa na uso wa ng'ombe upande wa kushoto; hao wanne pia walikuwa na uso wa tai. Hivyo ndivyo nyuso zao zilivyokuwa; na mabawa yao yalitandazwa juu; kila kimoja kilikuwa na mabawa mawili yaliyoungana moja na jingine, na mawili yalifunika miili yao.

And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.

Nao wakaenda kila mmoja moja kwa moja mbele; po pote pale roho ilikotaka kwenda, walienda; wala hawakugeuka walipokwenda. Na kuhusu mfano wa vile viumbe hai, kuonekana kwao kulikuwa kama makaa ya moto yawakayo, na kama kuonekana kwa taa; kulikuwa kikitembea huku na huku kati ya vile viumbe hai; na ule moto ulikuwa wenye kung’aa, na katika ule moto kulitoka umeme. Na vile viumbe hai vilikimbia na kurudi kama mwonekano wa radi. Basi nilipokuwa nikivitazama vile viumbe hai, tazama, kulikuwa na gurudumu moja juu ya nchi karibu na vile viumbe hai, pamoja na nyuso zake nne. Kuonekana kwa yale magurudumu na kazi yake kulikuwa kama rangi ya zabarajadi; na vyote vinne vilikuwa na mfano mmoja; na kuonekana kwake na kazi yake kulikuwa kana kwamba ni gurudumu ndani ya gurudumu. Vilipokwenda, vilikwenda upande wake mmoja mmoja wa pande zake nne; wala havikugeuka vilipokwenda. Na duara zake zilikuwa juu sana, hata zilitia hofu; na duara zake zote nne zilikuwa zimejaa macho pande zote. Na vile viumbe hai vilipokwenda, yale magurudumu yalienda pamoja navyo; na vile viumbe hai vilipoinuliwa juu kutoka katika nchi, yale magurudumu nayo yaliinuliwa. Po pote pale roho ilikotaka kwenda, ndivyo walivyokwenda; huko ndiko roho yao ilikokuwa ikitaka kwenda; na yale magurudumu yaliinuliwa kuelekea kwao; kwa maana roho ya kile kiumbe hai ilikuwa ndani ya yale magurudumu.

When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. 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. Ezekiel 1:1–28.

Hao walipokwenda, hawa nao walikwenda; na hao waliposimama, hawa nao walisimama; na hao walipoinuliwa juu kutoka nchi, magurudumu nayo yakainuliwa juu pamoja nao; kwa maana roho ya huyo kiumbe hai ilikuwa ndani ya yale magurudumu. Na mfano wa anga lililokuwa juu ya vichwa vya huyo kiumbe hai ulikuwa kama rangi ya bilauri ya kutisha, iliyotandazwa juu ya vichwa vyao huko juu. Na chini ya lile anga mabawa yao yalikuwa yamenyooka, hili kuelekea lile; kila mmoja alikuwa na mawili yaliyofunika upande huu, na kila mmoja alikuwa na mawili yaliyofunika upande ule, miili yao. Na walipokwenda, nikasikia mshindo wa mabawa yao, kama mshindo wa maji mengi, kama sauti ya Mwenyezi, sauti ya maneno, kama mshindo wa jeshi; waliposimama, wakayateremsha mabawa yao. Kisha kulikuwa na sauti kutoka katika lile anga lililokuwa juu ya vichwa vyao, waliposimama, nao walikuwa wameyateremsha mabawa yao. Na juu ya lile anga lililokuwa juu ya vichwa vyao kulikuwa na mfano wa kiti cha enzi, kama mwonekano wa jiwe la yakuti samawi; na juu ya huo mfano wa kiti cha enzi kulikuwa na mfano wenye kuonekana kama mtu juu yake. Nami nikaona kana kwamba ni rangi ya kaharabu, kama mwonekano wa moto wa kuzunguka ndani yake, tangu mwonekano wa viuno vyake na kuelekea juu; na tangu mwonekano wa viuno vyake na kuelekea chini, nikaona kana kwamba ni mwonekano wa moto, nao ulikuwa na mng’ao kuuzunguka pande zote. Kama mwonekano wa upinde uliomo winguni siku ya mvua, ndivyo ulivyokuwa mwonekano wa huo mng’ao wa kuzunguka pande zote. Huu ulikuwa ndio mwonekano wa mfano wa utukufu wa Bwana. Nami nilipouona, nikaanguka kifudifudi, nikasikia sauti ya mtu aliyesema. Ezekieli 1:1–28.

“Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels of strange appearance, intersecting one another, were moved by four living creatures. High above all these 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.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’

“Nabii Ezekieli, mhamisho mwenye kuomboleza, katika nchi ya Wakaldayo, alipewa njozi iliyofundisha somo lilelile la imani katika Mungu mwenye nguvu wa Israeli. Alipokuwa kando ya kingo za mto Kebari, kisulisuli kilionekana kuja kutoka kaskazini, ‘wingu kubwa, na moto uliojikunja ndani yake mwenyewe, na mwangaza ulikuwa pande zote kuuzunguka, na kutoka katikati yake kulikuwa kama rangi ya kaharabu.’ Kulikuwako magurudumu kadhaa yenye mwonekano wa ajabu, yakikatana moja na jingine, yakisogezwa na viumbe hai wanne. Juu sana ya vitu hivi vyote palikuwa na ‘mfano wa kiti cha enzi, kama mwonekano wa jiwe la yakuti samawi; na juu ya mfano wa kiti cha enzi palikuwa na mfano, kama mwonekano wa mtu juu yake.’ ‘Na kwa habari ya mfano wa viumbe hai, mwonekano wao ulikuwa kama makaa ya moto yawakayo, na kama mwonekano wa taa: huo ulipanda juu na kushuka chini kati ya viumbe hai; na huo moto ulikuwa mkali, na kutoka katika huo moto kulitoka umeme.’ ‘Na katika makerubi kulionekana umbo la mkono wa mtu chini ya mbawa zao.’”

“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.

“Palikuwa na magurudumu ndani ya magurudumu katika mpangilio mgumu sana, hata kwa mtazamo wa kwanza yalionekana kwa Ezekieli kuwa katika machafuko tupu. Lakini yaliposogea, ilikuwa kwa usahihi wa kupendeza na kwa upatano mkamilifu. Viumbe wa mbinguni walikuwa wakiyasukuma magurudumu hayo, na juu ya yote, juu ya kiti cha enzi cha yakuti ya samawi chenye utukufu, alikuwapo Yeye wa Milele; nayo upinde wa mvua uliokuwa ukizunguka kiti cha enzi ulikuwa nembo ya neema na upendo. Akiwa ameshindwa nguvu kwa utukufu wa kutisha wa tukio hilo, Ezekieli alianguka kifudifudi, sauti ilipomwamuru ainuke na kusikia neno la Bwana. Kisha akapewa ujumbe wa onyo kwa Israeli.” Testimonies, 751.

In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.

Katika mwaka aliokufa mfalme Uzia nalimwona pia Bwana ameketi juu ya kiti cha enzi, kilicho juu sana na kuinuliwa; na upindo wa vazi lake ukaijaza hekalu. Juu yake walisimama maserafi; kila mmoja alikuwa na mabawa sita; kwa mawili alifunika uso wake, na kwa mawili alifunika miguu yake, na kwa mawili akaruka. Na mmoja akamwita mwenzake, akisema, Mtakatifu, mtakatifu, mtakatifu, ndiye Bwana wa majeshi; dunia yote imejaa utukufu wake. Na miimo ya malango ikatikisika kwa sauti yake yeye aliyelia, na nyumba ikajaa moshi. Ndipo nikasema, Ole wangu! kwa maana nimeangamia; kwa kuwa mimi ni mtu mwenye midomo michafu, nami nakaa katikati ya watu wenye midomo michafu; kwa maana macho yangu yamemwona Mfalme, Bwana wa majeshi. Kisha mmoja wa maserafi akaruka akanijia, naye alikuwa na kaa la moto mkononi mwake, ambalo alikuwa amelichukua kwa koleo kutoka juu ya madhabahu; akaligusa kinywa changu, akasema, Tazama, hili limeigusa midomo yako; na uovu wako umeondolewa, na dhambi yako imetakaswa. Tena nikaisikia sauti ya Bwana, akisema, Nimtume nani, naye ni nani atakayekwenda kwa ajili yetu? Ndipo nikasema, Mimi hapa; nitume mimi. Isaya 6:1–8.

“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.

“Maono haya alipewa Ezekieli wakati ambapo akili yake ilikuwa imejaa hisia nzito za maafa yanayokuja. Aliiona nchi ya baba zake ikiwa imeachwa ukiwa. Mji ambao hapo kwanza ulikuwa umejaa watu haukukaliwa tena. Sauti ya furaha na wimbo wa sifa havikusikiwa tena ndani ya kuta zake. Nabii mwenyewe alikuwa mgeni katika nchi ya ugenini, ambako tamaa isiyo na mipaka na ukatili wa kinyama vilitawala kabisa. Yale aliyoyaona na kuyasikia kuhusu udhalimu na uovu wa wanadamu yaliihuzunisha nafsi yake, naye akaomboleza kwa uchungu mchana na usiku. Lakini alama zile za ajabu alizoonyeshwa kando ya mto Kebari zilifunua uweza unaotawala juu ya yote, ulio mkuu kuliko ule wa watawala wa duniani. Juu ya wafalme wa Ashuru na Babeli wenye kiburi na ukatili, Mungu wa rehema na kweli alikuwa ameketi katika kiti cha enzi.”

“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.

“Utata unaofanana na magurudumu ambao ulionekana kwa nabii kuwa umehusika katika mkanganyiko huo ulikuwa chini ya uongozi wa mkono usio na ukomo. Roho wa Mungu, aliyefunuliwa kwake kuwa anayatembeza na kuyaelekeza magurudumu hayo, alileta upatano kutoka katika mkanganyiko; vivyo hivyo ulimwengu wote ulikuwa chini ya utawala Wake. Miriadi ya viumbe waliotukuzwa walikuwa tayari kwa neno Lake kutawala juu ya nguvu na sera ya watu waovu, na kuwaletea mema waaminifu Wake.

“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

“Vivyo hivyo, Mungu alipokuwa karibu kumfunulia Yohana mpendwa historia ya kanisa kwa zama zijazo, alimpa uhakikisho wa upendo na uangalizi wa Mwokozi kwa watu Wake kwa kumfunulia ‘Mmoja mfano wa Mwana wa Adamu,’ akitembea katikati ya vinara vya taa, vilivyoyawakilisha yale makanisa saba. Yohana alipoonyeshwa mapambano makuu ya mwisho ya kanisa dhidi ya mamlaka za kidunia, aliruhusiwa pia kuuona ushindi wa mwisho na ukombozi wa waaminifu. Aliliona kanisa likiletwa katika mapambano ya mauti na yule mnyama na sanamu yake, na ibada ya yule mnyama ikalazimishwa chini ya tisho la mauti. Lakini akitazama ng’ambo ya moshi na mshindo wa vita, aliliona kundi juu ya Mlima Sayuni pamoja na Mwana-Kondoo, wakiwa, badala ya alama ya yule mnyama, na ‘jina la Baba yake limeandikwa katika vipaji vya nyuso zao.’ Na tena akawaona ‘wale waliokuwa wameupata ushindi juu ya yule mnyama, na juu ya sanamu yake, na juu ya chapa yake, na juu ya hesabu ya jina lake, wamesimama juu ya bahari ya kioo, wakiwa na vinubi vya Mungu,’ nao wakiimba wimbo wa Musa na wa Mwana-Kondoo.

“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second 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. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

“Mafunzo haya ni kwa faida yetu. Tunahitaji kuitegemeza imani yetu kwa Mungu, kwa maana mbele yetu karibu sana kuna wakati utakaowajaribu watu mioyoni mwao. Kristo, juu ya Mlima wa Mizeituni, alieleza kwa kurudia hukumu za kutisha ambazo zingetangulia kuja Kwake mara ya pili: ‘Nanyi mtasikia habari za vita na matetesi ya vita.’ ‘Taifa litaondoka kupigana na taifa, na ufalme kupigana na ufalme; kutakuwa na njaa, na tauni, na matetemeko ya nchi mahali mahali. Haya yote ndiyo mwanzo wa huzuni.’ Wakati unabii huu ulipopata utimizo wa sehemu katika kuangamizwa kwa Yerusalemu, una matumizi ya moja kwa moja zaidi kwa siku za mwisho.”

“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

“Tumesimama kwenye kizingiti cha matukio makuu na ya kutisha. Unabii unatimizwa upesi. Bwana yu mlangoni. Karibuni sana kutafunguka mbele yetu kipindi chenye umuhimu mkuu unaoshinda kwa wote walio hai. Mabishano ya zamani yatafufuliwa; mabishano mapya yatazuka. Matukio yatakayotekelezwa katika ulimwengu wetu bado hata hayajaotwa. Shetani anatenda kazi kupitia kwa vyombo vya kibinadamu. Wale wanaofanya juhudi za kubadili Katiba na kupata sheria inayolazimisha utunzaji wa Jumapili hawatambui kwa undani matokeo yatakayokuwa. Mgogoro uko karibu kutupata.”

“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.

“Lakini watumishi wa Mungu hawapaswi kujitumainia wenyewe katika dharura hii kuu. Katika maono aliyopewa Isaya, na Ezekieli, na Yohana, tunaona jinsi mbingu ilivyounganishwa kwa ukaribu na matukio yanayotukia duniani na jinsi ulivyo mkuu uangalizi wa Mungu kwa wale walio waaminifu Kwake. Ulimwengu hauko bila mtawala. Mpango wa matukio yajayo umo mikononi mwa Bwana. Ukuu wa Mbinguni umeshika hatima ya mataifa, na pia mambo ya kanisa Lake, chini ya usimamizi Wake mwenyewe.

“We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’

“Tunaruhusu nafsi zetu kuhisi kwa kiasi kikubwa mno hangaiko, taabu, na fadhaa katika kazi ya Bwana. Wanadamu wenye mipaka hawajaachwa wabebe mzigo wa wajibu. Tunahitaji kumtumaini Mungu, kumwamini, na kusonga mbele. Uangalifu usiochoka wa wajumbe wa mbinguni, na shughuli yao isiyokoma katika huduma yao kuhusiana na viumbe wa duniani, hutuonyesha jinsi mkono wa Mungu unavyoongoza gurudumu ndani ya gurudumu. Mwalimu wa kimungu anamwambia kila mtendaji katika kazi Yake, kama alivyomwambia Koreshi hapo zamani: ‘Nimekufunga mshipi, ijapokuwa hunijui.’”

“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.

“Katika maono ya Ezekieli Mungu alikuwa na mkono Wake chini ya mabawa ya makerubi. Hili ni kuwafundisha watumishi Wake kwamba ni uweza wa Kiungu unaowapa mafanikio. Atatenda kazi pamoja nao iwapo wataweka mbali uovu na kuwa safi katika moyo na maisha.

“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.

“Nuru ile angavu ikienda kati ya vile viumbe hai kwa wepesi wa umeme inawakilisha kasi ambayo kwayo kazi hii hatimaye itasonga mbele hadi kukamilika. Yeye asiyesinzia, ambaye daima anatenda kazi kwa ajili ya kutimiza makusudi Yake, aweza kuisongesha mbele kazi Yake kuu kwa upatano. Kile kinachoonekana kwa akili zenye mipaka kuwa kimechangamana na kuwa tata, mkono wa Bwana waweza kukidumisha katika utaratibu mkamilifu. Aweza kubuni njia na mbinu za kuyazuia makusudi ya watu waovu, naye atazitia katika fadhaa shauri za wale wanaopanga uovu dhidi ya watu Wake.

“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.

“Ndugu, huu si wakati wa kuomboleza na kukata tamaa sasa, si wakati wa kujitoa kwa shaka na kutoamini. Kristo si Mwokozi sasa aliye katika kaburi jipya la Yusufu, lililofungwa kwa jiwe kubwa na kutiwa muhuri kwa muhuri wa Warumi; tuna Mwokozi aliyefufuka. Yeye ni Mfalme, Bwana wa majeshi; ameketi kati ya makerubi; na katikati ya mashindano na ghasia za mataifa Yeye angali anawalinda watu Wake. Yeye anayemiliki mbinguni ndiye Mwokozi wetu. Yeye hupima kila jaribu. Yeye hutazama moto wa tanuru unaopaswa kuijaribu kila nafsi. Wakati ngome za wafalme zitakapobomolewa, wakati mishale ya ghadhabu ya Mungu itakapopenya katika mioyo ya adui Zake, watu Wake watakuwa salama mikononi Mwake.” Testimonies, juzuu ya 5, 752–754.

Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.

Ezekieli anawakilisha watahiniwa wa kuwa miongoni mwa wale mia moja arobaini na nne elfu, na mstari juu ya mstari uzoefu wake katika patakatifu unalingana na uzoefu wa Isaya na Yohana ndani ya patakatifu. Sasa tupo katika jaribio la hekalu, la pili kati ya majaribio matatu yanayowatia muhuri wale mia moja arobaini na nne elfu. Kipindi hicho ndicho utakaso unaotimizwa na Mjumbe wa Agano kwa kutimiza Malaki tatu. Mchakato wa utakaso wa majaribio matatu ndio “tanuru” ya moto ya Malaki “ambayo lazima ijaribu kila nafsi.” Malaika wa tatu alipofika tarehe 22 Oktoba, 1844, Mjumbe wa Agano alikuja ghafula hekaluni Mwake na kuwaongoza wanawali wenye busara wa historia hiyo kuingia Patakatifu pa Patakatifu, ili awatie muhuri waaminifu Wake; lakini wanawali wa historia hiyo wakaasi, na kufikia mwaka 1856 vuguvugu la Wamilleri wa Filadelfia lilikuwa limebadilika na kuwa vuguvugu la Wamilleri wa Laodikia, na mwaka 1863 likawa kanisa la Waadventista Wasabato wa Laodikia.

The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.

Malaika wa tatu aliyefika kwa ghafula tarehe 22 Oktoba 1844 aliondoa uwepo wake mwaka 1863, kisha akarudi tarehe 11 Septemba 2001. Miaka ishirini na mitano baadaye jaribu la hekalu lililowakilishwa kwa mfano na tarehe 22 Oktoba 1844 sasa linajirudia. Ishirini na mitano ni kwa ishara zaka ya kinabii ya mia mbili na hamsini, na mia mbili na hamsini ni ishara ya historia inayowakilishwa katika aya ya kumi na moja hadi ya kumi na tano ya Danieli kumi na moja. Mia mbili na hamsini, na ishirini na mitano, ni gurudumu ndani ya njozi ya patakatifu ya Ezekieli. Ishirini na mitano ni ishara ya kutenganishwa kwa wenye hekima na waovu katika utimilifu wa mchakato wa majaribu wa hatua tatu unaowakilishwa katika kazi ya utakaso inayotimizwa na Mjumbe wa Agano.

Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.

Mathayo ishirini na tano ina mifano mitatu, na kila mfano unabainisha kutengwa kwa wenye hekima na waovu katika wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Tumaini la watu wa Mungu linalowakilishwa katika sura hiyo ni kwamba wawe bikira mwenye hekima aliye na mafuta ya ujumbe wa kilio cha usiku wa manane. Tumaini lao ni kwamba wahukumiwe kuwa mtumishi mwaminifu katika uwakili wao wa kutumia vipawa maalumu walivyopewa kuviongoza katika kipindi chao binafsi cha rehema. Tumaini lao ni kwamba wahukumiwe kuwa kondoo wa malisho ya Mungu, walioketi upande Wake wa kuume, wala si mbuzi upande Wake wa kushoto. Ishirini na tano ni ishara ya kutengwa kwa wenye hekima na waovu katika wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Ishirini na tano ni mojawapo ya magurudumu ya Ezekieli.

In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.

Katika mwaka wa ishirini na tano wa kutekwa kwetu, mwanzoni mwa mwaka, siku ya kumi ya mwezi, katika mwaka wa kumi na nne baada ya mji kupigwa, siku iyo hiyo mkono wa Bwana ulikuwa juu yangu, ukanipeleka huko. Ezekieli 40:1.

The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.

Mwaka wa ishirini na tano wa utekwa unawakilishwa na Oktoba 22, ambayo inawakilishwa na kufungwa kwa mlango wa kipindi cha mpango wa wokovu. Mnamo Oktoba 22, 1844 mlango mmoja ulifunguliwa na mlango mmoja ukafungwa kadiri makundi mawili yalivyotenganishwa.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

Na kwa malaika wa kanisa lililo katika Filadelfia andika; Haya ndiyo anenayo yeye aliye mtakatifu, yeye aliye wa kweli, yeye aliye na ufunguo wa Daudi, yeye afunguaye wala hapana mtu awezaye kufunga; naye afungaye wala hapana mtu awezaye kufungua; Nayajua matendo yako: tazama, nimeweka mbele yako mlango uliofunguliwa, wala hapana mtu awezaye kuufunga: kwa maana una nguvu kidogo, nawe umelishika neno langu, wala hukulikana jina langu. Ufunuo 3:7, 8.

Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.

Kristo anamwambia malaika wa Filadelfia kwamba anajua kazi yao, na kwamba ameweka mbele ya kanisa la Filadelfia mlango uliofunguliwa. Mlango huo unafunguliwa kwa “ufunguo wa Daudi,” ufunguo uliowekwa juu ya Eliakimu.

And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.

Na itakuwa siku hiyo, nitamwita mtumishi wangu Eliakimu mwana wa Hilkia; nami nitamvika vazi lako, na kumtia nguvu kwa mshipi wako, nami nitautia utawala wako mkononi mwake; naye atakuwa baba kwa wenyeji wa Yerusalemu, na kwa nyumba ya Yuda. Nayo funguo ya nyumba ya Daudi nitaweka begani mwake; naye atafungua, wala hapana atakayefunga; naye atafunga, wala hapana atakayefungua. Isaya 22:20–22.

The day that Eliakim is called, he is separated from wicked Shebna.

Siku ambayo Eliakimu anaitwa, anatengwa na Shebna mwovu.

Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.

Bwana MUNGU wa majeshi asema hivi, Nenda, umwendee mtunza hazina huyu, yaani, Shebna, aliye juu ya nyumba, ukamwambie, Una nini hapa? nawe una nani hapa, hata umejichongea kaburi hapa, kama yeye ajichongeaye kaburi mahali pa juu, na kujichimbia makao ndani ya mwamba? Tazama, Bwana atakuchukua kwa uhamisho mkuu, naye hakika atakufunika kabisa. Hakika atakuzungusha kwa nguvu na kukutupa kama mpira katika nchi kubwa; huko ndiko utakakokufa, na huko magari ya utukufu wako yatakuwa aibu ya nyumba ya bwana wako. Isaya 22:15–18.

The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.

Kutenganishwa kwa wanawali wenye hekima na wapumbavu kulikokamilisha kielelezo cha Shebna na Eliakimu kulitimia tarehe 22 Oktoba, 1844, na pia katika mwaka wa ishirini na tano wa kutekwa kwa Yehoyakini, ambao ulikuwa 22 Oktoba, 573 KK. Katika Ezekieli sura ya nane waovu walio ndani ya Uadventista, wanaowakilishwa na Yerusalemu, wanawakilishwa na watu ishirini na watano wakiliinamia jua. Uharibifu wa Yerusalemu unawakilisha sheria ya Jumapili, ambayo pia ni alama ya njiani inayomaliza wakati wa kutiwa muhuri kwa wale mia moja na arobaini na nne elfu. Wakati huo wa kutiwa muhuri ulianza tarehe 11 Septemba, 2001, na Yesu ndiye Alfa na Omega pia, kwa hiyo tarehe 11 Septemba, 2001 kama mwanzo wa kutiwa muhuri huonyesha mwisho, katika sheria ya Jumapili.

September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.

Septemba 11, 2001 ilifananishwa kwa mfano na mikutano ya Minneapolis ya mwaka 1888, kwa maana Dada White anabainisha kwamba wakati majengo makubwa ya New York yalipoanguka katika 9/11, Ufunuo 18:1–3 ulitimizwa. Wakati huo, kama vile mwaka 1888, alibainisha kwamba malaika wa Ufunuo kumi na nane alishuka kuuangazia ulimwengu kwa utukufu Wake. Uasi wa mwaka 1888 aliulinganisha na uasi wa Kora, Dathani na Abiramu, ambao pia walikuwa na watu mia mbili na hamsini mashuhuri waliojiunga katika ukengeufu wao. Waasi mia mbili na hamsini katika uasi wa Kora na wenzake katika historia ya mwanzo ya Israeli ya kale walikuwa mfano wa wale watu ishirini na watano waliokuwa wakiinamia jua katika historia ya mwisho ya Israeli ya kale.

Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.

Viongozi ishirini na watano wa Uadventista wa Laodikia wakiinama mbele ya sheria ya Jumapili na mia mbili hamsini katika 9/11 huweka wazi wakati wa kutiwa muhuri kwa ishara ya ishirini na tano, (ishara ya kutenganishwa kwa wenye hekima na waovu) ili kuonyesha mwanzo na mwisho wa wakati wa kutiwa muhuri. Iwe ni wale waasi mia mbili hamsini katika wakati wa Musa, au wale watu ishirini na watano katika Ezekieli sura ya nane, au wale mashahidi watatu wa utengano katika Mathayo sura ya ishirini na tano, au mwaka wa ishirini na tano wa uhamisho katika Ezekieli arobaini; maonyesho yote ya ishara ya ishirini na tano yanaambatana na vipindi vitatu vya miaka mia mbili hamsini ambavyo vilifikia hitimisho lake katika 207 KK, 313 na 2026 mtawalia.

Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.

Ishirini na tano ni mhimili, kwa namna ya kusema, wa ishirini na tano unaoleta mistari yote ya ishirini na tano katika ukamilifu. Inakuwa mojawapo ya funguo za kinabii za ufalme alizopewa Petro ili kuleta uwazi katika historia iliyofichwa ya aya ya arobaini. Imethibitishwa mara kwa mara kwa zaidi ya mashahidi watatu kwamba aya ya kumi hadi kumi na tano ya Danieli kumi na moja zinawakilisha mstari unaofunika historia kuanzia 1989 hadi sheria ya Jumapili, ambayo ndiyo historia iliyofichwa ya aya ya arobaini. Simba wa kabila la Yuda sasa anazifungua mihuri za magurudumu ya Ezekieli anapoifunua historia iliyofichwa ambayo itakamilisha ujumbe wa Kilio cha Usiku wa Manane cha siku za mwisho.

In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.

Katika makala zifuatazo tutaendelea kuzitambua magurudumu ya Ezekieli yanayowakilisha mwingiliano changamano wa wanadamu katika siku za mwisho. Ezekieli sura ya kwanza, iliyo mwanzoni mwa makala hii, na kifungu sambamba kutoka Testimonies, juzuu ya tano, vilivyowekwa hapa, vitakuwa rejea yetu ya kudumu tunapoendelea katika makala hizi. Magurudumu hayo yatakapowekwa mahali pake panapostahili, na pamoja na miingiliano yake iliyo sahihi na magurudumu mengine ya historia ya unabii, tutaonyesha kwamba ile miaka mia tatu na tisini na mmoja na siku kumi na tano iliyompa nguvu malaika wa kwanza mnamo Agosti 11, 1840, pia imewakilishwa na Ezekieli kama miaka mia tatu na tisini, ikiwa imeunganishwa na mwaka mmoja na nusu wa kuzingirwa kwa Yerusalemu; na kwamba kuwasili kwa nuru hii ya kiunabii kunatambulisha kuinuliwa kwa bendera ya watu mia moja arobaini na wanne elfu.

July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.

Julai 27, 1299 hadi 1337 inawakilisha miaka thelathini na minane mwanzoni mwa ile miaka mia moja na hamsini (miezi mitano) ya Ufunuo tisa, mstari wa kumi. Hiyo miaka mia moja na hamsini inaunganishwa na ile miaka mia tatu na tisini na moja na siku kumi na tano ya mstari wa kumi na tano. Hivyo, mwanzo wa vipindi hivyo viwili hufanya mstari mmoja wa unabii uliokamilika katika utimilifu wa unabii wa 1838 na 1840 wa Josiah Litch na kuashiria kuinuka na kutiwa nguvu kwa vuguvugu la Wamilleri. Historia hiyo mwanzoni mwa Uadventista huashiria kuinuka kwa wale mia moja arobaini na nne elfu kama bendera mbele ya sheria ya Jumapili. Hivyo, ile miaka mia tatu na tisini ya Ezekieli, na miaka moja nukta tano (1.5) ya kuzingirwa kwa Yerusalemu huashiria mwisho wa mstari wa unabii ulioanza mwaka 1299.

It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.

Ingefaa kuzingatia kifungu kutoka katika Testimonies, juzuu ya tano, kabla ya makala inayofuata.