The Hidden History of Verse Forty - Number Twenty-Six

The prophetic line which I am identifying as ‘the wheel of Josiah’ begins with the rebellion of ancient Israel as they rejected God as their king in 1097 BC. The first three kings (Saul, David and Solomon) are identified as reigning for forty years, from 1097 BC through to 977 BC. At Solomon’s death the rebellion of Jeroboam and the ten northern tribes finish the line of the first three kings, and begins a line of kings in both the northern and southern kingdoms.

Mstari wa kinabii ninaoutambua kuwa ni ‘gurudumu la Yosia’ huanza na uasi wa Israeli ya kale walipomkataa Mungu kuwa mfalme wao mwaka 1097 KK. Wafalme watatu wa kwanza (Sauli, Daudi, na Sulemani) wanatambulishwa kuwa walitawala kwa miaka arobaini kila mmoja, tangu 1097 KK hadi 977 KK. Katika kifo cha Sulemani, uasi wa Yeroboamu na wa yale makabila kumi ya kaskazini unafikisha mwisho mstari wa wafalme watatu wa kwanza, na kuanzisha mstari wa wafalme katika falme zote mbili, ya kaskazini na ya kusini.

The first three kings are a symbol of many truths, but one of the wheels of truth which they are connected to is the last three kings of Judah—Jehoiakim, Jehoiachin and Zedekiah, who in turn represent Cyrus, Darius and Artaxerxes. Cyrus, Darius and Artaxerxes in turn represent their three decrees reaching from 516 BC to 457 BC; who in turn represent the three angels of Revelation fourteen that arrive in 1798, April 19, 1844 and October 22, 1844, respectively. The history of the arrival of the three angels of Revelation fourteen is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, thus identifying that the prophetic line that begins with the anointing of Saul as king reaches its conclusion when the church triumphant is anointed at the soon-coming Sunday law. The line includes the wheel of king Josiah, that reaches back to Jeroboam’s rebellion of Bethel and Dan in 977 BC.

Wafalme watatu wa kwanza ni ishara ya kweli nyingi, lakini mojawapo ya magurudumu ya kweli ambayo wameunganishwa nayo ni wafalme watatu wa mwisho wa Yuda—Yehoyakimu, Yehoyakini na Sedekia—ambao nao kwa upande wao wanamwakilisha Koreshi, Dario na Artashasta. Koreshi, Dario na Artashasta nao kwa upande wao wanawakilisha amri zao tatu zinazofika kutoka 516 KK hadi 457 KK; ambazo nazo kwa upande wao zinawakilisha malaika watatu wa Ufunuo kumi na nne wanaofika mwaka 1798, Aprili 19, 1844 na Oktoba 22, 1844, mtawalia. Historia ya kuwasili kwa wale malaika watatu wa Ufunuo kumi na nne inarudiwa kwa herufi ile ile katika wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu, hivyo ikitambulisha kwamba mstari wa kinabii unaoanza kwa kutiwa mafuta kwa Sauli kuwa mfalme unafikia hitimisho lake wakati kanisa mshindi linapotiwa mafuta katika sheria ya Jumapili inayokuja upesi. Mstari huo unajumuisha gurudumu la mfalme Yosia, linalofika nyuma hadi uasi wa Yeroboamu wa Betheli na Dani mwaka 977 KK.

Twenty-two

Ishirini na mbili

Jeroboam possesses the symbolism of twenty-two, for he reigned for twenty-two years, thus tying his witness into the history represented by twenty-two, which is a symbol of the combination of Divinity with humanity as illustrated by Daniel’s marah vision in the twenty-second day, and the number two hundred and twenty, of which, the number twenty-two is a tithe.

Yeroboamu anayo ishara ya ishirini na mbili, kwa maana alitawala kwa miaka ishirini na miwili, hivyo akiunganisha ushuhuda wake na historia inayowakilishwa na ishirini na mbili, ambayo ni ishara ya muungano wa Uungu na ubinadamu kama inavyoonyeshwa na maono ya marah ya Danieli katika siku ya ishirini na mbili, na namba mia mbili na ishirini, ambayo kwake namba ishirini na mbili ni zaka.

And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead. 1 Kings 14:20.

Na siku ambazo Yeroboamu alitawala zilikuwa ishirini na miwili; naye akalala pamoja na baba zake, na Nadabu mwanawe akatawala mahali pake. 1 Wafalme 14:20.

The ‘at-One-Ment,’ representing the combination of Divinity and humanity is the work of Christ that began on October 22, or the tenth month (Gregorian); ten time twenty-two equals two hundred and twenty. Jeroboam set up counterfeit altars at both Bethel and Dan, and is therefore a symbol of the counterfeit worship of Sunday in connection with the combination of church (Bethel: meaning church) and state (Dan: meaning judgment).

“Hupatanisho,” unaowakilisha muungano wa Uungu na ubinadamu, ni kazi ya Kristo iliyoanza tarehe 22 Oktoba, au mwezi wa kumi (Gregori); mara kumi ishirini na mbili ni mia mbili na ishirini. Yeroboamu alisimamisha madhabahu bandia huko Betheli na Dani pia, na kwa hiyo ni ishara ya ibada ya Jumapili ya kughushi katika uhusiano na muungano wa kanisa (Betheli: maana yake kanisa) na dola (Dani: maana yake hukumu).

Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:25–33.

Ndipo Yeroboamu akaijenga Shekemu katika nchi ya milima ya Efraimu, akakaa humo; kisha akatoka huko, akaijenga Penueli. Yeroboamu akasema moyoni mwake, Sasa ufalme utairudia nyumba ya Daudi; ikiwa watu hawa watapanda kwenda kutoa dhabihu katika nyumba ya Bwana huko Yerusalemu, ndipo moyo wa watu hawa utamrudia bwana wao, yaani, Rehoboamu mfalme wa Yuda; nao wataniua mimi, kisha watamrudia Rehoboamu mfalme wa Yuda. Kwa hiyo mfalme akafanya shauri, akatengeneza ndama wawili wa dhahabu, akawaambia, Ni vigumu mno kwenu kupanda kwenda Yerusalemu; tazama miungu yako, Ee Israeli, iliyokupandisha kutoka nchi ya Misri. Akamweka mmoja katika Betheli, na huyo mwingine akamweka katika Dani. Jambo hili likawa dhambi; kwa maana watu walikwenda kuabudu mbele ya huyo mmoja, hata huko Dani. Naye akafanya nyumba ya mahali pa juu, akawaweka makuhani waliotoka miongoni mwa watu wa hali ya chini, ambao hawakuwa wa wana wa Lawi. Yeroboamu akaamuru sikukuu katika mwezi wa nane, siku ya kumi na tano ya mwezi huo, mfano wa sikukuu iliyo katika Yuda, naye akatoa sadaka juu ya madhabahu. Ndivyo alivyofanya katika Betheli, akiwachinjia dhabihu wale ndama aliowafanya; naye akawaweka katika Betheli makuhani wa mahali pa juu alipokuwa amepafanya. Basi akatoa sadaka juu ya madhabahu aliyokuwa ameifanya katika Betheli siku ya kumi na tano ya mwezi wa nane, yaani, katika mwezi aliouanzisha kwa mawazo ya moyo wake mwenyewe; akaamuru sikukuu kwa wana wa Israeli; naye akatoa sadaka juu ya madhabahu, akafukiza uvumba. 1 Wafalme 12:25–33.

In the foundational history of the ten northern tribes, there was a rebellion that had been typified by Israel's rejection of God as king, and also by the rebellion of Aaron and the golden calf. Aaron’s rebellion was at the foundational history of ancient Israel and Jeroboam’s was at the foundational history of the ten northern tribes. “Line upon line” Aaron, as a high priest represents the church and Jeroboam as king, represents the state. Those two foundational rebellions are a line that includes the foundational rebellion of the people of Israel in desiring a human king.

Katika historia ya msingi ya yale makabila kumi ya kaskazini, kulikuwapo uasi uliokuwa umefanishwa kwa njia ya mfano na kukataa kwa Israeli kumkubali Mungu kuwa mfalme, na pia na uasi wa Haruni na ndama wa dhahabu. Uasi wa Haruni ulikuwapo katika historia ya msingi ya Israeli ya kale, na wa Yeroboamu ulikuwapo katika historia ya msingi ya yale makabila kumi ya kaskazini. “Amri juu ya amri” Haruni, akiwa kuhani mkuu, analiwakilisha kanisa, na Yeroboamu, akiwa mfalme, anaiwakilisha serikali. Hayo maasi mawili ya msingi ni mstari unaojumuisha uasi wa msingi wa watu wa Israeli katika kutamani mfalme wa kibinadamu.

490

There are three periods of four hundred and ninety years in the sacred history that is represented in the book of Ezekiel, and one was associated with the kings, the other with the sanctuary and the other with the host. Those three periods align with the rebellion of Aaron, (the sanctuary), Saul (the host) and Jeroboam (the king). Of the three symbols of prophet, priest and king, it is king Saul who is identified as prophesying, and Aaron was the priest, and Jeroboam was the king.

Kuna vipindi vitatu vya miaka mia nne na tisini katika historia takatifu vinavyowakilishwa katika kitabu cha Ezekieli, na kimoja kilihusishwa na wafalme, kingine na patakatifu, na kingine na jeshi. Vipindi hivyo vitatu vinalingana na uasi wa Haruni, (patakatifu), Sauli (jeshi) na Yeroboamu (mfalme). Kati ya alama hizo tatu za nabii, kuhani na mfalme, ni mfalme Sauli ndiye anayetambuliwa kuwa anatabiri, na Haruni alikuwa kuhani, na Yeroboamu alikuwa mfalme.

And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? 1 Samuel 10:11, 12.

Ikawa, watu wote waliokuwa wamemjua zamani walipoona kwamba, tazama, anatoa unabii pamoja na manabii, ndipo watu wakaambiana, Ni nini hili lililompata mwana wa Kishi? Je! Sauli naye yumo miongoni mwa manabii? Mtu mmoja wa mahali pale akajibu na kusema, Lakini baba yao ni nani? Kwa hiyo ikawa mithali, Je! Sauli naye yumo miongoni mwa manabii? 1 Samweli 10:11, 12.

The church triumphant consists of a thirty-year old prophet, a thirty-year old priest and a thirty-year old king, represented by Ezekiel who began in the thirtieth year, Joseph who began his service in the thirtieth year and king David who began to reign in his thirtieth year. The church triumphant is represented in the last eight chapters of the book of Ezekiel as the temple that fills the earth, and the church triumphant is Philadelphia, which is the eighth church that is of the seven.

Kanisa lishindalo linajumuisha nabii wa miaka thelathini, kuhani wa miaka thelathini, na mfalme wa miaka thelathini, wakiwakilishwa na Ezekieli aliyeanza katika mwaka wa thelathini, Yusufu aliyeanza huduma yake katika mwaka wa thelathini, na mfalme Daudi aliyeanza kutawala katika mwaka wake wa thelathini. Kanisa lishindalo linawakilishwa katika sura nane za mwisho za kitabu cha Ezekieli kama hekalu linaloijaza dunia, na kanisa lishindalo ni Filadelfia, ambalo ni kanisa la nane lililo la yale saba.

The prophetic line of Josiah that began in 977 BC ends at the soon-coming Sunday law. The purification and sealing of the one hundred and forty-four thousand that began on December 31, 2023, began when Michael descended to resurrect the two witnesses of Revelation eleven. 2023 arrived twenty-two years after September 11, 2001, just as the Alien and Sedition Acts of 1798 arrive twenty-two years after the Declaration of Independence in 1776. Jeroboam’s twenty-two-year reign began in 977 BC when the prophecy of Josiah was set forth. At that time the disobedient prophet of 1 Kings chapter thirteen, confronted Jeroboam’s apostasy just as Moses confronted Aaron’s apostasy, and Samuel confronted the host who desired a king. Those confrontations against foundational apostasies represented by the message of the disobedient prophet, Moses and Samuel represent the loud cry of the third angel at the Sunday law. It is the warning message proclaimed by the ensign, which is represented in the history of Jeroboam as the prediction of Josiah accompanied with a “sign.”

Mstari wa kiunabii wa Yosia ulioanza mwaka 977 KK unafikia mwisho wake katika sheria ya Jumapili iliyo karibu kuja. Utakaso na kutiwa muhuri kwa wale mia moja arobaini na nne elfu ulioanza tarehe 31 Desemba 2023, ulianza wakati Mikaeli aliposhuka kuwafufua mashahidi wawili wa Ufunuo kumi na moja. Mwaka 2023 ulifika miaka ishirini na miwili baada ya Septemba 11, 2001, kama vile Sheria za Wageni na Uchochezi za 1798 zilivyofika miaka ishirini na miwili baada ya Tangazo la Uhuru la 1776. Utawala wa Yeroboamu wa miaka ishirini na miwili ulianza mwaka 977 KK wakati unabii wa Yosia ulipotolewa. Wakati huo nabii yule asiyeitii wa 1 Wafalme sura ya kumi na tatu alikabiliana na uasi wa Yeroboamu, kama vile Musa alivyokabiliana na uasi wa Haruni, na Samweli alivyokabiliana na jeshi lililotamani mfalme. Makabiliano hayo dhidi ya maasi ya msingi, yanayowakilishwa na ujumbe wa nabii asiyeitii, Musa na Samweli, yanawakilisha kilio kikuu cha malaika wa tatu katika sheria ya Jumapili. Huo ndio ujumbe wa onyo unaotangazwa na bendera, ambao unawakilishwa katika historia ya Yeroboamu kama utabiri wa Yosia uliosindikizwa na “ishara.”

And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.

Na tazama, mtu wa Mungu akaja kutoka Yuda kwa neno la Bwana mpaka Betheli; naye Yeroboamu alikuwa amesimama karibu na madhabahu ili kufukiza uvumba. Akalipazia sauti madhabahu kwa neno la Bwana, akasema, Ee madhabahu, madhabahu, Bwana asema hivi; Tazama, mtoto atazaliwa kwa nyumba ya Daudi, jina lake Yosia; naye juu yako atawatoa sadaka makuhani wa mahali pa juu, wale wakufukizao uvumba juu yako, na mifupa ya wanadamu itateketezwa juu yako. Naye akatoa ishara siku iyo hiyo, akisema, Hii ndiyo ishara aliyonena Bwana; tazama, madhabahu itapasuka, na majivu yaliyo juu yake yatamwagika. Ikawa, mfalme Yeroboamu aliposikia neno la mtu wa Mungu, aliyekuwa amelipazia sauti madhabahu katika Betheli, akanyoosha mkono wake kutoka madhabahuni, akisema, Mkamateni. Na mkono wake aliounyoosha juu yake ukakauka, hata asiweze kuuvuta tena na kuurudisha kwake.

The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:1–10.

Madhabahu nayo ilipasuka, na majivu yakamwagika kutoka madhabahuni, sawasawa na ile ishara ambayo yule mtu wa Mungu alikuwa ameitoa kwa neno la Bwana. Naye mfalme akajibu akamwambia yule mtu wa Mungu, Tafadhali usihi uso wa Bwana, Mungu wako, uniombee, ili mkono wangu unirudie tena. Yule mtu wa Mungu akamsihi Bwana, na mkono wa mfalme ukamrudia tena, ukawa kama ulivyokuwa kwanza. Naye mfalme akamwambia yule mtu wa Mungu, Njoo nyumbani pamoja nami, ujiburudishe, nami nitakupa thawabu. Lakini yule mtu wa Mungu akamwambia mfalme, Hata kama ungenipa nusu ya nyumba yako, sitaingia pamoja nawe, wala sitakula mkate wala sitakunywa maji mahali hapa; kwa maana ndivyo nilivyoamriwa kwa neno la Bwana, akisema, Usile mkate, wala usinywe maji, wala usirudi kwa njia ileile uliyokuja nayo. Basi akaenda kwa njia nyingine, wala hakurudi kwa njia ile aliyokuja nayo mpaka Betheli. 1 Wafalme 13:1–10.

The prophet’s refusal to eat with Jeroboam in spite of the offer of “half thine house” aligns with Herod’s promise to Salome of half of his kingdom.

Kukataa kwa nabii kula pamoja na Yeroboamu licha ya ahadi ya “nusu ya nyumba yako” kunalingana na ahadi ya Herode kwa Salome ya nusu ya ufalme wake.

And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Mark 6:21–24.

Na siku ilipowadia iliyoafiki, Herode alipofanya karamu siku ya kuzaliwa kwake kwa wakuu wake, na maakida, na watu wa cheo wa Galilaya; na binti yake huyo Herodia alipoingia na kucheza, akampendeza Herode na wale walioketi pamoja naye, mfalme akamwambia yule kijana mwanamwali, Niombe chochote upendacho, nami nitakupa. Naye akamwapia, Cho chote utakachoniomba nitakupa, hata nusu ya ufalme wangu. Naye akatoka, akamwambia mama yake, Niombe nini? Naye akasema, Kichwa cha Yohana Mbatizaji. Marko 6:21–24.

Herod’s pledge of half his kingdom took place at his birthday. Herod is a symbol of Rome, and the ten kings of Revelation seventeen are typified by the tenfold division of Rome in Daniel chapter seven, and the ten toes of chapter two. His birthday is marked when the sixth kingdom is replaced by the seventh kingdom at the Sunday law, and in this sense, it is the birthday of the United Nations as the seventh kingdom of Bible prophecy. At the soon-coming Sunday law, the ten kings, represented by Jeroboam’s ten northern tribes, agree to give their kingdom to the beast for one hour in Revelation ‘seventeen’.

Ahadi ya Herode ya nusu ya ufalme wake ilitolewa wakati wa siku yake ya kuzaliwa. Herode ni ishara ya Roma, na wafalme kumi wa Ufunuo kumi na saba wameonyeshwa kwa mfano katika mgawanyiko wa Roma mara kumi katika Danieli sura ya saba, na vidole kumi vya miguuni vya sura ya pili. Siku yake ya kuzaliwa huwekwa alama wakati ufalme wa sita unapobadilishwa na ufalme wa saba katika sheria ya Jumapili, na katika maana hii, ndiyo siku ya kuzaliwa ya Umoja wa Mataifa kama ufalme wa saba wa unabii wa Biblia. Katika sheria ya Jumapili iliyo karibu kuja, wale wafalme kumi, wanaowakilishwa na makabila kumi ya kaskazini ya Yeroboamu, wanakubali kuupa ufalme wao yule mnyama kwa saa moja katika Ufunuo “kumi na saba”.

For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.

Kwa maana Mungu ameweka mioyoni mwao kutimiza mapenzi yake, na kuwa na nia moja, na kuupa ule mnyama ufalme wao, hata maneno ya Mungu yatakapotimizwa. Ufunuo 17:17.

Before we take up Ezekiel’s prophecy of chapter four, we will identify the ‘thirteen’ times Ezekiel directly identifies a date. Those thirteen waymarks break down generally between the world and God’s people. The world represented by Egypt is placed into a direct date six times, and Tyre is addressed once, and the other six times Jerusalem is the subject. The book begins in 592 BC which is the thirtieth year of the seventeenth Jubilee cycle and verse one of chapter forty of Ezekiel identifies October 22, 573 BC as the end of the cycle. The Jubilee cycle represents the sealing time of the one hundred and forty-four thousand from 9/11 unto the soon-coming Sunday law, which in turn is represented in a fractal of that very history from December 31, 2023 unto the soon-coming Sunday law. Both periods were typified by August 11, 1840 unto October 22, 1844.

Kabla hatujashughulikia unabii wa Ezekieli wa sura ya nne, tutazitambua zile mara ‘kumi na tatu’ ambazo Ezekieli anataja moja kwa moja tarehe. Alama hizo kumi na tatu za njia, kwa ujumla, zinagawanyika kati ya ulimwengu na watu wa Mungu. Ulimwengu, unaowakilishwa na Misri, unawekewa tarehe ya moja kwa moja mara sita, na Tiro inatajwa mara moja, na mara sita nyingine Yerusalemu ndiyo habari inayoshughulikiwa. Kitabu kinaanza mwaka 592 KK, ambao ni mwaka wa thelathini wa mzunguko wa kumi na saba wa Yubile, na aya ya kwanza ya sura ya arobaini ya Ezekieli inaitambulisha tarehe 22 Oktoba, 573 KK kuwa mwisho wa mzunguko huo. Mzunguko wa Yubile unawakilisha wakati wa kutiwa muhuri kwa wale mia na arobaini na nne elfu kutoka 9/11 hadi sheria ya Jumapili iliyo karibu kuja, jambo ambalo kwa upande wake linawakilishwa katika fraktali ya historia hiyo hiyo kutoka 31 Desemba, 2023 hadi sheria ya Jumapili iliyo karibu kuja. Vipindi vyote viwili vilifananishwa na kipindi cha kuanzia 11 Agosti, 1840 hadi 22 Oktoba, 1844.

On August 11, 1840 no less a personage than Jesus Christ descended as the mighty angel of Revelation ten who brought a little book that God’s people were to take and eat. The same angel again descended at 9/11 to mark the beginning of the sealing time. The same angel descended on December 31, 2023 to resurrect the two witnesses who had been slain in the street of that great city of Sodom and Egypt, where also the Lord was crucified. That descent marked the closing period of the sealing time. Within the fractal period of December 31, 2023 unto the Sunday law, Ezekiel the priest is given a vision of the temple in heaven. At that time, he is made dumb and only speaks when God commands him to do so. His condition lasts until the soon-coming Sunday law, represented by the destruction of Jerusalem.

Mnamo tarehe 11 Agosti, 1840, hakuna mwingine ila Yesu Kristo alishuka akiwa yule malaika mwenye nguvu wa Ufunuo 10 aliyeleta kitabu kidogo ambacho watu wa Mungu walipaswa kukitwaa na kukila. Malaika yuyo huyo alishuka tena katika 9/11 kuashiria mwanzo wa wakati wa kutiwa muhuri. Malaika yuyo huyo alishuka tarehe 31 Desemba, 2023, ili kuwafufua mashahidi wawili waliokuwa wameuawa katika njia ya mji ule mkuu wa Sodoma na Misri, ambako pia Bwana alisulubiwa. Kushuka huko kuliashiria kipindi cha kufunga cha wakati wa kutiwa muhuri. Ndani ya kipindi cha fraktali cha tarehe 31 Desemba, 2023, hadi sheria ya Jumapili, Ezekieli kuhani anapewa maono ya hekalu mbinguni. Wakati huo, anafanywa kuwa bubu na hunena tu Mungu anapomwamuru kufanya hivyo. Hali yake hudumu mpaka sheria ya Jumapili iliyo karibu kuja, inayowakilishwa na kuangamizwa kwa Yerusalemu.

As with John, Ezekiel is commanded to take the book that was in the descending angel’s hand in Revelation ten, and also told to eat the book of lamentation, mourning and woe.

Kama ilivyokuwa kwa Yohana, Ezekieli anaamriwa kuichukua kitabu kilichokuwa mkononi mwa malaika anayeshuka katika Ufunuo kumi, na pia kuambiwa kula kitabu cha maombolezo, vilio na ole.

But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Ezekiel 2:8–10.

Lakini wewe, mwana wa Adamu, sikia nikuambialo; usiwe mwenye kuasi kama nyumba ile yenye kuasi; fungua kinywa chako, ule nilichokupa. Nami nilipotazama, tazama, mkono mmoja ukanyoshwa kwangu; na tazama, ndani yake mlikuwa na gombo la kitabu; naye akalikunjua mbele yangu; nalo lilikuwa limeandikwa ndani na nje; na humo mliandikwa maombolezo, na kuugua, na ole. Ezekieli 2:8–10.

The message is represented as a threefold message, thus typifying the message of the three angels of Revelation fourteen. It is therefore the sealing message of the third angel that seals those within Jerusalem who are lamenting and mourning the sin of the church and the land as represented in chapter nine of Ezekiel and chapter seven of Revelation.

Ujumbe huo unawakilishwa kama ujumbe wa namna tatu, hivyo ukiufananisha na ujumbe wa malaika watatu wa Ufunuo kumi na nne. Kwa hiyo, ni ujumbe wa kutiwa muhuri wa malaika wa tatu unaowatia muhuri wale walio ndani ya Yerusalemu wanaolia kwa huzuni na kuomboleza kwa sababu ya dhambi ya kanisa na ya nchi, kama inavyowakilishwa katika sura ya tisa ya Ezekieli na sura ya saba ya Ufunuo.

And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.

Na utukufu wa Mungu wa Israeli ulikuwa umeinuka kutoka juu ya kerubi, alipokuwa, hadi kwenye kizingiti cha nyumba. Naye akamwita yule mtu aliyekuwa amevaa kitani, aliyekuwa na kidau cha mwandishi pembeni mwake; naye Bwana akamwambia, Pita katikati ya mji, katikati ya Yerusalemu, ukatie alama juu ya vipaji vya nyuso vya watu wale wanaougua na kulia kwa sababu ya machukizo yote yanayofanyika katikati yake. Ezekieli 9:3, 4.

Those who receive the seal are mourning for the sins of the church and the sins of the land, and Ezekiel’s testimony is woven upon the history of Jerusalem and Egypt, symbols of the church and the world.

Wale wanaopokea muhuri wanaomboleza kwa ajili ya dhambi za kanisa na dhambi za nchi, na ushuhuda wa Ezekieli umefumwa katika historia ya Yerusalemu na Misri, ambazo ni ishara za kanisa na ulimwengu.

“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world. …

“Chachu ya utauwa haijapoteza kabisa uwezo wake. Katika wakati ambao hatari na mfadhaiko wa kanisa ni vikubwa zaidi, kile kikundi kidogo kinachosimama katika nuru kitakuwa kikiugua na kulia kwa sababu ya machukizo yanayofanyika katika nchi. Lakini hasa zaidi maombi yao yatapanda kwa ajili ya kanisa kwa sababu washiriki wake wanafanya kwa namna ya ulimwengu. …

“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 209, 210.

“Amri ni hii: ‘Pita katikati ya mji, katikati ya Yerusalemu, ukatie alama juu ya vipaji vya nyuso vya watu wale wanaougua na kulia kwa sababu ya machukizo yote yanayofanyika katikati yake.’ Hawa wanaougua na kulia walikuwa wakitangaza maneno ya uzima; walikuwa wamekemea, wakashauri, na kusihi. Baadhi ya wale waliokuwa wakimvunjia Mungu heshima walitubu na kunyenyekeza mioyo yao mbele Zake. Lakini utukufu wa Bwana ulikuwa umeondoka katika Israeli; ingawa wengi bado waliendelea na namna za nje za dini, nguvu na uwepo Wake vilikuwa havipo.” Testimonies, juzuu ya 5, 209, 210.

In the context of the book of lamentations, mourning and woe typifying the three angels of Revelation fourteen, the lamentations and mourning are the first and second angels, and the third is the message of woe, a symbol of the east wind that is held in check by the four restraining angels of Revelation seven.

Katika muktadha wa kitabu cha Maombolezo, maombolezo na ole vinavyowatambulisha malaika watatu wa Ufunuo kumi na nne, maombolezo na mourning ni malaika wa kwanza na wa pili, na wa tatu ni ujumbe wa ole, ishara ya upepo wa mashariki unaozuiliwa na malaika wanne wazuiliao wa Ufunuo saba.

Egypt

Misri

In the book of Ezekiel, there are thirteen dates referenced. The first of the Egypt set of dates is Ezekiel 29:1, and it represented 587 BC.

Katika kitabu cha Ezekieli, kuna tarehe kumi na tatu zinazotajwa. Ya kwanza katika mfululizo wa tarehe za Misri ni Ezekieli 29:1, nayo iliwakilisha mwaka 587 KK.

In the tenth year, in the tenth month, in the twelfth day of the month, the word of the Lord came unto me, saying, Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:1–3.

Katika mwaka wa kumi, katika mwezi wa kumi, siku ya kumi na mbili ya mwezi huo, neno la Bwana likanijia, kusema, Mwanadamu, elekeza uso wako juu ya Farao mfalme wa Misri, ukatabiri juu yake, na juu ya Misri yote: Nena, ukaseme, Bwana MUNGU asema hivi; Tazama, mimi ni juu yako, ee Farao mfalme wa Misri, joka kubwa lililolala katikati ya mito yake, aliyesema, Mto wangu ni wangu mwenyewe, nami nimejifanyia huo. Ezekieli 29:1–3.

587 BC is the year of the siege, which began one and a half years before the destruction of Jerusalem. At that time Ezekiel proclaims that God would overthrow Egypt, and that the overthrow would demonstrate to God’s people their foolishness for trusting in the dragon of Egypt. By the end of the chapter a pronouncement is made that Egypt would be given to Babylon, thus identifying when the ten kings give their seventh kingdom of Bible prophecy to modern Babylon—the eighth kingdom that is of the seven. That prophecy was fulfilled ‘seventeen’ years later in 571 BC as set forth at the end of the chapter. Chapter 29 therefore contains the first and the last reference of dating associated with Egypt.

587 KK ni mwaka wa kuzingirwa, kulikokuwa kumeanza mwaka mmoja na nusu kabla ya kuharibiwa kwa Yerusalemu. Wakati huo Ezekieli anatangaza kwamba Mungu angeiangusha Misri, na kwamba kuangushwa huko kungewaonyesha watu wa Mungu upumbavu wao kwa kumtumainia joka la Misri. Kufikia mwisho wa sura hiyo tamko latolewa kwamba Misri ingetolewa kwa Babeli, hivyo kubainisha wakati wafalme kumi wanapoitoa falme yao ya saba ya unabii wa Biblia kwa Babeli ya kisasa—falme ya nane iliyo ya zile saba. Unabii huo ulitimizwa miaka “kumi na saba” baadaye, katika 571 KK, kama ilivyoelezwa mwishoni mwa sura hiyo. Kwa hiyo sura ya 29 ina rejeo la kwanza na la mwisho la tarehe linalohusishwa na Misri.

And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the Lord came unto me, saying, Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:17–21.

Ikawa katika mwaka wa ishirini na saba, mwezi wa kwanza, siku ya kwanza ya mwezi, neno la Bwana likanijia, kusema, Mwanadamu, Nebukadreza mfalme wa Babeli alilitia jeshi lake katika utumishi mkuu dhidi ya Tiro; kila kichwa kilifanywa kipara, na kila bega lilichunuka; lakini hakuwa na mshahara, wala jeshi lake, kwa ajili ya Tiro, kwa utumishi alioutumikia dhidi yake. Kwa hiyo, Bwana MUNGU asema hivi: Tazama, nitampa Nebukadreza mfalme wa Babeli nchi ya Misri; naye atatwaa wingi wake, na kuteka nyara zake, na kuchukua mateka wake; nayo itakuwa mshahara kwa jeshi lake. Nimempa nchi ya Misri kwa ajili ya kazi yake aliyoitenda dhidi yake, kwa sababu walinitendea mimi kazi, asema Bwana MUNGU. Katika siku hiyo nitaisababisha pembe ya nyumba ya Israeli kuchipuka, nami nitakupa kufumbua kinywa katikati yao; nao watajua ya kuwa mimi ndimi Bwana. Ezekieli 29:17–21.

The twentieth year in the first month in the first day of verse seventeen represents the last date of the thirteen dates in Ezekiel, and it is the only date that falls after October 22, 573 BC. It represents when the king of the north in Daniel eleven verses forty-two and forty-three is given Egypt, as well as the point when the ten kings give their seventh kingdom to the eighth kingdom that is of the seven. It is fulfilled when the “horn of the house of Israel” buds forth. In Isaiah Israel buds in the day of the east wind.

Mwaka wa ishirini, mwezi wa kwanza, siku ya kwanza ya aya ya kumi na saba, unawakilisha tarehe ya mwisho kati ya tarehe kumi na tatu katika Ezekieli, nayo ndiyo tarehe pekee inayokuja baada ya Oktoba 22, 573 KK. Inawakilisha wakati mfalme wa kaskazini katika Danieli 11:42–43 anapopewa Misri, pamoja na wakati ambapo wafalme kumi wanautoa ufalme wao wa saba kwa ufalme wa nane ulio wa wale saba. Inatimizwa wakati “pembe ya nyumba ya Israeli” inachipuka. Katika Isaya, Israeli huchipuka katika siku ya upepo wa mashariki.

He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:8.

Atawafanya wale watokao kwa Yakobo kutilia mizizi; Israeli itachanua na kuchipua, nayo itaijaza uso wa ulimwengu kwa matunda. Isaya 27:8.

When Ezekiel 29:17 is fulfilled, and the dragon of Egypt is given to the papal beast at the soon-coming Sunday law the latter rain will be poured out without measure upon Israel. That rain began on 9/11 as a sprinkling as typified by Christ breathing upon His disciples after He descended to earth after He had ascended to His Father following His resurrection.

Wakati Ezekieli 29:17 itakapotimizwa, na yule joka wa Misri atakapokabidhiwa kwa mnyama wa kipapa katika sheria ya Jumapili inayokuja upesi, mvua ya masika ya mwisho itamwagwa juu ya Israeli bila kipimo. Mvua hiyo ilianza tarehe 9/11 kama manyunyu, kama ilivyofananishwa na Kristo alipowapulizia wanafunzi Wake baada ya kushuka duniani, baada ya kuwa amepaa kwenda kwa Baba Yake kufuatia ufufuo Wake.

“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

“Kitendo cha Kristo cha kuwavuvia wanafunzi wake Roho Mtakatifu, na cha kuwapa amani yake, kilikuwa kama matone machache kabla ya manyunyu mengi yaliyokuwa yatatolewa siku ya Pentekoste.” Spirit of Prophecy, juzuu ya 3, 243.

Ezekiel’s prediction of the fall of Egypt was proclaimed in 587 BC, the year of the siege, and ‘seventeen’ years later the prediction was fulfilled. It is fulfilled in the period represented by the number ‘seventeen,’ thus representing the hidden history of verse forty of Daniel eleven. It is to be fulfilled during the sealing time of the one hundred and forty-four thousand which is portrayed in chapter nine of Ezekiel. In the sealing time the latter rain is poured out, first as a sprinkling at 9/11 and then a full outpouring at the Sunday law. It is fulfilled according to Isaiah in the “day of the east wind,” and Islam is the east wind, and Islam is the third “woe.” The message Ezekiel was to eat was a threefold message, of which the third part was the message of woe.

Utabiri wa Ezekieli kuhusu kuanguka kwa Misri ulitangazwa mwaka 587 KK, mwaka wa mazingirwa, na miaka ‘kumi na saba’ baadaye utabiri huo ulitimizwa. Unatimizwa katika kipindi kinachowakilishwa na namba ‘kumi na saba,’ hivyo ukiwakilisha historia iliyofichwa ya aya ya arobaini ya Danieli kumi na moja. Unapaswa kutimizwa wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu, jambo linaloonyeshwa katika sura ya tisa ya Ezekieli. Wakati wa kutiwa muhuri mvua ya masika humwagwa, kwanza kama kunyunyiziwa katika 9/11 na kisha umwagiko kamili katika sheria ya Jumapili. Unatimizwa kulingana na Isaya katika “siku ya upepo wa mashariki,” na Uislamu ndio upepo wa mashariki, na Uislamu ndio ole wa tatu. Ujumbe ambao Ezekieli alipaswa kula ulikuwa ujumbe wa sehemu tatu, ambao sehemu yake ya tatu ilikuwa ujumbe wa ole.

Ezekiel’s thirteen dated messages were set forth in connection with Jerusalem, Egypt and Tyre. They were all addressing rebellion as represented by the number "thirteen."

Ujumbe kumi na tatu wa Ezekieli wenye tarehe maalumu uliwekwa wazi kuhusiana na Yerusalemu, Misri, na Tiro. Yote yalikuwa yakishughulikia uasi kama unavyowakilishwa na namba “kumi na tatu.”

We will continue to consider the dating of Ezekiel in the next article.

Tutaendelea kuzingatia utambuzi wa tarehe wa Ezekieli katika makala inayofuata.