There are ‘thirteen’ references to dates in the book of Ezekiel; six address Jerusalem, six address Egypt and one Tyre. All the references are set within the context of rebellion, which the number ‘thirteen’ symbolizes. The year after Ezekiel’s wife died from a stroke, marking the beginning of the third siege, Ezekiel was commanded to speak against Egypt, identifying that it would be desolate for forty years.

Kuna marejeo ‘kumi na matatu’ ya tarehe katika kitabu cha Ezekieli; sita yanaihusu Yerusalemu, sita yanaihusu Misri na moja Tiro. Marejeo hayo yote yamewekwa ndani ya muktadha wa uasi, ambao namba ‘kumi na tatu’ huiashiria. Mwaka uliofuata baada ya mke wa Ezekieli kufa kwa kiharusi, kuashiria mwanzo wa mazingiwa ya tatu, Ezekieli aliamriwa kusema juu ya Misri, akibainisha kwamba ingekuwa ukiwa kwa miaka arobaini.

And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries. Yet thus saith the Lord God; At the end of forty years will I gather the Egyptians from the people whither they were scattered: And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. Ezekiel 29:12–14.

Nami nitaifanya nchi ya Misri kuwa ukiwa katikati ya nchi zilizo ukiwa, na miji yake katikati ya miji iliyoharibiwa itakuwa ukiwa kwa muda wa miaka arobaini; nami nitawatawanya Wamisri kati ya mataifa, nami nitawatawanya katika nchi mbalimbali. Lakini Bwana MUNGU asema hivi: Mwishoni mwa miaka arobaini nitawakusanya Wamisri kutoka kwa mataifa walikotawanyika; nami nitawarejesha mateka wa Misri, nami nitawafanya warudi katika nchi ya Pathrosi, katika nchi ya makao yao; nao watakuwa huko ufalme wa chini. Ezekieli 29:12–14.

The siege began in 588 BC, and a year later in 587 BC Ezekiel was commanded to speak. In verse ‘seventeen’, 571 BC identifies that Egypt will be given to Babylon for services rendered. Bible chronologists suggest 567 BC unto 527 BC as the forty-year period identified in the verses, and from the initial message of judgment proclaimed in 587 BC until verse seventeen’s pronouncement in 571 BC that the Lord had given Egypt into the hand of Nebuchadnezzar, we find a ‘seventeen-year’ period.

Mzingiro huo ulianza mwaka 588 KK, na mwaka mmoja baadaye katika 587 KK Ezekieli akaamriwa kusema. Katika mstari wa kumi na saba, mwaka 571 KK unaonyesha kwamba Misri itatolewa kwa Babeli kwa ajili ya huduma zilizotolewa. Wanakronolojia wa Biblia hupendekeza 567 KK hadi 527 KK kuwa ndiyo kipindi cha miaka arobaini kilichotambuliwa katika mistari hiyo, na tangu ujumbe wa kwanza wa hukumu uliotangazwa katika 587 KK hadi tamko la mstari wa kumi na saba katika 571 KK kwamba Bwana alikuwa ameitoa Misri katika mkono wa Nebukadneza, tunaona kipindi cha “miaka kumi na saba.”

Nebuchadnezzar’s army fought a long, difficult campaign against Tyre (the siege lasted about 13 years, roughly 586–573 BC). The soldiers worked extremely hard (every head was made bald and every shoulder rubbed bare from carrying loads), yet they received no significant wages or spoil from Tyre itself. Because of this unprofitable labor, God determined to give Egypt to Nebuchadnezzar as compensation (“wages”) for the work his army did against Tyre.

Jeshi la Nebukadreza lilipigana katika kampeni ndefu na ngumu dhidi ya Tiro (mazingirwa yalidumu takriban miaka 13, yaani karibu 586–573 KK). Askari walifanya kazi kwa bidii kupita kiasi (kila kichwa kilifanywa kuwa na upara, na kila bega likachubuka kwa kubeba mizigo), lakini hawakupokea ujira wowote wa maana wala nyara kutoka Tiro yenyewe. Kwa sababu ya taabu hiyo isiyoleta faida, Mungu akaazimia kumpa Nebukadreza Misri kuwa fidia (“ujira”) kwa kazi ambayo jeshi lake lilifanya dhidi ya Tiro.

And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. Luke 10:7.

Na kaeni katika nyumba iyo hiyo, mkila na kunywa vitu vile wanavyowapa; kwa maana mtenda kazi astahili ujira wake. Msihame kutoka nyumba moja kwenda nyingine. Luka 10:7.

Nebuchadnezzar therefore took Tyre first and after the thirteen-year siege he was given Egypt. Before he took Tyre, he took Jerusalem in 586 BC, then he accomplished a siege of thirteen years against Tyre, and thereafter Egypt. Jerusalem was taken in 586 BC, and the siege of Tyre began 586 BC and went unto 573 BC. The number thirteen is associated with the United States.

Basi Nebukadneza aliutwaa kwanza Tiro, na baada ya mazingiro ya miaka kumi na mitatu akapewa Misri. Kabla ya kuutwaa Tiro, aliutwaa Yerusalemu mwaka 586 KK, kisha akatimiza mazingiro ya miaka kumi na mitatu dhidi ya Tiro, na baadaye Misri. Yerusalemu ulitekwa mwaka 586 KK, na mazingiro ya Tiro yalianza mwaka 586 KK na kuendelea hadi mwaka 573 KK. Namba kumi na tatu inahusishwa na Marekani.

Sister White informs us that Jerusalem in the book of Ezekiel represents the Laodicean Seventh-day Adventist church, and Nebuchadnezzar, the king of the north represents the papal power in the latter days. In the historical illustration of chapter twenty-nine, the latter-day robbers of thy people representing papal Rome, conquers three entities in the chapter. First he takes Jerusalem, then Tyre and finally Egypt.

Dada White anatufahamisha kwamba Yerusalemu katika kitabu cha Ezekieli inawakilisha kanisa la Walaodikia la Waadventista Wasabato, na Nebukadneza, mfalme wa kaskazini, anawakilisha mamlaka ya upapa katika siku za mwisho. Katika kielelezo cha kihistoria cha sura ya ishirini na tisa, wanyang’anyi wa watu wako wa siku za mwisho wanaowakilisha Roma ya kipapa hushinda mamlaka tatu katika sura hiyo. Kwanza anaitwaa Yerusalemu, kisha Tiro, na hatimaye Misri.

Judgment begins at the house of God and the horn of Protestantism in the United States is first conquered in advance of the Sunday law. The horn of apostate Protestantism in the United States includes the Laodicean Seventh-day Adventist church that represents the “former” covenant people who are passed by as was ancient Israel in the year 34 and the Protestants in 1844. The passing by of those former covenant people of God in 34 and 1844 are both represented in the prophetic history of the twenty-three-hundred-year prophecy of Daniel 8:14. Judgment begins with the house of God and the horn of Protestantism is judged in advance of the horn of Republicanism.

Hukumu huanza katika nyumba ya Mungu, na pembe ya Uprotestanti nchini Marekani ndiyo hushindwa kwanza kabla ya sheria ya Jumapili. Pembe ya Uprotestanti ulioasi nchini Marekani inajumuisha kanisa la Waadventista Wasabato wa Laodikia, ambalo linawakilisha watu wa agano wa “zamani” wanaopitwa kama Israeli ya kale ilivyopitwa katika mwaka wa 34 na Waprotestanti mwaka wa 1844. Kupitwa kwa wale watu wa zamani wa agano wa Mungu katika 34 na 1844 vyote viwili vinawakilishwa katika historia ya kiunabii ya unabii wa miaka elfu mbili na mia tatu wa Danieli 8:14. Hukumu huanza na nyumba ya Mungu, na pembe ya Uprotestanti huhukumiwa kabla ya pembe ya Urepublikanismi.

For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

Kwa maana wakati umefika wa hukumu kuanza katika nyumba ya Mungu; na ikiwa kwanza huanza kwetu sisi, basi mwisho wao wasioitii Injili ya Mungu utakuwa nini? 1 Petro 4:17.

The first mention of the judgment of Egypt is located in the first verse of chapter twenty-nine, and the last date mentioned in connection with Egypt by Ezekiel is in verse ‘seventeen’ of the same chapter. The chapter identifies modern Rome first overcoming the horn of Protestantism and then Tyre, which represents the horn of Republicanism that is overcome at the soon-coming Sunday law. When Tyre (the United States) is conquered by Nebuchadnezzar at the Sunday law, Egypt is also given into his hands. At that point the deadly wound of papacy is healed. Not only is the papacy’s deadly wound then healed, but Ezekiel informs us this happens during the period of the latter rain.

Kutajwa kwa kwanza kwa hukumu ya Misri kunapatikana katika aya ya kwanza ya sura ya ishirini na tisa, na tarehe ya mwisho inayotajwa kuhusiana na Misri na Ezekieli iko katika aya ya “kumi na saba” ya sura iyo hiyo. Sura hiyo inatambulisha Roma ya kisasa kwanza ikiishinda pembe ya Uprotestanti na kisha Tiro, ambayo inawakilisha pembe ya Urepublikanismo inayoshindwa katika sheria ya Jumapili inayokuja upesi. Tiro (Marekani) inaposhindwa na Nebukadreza katika sheria ya Jumapili, Misri nayo hukabidhiwa mikononi mwake. Wakati huo pigo la mauti la upapa linaponywa. Si kwamba tu pigo la mauti la upapa ndipo linaponywa, bali Ezekieli anatufahamisha kwamba jambo hili hutokea katika kipindi cha mvua ya masika ya mwisho.

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 29:21.

Katika siku hiyo nitalichipusha pembe ya nyumba ya Israeli, nami nitakupa kufumbuliwa kwa kinywa katikati yao; nao watajua ya kuwa mimi ndimi Bwana. Ezekieli 29:21.

Jacob and Israel

Yakobo na Israeli

Isaiah identifies that Israel buds out, blossoms and fills the whole earth with fruit. It is rain that brings about the three steps of budding, blossoming and fruit bearing, and according to Isaiah, the latter rain arrives when the “rough wind” is stayed. He further identifies that during the period of budding, blossoming and fruit-bearing the sins of Jacob are to be purged, and the Hebrew word translated as “purged” is atoned for.

Isaya anatambua kwamba Israeli hutoa machipukizi, huchanua maua, na kuijaza dunia yote kwa matunda. Ni mvua iletayo hatua hizo tatu za kuchipua, kuchanua na kuzaa matunda, na kulingana na Isaya, mvua ya masika ya mwisho huja wakati “upepo mkali” unapozuiliwa. Zaidi ya hayo, anatambua kwamba katika kipindi cha kuchipua, kuchanua na kuzaa matunda dhambi za Yakobo zinapaswa kutakaswa, na neno la Kiebrania lililotafsiriwa kuwa “kutakaswa” ni kupatanishwa.

In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.

Kwa kipimo, ichipukapo, utashindana nayo; huizuia upepo wake mkali siku ya upepo wa mashariki. Kwa sababu hiyo basi uovu wa Yakobo utatakaswa; na hili ndilo tunda lote la kuondoa dhambi yake; afanyapo mawe yote ya madhabahu kuwa kama mawe ya chokaa yaliyopondwapondwa, vichaka vya ibada na sanamu havitasimama. Isaya 27:8, 9.

When the four winds (his rough wind) of strife are restrained, the sealing of the one hundred and forty-four thousand begins, and the wise and wicked of Adventism are ultimately separated, and all of this is accomplished in the “day of the east wind.” The sealing time began with a sprinkling at 9/11 and it ends with a full outpouring at the Sunday law when the earth is then filled with fruit. The sealing time is a progressive purification and purging in agreement with Malachi three. But in the seventeen-year period represented by the beginning and ending dates of Ezekiel twenty-nine, the conquering of the sixth kingdom of Bible prophecy as represented by Jerusalem, a symbol of the horn of Protestantism—the church and Tyre, a symbol of the horn or Republicanism—the state. Just after the end of the thirteen year siege of Tyre the conquering of the seventh kingdom of ten kings represented by Egypt takes place. The three conquering’s of Jerusalem, Tyre and Egypt occurs when “the horn of the house of Israel” buds forth, and is given an opening of the mouth.

Wakati pepo nne (upepo wake mkali) za fitina zinapozuiliwa, kutiwa muhuri kwa wale mia moja arobaini na nne elfu huanza, na wenye hekima na waovu wa Uadventista hatimaye hutenganishwa, na hayo yote hutimizwa katika “siku ya upepo wa mashariki.” Wakati wa kutiwa muhuri ulianza kwa kunyunyiziwa katika 9/11, nao unaishia kwa kumwagwa kwa ukamilifu katika sheria ya Jumapili, wakati ambapo ndipo dunia hujazwa matunda. Wakati wa kutiwa muhuri ni utakaso na usafishaji wa hatua kwa hatua, kwa kupatana na Malaki tatu. Lakini katika kipindi cha miaka kumi na saba kinachowakilishwa na tarehe za mwanzo na mwisho za Ezekieli ishirini na tisa, kunafanyika kushindwa kwa ufalme wa sita wa unabii wa Biblia kama unavyowakilishwa na Yerusalemu, ishara ya pembe ya Uprotestanti—kanisa, na Tiro, ishara ya pembe au Urepublikanismu—serikali. Mara tu baada ya mwisho wa mazingirwa ya miaka kumi na mitatu ya Tiro, kushindwa kwa ufalme wa saba wa wafalme kumi, unaowakilishwa na Misri, hutokea. Kushindwa huku kutatu kwa Yerusalemu, Tiro, na Misri hutokea wakati “pembe ya nyumba ya Israeli” inapoanza kuchipuka, na kupewa kufunguliwa kwa kinywa.

Both the priest Ezekiel and the priest Zacharias dumbness end at the Sunday law, when the United States and Balaam’s ass both speak. The Lord gives the house of Israel the “opening of the mouth” at the Sunday law. Jacob sins have then been purged and his name is changed to the house of Israel. The message they proclaim is represented by the third witness of prophetic dumbness represented by Daniel, who is then given the message of Daniel chapter eleven, which is also the vision of Habakkuk that then ‘speaks and does not lie.’ Ezekiel, Zacharias and Daniel align with the proclamation of the loud cry of the third angel, as does Jeremiah in chapter fifteen where he is promised to be God’s mouth if he would rebound from the first disappointment.

Bubu wa kuhani Ezekieli na bubu wa kuhani Zakaria wote wawili huisha katika sheria ya Jumapili, wakati ambapo Marekani na punda wake Balaamu wote wawili hunena. Bwana hulipa nyumba ya Israeli “kufumbuliwa kwa kinywa” katika sheria ya Jumapili. Dhambi za Yakobo huwa zimetakaswa wakati huo, na jina lake hubadilishwa kuwa nyumba ya Israeli. Ujumbe wanaoutangaza unawakilishwa na shahidi wa tatu wa bubu wa kinabii anayewakilishwa na Danieli, ambaye ndipo hupewa ujumbe wa Danieli sura ya kumi na moja, ambao pia ni maono ya Habakuki ambayo ndipo ‘yananena wala hayasemi uongo.’ Ezekieli, Zakaria, na Danieli wanapatana na tangazo la kilio kikuu cha malaika wa tatu, kama vile Yeremia pia katika sura ya kumi na tano ambamo ameahidiwa kuwa kinywa cha Mungu iwapo angerudi nyuma kutoka katika kuvunjika moyo kwa kwanza.

Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.

Mbona maumivu yangu ni ya daima, na jeraha langu haliwezi kuponyeka, ambalo hukataa kuponywa? Je, utakuwa kwangu kabisa kama mwongo, na kama maji yapungukayo? Kwa hiyo, BWANA asema hivi, Ukirudi, ndipo nitakurudisha tena, nawe utasimama mbele zangu; na ikiwa utatoa kilicho cha thamani kutoka kwa kilicho kibaya, utakuwa kama kinywa changu; wao watakurudia wewe, lakini wewe usiwarudie wao. Yeremia 15:18, 19.

Jesus illustrates the end with the beginning and at 9/11 the sprinkling brought forth buds and the plant of Jacob began to grow, and ultimately when the iniquity of Jacob is purged, the house of Israel will speak. The budding out at 9/11 that was accomplished by the rain is typifying a budding out at the end of the sealing time, when the “horn” of the house of Israel buds out, right where the horns of apostate Protestantism and Republicanism are overcome by Nebuchadnezzar.

Yesu anaonyesha mwisho kwa mwanzo, na katika 9/11 kule kunyunyizwa kulichipusha mabudi na mmea wa Yakobo ukaanza kukua, na hatimaye, wakati uovu wa Yakobo utakapotakaswa, nyumba ya Israeli itanena. Kuchipuka huko katika 9/11 kulikotimizwa kwa mvua kunafananisha kuchipuka mwishoni mwa wakati wa kutiwa muhuri, ambapo “pembe” ya nyumba ya Israeli huchipuka, mahali pale ambapo pembe za Uprotestanti mwasi na Urepublikanizimu zinashindwa na Nebukadreza.

At that point the distinction between the false horn of Protestantism is contrasted with the true horn of Protestantism as typified by Aaron’s rod that budded in distinction to the other rods of the tribes of Israel. The two dates in chapter twenty-nine of Ezekiel identify the history of the lifting up of the ensign of the one hundred and forty-four thousand at the soon-coming Sunday law.

Katika hatua hiyo tofauti kati ya pembe ya uongo ya Uprotestanti inawekwa kinyume na pembe ya kweli ya Uprotestanti kama ilivyofananishwa na fimbo ya Haruni iliyochanua, kwa kutofautishwa na fimbo nyingine za kabila za Israeli. Tarehe hizo mbili katika sura ya ishirini na tisa ya Ezekieli zinabainisha historia ya kuinuliwa kwa bendera ya wale mia moja arobaini na nne elfu wakati wa sheria ya Jumapili inayokaribia kuja.

The process of the budding, blooming and filling the earth with fruit began at the sprinkling of the latter rain on 9/11, just as the Pentecostal season began with Christ breathing a few drops upon His disciples that led to Pentecost when the full outpouring took place. The budding of 9/11 at the beginning of the purging of Jacob (the supplanter), which is the sealing time typified the budding of the house of Israel (the overcomer) at the Sunday law. The budding at the end is marking a distinction between the former covenant people and the one hundred and forty-four thousand, just as the outpouring of fire on Mount Carmel made a distinction between the prophet Elijah and the prophets of Baal. The distinction is represented by a class who are prophetically ashamed for a counterfeit peace and safety message, and the other class are prophetically joyful, and they will never be ashamed.

Mchakato wa kuchipua, kuchanua na kuijaza dunia matunda ulianza katika kunyunyiziwa kwa mvua ya masika ya mwisho tarehe 9/11, kama vile tu majira ya Kipentekoste yalivyoanza Kristo alipowapulizia wanafunzi Wake matone machache yaliyoongoza hadi Pentekoste wakati umiminiko kamili ulipotukia. Kuchipua kwa 9/11 mwanzoni mwa kutakaswa kwa Yakobo (mnyang’anyi), ambako ni wakati wa kutiwa muhuri, kulifananisha kuchipua kwa nyumba ya Israeli (mshindi) katika sheria ya Jumapili. Kuchipua huko mwishoni kunaweka alama ya utofauti kati ya watu wa agano la kwanza na wale mia moja arobaini na nne elfu, kama vile umiminiko wa moto juu ya Mlima Karmeli ulivyofanya utofauti kati ya nabii Eliya na manabii wa Baali. Utofauti huo unawakilishwa na kundi moja ambalo kinabii linaona aibu kwa sababu ya ujumbe bandia wa amani na usalama, na kundi jingine kinabii lina furaha, wala halitaaibika kamwe.

The Six Dates of Egypt

Tende Sita za Misri

Ezekiel identifies four other dates associated with Egypt, and two of those dates mark the eleventh year, and the other two dates mark the twelve year of the captivity.

Ezekieli anataja tarehe nyingine nne zinazohusiana na Misri, na tarehe mbili kati ya hizo zinaashiria mwaka wa kumi na moja, na tarehe nyingine mbili zinaashiria mwaka wa kumi na mbili wa utumwa.

The Siege of the Eleventh Year

Kuzingirwa kwa Mwaka wa Kumi na Moja

And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the Lord came unto me, saying, Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword. Ezekiel 30:20, 21.

Ikawa katika mwaka wa kumi na moja, mwezi wa kwanza, siku ya saba ya mwezi huo, neno la Bwana likanijia, kusema, Mwanadamu, nimeuvunja mkono wa Farao, mfalme wa Misri; na tazama, hautafungwa ili upate kuponywa, kwa kutiwa kitambaa cha kuufunga, ili uwe na nguvu za kushika upanga. Ezekieli 30:20, 21.

And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? Ezekiel 31:1, 2.

Ikawa katika mwaka wa kumi na mmoja, katika mwezi wa tatu, siku ya kwanza ya mwezi, neno la Bwana likanijia, kusema, Mwanadamu, sema na Farao mfalme wa Misri, na kwa umati wake; Umefanana na nani katika ukuu wako? Ezekieli 31:1, 2.

In the eleventh year of the captivity, Egypt and Pharaoh’s arms are broken, and Babylon’s arms are strengthened in chapter thirty. In the eleventh year in chapter thirty-one the fall of Egypt and its impact upon the world is identified.

Katika mwaka wa kumi na mmoja wa uhamisho, mikono ya Misri na ya Farao imevunjwa, na mikono ya Babeli imeimarishwa katika sura ya thelathini. Katika mwaka wa kumi na mmoja katika sura ya thelathini na moja, kuanguka kwa Misri na athari yake juu ya ulimwengu kunatambuliwa.

The Twelfth Year & Jerusalem’s Fall

Mwaka wa Kumi na Mbili na Kuanguka kwa Yerusalemu

The two dates in the twelfth year are located in Ezekiel thirty-two.

Tarehe mbili katika mwaka wa kumi na mbili zinapatikana katika Ezekieli thelathini na mbili.

And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers. Thus saith the Lord God; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net. Ezekiel 32:1–3.

Ikawa katika mwaka wa kumi na mbili, mwezi wa kumi na mbili, siku ya kwanza ya mwezi, neno la Bwana likanijia, kusema, Mwanadamu, inua maombolezo juu ya Farao mfalme wa Misri, ukamwambie, Wewe u mfano wa mwana-simba miongoni mwa mataifa, nawe u kama nyangumi baharini; nawe ulitokea pamoja na mito yako, ukayatia maji matope kwa miguu yako, ukaitia uchafu mito yao. Bwana MUNGU asema hivi; Kwa hiyo nitautandika wavu wangu juu yako pamoja na kusanyiko la watu wengi; nao watakupandisha katika wavu wangu. Ezekieli 32:1–3.

It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the Lord came unto me, saying, Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. Ezekiel 32:17, 18.

Ikawa pia katika mwaka wa kumi na mbili, siku ya kumi na tano ya mwezi, neno la Bwana likanijia, kusema, Mwanadamu, walilie kwa maombolezo umati wa Misri, na uwatupilie chini, naam, yeye, na binti za mataifa mashuhuri, hata pande za chini za nchi, pamoja nao washukao shimoni. Ezekieli 32:17, 18.

Pharaoh and His Multitude

Farao na Umati Wake

In chapter thirty-one’s pronouncement upon Egypt, the final verses state:

Katika tamko la sura ya thelathini na moja juu ya Misri, mistari ya mwisho yasema:

I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God. Ezekiel 31:16–18.

Naliifanya mataifa yatikisike kwa sauti ya kuanguka kwake, nilipomtupa chini mpaka kuzimu pamoja na hao washukao shimoni; na miti yote ya Edeni, miti teule na iliyo bora ya Lebanoni, yote inywayo maji, itafarijiwa katika pande za chini za nchi. Hao nao walishuka pamoja naye mpaka kuzimu, kwao waliouawa kwa upanga; nao waliokuwa mkono wake, waliokaa chini ya uvuli wake katikati ya mataifa. Wewe umefanana na nani, hivi, katika utukufu na ukubwa miongoni mwa miti ya Edeni? hata hivyo utateremshwa pamoja na miti ya Edeni mpaka pande za chini za nchi; utalala katikati ya wasiotahiriwa, pamoja na hao waliouawa kwa upanga. Huyu ndiye Farao na jamii yake yote, asema Bwana MUNGU. Ezekieli 31:16–18.

In chapter thirty-two’s pronouncement upon Egypt, the final verses repeats and enlarges upon chapter thirty-one and it includes a parallel ending statement.

Katika tamko la sura ya thelathini na mbili juu ya Misri, aya za mwisho hurudia na kupanua yaliyomo katika sura ya thelathini na moja, nazo zinajumuisha kauli ya mwisho iliyo sambamba.

For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord God. Ezekiel 32:32.

Kwa maana nimeisababisha hofu yangu katika nchi ya walio hai; naye atawekwa katikati ya wasiotahiriwa pamoja na hao waliouawa kwa upanga, yaani, Farao na wingi wake wote, asema Bwana MUNGU. Ezekieli 32:32.

The Seventeen years of Chapter Twenty-nine

Miaka Kumi na Saba ya Sura ya Ishirini na Tisa

The dates located in the seventeen-year period represented in chapter twenty-nine identify Nebuchadnezzar conquering Egypt, and a forty-year period of desolation of Egypt. Forty represents a wilderness, typifying the thousand years that the earth is desolate.

Tarehe zilizo katika kipindi cha miaka kumi na saba kinachowakilishwa katika sura ya ishirini na tisa zinaonyesha Nebukadneza akiishinda Misri, na kipindi cha miaka arobaini cha ukiwa wa Misri. Arobaini huwakilisha nyika, ikifananisha miaka elfu ambayo dunia iko ukiwa.

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 at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end. Jeremiah 4:23–27.

Naliitazama dunia, na tazama, ilikuwa ukiwa, tena tupu; na mbingu, nazo hazikuwa na nuru. Niliitazama milima, na tazama, ilitetemeka, na vilima vyote vikasogea huku na huku. Niliangalia, na tazama, hapakuwa na mtu, na ndege wote wa angani walikuwa wamekimbia. Niliangalia, na tazama, mahali penye kuzaa matunda palikuwa jangwa, na miji yake yote ilikuwa imebomolewa mbele za uso wa Bwana, na kwa hasira yake kali. Kwa maana BWANA asema hivi, Nchi yote itakuwa ukiwa; lakini sitafanya mwisho wake kabisa. Yeremia 4:23–27.

At the end of Ezekiel twenty-nine’s forty years of the desolation of Egypt, the final resurrection of the wicked and their ultimate destruction is set forth.

Mwishoni mwa ile miaka arobaini ya ukiwa wa Misri katika Ezekieli ishirini na tisa, ufufuo wa mwisho wa waovu na uangamivu wao wa mwisho unawekwa wazi.

Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. Isaiah 24:17–22.

Hofu, na shimo, na mtego, viko juu yako, Ee mwenyeji wa dunia. Tena itakuwa, yeye aitorokaye sauti ya hofu ataanguka ndani ya shimo; naye atokaye kutoka katikati ya shimo atanaswa katika mtego; kwa maana madirisha kutoka juu yamefunguliwa, nayo misingi ya dunia inatetemeka. Dunia imevunjika kabisa, dunia imefutwa kabisa, dunia imetikisika mno. Dunia itayumba huko na huko kama mlevi, nayo itapeperushwa kama kibanda; na uasi wake utakuwa mzito juu yake; nayo itaanguka, wala haitainuka tena. Tena itakuwa siku hiyo, ya kwamba Bwana atalipiza jeshi la walio juu walioko juu, na wafalme wa dunia walioko duniani. Nao watakusanywa pamoja, kama wafungwa wakusanywavyo shimoni, nao watafungwa gerezani, na baada ya siku nyingi wataadhibiwa. Isaya 24:17–22.

The message of Ezekiel that is brought together by the six dates associated with Egypt is identifying the earthly dragon powers ultimate destruction, which begins at the soon-coming Sunday law and continues on through to the final destruction of the wicked Egyptians at the end of the millennium.

Ujumbe wa Ezekieli unaounganishwa na tarehe sita zinazohusiana na Misri unatambua uangamivu wa mwisho wa mamlaka ya joka wa kidunia, ambao huanza na sheria ya Jumapili inayokuja upesi na kuendelea hadi kufikia uangamivu wa mwisho wa Wamisri waovu mwishoni mwa milenia.

In the prophetic testimony the beast and the false prophet reach their end at the lake of fire, which represents the Second Coming of Christ, but the dragon power’s lake of fire destruction is at the end of the millennium.

Katika ushuhuda wa kinabii, yule mnyama na nabii wa uongo hufikia mwisho wao katika ziwa la moto, ambalo linawakilisha Kuja kwa Kristo Mara ya Pili; lakini uharibifu wa nguvu za yule joka katika ziwa la moto ni mwishoni mwa milenia.

And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. Revelation 19:20, 21.

Na yule mnyama akakamatwa, na pamoja naye nabii wa uongo aliyefanya miujiza mbele yake, ambayo kwa hiyo aliwapotosha wale waliokuwa wameipokea chapa ya yule mnyama, na wale waliokuwa wakiiabudu sanamu yake. Hao wawili wakatupwa hai katika ziwa la moto liwakalo kwa kiberiti. Na waliosalia wakauawa kwa upanga wake yeye aliyeketi juu ya farasi, ambao upanga huo ulitoka kinywani mwake; na ndege wote wakashiba nyama yao. Ufunuo 19:20, 21.

The beast and false prophet end prophetically at the second return of Christ, but the dragon meets his fate one thousand years later at the third return of Christ.

Yule mnyama na nabii wa uongo wanafikia mwisho wao kinabii katika kuja kwa pili kwa Kristo, lakini yule joka hukutana na hatima yake miaka elfu moja baadaye katika kuja kwa tatu kwa Kristo.

And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.

Kisha nikamwona malaika akishuka kutoka mbinguni, mwenye ufunguo wa shimo lisilo na mwisho na mnyororo mkubwa mkononi mwake. Akamkamata yule joka, yule nyoka wa zamani, ambaye ni Ibilisi na Shetani, akamfunga miaka elfu moja, akamtupa katika shimo lisilo na mwisho, akamfungia ndani, na akatia muhuri juu yake, ili asiwadanganye mataifa tena, hata ile miaka elfu moja itakapotimia; na baada ya hayo hana budi kufunguliwa kwa muda mfupi. Ufunuo 20:1–3.

The Eleventh and Twelfth Years

Mwaka wa Kumi na Moja na wa Kumi na Mbili

The ‘seventeen’ year period set forth in Ezekiel twenty-nine’s two dates began in the tenth year of the captivity and ended in the twenty-seventh year. The messages of chapter thirty and thirty-one were set forth in the eleventh year, and the two dates set forth in chapter thirty-two were given in the twelfth year of the captivity. The seventeen-year period that began the tenth year, roughly at the beginning of the siege of Jerusalem, was followed by the two Egyptian messages of the eleventh year set forth in chapters thirty and thirty-one. Together the two messages of the eleventh year represent a message just prior to the Sunday law. The other two Egyptian messages of the twelfth year occurred at or shortly after the destruction of Jerusalem in 586/585 BC.

Kipindi cha miaka “kumi na saba” kilichoonyeshwa katika tarehe mbili za Ezekieli ishirini na tisa kilianza katika mwaka wa kumi wa uhamisho na kuishia katika mwaka wa ishirini na saba. Ujumbe wa sura ya thelathini na thelathini na moja ulitolewa katika mwaka wa kumi na moja, na tarehe mbili zilizoonyeshwa katika sura ya thelathini na mbili zilitolewa katika mwaka wa kumi na mbili wa uhamisho. Kipindi cha miaka kumi na saba kilichoanza mwaka wa kumi, takriban mwanzoni mwa mazingirwa ya Yerusalemu, kilifuatiwa na jumbe mbili za Kimisri za mwaka wa kumi na moja zilizoonyeshwa katika sura ya thelathini na thelathini na moja. Kwa pamoja, jumbe hizo mbili za mwaka wa kumi na moja zinawakilisha ujumbe ulio kabla tu ya sheria ya Jumapili. Jumbe zile nyingine mbili za Kimisri za mwaka wa kumi na mbili zilitokea wakati wa au muda mfupi baada ya kuangamizwa kwa Yerusalemu mwaka 586/585 KK.

The message of Christ’s coming is proclaimed as part of the Midnight Cry message that changes to the loud cry message at the Sunday law. Two messages of Egypt are proclaimed before the Sunday law and two messages of Egypt are proclaimed at or just after the Sunday law The doubling of the messages that are given in the same year, during the siege that culminates at the destruction of Jerusalem and the other two messages at the Sunday law, typify the second angel’s message, where there is always a doubling.

Ujumbe wa kuja kwa Kristo unatangazwa kama sehemu ya ujumbe wa Kilio cha Usiku wa Manane unaobadilika na kuwa ujumbe wa kilio kikuu katika sheria ya Jumapili. Ujumbe mbili za Misri zinatangazwa kabla ya sheria ya Jumapili, na ujumbe mbili za Misri zinatangazwa katika au mara tu baada ya sheria ya Jumapili. Kurudiwa maradufu kwa jumbe zinazotolewa katika mwaka uleule, wakati wa mazingiwa yanayokamilika katika uharibifu wa Yerusalemu, na zile jumbe nyingine mbili katika sheria ya Jumapili, ni mfano wa ujumbe wa malaika wa pili, ambapo daima kuna kurudiwa maradufu.

A second message is always followed by the third message.

Ujumbe wa pili daima hufuatiwa na ujumbe wa tatu.

“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

“Kwa kalamu na sauti tunapaswa kutangaza kwa nguvu ujumbe huo, tukionyesha mpangilio wake, na matumizi ya unabii yanayotufikisha kwenye ujumbe wa malaika wa tatu. Hakuwezi kuwapo wa tatu bila wa kwanza na wa pili. Ujumbe huu tunapaswa kuipa dunia katika machapisho, katika hotuba, tukionyesha katika mfuatano wa historia ya unabii mambo yaliyokuwapo na mambo yatakayokuwapo.” Selected Messages, book 2, 104, 105.

At the third message the door of probation is closed. Probation closes for the United States at the Sunday law and probation closes for the world when Michael stands up. Both closed doors represent a third message that is always proceeded by the second message that is always a twofold message.

Katika ujumbe wa tatu mlango wa rehema hufungwa. Muda wa rehema hufungwa kwa Marekani katika sheria ya Jumapili, na muda wa rehema hufungwa kwa ulimwengu wakati Mikaeli anaposimama. Milango yote miwili iliyofungwa inawakilisha ujumbe wa tatu ambao daima hutanguliwa na ujumbe wa pili ambao daima ni ujumbe wa sehemu mbili.

The empowerment of the second angel is accomplished when it is joined by the message of the Midnight Cry. The two messages pronounced upon mankind, as represented by Ezekiel’s pronouncements upon Egypt in chapter thirty and thirty-one identify when the message of the Midnight Cry joins the second angel, and the two messages of chapter thirty-two are identifying the empowerment of the third angel in the loud cry.

Uwezeshaji wa malaika wa pili hukamilishwa unapounganishwa na ujumbe wa Kilio cha Usiku wa Manane. Jumbe mbili zilizotamkwa juu ya wanadamu, kama zinavyowakilishwa na matamko ya Ezekieli juu ya Misri katika sura ya thelathini na ya thelathini na moja, zinabainisha wakati ambapo ujumbe wa Kilio cha Usiku wa Manane unaungana na malaika wa pili, na jumbe mbili za sura ya thelathini na mbili zinatambulisha uwezeshaji wa malaika wa tatu katika kilio kikuu.

Ezekiel’s wheels of the complex interplay of human events identifies the last warning for mankind, which is the third angel’s warning, and the third angel is made up of the first and second angel’s warnings. The Midnight Cry before the Sunday law and the loud cry after the Sunday law is represented by Ezekiel’s four dates that fall within the ‘seventeen’ years of chapter twenty-nine’s alpha and omega dates that align with the hidden history of Daniel eleven verse forty, as represented in verses eleven through sixteen of the same chapter.

Magurudumu ya Ezekieli ya mwingiliano mgumu wa matukio ya kibinadamu hutambulisha onyo la mwisho kwa wanadamu, ambalo ni onyo la malaika wa tatu, na malaika wa tatu hujengwa kwa maonyo ya malaika wa kwanza na wa pili. Kilio cha Usiku wa Manane kabla ya sheria ya Jumapili na kilio kikuu baada ya sheria ya Jumapili vinawakilishwa na tarehe nne za Ezekieli zinazoangukia ndani ya miaka “kumi na saba” ya tarehe alfa na omega za sura ya ishirini na tisa, ambazo hupatana na historia iliyofichika ya Danieli kumi na moja mstari wa arobaini, kama inavyowakilishwa katika mistari ya kumi na moja hadi kumi na sita ya sura iyo hiyo.

In Daniel chapter ten, Daniel, as with Ezekiel, is made dumb. Daniel’s dumbness is brought about in the middle of three touches; the first and third touches came from the angel Gabriel and the middle touch was the touch of Christ. Daniel, as with Peter between Caesarea-Philippi and the cross, is in the middle. In the middle Peter saw the glorified Christ, as did Daniel in chapter ten. The middle of the three angels is the second message, which is a combination of two messages.

Katika sura ya kumi ya Danieli, Danieli, kama ilivyokuwa kwa Ezekieli, anafanywa kuwa bubu. Ububu wa Danieli unatokea katikati ya miguso mitatu; mguso wa kwanza na wa tatu ulitoka kwa malaika Gabrieli, na mguso wa katikati ulikuwa mguso wa Kristo. Danieli, kama ilivyokuwa kwa Petro kati ya Kaisaria-Filipi na msalaba, yuko katikati. Katikati Petro alimwona Kristo aliyetukuzwa, kama alivyomwona Danieli katika sura ya kumi. Katikati ya malaika watatu ipo ujumbe wa pili, ambao ni muungano wa jumbe mbili.

5th Day of the 4th Month & 1844

Siku ya 5 ya Mwezi wa 4 na 1844

In Ezekiel chapter one, verses one and two Ezekiel is at the fifth day of the fourth month, which aligns with the middle of the seventh month movement in 1844. Ezekiel is midway between April 19th and October 22, 1844, just as was Samuel Snow, the messenger of the Midnight Cry in 1844, when he presented his first clear view of the message in Boston, 93 days after April 19th and 93 days before the door closed on October 22, 1844. Samuel Snow was in Boston on July 21, 1844 midway in the seventh month movement, unaware that he was prophetically standing with Peter at the Mount of Transfiguration, Ezekiel in the thirtieth year of the seventeenth Jubilee cycle and Daniel’s second touch during the looking glass vision of chapter ten. 2026 represents the forty-seventh year of the seventieth Jubilee cycle that concludes in 2028.

Katika Ezekieli sura ya kwanza, aya ya kwanza na ya pili, Ezekieli yuko katika siku ya tano ya mwezi wa nne, jambo linalolingana na katikati ya mwendo wa mwezi wa saba katika mwaka wa 1844. Ezekieli yuko katikati ya Aprili 19 na Oktoba 22, 1844, kama alivyokuwa Samuel Snow, mjumbe wa Kilio cha Usiku wa Manane mwaka wa 1844, alipowasilisha mwono wake wa kwanza ulio wazi wa ujumbe huo huko Boston, siku 93 baada ya Aprili 19 na siku 93 kabla ya mlango kufungwa Oktoba 22, 1844. Samuel Snow alikuwa Boston mnamo Julai 21, 1844, katikati ya mwendo wa mwezi wa saba, bila kujua kwamba kinabii alikuwa amesimama pamoja na Petro katika Mlima wa Kugeuka Sura, Ezekieli katika mwaka wa thelathini wa mzunguko wa kumi na saba wa Yubile na mguso wa pili wa Danieli wakati wa ono la kioo la sura ya kumi. Mwaka wa 2026 unawakilisha mwaka wa arobaini na saba wa mzunguko wa sabini wa Yubile unaokamilika mwaka wa 2028.

Tyre

Tiro

Before we return to the dating of Ezekiel’s six references of Jerusalem, we should first identify the one date that was proclaimed against Tyre.

Kabla hatujarudia uwekaji tarehe wa marejeo sita ya Yerusalemu katika kitabu cha Ezekieli, yapasa kwanza tutambue tarehe ile moja iliyotangazwa dhidi ya Tiro.

And it came to pass in the eleventh year, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste: Therefore thus saith the Lord God; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock. It shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord God: and it shall become a spoil to the nations. And her daughters which are in the field shall be slain by the sword; and they shall know that I am the Lord. For thus saith the Lord God; Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people.

Ikawa katika mwaka wa kumi na moja, siku ya kwanza ya mwezi, neno la Bwana likanijia, kusema, Mwanadamu, kwa kuwa Tiro amesema juu ya Yerusalemu, Aha, amevunjwa yeye aliyekuwa malango ya watu; amenigeukia mimi; nitajazwa, kwa kuwa sasa amefanywa ukiwa; kwa hiyo BWANA MUNGU asema hivi; Tazama, mimi ni juu yako, Ee Tiro, nami nitaleta mataifa mengi yapande juu yako, kama vile bahari ipandishavyo mawimbi yake. Nao wataziharibu kuta za Tiro, na kuziangusha ngome zake; nami pia nitautafuta vumbi lake kutoka kwake, na kumfanya kuwa kama kilele cha mwamba. Patakuwa mahali pa kutandazia nyavu katikati ya bahari; kwa maana mimi nimenena hayo, asema BWANA MUNGU; nayo yatakuwa mateka ya mataifa. Na binti zake walio mashambani watauawa kwa upanga; nao watajua ya kuwa mimi ndimi Bwana. Kwa maana BWANA MUNGU asema hivi; Tazama, nitamleta juu ya Tiro Nebukadreza mfalme wa Babeli, mfalme wa wafalme, kutoka kaskazini, pamoja na farasi, na magari, na wapanda farasi, na makutano, na watu wengi.

He shall slay with the sword thy daughters in the field: and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee. And he shall set engines of war against thy walls, and with his axes he shall break down thy towers. By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach. With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground. And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water. And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the Lord have spoken it, saith the Lord God.

Atawaua binti zako mashambani kwa upanga; naye atakujengea ngome, na kukutupia boma, na kuinua ngao dhidi yako. Naye ataweka mitambo ya vita juu ya kuta zako, na kwa mashoka yake ataziangusha minara yako. Kwa sababu ya wingi wa farasi wake mavumbi yao yatakufunika; kuta zako zitatetemeka kwa kishindo cha wapanda farasi, na cha magurudumu, na cha magari ya vita, atakapoingia katika malango yako, kama watu waingiavyo katika mji uliobomolewa uwazi. Kwa kwato za farasi wake atakanyaga njia zako zote; atawaangamiza watu wako kwa upanga, na ngome zako zenye nguvu zitaanguka chini. Nao watateka nyara mali zako, na kuteka bidhaa zako kuwa mawindo; nao watabomoa kuta zako, na kuziharibu nyumba zako za kupendeza; nao watazitupa mawe yako na mbao zako na mavumbi yako katikati ya maji. Nami nitaikomesha sauti ya nyimbo zako; na sauti ya vinubi vyako haitasikika tena. Nami nitakufanya kuwa kama kilele cha mwamba; utakuwa mahali pa kutandazia nyavu; hutajengwa tena kamwe; kwa maana mimi Bwana nimenena hayo, asema Bwana MUNGU.

Thus saith the Lord God to Tyrus; Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee. And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure. For thus saith the Lord God; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee; When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living; I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord God. Ezekiel 26:1–21.

Bwana MUNGU awaambia Tiro hivi; Je, visiwa havitatetemeka kwa sauti ya kuanguka kwako, waliojeruhiwa watakapolia, uuaji utakapofanyika katikati yako? Ndipo wakuu wote wa bahari watashuka kutoka katika viti vyao vya enzi, nao wataziweka kando joho zao, na kuzivua nguo zao za taraza: watajivika kutetemeka; wataketi juu ya nchi, nao watatetemeka kila wakati, na kushangaa kwa ajili yako. Nao watakuombolezea kwa maombolezo, na kukuambia, Umekuwaje kuharibiwa, wewe uliyekaliwa na watu waendao baharini, mji mashuhuri, uliokuwa na nguvu baharini, yeye na wakaao ndani yake, waliowatia hofu yao wote waikaao humo! Sasa visiwa vitatetemeka siku ya kuanguka kwako; naam, visiwa vilivyo baharini vitafadhaika kwa kuondoka kwako. Kwa maana Bwana MUNGU asema hivi; Nitakapokufanya kuwa mji ukiwa, kama miji isiyokaliwa na watu; nitakapoileta vilindi juu yako, na maji mengi yatakapokufunika; nitakapokushusha pamoja na hao washukao shimoni, pamoja na watu wa zamani za kale, nami nitakuweka katika pande za chini za nchi, katika mahali pa ukiwa pa zamani, pamoja na hao washukao shimoni, ili usikaliwe na watu; nami nitaweka utukufu katika nchi ya walio hai; nitakufanya kuwa kitu cha kutisha, nawe hutakuwapo tena; ijapokuwa utatafutwa, lakini hutapatikana tena kamwe, asema Bwana MUNGU. Ezekieli 26:1–21.

The message of Tyre was proclaimed the year that Jerusalem was destroyed, and it represents the overthrow of the sixth kingdom of Bible prophecy at the soon-coming Sunday law. At the Sunday law, the United States (Tyre) prophetically rejoices because it has overthrown Jerusalem, which Sister White identifies as the Laodicean Seventh-day Adventist church, which Ezekiel calls the “gates of the people.” Tyre identifies that Jerusalem “was” the gates of the people in the past tense. A “gate” is a church prophetically.

Ujumbe wa Tiro ulitangazwa mwaka ule ule ambao Yerusalemu iliharibiwa, nao unawakilisha kuangushwa kwa ufalme wa sita wa unabii wa Biblia katika sheria ya Jumapili inayokuja upesi. Katika sheria ya Jumapili, Marekani (Tiro) kwa njia ya kiunabii hushangilia kwa sababu imeiangusha Yerusalemu, ambayo Dada White huitambulisha kuwa ni kanisa la Walaodikia la Waadventista Wasabato wa Siku ya Saba, ambalo Ezekieli huliita “malango ya watu.” Tiro hutambulisha kwamba Yerusalemu “ilikuwa” malango ya watu, kwa wakati uliopita. “Lango” kwa njia ya kiunabii ni kanisa.

And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:17–19.

Akaogopa, akasema, Mahali hapa panatisha jinsi gani! Hapana shaka hapa si pengine ila ni nyumba ya Mungu, na hapa ni lango la mbinguni. Yakobo akaamka asubuhi na mapema, akalichukua lile jiwe alilokuwa amelitia chini ya kichwa chake, akalisimamisha kuwa nguzo, akamimina mafuta juu ya kilele chake. Akapaita mahali hapo jina lake Betheli; lakini hapo kwanza jina la mji ule lilikuwa Luzi. Mwanzo 28:17–19.

The word “Bethel” means house of God, and Tyre rejoices that is has forced the Laodicean Seventh-day Adventist church to accept the enforcement of the worship of the sun. But in spite of the misguided celebration of those enforcing the worship of the sun, God through Ezekiel states that, “I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers.”

Neno “Betheli” humaanisha nyumba ya Mungu, na Tiro hufurahi kwamba imelilazimisha kanisa la Waadventista Wasabato wa Laodikia kukubali utekelezaji wa ibada ya jua. Lakini licha ya shangwe iliyopotoka ya wale wanaotekeleza ibada ya jua, Mungu kupitia kwa Ezekieli asema kwamba, “Mimi ni juu yako, Ee Tiro, nami nitaleta mataifa mengi juu yako, kama bahari iletavyo mawimbi yake. Nao wataziharibu kuta za Tiro, na kuziangusha minara yake.”

The “walls of Tyrus” represent the protection of Tyrus. A “wall” is the symbol of the Ten Commandments.

“Kuta za Tiro” zinawakilisha ulinzi wa Tiro. “Ukuta” ni ishara ya Amri Kumi.

“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.” Prophets and Kings, 677.

“Nabii hapa anaeleza watu ambao, katika wakati wa kuacha kwa jumla kweli na haki, wanatafuta kurejesha kanuni ambazo ndizo msingi wa ufalme wa Mungu. Wao ni watengenezaji wa boma lililobomolewa ambalo limefanywa katika sheria ya Mungu—ukuta ambao ameuweka kuzunguka wateule Wake kwa ulinzi wao, na utiifu kwa amri zake za haki, kweli, na usafi ndio utakaokuwa kinga yao ya daima.” Prophets and Kings, 677.

God’s law is a wall of protection, but walls in the plural represents the two principles that ‘protected’ and produced the prosperity and success of Tyrus, a symbol of the Republican horn of the United States.

Sheria ya Mungu ni ukuta wa ulinzi, lakini kuta, katika hali ya wingi, zinawakilisha kanuni mbili ambazo ‘zililinda’ na kuzaa ustawi na mafanikio ya Tiro, ishara ya pembe ya Kirepublican ya Marekani.

“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth. …

“‘Naye alikuwa na pembe mbili mfano wa mwana-kondoo.’ Pembe hizo za mfano wa mwana-kondoo zinaashiria ujana, kutokuwa na hatia, na upole, zikiiwakilisha kwa kufaa tabia ya Marekani ilipoonyeshwa kwa nabii kuwa ‘ikija juu’ mwaka 1798. Miongoni mwa Wakristo wahamishwao walioikimbilia kwanza Amerika na kutafuta kimbilio dhidi ya ukandamizaji wa kifalme na kutovumilia kwa kipadri walikuwamo wengi walioazimia kuanzisha serikali juu ya msingi mpana wa uhuru wa kiraia na wa dini. Maoni yao yalipata nafasi katika Tangazo la Uhuru, linaloweka wazi ukweli mkuu kwamba ‘watu wote wameumbwa sawa’ na wamepewa haki isiyoweza kunyang’anywa ya ‘uzima, uhuru, na kutafuta furaha.’ Nayo Katiba inawahakikishia watu haki ya kujitawala, kwa kuweka kwamba wawakilishi waliochaguliwa kwa kura ya wananchi watatunga na kusimamia sheria. Uhuru wa imani ya dini pia ulitolewa, kila mtu akiruhusiwa kumwabudu Mungu kulingana na maelekezo ya dhamiri yake. Urepublikanismo na Uprotestanti vikawa kanuni za msingi za taifa hilo. Kanuni hizi ndizo siri ya nguvu na ustawi wake. Walioonewa na waliokandamizwa kote katika Jumuiya ya Kikristo wameigeukia nchi hii kwa shauku na tumaini. Mamilioni wamezitafuta pwani zake, nayo Marekani imeinuka hadi mahali pa kuwa miongoni mwa mataifa yenye nguvu zaidi duniani. …”

“The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.

“Pembe za mfano huo zilizo kama za mwana-kondoo na sauti ya joka vinaelekeza kwenye mkanganyiko wa kushangaza kati ya madai na matendo ya taifa linalowakilishwa hivyo. ‘Kunena’ kwa taifa hilo ni matendo ya mamlaka zake za kutunga sheria na za mahakama. Kwa matendo hayo litazikanusha kanuni zile za uhuru na amani ambazo limetangaza kuwa msingi wa sera yake. Utabiri kwamba litanena ‘kama joka’ na kutumia ‘uweza wote wa yule mnyama wa kwanza’ unatabiri waziwazi kukua kwa roho ya kutovumilia na ya mateso iliyoonyeshwa na mataifa yaliyowakilishwa na joka na yule mnyama aliyefanana na chui. Na kauli kwamba yule mnyama mwenye pembe mbili ‘huisababisha dunia na wakaao ndani yake kumsujudia yule mnyama wa kwanza’ inaonyesha kwamba mamlaka ya taifa hili yatatumika katika kulazimisha ushikaji wa jambo fulani litakalokuwa tendo la kuipa upapa heshima.”

“Such action would be directly contrary to the principles of this government, to the genius of its free institutions, to the direct and solemn avowals of the Declaration of Independence, and to the Constitution. The founders of the nation wisely sought to guard against the employment of secular power on the part of the church, with its inevitable result—intolerance and persecution. The Constitution provides that ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ and that ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Only in flagrant violation of these safeguards to the nation’s liberty, can any religious observance be enforced by civil authority. But the inconsistency of such action is no greater than is represented in the symbol. It is the beast with lamblike horns—in profession pure, gentle, and harmless—that speaks as a dragon.” The Great Controversy, 441, 442.

“Hatua ya namna hiyo ingekuwa kinyume moja kwa moja na kanuni za serikali hii, na tabia halisi ya taasisi zake huru, na kauli za moja kwa moja na za dhati za Azimio la Uhuru, na Katiba. Waanzilishi wa taifa kwa hekima walitaka kujilinda dhidi ya matumizi ya mamlaka ya kidunia kwa upande wa kanisa, pamoja na matokeo yake yasiyoepukika—kutovumiliana na mateso. Katiba inaagiza kwamba ‘Bunge halitatunga sheria yoyote kuhusu kuanzishwa kwa dini, wala kuzuia utekelezaji wake wa uhuru,’ na kwamba ‘hakuna mtihani wa kidini utakao wahi kuhitajika kuwa sifa ya kustahili kwa cheo chochote au amana ya umma chini ya Marekani.’ Ni katika ukiukaji wa wazi kabisa tu wa kinga hizi za uhuru wa taifa, ndipo maadhimisho yoyote ya kidini yanaweza kulazimishwa kwa mamlaka ya kiraia. Lakini kutopatana kwa tendo la namna hiyo si kukubwa kuliko kunavyowakilishwa katika ishara hiyo. Ni yule mnyama mwenye pembe mfano wa mwanakondoo—katika dai lake safi, mpole, na asiye na madhara—ambaye hunena kama joka.” Pambano Kuu, 441, 442.

The foundation of the United States is represented by the Declaration of Independence and the Constitution which represent Protestantism and Republicanism respectively. The “walls” of protection and prosperity are Republicanism and Protestantism, and at the Sunday law the principles of both the Declaration of Independence and the Constitution are overturned, for Nebuchadnezzar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”

Msingi wa Marekani unawakilishwa na Azimio la Uhuru na Katiba, ambazo zinawakilisha Uprotestanti na Urepublikanismo mtawalia. “Kuta” za ulinzi na ustawi ni Urepublikanismo na Uprotestanti, na katika sheria ya Jumapili kanuni za Azimio la Uhuru na za Katiba zote mbili hupinduliwa, kwa maana Nebukadneza “ataweka mitambo ya vita juu ya kuta zako, na kwa mashoka yake atazibomoa minara yako.”

At the Sunday law all the “towers” are broken down, and a tower is a symbol of a church whose foundational philosophy is represented by an effort of man to save himself. Speaking of Nimrod, the great rebel and his tower we are informed in Prophets and Kings, “When the tower had been partially completed, a portion of it was occupied as a dwelling place for the builders; other apartments, splendidly furnished and adorned, were devoted to their idols. The people rejoiced in their success, and praised the gods of silver and gold, and set themselves against the Ruler of heaven and earth.” At the Sunday law Tyrus rejoices that Jerusalem has been overthrown, but national apostasy is followed by national ruin, and the king of the north will then overthrow the walls and towers of the United States.

Katika sheria ya Jumapili “minara” yote inavunjwa, na mnara ni ishara ya kanisa ambalo falsafa yake ya msingi inawakilishwa na jitihada ya mwanadamu ya kujiokoa mwenyewe. Akizungumzia Nimrodi, yule mwasi mkuu, na mnara wake, tunaelezwa katika Prophets and Kings, “Wakati mnara ulipokuwa umekamilishwa kwa sehemu, sehemu yake ilitumiwa kuwa makao ya wajenzi; vyumba vingine, vilivyopambwa kwa fahari na kuwekewa samani nzuri, viliwekwa wakfu kwa sanamu zao. Watu walifurahia mafanikio yao, wakawasifu miungu ya fedha na dhahabu, na wakajiweka kinyume na Mtawala wa mbingu na nchi.” Katika sheria ya Jumapili Tiro hushangilia kwamba Yerusalemu umeangushwa, lakini uasi wa kitaifa hufuatwa na maangamizi ya kitaifa, na mfalme wa kaskazini ndipo atakapobomoa kuta na minara ya Marekani.

We will begin to take up the six dates of Jerusalem in Ezekiel in the next article.

Tutaanza kuyashughulikia yale tarehe sita ya Yerusalemu katika Ezekieli katika makala inayofuata.