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# The Book of Daniel - Number One-Hundred and Seventy

Bhuku ya Danieri - Namba Imwe Nemakumi Manomwe

The Citadel of the Soul: Understanding the Divine Enthronement and Transformation in Prophetic Context

Mweya wa Mupashi: Kupulikisha kwa Kutandikwa kwa Bulesa pa Cifulo ca Bufumu no Kusandululwa mu Mwakwe wa Buprofeti

Author

Jeff Pippenger

Published

March 31, 2024

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The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”

Kiyi pakuzivisa Russia sesimba rakatanga hondo yeUkraine muna 2014 ndiyo “nhare,” inova musoro, kana kuti guta guru, roumambo. Temberi yomunhu inoumbwa nomusoro nomuviri. Musoro ndiwo hunhu hwepamusoro, uye muviri ndiwo hunhu hwezasi. “Nguva nomwe” dzakapera muna 1844, dzakazofanira kuzobatanidzwa neJerusarema, iro raiva musoro waJudha. Mutemberi yaiva muJerusarema maiva nechigaro choushe chamambo, iye ari musoro weJerusarema, iro raiva musoro waJudha. Kubatanidzwa kweUhuMwari nohunhu hwomunhu, kunomirira kuiswa chisimbiso kwezana namakumi mana nezvina zvuru, kunoratidzwa sekugamuchira “pfungwa dzaKristu.” Pfungwa ndidzo hunhu hwepamusoro, naizvozvo ndidzo “musoro.”

When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.

Danyeli aligakilishwa anapoona maono ya kike ya kisababishi yanayowasababisha kubadilishwa wawe katika mfano wa Kristo, amepokea nia ya Kristo, aliye Adamu wa pili, naye ni wa rohoni. Wakati huo nia yao ya halisi ya kimwili, waliyoirithi kutoka kwa Adamu wa kwanza baada ya kuanguka kwake na kugeuza mpangilio wa uumbaji wake, inasulubiwa. Nia ya kimwili ipiganayo na sheria ya Mungu, waliyoipokea pasipo uchaguzi wao wenyewe wakati wa kuzaliwa kwao, inabadilishwa na nia ya Kristo, waipokeayo kwa uchaguzi wao wenyewe, nayo hutii kikamilifu sheria ya Mungu. Nia yao mpya, na nia ya Kristo, ndipo huwa nia moja, na zote mbili hukaa pamoja juu ya kiti cha enzi katika ulimwengu wa mbinguni. Kuna mahali ndani ya hekalu ambapo kiti cha enzi cha Mungu kipo, na wanadamu, walioumbwa kwa mfano wa Mungu, wana mahali maalumu ndani ya hekalu, palipokusudiwa kwa ajili ya uwepo wa Mungu.

That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.

Iyo nzvimbo haisi muzasi hwehunhu hwavo, hunomiririrwa noushe hwokumusoro. Iri munzvimbo inomiririrwa noushe hwokumaodzanyemba, ndimo makasarudzwa naMwari kuti vaise zita ravo, iro riri hunhu hwavo. Nzvimbo yacho iri muJerusarema, asi sezvo Jerusarema riri guta guru raJudha, Jerusarema ndiro musoro, asi musoro weguta guru ndimambo. Uye Jerusarema rakasarudzwa kuti rive guta guru, asiwo rakasarudzwawo kuti rive nzvimbo iyo Mwari vaizoisa temberi yavo. Ipapo mutemberi yavo vakaisa chigaro chavo choushe. Ushe hwokumaodzanyemba hunomiririra hunhu hwepamusoro hwomunhu, asiwo hune kamuri yakatsaurirwa yechigaro choushe yamambo. Sista White anodana nzvimbo iyoyo kuti “nhare” yomweya. Nhare, maererano netsananguro yayo, inzvimbo yakakomberedzwa yokudzivirira.

> “The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.

> “Mwoyo wose unofanira kupiwa kuna Mwari; zvikasadaro, chokwadi chaMwari chichatadza kuva nesimba rokuchenesa pahupenyu neunhu. Asi chinhu chinosuruvarisa ndechokuti vazhinji vanozviti ndivo vaKristu havana kutongopa mwoyo yavo kwaari nomwoyo wakapfava. Havana kutongoziva kupfava kwomwoyo kunobva mukuzviisa pasi zvizere kune zvinodikanwa zvechiKristu, uye mhedziso yacho ndeyokuti simba rokushandura rechokwadi harimo muupenyu hwavo; pesvedzero yakadzama, inopfavisa, yorudo rwaKristu hairatidzirwi muupenyu neunhu. Asi ibasa guru zvakadini rokufudza boka raMwari ringaitwa dai vafudzi vabatsiri vakanga varovererwa pamwe chete naKristu, uye vachirarama kuna Mwari kuti vabatane noMufudzi Mukuru weboka! Kristu anodana vanhu kuti vashande sezvaakashanda. Panodikanwa uchapupu hwakadzama, hwakasimba, uye hunomanikidza zvikuru pamusoro pesimba rechokwadi sezvarinoonekwa mukunamata Mwari kunoonekwa muzviito zvezuva nezuva kweavo vanozviti vanochitenda. Rudo rwoMuponesi rwuri mumwoyo ruchatungamirira kushanduko yakajeka munzira iyo vashandi vanobata nayo basa remweya yevaya vari kuparara. Kana chokwadi chatora nhare yomweya, Kristu anogadzwa pachigaro mumwoyo, uye munhu anogona zvino kuti, ‘Ndakarovererwa pamwe chete naKristu; kunyange zvakadaro ndinorarama; asi handisisiri ini, asi Kristu ndiye anorarama mandiri; uye upenyu hwandinorarama zvino panyama ndinohurarama nokutenda muMwanakomana waMwari, wakandida, akazvipa nokuda kwangu.’” Review and Herald, October 9, 1894.

The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.

“တရားဝင်စိတ်ဝိညာဉ်၏ခံတပ်” သည် “ခရစ်တော် ပလ္လင်တော်ပေါ်၌ ထိုင်တော်မူရာ” နေရာဖြစ်သည်။ ခရစ်တော်၏ ပလ္လင်တော်တင်မြှောက်ခြင်းသည် ဇာတိပကတိကို လက်ဝါးကပ်တိုင်ပေါ်၌ သတ်ခြင်းဖြင့် ပြီးမြောက်လာသည်။ ပေါလု၏ အဓိပ္ပာယ်ဖွင့်ဆိုချက်အရ ဇာတိပကတိသည် အောက်နိမ့်သော သဘောသဘာဝဖြစ်ပြီး၊ ထိုအရာသည် မြောက်နိုင်ငံတော်ပင်ဖြစ်သည်။ ထို့ကြောင့်ပင် မြောက်နိုင်ငံတော်နှင့်ဆိုင်သော ပရောဖက်ပြုချက်သည် ၁၇၉၈ ခုနှစ်အထိသာ ရောက်ရှိခဲ့သည်။ အောက်နိမ့်သော သဘောသဘာဝကို ဘုရားသဘောနှင့် ပေါင်းစည်း၍ မရနိုင်။ ဒုတိယအကြိမ် ကြွလာတော်မူခြင်းတွင် မျက်စိတစ်မှိတ်အတွင်း ပြောင်းလဲရမည်ဖြစ်သည်။ “ဦးခေါင်း” ဖြစ်သော ယေရုရှလင်မြို့ကိုလည်းကောင်း၊ “ဦးခေါင်း” ဖြစ်သော သန့်ရှင်းရာဌာနကိုလည်းကောင်း ကိုင်ဆောင်ထားသော တောင်နိုင်ငံတော်သည် ၁၈၄၄ ခုနှစ်အထိ ရောက်ရှိခဲ့သည်။ အကြောင်းမှာ ထိုနိုင်ငံတော်သည် ဇာတိပကတိကို လက်ဝါးကပ်တိုင်ပေါ်၌ သတ်ရန် ရွေးချယ်နိုင်သော၊ ယုံကြည်ခြင်းအားဖြင့် အလွန်သန့်ရှင်းရာဌာန၏ ခံတပ်အတွင်းသို့ ဝင်ရောက်နိုင်သော၊ ခရစ်တော်နှင့်အတူ ပလ္လင်တော်ပေါ်၌ ထိုင်နိုင်သော အမြင့်မြတ်သော သဘောသဘာဝကို ကိုယ်စားပြုသောကြောင့် ဖြစ်သည်။ ထိုပေါင်းစည်းခြင်းနှင့် ထိုပလ္လင်တော်တင်မြှောက်ခြင်း ဖြစ်ပေါ်ရာနေရာမှာ လူ့ဗိမာန်၏ ခံတပ်အတွင်းပင် ဖြစ်သည်။ အခန်းကြီး ၁၁ ၏ အပိုဒ် ၁၀ တွင် ဦးခေါင်းကို ခံတပ်ဟု သတ်မှတ်ဖော်ပြထားသည်။ သို့သော် ထိုအမှန်တရားကို ဟေရှာယ၏ သက်သေခံချက်နှင့်သာ တည်ထောင်နိုင်သည်။ ထိုသက်သေခံချက်က ခံတပ်နှင့်ပတ်သက်သော အမှန်တရားကို ၎င်း၏ အပြင်ပန်းဆိုင်ရာ အသုံးချမှုနှင့် အတွင်းပိုင်းဆိုင်ရာ အသုံးချမှုတို့တွင် နားလည်ရမည်ဟု တောင်းဆိုထားသည်။

> “The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.

> Izwi raMwari rinofanira kuva zvokudya zvedu zvomweya. “Ndini chingwa choupenyu,” Kristu akati; “uyo anouya kwandiri haangatongonzwi nzara; uye uyo anotenda kwandiri haangatombonzwi nyota.” Nyika iri kuparara nokushayiwa chokwadi chakachena, chisina kusanganiswa nechipi zvacho. Kristu ndiye chokwadi. Mashoko ake ichokwadi, uye ane zvarinoreva zvakadzama kupfuura zvinoonekwa pamusoro, uye ane ukoshi hunopfuura kuonekwa kwawo kusina kuzvikudza. Pfungwa dzinokurudzirwa noMweya Mutsvene dzichaziva ukoshi hwamashoko awa. Kana meso edu azorwa nechizoro chitsvene chameso, tichagona kuona matombo anokosha echokwadi, kunyange hazvo angava akavigwa pasi pepamusoro.

> “Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.

> “සත්‍යය සුක්ෂමය, ශුද්ධියෙන් පිරිසිදුය, උසස්ය. එය චරිතය හැඩගස්වන කල, ආත්මය එහි දිව්‍යමය බලපෑම යටතේ වර්ධනය වේ. සෑම දිනකම සත්‍යය හදවත තුළට පිළිගත යුතුය. මෙසේ අපි ක්‍රිස්තුස්වහන්සේගේ වචන භුක්ති විඳිමු; ඒවා ගැන උන්වහන්සේ කියනසේ, ඒවා ආත්මයත් ජීවනයත් වෙයි. සත්‍යය පිළිගැනීම එය ලබන සෑම කෙනෙකුම දෙවියන්වහන්සේගේ දරුවෙකුද, ස්වර්ගයේ උරුමක්කරුවෙකුද කරනු ඇත. හදවත තුළ ආදරයෙන් රැකබලාගනු ලබන සත්‍යය ශීතල, මළ අකුරක් නොව, ජීවමාන බලයකි.”

> “Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.

> “සත්‍යය ශුද්ධය, දේවීයය. ක්‍රිස්තුස්වහන්සේගේ සමානත්වයට අනුරූප වූ චරිතයක් ගොඩනැගීමේදී එය අනෙකුත් සියල්ලට වඩා බලවත්ද, ප්‍රබලද වේ. එහි සම්පූර්ණ ප්‍රීතිය ඇත. එය හෘදයේ අගය කොට රැකගන්නා විට, ක්‍රිස්තුස්වහන්සේට ඇති ප්‍රේමය ඕනෑම මනුෂ්‍යයෙකුට ඇති ප්‍රේමයට වඩා ප්‍රමුඛ කරනු ලැබේ. මෙයයි ක්‍රිස්තියානිභාවය. මෙයයි ආත්මය තුළ ඇති දෙවියන්වහන්සේගේ ප්‍රේමය. මෙසේ පවිත්‍ර, මිශ්‍ර නොවූ සත්‍යය ජීවිතයේ දුර්ගය ආක්‍රමණය කරගෙන අසුන ගනී. ‘අලුත් හෘදයක්ද මම ඔබට දෙන්නෙමි, අලුත් ආත්මයක්ද ඔබ තුළ තබන්නෙමි’ යන වචන එවිට ඉටු වේ. සත්‍යයේ ජීවප්‍රදානීය බලපෑම යටතේ ජීවත්වෙමින් වැඩකරන තැනැත්තාගේ ජීවිතය තුළ උතුම්භාවයක් ඇත.” Review and Herald, February 14, 1899.

That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.

Chiono icho chiratidzo chenhau youporofita muna Danieri chitsauko chegumi neimwe chinotanga apo ndima 2, pamwe chete nemutungamiri wechitanhatu uye ane hupfumi hwakanyanya, zvinowirirana nemusoro, uyo ari Russia, mundima 11 kusvika 15. Munhoroondo iyoyo mutungamiri wechitanhatu achava wechisere anobva kune vanomwe, uye achatonga apo kereke nehurumende muUnited States zvichabatana, zvopedzisira zvaita upombwe hwazvo husina utsvene mundima 16, pamutemo weSvondo uri kuuya nokukurumidza.

The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.

Bendera yomwe idzakwezedwe panthawiyo idzakhumudwitsidwa ndipo idzafa kwa nyengo ya masiku atatu ndi theka, yomwe mu Danieli 10 ndi masiku makumi awiri ndi amodzi. Pamapeto pa masiku makumi awiri ndi amodzi a kulira maliro kwa Danieli, omwe ali mapeto a masiku atatu ndi theka a imfa mʼmsewu ya mboni ziwiri, amene ali aja mʼchigwa cha Ezekieli, amene ali mafupa ouma akufa—pali uthenga wa ulosi umene ubwezeretsa akufa ku moyo. Njira imeneyo mu chaputala 10 cha Danieli yaimiridwa ndi masitepe atatu.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:4–14.

> Zvino nezuva ramakumi maviri namana romwedzi wokutanga, ndakanga ndiri parutivi porwizi rukuru, runonzi Hidekeri; ipapo ndakasimudza meso angu ndikatarisa, zvino tarira, mumwe murume akanga akapfeka mucheka wakaisvonaka, chiuno chake chakanga chakasungwa nendarama yakanaka yeUfaz. Muviri wakewo wakanga wakaita sebeno rebheriri, chiso chake chakanga chakafanana nokupenya kwemheni, meso ake akanga akaita semarambi omoto, maoko ake netsoka dzake zvakanga zvakaita muruvara sendarira yakakwenenzverwa, uye inzwi ramashoko ake rakanga rakaita senzwi reboka guru revanhu. Ini Dhanieri ndoga ndakaona chiratidzo chacho; nokuti varume vaiva neni havana kuona chiratidzo chacho; asi kudedera kukuru kwakavabata, zvokuti vakatiza kuti vandovanda. Naizvozvo ndakasara ndiri ndoga, ndikaona chiratidzo chikuru ichi, uye handina kusara nesimba mandiri; nokuti kunaka kwangu kwakashanduka mukati mangu kukava kuora, uye handina kuramba ndine simba. Kunyange zvakadaro ndakanzwa inzwi ramashoko ake; zvino pandakanzwa inzwi ramashoko ake, ndakawira muhope huru nechiso changu pasi, chiso changu chakatarira muvhu. Zvino tarira, ruoko rwakandibata, rukandimisa pamabvi angu napazvanza zvamaoko angu. Iye akati kwandiri, Haiwa Dhanieri, murume anodiwa zvikuru, nzwisisa mashoko andinotaura kwauri, uye mira wakatwasuka; nokuti zvino ndatumwa kwauri. Zvino wakati ataura shoko iri kwandiri, ndakamira ndichidedera. Ipapo akati kwandiri, Usatya, Dhanieri; nokuti kubvira pazuva rokutanga rawakaisa moyo wako pakunzwisisa, nokuzvininipisa pamberi paMwari wako, mashoko ako akanzwikwa, uye ini ndauya nokuda kwamashoko ako. Asi muchinda woushe hwePezhiya akandipikisa mazuva makumi maviri nerimwe; asi tarira, Mikaeri, mumwe wavachinda vakuru, akauya kuzondibatsira; uye ndakasara ikoko namadzimambo ePezhiya. Zvino ndauya kuzokunzwisisa zvichawira vanhu vako mumazuva okupedzisira; nokuti chiratidzo ichi chichiri chamazuva mazhinji. Dhanieri 10:4–14.

Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”

Danyeli ari pamagumo emazuva makumi maviri nerimwe okuchema paanovona chiratidzo chaKristu uye paanonzwa mashoko aKristu. Chiratidzo cheShoko raMwari rinoonekwa nerinotaurwa, chinobudisa kupatsanurwa kwamapoka maviri, uye Danyeri akanga afa mumugwagwa, nokuti akanga “ari muhope huru.”

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.

> Akasika zvinhu izvi; shure kwaizvozvo akati kwavari, Shamwari yedu Razaro avata; asi ndinoenda, kuti ndimumutse kubva kuhope. Ipapo vadzidzi vake vakati, Ishe, kana akarara, achapora. Asi Jesu akanga ataura pamusoro porufu rwake; asi ivo vakafunga kuti akanga achitaura pamusoro pokuzorora muhope. Ipapo Jesu akati kwavari pachena, Razaro afa. Johani 11:11–14.

Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.

Ipapo Dhanyeri akabatwa na Gabhirieri kekutanga, uyo akamuzivisa nezvekurwira kwesimba kwezvematongerwo enyika kwanga kuchiitika Dhanyeri paakanga afa (akarara), uye kuti zvino akanga ava kuzomupa dudziro yechiratidzo chakanga changobva kushandura Dhanyeri kuti ave mumufananidzo waKristu. Ipapo aizobatwa kechipiri, naKristu Pachake.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

> Zvino wakati ataura mashoko akadaro kwandiri, ndakatarisa chiso changu pasi, ndikashaya kutaura. Zvino tarirai, mumwe akanga akafanana navanakomana vavanhu akabata miromo yangu; ipapo ndakashamisa muromo wangu ndikataura, ndikati kuna iye akanga amire pamberi pangu, Ishe wangu, nokuda kwechiratidzo ichi marwadzo angu andiwira, uye handina kusara nesimba. Nokuti muranda waIshe wangu uyu angataurisana seiko naIshe wangu uyu? Nokuti kana ndiri ini, pakarepo hapana simba rakasara mandiri, uye handisisina mweya wakasara mandiri. Danieri 10:15–17.

This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.

Izvi zvinofambirana nechokutanga chiporofita chaEzekieri muchitsauko chemakumi matatu nenomwe, nokuti muzviporofita zviviri zvinoudzwa Ezekieri kuti azvitaure kumapfupa akafa ari mumupata, chokutanga chinoumba miviri, asi panguva iyoyo haina mweya, uye haina simba rehondo huru. Chiporofita chechipiri chaEzekieri ndicho chinoita kuti miviri igamuchire mweya kubva kumhepo ina ikamira sehondo huru; uye pakubatwa kwechipiri kwaDhanieri, “handina kusara nesimba mukati mangu, uye hamuna mweya wakasara mandiri.” Ipapo Dhanieri anobatwazve kechitatu pakuzara kwazvo, uye kechipiri naGabrieri.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.

> Kisha akaja tena mmoja aliyekuwa na mfano wa mtu, akanigusa, akanitia nguvu, akasema, Ee mtu mpendwa sana, usiogope; amani na iwe kwako; uwe hodari, naam, uwe hodari. Naye alipokwisha kusema nami, nikatiwa nguvu, nikasema, Bwana wangu na aseme; maana umenitia nguvu. Danieli 10:18, 19.

The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.

Kubata kwechitatu kwaDhanieri, ndiko kuporofita kwechipiri kwaEzekieri, kunomutsa miviri kuti imire netsoka dzayo sehondo huru. Kuporofita kwake kunotaurirwa kuvanhu vanoziva kuti vakafa, nokuti vakanga vari mukuchema, sezvakanga zvakaita Dhanieri.

> Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:9–11.

> Ipapo ndipo akati kwandiri, Porofita kumhepo, porofita, iwe mwanakomana womunhu, uti kumhepo, Zvanzi naIshe Jehovha; Uya uchibva kumhepo ina, iwe mweya wokufema, ufemere pamusoro paava vakaurayiwa, kuti vararame. Naizvozvo ndakaporofita sezvaakandiraira, mweya wokufema ukapinda mavari, vakararamazve, vakasimuka vakamira netsoka dzavo, vari hondo huru kwazvo. Ipapo akati kwandiri, Mwanakomana womunhu, mapfupa awa ndiwo imba yose yaIsraeri; tarira, vanoti, Mapfupa edu aoma, tariro yedu yapera; takagurwa zvachose. Ezekieri 37:9–11.

The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.

Jehovha anorayira Ezekieri kuti aporofite, uye anovaudza kuti uchapupu hweimba yaIsraeri ndohwekuti vakafa, havana tariro, uye vagurwa. Vari kuchema, sezvakanga zvakaita Danieri, nokuti vakaodzwa mwoyo nokufanotaura kwakakundikana kwa18 Chikunguru 2020, uye vari mumamiriro iwayo, Ezekieri anoudzwa kuti aporofite.

> Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.

> Naizvozvo porofita kwavari, uti, Zvanzi naIshe Mwari: Tarirai, imi vanhu vangu, ndichazarura makuva enyu, nokukubudisai kubva mumakuva enyu, nokukuuyisai kunyika yaIsraeri. Uye muchaziva kuti ndini Jehovha, kana ndazarura makuva enyu, imi vanhu vangu, nokukubudisai kubva mumakuva enyu. Uye ndichaisa Mweya wangu mukati menyu, mugorarama, ndigokugarisai munyika yenyu pachenyu; ipapo muchaziva kuti ini Jehovha ndakataura izvozvo, uye ndakazviita, ndizvo zvinotaura Jehovha. Ezekieri 37:12–14.

The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.

Ishe, uyo ari Mikaeri mutumwa mukuru, anovhura makuva avo; uye zvapupu zviviri zvaZvakazarurwa gumi nechimwe, izvo zvinozomutswa ndokupiwa Mweya Mutsvene zvikamira netsoka, sezvakangoitwawo avo vanomuka pavanobudiswa mumakuva avo muchiporofita chechipiri chaEzekieri, pavakapiwa Mweya Mutsvene.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Pashure pa mazuva matatu nehafu Mweya woupenyu wakabva kuna Mwari ukapinda mavari, vakamira netsoka dzavo; uye kutya kukuru kwakawira pamusoro pavo vakanga vachivaona. Zvakazarurwa 11:11.

Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.

Ofakazi ababili labo bamelelwa nguMosi no-Eliya, njalo uMosi laye wavuswa lilizwi lengilosi enkulu.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.

> Nokho uMikayeli ingelosi enkulu, ekuphikisaneni kwakhe noSathane ephikisana ngomzimba kaMose, akazange abe nesibindi sokumethesa icala lokumhlambalaza, kodwa wathi, INkosi mayikukhuze. Jude 1:9.

Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.

Mikaeli, Muchinda uye Ngirozi Huru, ndiye Uyo akauya akabatsira Gabhurieri muna Dhanieri chitsauko chegumi, uye ndiro inzwi rake rinodana varume navakadzi kuupenyu.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

> Nokuti Ishe amene achaburuka kubva kudenga nokudanidzira kukuru, nezwi remutumwa mukuru, uye nehwamanda yaMwari; uye vakafa muna Kristu vachatanga kumuka. 1 VaTesaronika 4:16.

Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.

Kuguswa kutatu kwa Danieli kunawakilisha mpito wa vuguvugu la Laodikia la malaika wa tatu kwenda kwenye vuguvugu la Filadelfia la malaika wa tatu; na katika Danieli kumi, maono yanayotimiza mpito kutoka katika mfano wa Laodikia kwenda katika mfano wa Filadelfia yanawakilishwa na historia ya kinabii iliyowakilishwa katika sura ya kumi na moja. Maono hayo yanawakilishwa na Ezekieli kama maono ya Uislamu wa ole ya tatu. Mwaka 2014, Urusi ilianzisha vita vya pili vya wakala. Mwaka 2015, raisi tajiri zaidi alianza jitihada zake za kuwa raisi wa sita.

In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.

Muna 2020, mutungamiri uya, achimiririra nyanga yeRepublican, akaurayiwa nechikara chisina Mwari che“woke” chakabva mugomba risina magumo, uye mugore iroro rimwe chetero nyanga yechiPurotesitendi yeRaodhikia yakaurayiwawo. Muna 2023, nyanga dzose dziri mbiri dzakadzoka kuupenyu, dzose dzichitanga kupinda mushanduko yadzo kuenda kune yechisere inobva kune nomwe. Imwe ichishanduka ichipinda mumufananidzo wezvematongerwo enyika wechikara sezvo Chechi neHurumende zvichiunzwa pamwe chete muUnited States, uye imwe nyanga ichishanduka kubva pamufananidzo weRaodhikia ichienda pamufananidzo waKristu. Dzose dzichasimudzirwa pamutemo weSvondo uri kuuya nokukurumidza. Imwe ichava “Alexander Mukuru”, mambo mukuru kwazvo wemadzimambo gumi anopa humambo hwawo hwechinomwe kuchifeve cheRoma, uye imwe ichasimudzirwa sechiratidzo.

The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.

Maono yanayosababisha mabadiliko haya yote mawili ni historia inayoendelea kati ya Septemba 11, 2001 na sheria ya Jumapili. Aya ya kumi na moja ya Danieli sura ya kumi na moja inatambulishwa mahsusi katika muktadha kwamba msipoamini, hamtaimarishwa.

We will continue this study in the next article.

Vidzidzo izvi tichazvipfuuridzira muchinyorwa chinotevera.

> “Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.

> “Mitemo ya Bivhili i tea u vha yone i ri langaho vhutshiloni ha duvha na duvha. Tshifhambano tsha Kristo tshi tea u vha thero khulwane, tshi tshi dzumbulula ngudo dzine ra tea u dzi guda na u dzi ita. Kristo u tea u dzhenelela kha pfunzo dzoṱhe, uri vhagudiswa vha kone u nwa nḓivho ya Mudzimu nahone vha Mu imele nga mvelo. Vhukhwine hawe vhu tea u vha pfunzo yashu nga tshifhinga na nga u ya nga hu sa fheli. Ipfi ḽa Mudzimu, ḽo ambiwaho nga Kristo kha Testamente ya Kale na Testamente Ntswa, ndi zwiliwa zwi bvaho ṱaḓulu; fhedzi zwinzhi zwa zwine zwa vhidzwa sa saintsi ndi sa zwiliwa zwo bveledzwaho nga vhuṱali ha muthu, zwiliwa zwo ṱanganyiswaho; a si manna ya vhukuma.

> “In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.

> “Mu Shoko ra Mwari munowanikwa uchenjeri husingapikiki, husingaperi—uchenjeri hwakatangira, kwete mupfungwa ine mugumo, asi mupfungwa isingaperi. Asi zvakawanda zvezvakazarurwa naMwari muShoko rake zvakasviba kuvanhu, nokuti matombo anokosha echokwadi akavigwa pasi pemarara euchenjeri hwavanhu netsika. Kune vazhinji, pfuma dzeShoko dzinoramba dzakavanzika, nokuti hadzina kutsvakwa nokushingirira kwechokwadi kusvikira mitemo yendarama yanzwisiswa. Shoko rinofanira kutsvakurudzwa kuitira kunatsa nokugadzirira avo vanorigamuchira kuti vave nhengo dzemhuri youmambo, vana vaMambo wokudenga.”

> “The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.

> “Kufunda ilizwi likaNkulunkulu kufanele kuthathe indawo yokufunda lezo zincwadi eziye zaholela izingqondo emfihlakalweni zabe sezizidukisa zisuke eqinisweni. Imithetho yalo ephilayo, elukiwe ezimpilweni zethu, iyakuba yisivikelo sethu ezivivinyweni nasezilingweni; imfundo yalo evela kuNkulunkulu iyona ndlela kuphela eya empumelelweni. Njengoba uvivinyo lufika kuwo wonke umphefumulo, kuyakuba khona ukuhlubuka. Abanye bayakubonakala bengabakhapheli, benesibindi sokuziphakamisa, bezidla, bezethemba bona ngokwabo, futhi bayakufulathela iqiniso, bechitha ukholo njengomkhumbi ophahlazekileyo. Kungani? Ngoba abazange baphile ‘ngawo wonke amazwi aphuma emlonyeni kaNkulunkulu.’ Abazange bemba bajula benza isisekelo sabo saqina.”

> “When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.

> “Amagama eNkosi ngabaThunywa Bayo abakhethiweyo xa eziswa kubo, bayakrokra baze bacinge ukuba indlela yenziwe yancinane kakhulu. Kwisahluko sesithandathu sikaYohane sifunda ngabathile ababethathwa njengabafundi bakaKristu, kodwa abathi, xa inyaniso ecacileyo yaziswa kubo, bangakholwa baza abahamba naye kwakhona. Ngendlela efanayo naba bafundi bangaphandle nje nabo baya kumfulathela uKristu.” Testimonies, volume 6, 132.

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