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

Bhuku ra Danieri - Zana Namakumi Manomwe neNomwe

The Sealing of the 144,000: Insights from Daniel’s Vision and Prophetic Symbolism

Kubekwa Chisimbiso kweVane 144,000: Zvionwa kubva kuChiratidzo chaDhanieri neChiratidzo cheUprofita

Author

Jeff Pippenger

Published

April 7, 2024

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Daniel was touched three times in chapter ten, the first and last time by Gabriel and the middle touch was by Christ. It was the middle touch where Daniel most keenly felt his corruption, for the middle waymark of truth represents rebellion. It was Michael who touched Daniel the second time, for He had descended at the end of twenty-one days.

Muna chitsauko chegumi, Danieri akabatwa katatu; kekutanga nekekupedzisira akabatwa naGabrieri, asi kubata kwepakati kwakaitwa naKristu. Pakanga pari pakubata kwepakati apo Danieri akanyanya kunzwa kuora kwake, nokuti chiratidzo chepakati chechokwadi chinomiririra kupandukira. Aiva Mikaeri akabata Danieri kechipiri, nokuti akanga aburuka pakupera kwamazuva makumi maviri nerimwe.

At the end of three and a half symbolic days, in which the two witnesses of Revelation chapter eleven lie dead in the street, a voice resurrects the two witnesses. It is the voice of the archangel that resurrects. The descent of Michael in Daniel chapter ten, at the twenty-second day aligns with the resurrection of the two witnesses in 2023. While the two witnesses were dead in the street, Ezekiel was shown their scattered bones and asked if he thought those dead dry bones in the valley could be resurrected, and all Ezekiel would answer is, “Lord thou knowest.”

Pakuguma kwa mazuŵa gha chisimboli ghatatu na hafu, agho mbanakazi ŵaŵiri ŵa mu Chivumbuzi chipaturo 11 ŵagona ŵakufwa mu msewu, lizgu likuwuskaso mbanakazi ŵaŵiri awo. Ni lizgu la mukuru wa ŵangelo ilo likuwuska. Kukhira kwa Mikaeli mu Daniel chipaturo 10, pa zuŵa la makhumi ghaŵiri na ghaŵiri, kukukolerana na kuwuskika kwa mbanakazi ŵaŵiri mu 2023. Apo mbanakazi ŵaŵiri ŵakafwira mu msewu, Ezekiel wakalongoreka viwangwa vyawo vyambininthika ndipo wakafumbika usange wakaghanaghananga kuti viwangwa vyakufwa vyakuma ivyo mu dambo vingawuskika; ndipo chose icho Ezekiel wakazgora ntchakuti, “Fumu imwe mukumanya.”

Ezekiel was then told to prophesy to the bones, which he did, and when he did, they were formed together, but were still not alive. Ezekiel’s first prophecy was gathering the bones together, but it would require a second prophecy to resurrect the bones as an army. The second prophecy of Ezekiel was the prophecy of the third woe, as represented by the four winds that brought the bones to life. The first Adam was created perfect, but afterwards sinned and passed death on to all his posterity. The resurrection of Ezekiel’s dead bones parallels the creation of Adam in his perfection, for Adam was first formed, and then the Lord breathed into him the breath of life.

Kupukunyuka kwaizvozvo, Ezekieri akaudzwa kuti aprofite kumapfupa aya; iye akazviita, uye paakaita saizvozvo, akaunganidzwa pamwe chete, asi akanga achiri asina upenyu. Uprofita hwekutanga hwaEzekieri hwaiva hwekuunganidza mapfupa pamwe chete, asi zvaizoda uprofita hwechipiri kuti mapfupa amutswe ave hondo. Uprofita hwechipiri hwaEzekieri hwaiva uprofita hwenhamo yechitatu, sezvinomiririrwa nemhepo ina dzakaunza mapfupa kuupenyu. Adhamu wokutanga akasikwa akakwana, asi pashure akatadza uye akapfuudzira rufu kuvazukuru vake vose. Kumuka kwamapfupa akafa aEzekieri kunoenderana nokusikwa kwaAdhamu mukukwana kwake, nokuti Adhamu akatanga kuumbwa, uye ipapo Ishe vakafemera maari mweya woupenyu.

This is not to say that the two witnesses receive glorified bodies when they are brought back to life, for that doesn’t occur until the second coming, but their resurrection parallel’s Daniel’s vision of the causative “marah” vision, when they are changed into the image they then behold. Line upon line, the process of the sealing is very carefully laid out by the prophetic testimony.

Izvi ne znači da dva svedoka primaju proslavljena tela kada budu vraćeni u život, jer se to ne događa sve do drugog dolaska, nego njihovo vaskrsenje odgovara Danilovom viđenju uzročnog viđenja „marah“, kada bivaju preobraženi u obličje koje tada posmatraju. Red na red, proces zapečaćenja veoma je pažljivo izložen proročkim svedočanstvom.

In Revelation chapter eleven, “after three days and an half the Spirit of life from God entered” into the two witnesses, “and they” then “stood upon their feet; and great fear fell upon them which saw them,” and there was then “a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.”

Mubhuku ra Nzumbululo kapitulu yegumi na imwe, “ngaapita mazuba mararu na hafu, Mweya wo upenyu wakabva kuna Mwari ukapinda” muvapupuri vaviri, “uye ivo” ipapo “vakamira netsoka dzavo; kutya kukuru kukawira pamusoro paavo vakavaona,” uye ipapo “inzwi guru richibva kudenga richiti kwavari, Kwirai kuno. Vakakwira kudenga vari mugore; vavengi vavo vakavatarisa.”

First, the Spirit entered into them, then they stood upon their feet, and when they stood, fear fell upon their enemies who had previously rejoiced over their deaths. Then a voice calls them up, and their enemies witness the event. With Ezekiel, they are first identified as scattered and dead in the valley, then a prophecy is proclaimed that gathers them together, then the second prophecy causes them to stand up as a mighty army. With Daniel, he first sees the great vision that produces a separation of two classes, and he is then touched three times.

Kutanga, Mudzimu wakapinda mavari; ipapo vakasimuka vakamira netsoka dzavo, uye pavakanga vamira, kutya kwakawira pamusoro pevavengi vavo, avo vakanga vambofara pamusoro porufu rwavo. Zvino inzwi rinovadana kuti vakwire kumusoro, uye vavengi vavo vanopupurira chiitiko ichocho. Kuna Ezekieri, vanotanga kuzivikanwa sevakapararira uye vakafa mumupata; ipapo chiporofita chinoziviswa chinovaunganidza pamwe chete; zvino chiporofita chechipiri chinovaita kuti vasimuke vamire seuto guru rine simba. Kuna Danieri, anotanga kuona chiratidzo chikuru chinobudisa kupatsanurwa kwemapoka maviri, uye ipapo anobatwa katatu.

The first time he was touched he had no strength, he was in a deep sleep, and his face was towards the ground. Sleep represents death. Yet he heard the words spoken.

Pakutanga paakabatwa akanga asina simba, akanga ari muhope huru, uye chiso chake chakanga chakatarira pasi. Hope dzinomirira rufu. Kunyange zvakadaro akanzwa mashoko akataurwa.

> Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice. John 5:28.

> Musashamiswe na hili; kwa maana saa inakuja, ambapo wote waliomo makaburini wataisikia sauti yake. Yohana 5:28.

Gabriel then brought Daniel to his hands and knees, and then commanded him to stand, which he did, though he was trembling. He then heard the words of Gabriel, but he was left dumb. Ezekiel had also seen the vision of Christ and it produced a similar sequence of events.

Kuatyora Gabrieli wakauya naDhanyeri pamaoko nemabvi ake, ndokuzomurayira kuti asimuke; iye akazviita, kunyange zvazvo aidedera. Ipapo akanzwa mashoko aGabrieli, asi akasara asingagoni kutaura. Ezekieriwo akanga aona chiratidzo chaKristu, uye chakabudisa kutevedzana kwakafanana kwezviitiko.

> And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 1:26–2:2.

> Uye pamusoro pedenga rakanga riri pamusoro pemisoro yavo pakanga pane chakafanana nechigaro choushe, chaioneka sedombo resafaya; uye pamusoro pechakafanana nechigaro choushe pakanga pane chakafanana nechimiro chomunhu pamusoro pacho. Zvino ndakaona zvakanga zvakaita seruvara rwemhangura inopenya, zvakaita somoto wakakomberedza mukati maro; kubva pakuonekwa kwechiuno chake zvichikwira kumusoro, uye kubva pakuonekwa kwechiuno chake zvichidzika pasi, ndakaona zvakanga zvakaita sokuonekwa kwomoto, uye pakanga pane kupenya kwakakomberedza. Sokuonekwa kwouta hwomuraraungu huri mugore pazuva remvura, ndizvo zvakanga zvakaita kuonekwa kwokupenya kwakakomberedza. Uku ndiko kwakanga kuri kuonekwa kwechakafanana nokubwinya kwaJehovha. Zvino pandakazviona, ndakawira pasi nechiso changu, uye ndakanzwa inzwi romumwe akanga achitaura. Akati kwandiri, Mwanakomana womunhu, mira netsoka dzako, uye ndichataura newe. Zvino Mweya akapinda mandiri paakataura neni, akandimisa netsoka dzangu, kuti ndinzwe iye akanga achitaura neni. Ezekieri 1:26–2:2.

The vision caused both Ezekiel and Daniel to be humbled into dust, where they were prostrated upon the ground. In that condition they both still heard the word of the Lord, and they were both brought to a standing condition to hear the words that were spoken to them, and when they heard the words “the Spirit entered into” them. The combination of divinity is accomplished by the reception of the Word of God that is conveyed by the Holy Spirit. The “Word” is what transmits divinity into humanity. This truth must be recognized in order to understand the seriousness and significance of the prophetic history which Gabriel provides Daniel with in chapter eleven. The prophetic history represented in chapter eleven, is the conduit by which holy oil is conveyed to the wise virgins.

Chiono chakaita kuti vose, Ezekieri naDhanieri, vaninipiswe kusvika kuguruva, zvokuti vakawira pasi vakazvipfugamisa. Vari mumamiriro iwayo vose vakaramba vachinzwa shoko raJehovha, uye vose vakasimudzwa kuti vamire kuti vanzwe mashoko akataurwa kwavari; uye pavakanzwa mashoko acho, “Mweya akapinda mavari.” Kubatanidzwa kweuMwari kunozadzikiswa nokugamuchira Shoko raMwari rinounzwa noMweya Mutsvene. “Shoko” ndiro rinotapurira uMwari muvanhu. Chokwadi ichi chinofanira kuzivikanwa kuti munhu anzwisise kukomba nokukosha kwenhoroondo yechiporofita iyo Gabrieri anopa Dhanieri muchitsauko chegumi nerimwe. Nhoroondo yechiporofita inomiririrwa muchitsauko chegumi nerimwe ndiyo nzira inofambisa mafuta matsvene ichienda kumhandara dzakachenjera.

With Ezekiel, he is immediately instructed that he is to present a message to Laodicean Adventism, though Ezekiel is informed from the outset that Laodicean Adventism will not hear his words, for they are a rebellious house. Ezekiel’s experience is Isaiah’s experience in chapter six, and therefore upon two witnesses when God awakens Daniel from sleep, which is a symbol of death, Daniel is given a message for the rebellious house of Laodicean Adventism, but they will not hear.

Na Ezekieli, mara moja anaagizwa kwamba anapaswa kuwasilisha ujumbe kwa Uadventista wa Laodikia, ijapokuwa Ezekieli anajulishwa tangu mwanzo kwamba Uadventista wa Laodikia hawatasikia maneno yake, kwa maana wao ni nyumba ya uasi. Uzoefu wa Ezekieli ni uzoefu wa Isaya katika sura ya sita, na kwa hiyo kwa mashahidi wawili, Mungu anapomwamsha Danieli kutoka usingizini, ambao ni ishara ya mauti, Danieli anapewa ujumbe kwa nyumba ya uasi ya Uadventista wa Laodikia, lakini hawatasikia.

Daniel is then touched a second time, by Christ Himself, who touches Daniel’s lips, just as he had touched Isaiah’s lips with a coal from the altar. Then Daniel could speak, but he was still without strength, and still had no breath. According to Ezekiel the breath comes with the message of the “four winds”, which was Ezekiel’s second prophecy. Ezekiel’s prophecy of the four winds aligns with Daniel’s third touch, for it is then that breath comes into the bones and they stand as a mighty army. It is in Daniel’s third touch that he is strengthened.

ဤနောက်တွင် ဒံယေလသည် ဒုတိယအကြိမ် ထိတွေ့ခံရသည်။ ထိုထိတွေ့သူမှာ ခရစ်တော် ကိုယ်တိုင်ဖြစ်၍၊ ယဇ်ပလ္လင်ပေါ်မှ မီးခဲတစ်လုံးဖြင့် ဟေရှာယ၏ နှုတ်ခမ်းကို ထိတော်မူခဲ့သကဲ့သို့ ဒံယေလ၏ နှုတ်ခမ်းကိုလည်း ထိတော်မူ၏။ ထို့နောက် ဒံယေလသည် စကားပြောနိုင်သော်လည်း၊ အားမရှိသေးဘဲ အသက်ရှူခြင်းလည်း မရှိသေးပေ။ ယေဇကျေလ၏ အဆိုအရ “လေတော်လေးပါး” ဆိုင်ရာ သတင်းစကားနှင့်အတူ အသက်ရှူခြင်း ရောက်လာသည်။ ထိုအရာမှာ ယေဇကျေလ၏ ဒုတိယပရောဖက်ပြုချက် ဖြစ်သည်။ ယေဇကျေလ၏ လေတော်လေးပါးဆိုင်ရာ ပရောဖက်ပြုချက်သည် ဒံယေလ၏ တတိယအကြိမ် ထိတွေ့ခြင်းနှင့် ကိုက်ညီနေ၏။ အကြောင်းမှာ ထိုအချိန်၌ပင် အရိုးတို့အတွင်းသို့ အသက်ရှူခြင်း ဝင်လာ၍၊ သူတို့သည် တန်ခိုးကြီးသော စစ်တပ်တစ်ရပ်အဖြစ် ရပ်တည်ကြသောကြောင့် ဖြစ်သည်။ ဒံယေလသည် တတိယအကြိမ် ထိတွေ့ခြင်း၌ပင် အားဖြည့်ခံရသည်။

On July 18, 2020, God’s last-day people were scattered and entered into the tarrying time of the parable. The history of the sealing was illustrated in the history of October 22, 1844, unto the rebellion of 1863. The line of history there represented overlays with September 11, 2001, unto the Sunday law, but it also overlays with the history of July 18, 2020, unto the Sunday law. This prophetic phenomenon is based upon the fact that symbols have more than one meaning, and the meaning is to be determined by the context where they are applied.

Pa Julayi 18, 2020, anthu a Mulungu a masiku otsiriza anabalalika ndipo analowa m’nyengo ya kuyembekezera ya fanizo lija. Mbiri ya kusindikizidwa inasonyezedwa m’mbiri ya October 22, 1844, kufikira ku kupanduka kwa 1863. Mzere wa mbiri umene unaimiridwa pamenepo ukuikidwirana ndi wa September 11, 2001, kufikira ku lamulo la Sabata, koma ukuikidwirananso ndi mbiri ya Julayi 18, 2020, kufikira ku lamulo la Sabata. Chochitika cha uneneri chimenechi chakhazikika pa mfundo yakuti zizindikiro zili ndi matanthauzo oposa limodzi, ndipo tanthauzo lake liyenera kutsimikiziridwa ndi malo amene zikugwiritsidwira ntchito.

When we consider the arrival and work of any of the three angels they are governed by the same sequence of events. They arrive at the point when the prediction associated with them is unsealed. That prediction is structured upon three steps. Its arrival, its empowerment and the closed door at its end. There are other waymarks within the history, but the three testing waymarks of the arrival of any of the three angels is the first waymark where a prophecy is unsealed. The message that is unsealed is empowered through a confirmation, and that confirmation and empowerment then tests the men and women of that history. The conclusion of the history produces a litmus test which demonstrates whether those standing at the third test are wise or foolish.

Patinorangarira kuuya nebasa ripi neripi reimwe yengirozi nhatu, zvinotongwa nenhevedzano imwe chete yezviitiko. Dzinouya panguva iyo chiporofita chine chekuita nadzo chinoburitswa chisina chisimbiso. Chiporofita ichocho chakarongeka pamusoro pematanho matatu: kuuya kwacho, kupihwa simba kwacho, uye suo rakavharika pakuguma kwacho. Kune zvimwewo zviratidzo zvenzira mukati menhoroondo iyoyo, asi zviratidzo zvitatu zvinoyedza zviri munhoroondo yekuuya kweimwe neimwe yengirozi nhatu ndizvo zvinoti chiratidzo chokutanga, apo chiporofita chinoburitswa chisina chisimbiso. Shoko rinoburitswa risina chisimbiso rinopihwa simba kubudikidza nokusimbiswa, uye kusimbiswa nokupihwa simba ikoko zvinozoyedza varume navakadzi venguva iyoyo. Kuguma kwenhoroondo iyoyo kunobudisa chiyero chokuedza chinoratidza kana avo vakamira pamuedzo wechitatu vari vakachenjera kana mapenzi.

Within the history of September 11, 2001 unto the Sunday law you can identify three angels. The first arrived on September 11, 2001, the second arrived on July 18, 2020, and the third arrives at the soon coming Sunday law (the litmus test). October 22, 1844 aligns with September 11, 2001, and 1856 aligns with July 18, 2020, and 1863 aligns with the Sunday law. That being said, October 22, 1844 to 1863 also aligns with July 18, 2020, unto the Sunday law, for July 18 was the arrival of the second angel of the history of the sealing. The following history is still correctly identified as simply the waymarks of any angel.

Mukati menhoroondo inobva pana 11 Gunyana 2001 ichienda kumutemo weSvondo, munogona kuzivisa vatumwa vatatu. Wokutanga akasvika pana 11 Gunyana 2001, wechipiri akasvika pana 18 Chikunguru 2020, uye wechitatu anosvika pamutemo weSvondo uri kuuya nokukurumidza (muedzo unorondedzera pachena). 22 Gumiguru 1844 inowirirana na 11 Gunyana 2001, uye 1856 inowirirana na 18 Chikunguru 2020, uye 1863 inowirirana nemutemo weSvondo. Izvozvo zvataurwa, 22 Gumiguru 1844 kusvika 1863 inowiriranawo na 18 Chikunguru 2020 ichienda kumutemo weSvondo, nokuti 18 Chikunguru kwaiva kusvika kwomutumwa wechipiri wenhoroondo yekuiswa chisimbiso. Nhoroondo inotevera ichiri kuzivikanwa zvakarurama sezvinongova zviratidzo zvenguva zvomutumwa upi noupi.

On July 18, 2020, there was a truth unsealed that was to test that generation. The second step in that history is when the two witnesses are resurrected. They are then tested as to whether they will accept the light then revealed, which is going on now. Then at the Sunday law (the litmus test), it will be revealed who is and who isn’t a wise virgin. When we consider the history as simply the structure of a singular angel and then lay October 22, 1844, through to the rebellion of 1863, over the history of July 18, 2020 unto the Sunday law, we find that in 1849, Sister White identified that the Lord had stretched forth His hand again to gather the remnant of His people.

Musi wa 18 Julayi 2020, kwakanga kuna chokwadi chakazarurwa chisina kusimburwa, chaifanira kuedza chizvarwa ichocho. Danho rechipiri munhoroondo iyoyo ndiro panguva iyo zvapupu zviviri zvinomutswa. Ipapo zvinoedzwa kuti kana zvichizobvuma chiedza chinobva chazarurwa panguva iyoyo, chiri kuitika zvino. Zvino paSvondo mutemo (muedzo unorondedzera pachena), zvichaburitswa kuti ndiani ari uye ndiani asiri mhandara yakachenjera. Kana tikatarisa nhoroondo iyi sechimiro chengirozi imwe chete, tobva taisa Gumiguru 22, 1844, kusvikira pakupanduka kwa1863, pamusoro penhoroondo ya18 Julayi 2020 kusvika kuSvondo mutemo, tinoona kuti muna 1849, Hanzvadzi White akaratidza kuti Ishe vakanga vawedzerazve ruoko rwavo kuti vaunganidze vakasara vevanhu vavo.

From October 22, 1844 to 1849, God’s people had been scattered. In 1850 they produced the second of the two tables of Habakkuk. In January of 1851 they were advertising the new chart in the Review. God’s people were scattered, and the third angel arrived with light. Then God began to gather them again, and He then provided a visual representation of the message they were to proclaim, as He had done in 1842. The light that arrived on October 22, 1844 was an increase of knowledge and it continued, under His direction to develop, and in 1856 the capstone of that light was introduced. That light was upon the “seven times,” which was the first light recognized by William Miller, and which was represented as one of the prophecies that was fulfilled on October 22, 1844.

Kubva musi wa22 Gumiguru 1844 kusvika muna 1849, vanhu vaMwari vakanga vapararira. Muna 1850 vakabudisa rechipiri pamatafura maviri aHabhakuki. Muna Ndira 1851 vakanga vachishambadza chati itsva muReview. Vanhu vaMwari vakanga vapararira, uye ngirozi yechitatu yakasvika nechiedza. Ipapo Mwari akatanga kuvaunganidza zvakare, uye akabva avapa mufananidzo unooneka weshoko ravaifanira kuzivisa, sezvaakanga aita muna 1842. Chiedza chakasvika musi wa22 Gumiguru 1844 chakanga chiri kuwedzera kwezivo, uye chakaramba chichikura, chichitungamirirwa naye, uye muna 1856 dombo repakona rechiedza ichocho rakaunzwa. Chiedza ichocho chakanga chiri pamusoro pe“nguva nomwe,” icho chakanga chiri chiedza chokutanga chakazivikanwa naWilliam Miller, uye icho chakamiririrwa sechimwe chezviporofita chakazadzikiswa musi wa22 Gumiguru 1844.

The light of the “seven times,” in 1856, was both the ending of the increase of knowledge given to Miller, the messenger of the first angel, but it was also the ending light of the third angel that was given on October 22, 1844. The rejection of the light in 1856, was both a rejection of the increase of knowledge that was unsealed in 1798, but also the increase of knowledge that was unsealed on October 22, 1844, and it was rejected by those who then and there transitioned from the experience of Philadelphia unto the experience of Laodicea. The rebellion of 1863, was the third, and litmus test, which was demonstrated by a counterfeit chart that removed the light of the “seven times.”

Muna 1856, mwenje we“nguva nomwe” waive uri magumo ekuwedzera kwezivo kwakanga kwapiwa kuna Miller, mutumwa wengirozi yokutanga; asiwo waive mwenje wokupedzisira wengirozi yechitatu wakanga wapiwa pana Gumiguru 22, 1844. Kurambwa kwemwenje muna 1856 kwakanga kuri kurambwa kwese kuri kuwedzera kwezivo kwakazarurwa muna 1798, uyewo kuwedzera kwezivo kwakazarurwa pana Gumiguru 22, 1844; uye kwakarambwa navaya vakabva ipapo uye panguva iyoyo vakachinja kubva muchiitiko chePhiladelphia vachipinda muchiitiko cheLaodicea. Kumukira kwa1863 kwaiva kwechitatu, uye kwaiva muedzo wokuratidza chokwadi, izvo zvakaratidzwa nechati yokunyepedzera yakabvisa mwenje we“nguva nomwe.”

The first disappointment of April 19, 1844, was brought upon the Philadelphian movement of the first angel by God holding His hand over a mistake in some of the figures on the 1843 pioneer chart. The first disappointment of July 18, 2020, was brought upon the Laodicean movement of the third angel by men disregarding that on October 22, 1844, Christ had lifted up His hand to heaven and swore that time should be no longer. On July 18, 2020, a message was unsealed that was to test this generation of virgins. As in 1850, the Lord in 2023, stretched out His hand a second time to gather together Ezekiel’s dead bones that had been dead in the street since July 18, 2020. By 1851, there was a new visual representation of the message that was a fulfillment of the prophecy of Habakkuk chapter two, thus identifying that after 2023, the Lord will have a new living ensign to lift up that is typified by Habakkuk’s two tables.

Kusikitishwa kwa kwanza kwa Aprili 19, 1844, kuliletwa juu ya vuguvugu la Filadelfia la malaika wa kwanza kwa Mungu kuushika mkono Wake juu ya kosa katika baadhi ya tarakimu kwenye chati ya waanzilishi ya 1843. Kusikitishwa kwa kwanza kwa Julai 18, 2020, kuliletwa juu ya vuguvugu la Laodikia la malaika wa tatu kwa watu kupuuza kwamba mnamo Oktoba 22, 1844, Kristo alikuwa ameuinua mkono Wake kuelekea mbinguni na akaapa kwamba wakati hautakuwapo tena. Mnamo Julai 18, 2020, ujumbe ulifunuliwa uliopaswa kulijaribu kizazi hiki cha mabikira. Kama ilivyokuwa katika 1850, Bwana katika 2023, aliunyosha mkono Wake mara ya pili ili kukusanya pamoja mifupa iliyokufa ya Ezekieli iliyokuwa imekufa barabarani tangu Julai 18, 2020. Kufikia 1851, kulikuwa na uwakilishi mpya wa kuona wa ujumbe uliokuwa utimizo wa unabii wa Habakuki sura ya pili, hivyo kutambulisha kwamba baada ya 2023, Bwana atakuwa na bendera mpya iliyo hai ya kuinua, ambayo imefananishwa na mbao mbili za Habakuki.

Habakkuk’s two tables were typified by the two tables of the Ten Commandments and also by the two wave loaves in the feast of Pentecost. The one hundred and forty-four thousand are identified as a first-fruit offering, and they are those in Malachi that represent the offering as “in days of old, as in former years.” They are lifted up as a wave offering that all the world will see.

Mahwelo mabirhi ya Habakuki a ma fanekisiwe hi mahwelo mabirhi ya Milawu ya Khume, ni hi swinkwa swimbirhi swa ku yimbisiwa enkhubyeni wa Pentekosta. Va dzana na mune wa makume mune wa magidi va boxiwa tanihi gandzelo ra mihandzu yo sungula, naswona hi vona lava eka Malaki lava yimelaka gandzelo leri nge “ku fana ni le masiku ya khale, ku fana ni le malembeni lama hundzeke.” Va tlakusiwa tanihi gandzelo ra ku yimbisiwa leri misava hinkwayo yi taka ri vona.

The awakening of the one hundred and forty-four thousand begins with the gathering together, and that gathering is accomplished by the Word of God, for Ezekiel’s dead bones are gathered by hearing the Word of God, while they are still dead. Ezekiel represents the human instrument that proclaims the message that gathers the bones, when the Lord stretches forth His hand a second time to gather His remnant. Isaiah, Jeremiah, Daniel, John and Ezekiel all identify the human element that conveys the divine message to the dead dry bones.

Ukuvuka kwabantu abayizinkulungwane eziyikhulu namashumi amane nane kuqala ngokubuthaniswa ndawonye, futhi lokho kubuthaniswa kufezwa ngeZwi likaNkulunkulu; ngokuba amathambo afileyo kaHezekeli abuthaniswa ngokuzwa iZwi likaNkulunkulu, eseyizidumbu nokho. UHezekeli umelela isikhali somuntu esimemezela umlayezo obutha lawo mathambo, lapho iNkosi yelula isandla saYo okwesibili ukuba ibuthe insali yaYo. U-Isaya, uJeremiya, uDaniyeli, uJohane, kanye noHezekeli bonke bakhomba ingxenye yomuntu edlulisa umlayezo wobuNkulunkulu kulawo mathambo omileyo afileyo.

Once the bones are gathered the Lord reveals the increase of knowledge that is unsealed just before probation closes, and that knowledge is represented by “that portion of the prophecy of Daniel relating to the last days.” In Ezekiel’s second prophecy, the light that is unsealed is the third woe, which is the message of the east wind that breathes life into the bones and causatively causes them to stand as a mighty army. The light that is revealed to Daniel is the light represented by the king of the north in chapter eleven. Together Ezekiel and Daniel represent “that portion of the prophecy of Daniel relating to the last days,” which is the tidings of the (east) wind and king of the (north).

Kana mapfupa aunganidzwa, Ishe vanozarura kuwedzera kwezivo kunosunungurwa chisimbiso nguva pfupi nyasha dzekuedzwa dzisati dzavharwa, uye zivo iyoyo inomiririrwa ne“chikamu ichocho chechiporofita chaDanieri chine chokuita namazuva okupedzisira.” Muporofita wechipiri waEzekieri, chiedza chinosunungurwa chisimbiso inhova yechitatu, inova shoko remhepo yokumabvazuva inofemera upenyu mumapfupa uye nenzira inokonzeresa ichiita kuti amire seuto guru rine simba. Chiedza chinoratidzwa kuna Danieri ndicho chiedza chinomiririrwa namambo wokumusoro muchitsauko chegumi nerimwe. Pamwe chete, Ezekieri naDanieri vanomiririra “chikamu ichocho chechiporofita chaDanieri chine chokuita namazuva okupedzisira,” zvinova nhau dzemhepo yo(kumabvazuva) namambo wo(kumusoro).

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Asi mashoko anobva kumabvazuva nekuchamhembe achamuvhundutsa; naizvozvo achabuda nehasha huru kuti aparadze, uye kuti apedze chose vazhinji. Danieri 11:44.

In 1856, the Lord purposed to finish His work of sealing his people, but they rebelled. The message He intended to employ to bring them out of their Laodicean condition was the “seven times” of Leviticus twenty-six. When the Lord began to gather His people in July, 2023, He presented them once again with the message of the “seven times,” and among other things, identified that on the antitypical Day of Atonement the Jubilee trumpet was to sound, which is also when the seventh trumpet was also to sound. The Jubilee trumpet is a symbol of the “seven times,” and the seventh trumpet is the third woe. When Michael descended in Daniel chapter ten. Daniel represented those who obtain the experience of those who pray the prayer of Leviticus twenty-six, and those who seek to understand the prophetic secret of Daniel chapter two.

Muna 1856, Ishe akanga afunga kupedzisa basa Rake rokuisa chisimbiso pavanhu Vake, asi vakapanduka. Shoko raakanga achida kushandisa kuti avabudise mumamiriro avo eRaodhikia raiva re“nguva nomwe” dzaRevhitiko chitsauko 26. Apo Ishe vakatanga kuunganidza vanhu Vake muna Chikunguru, 2023, akavaratidzazve shoko re“nguva nomwe,” uye, pakati pezvimwe zvinhu, akazivisa kuti paZuva reYananiso rechimiro chakazadziswa hwamanda yeJubheri yaifanira kurira, iyo iriwo nguva iyo hwamanda yechinomwe yaifanirawo kurira. Hwamanda yeJubheri chiratidzo che“nguva nomwe,” uye hwamanda yechinomwe ndiyo nhamo yechitatu. Apo Mikaeri akaburuka muna Danieri chitsauko 10, Danieri aimiririra avo vanowana chiitiko cheavo vanonamata munyengetero weRevhitiko chitsauko 26, uye avo vanotsvaka kunzwisisa chakavanzika chechiporofita chaDanieri chitsauko 2.

Daniel represents those who have been gathered by the voice of God, and then stand upon their feet strengthened to proclaim the message of the east and the north. They proclaim that message until the soon coming Sunday law. The process of raising up that army is a very detailed subject of prophecy, and the point when Divinity begins to be combined with humanity in fulfillment with the sealing of the one hundred and forty-four thousand began in the history that is represented in verse eleven of Daniel eleven. The history represented from verse one of Daniel eleven until verse sixteen fills up the hidden history of verse forty, that is “that portion of the prophecy of Daniel relating to the last days.”

Dhanieri anomiririra avo vakaunganidzwa nenzwi raMwari, uye vanobva vamira netsoka dzavo, vasimbiswa kuti vazivise shoko rekumabvazuva nere kuchamhembe. Vanoramba vachizivisa shoko iroro kusvikira pamutemo weSvondo uri kuuya nokukurumidza. Maitiro okumutswa kweuto iroro inyaya yechiporofita yakadzama zvikuru, uye nguva iyo HuMwari hunotanga kubatanidzwa nohunhu hwevanhu mukuzadziswa kwekuiswa chisimbiso kwezana namakumi mana nezvina ezviuru yakatanga munhoroondo inomiririrwa mundima yegumi neimwe yaDhanieri gumi neimwe. Nhoroondo inomiririrwa kubvira pandima yekutanga yaDhanieri gumi neimwe kusvikira pandima yegumi nenhanhatu inozadza nhoroondo yakavanzika yendima yemakumi mana, kureva kuti “chikamu ichocho chechiporofita chaDhanieri chine chokuita namazuva okupedzisira.”

As we begin to consider verses thirteen to fifteen of Daniel eleven, that was first fulfilled at the Battle of Panium in 200 BC, it is essential to understand the significance of these verses. Panium is the third of three proxy wars. The first battle concluded with victory for the papacy and its proxy army the United States in 1989. The next battle, represented by verses eleven and twelve, which was fulfilled by the Battle of Raphia, the king of the south (Russia), will defeat the king of the north and its proxy army in the Ukraine. The third battle will be as the first with the papacy (the king of the north) prevailing over Communism (the United Nations), with its proxy army (the United States). But the third proxy war which is the Battle of Panium, will also initiate World War III.

Patinotanga kufunga ndima dzechigumi nezvitatu kusvika pagumi neshanu dzaDanieri gumi nerimwe, dzakatanga kuzadzikiswa paHondo yePanium muna 200 BC, zvinokosha zvikuru kunzwisisa kukosha kwendima idzi. Panium ndiyo yechitatu muhondo nhatu dzinorwiwa kubudikidza nevamiriri. Hondo yokutanga yakapera nokukunda kweupapa neuto raro rinorwira pachinzvimbo charo, iro United States, muna 1989. Hondo yakatevera, inomiririrwa nendima dzechigumi nerimwe negumi nembiri, iyo yakazadzikiswa neHondo yeRaphia, mambo wezasi (Russia), achakunda mambo wekuchamhembe neuto raro rinorwira pachinzvimbo charo muUkraine. Hondo yechitatu ichava seyokutanga, upapa (mambo wekuchamhembe) huchikunda pamusoro peKomunizimu (United Nations), pamwe neuto raro rinorwira pachinzvimbo charo (United States). Asi hondo yechitatu inorwiwa kubudikidza nevamiriri, iyo iri Hondo yePanium, ichatangisawo Hondo Yenyika yeChitatu.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

> “As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

> “Sakadai akaita sezvinhu zvinonetsa akanga ari pasi pokutungamirirwa kweruoko rwuri pasi pamapapiro avakerubhi; saizvozvowo kufamba kwakaoma kwezviitiko zvavanhu kuri pasi pokutonga kwaMwari. Pakati pokukakavara nokubvongodzwa kwamarudzi, Iye agere pamusoro pavamakerubhi achiri kutungamirira nyaya dzenyika.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “Ndondomeko ya mitundu imene mmodzi pambuyo pa mnzake inalanda nthawi ndi malo amene inapatsidwa, mosadziwa ikuchitira umboni choonadi chimene iyo yokha sinalidziwe tanthauzo lake, ilankhula kwa ife. Kwa mtundu uliwonse ndi kwa munthu aliyense wa lero lino, Mulungu waika malo m’ndondomeko Yake yayikulu. Lero anthu ndi mitundu zikuyezedwa ndi waya wa muyeso uli m’dzanja la Iye amene salakwitsa. Onse, mwa kusankha kwawo okha, akudziikira tsogolo lawo, ndipo Mulungu akulamulira zonse kuti akwaniritse zolinga Zake.

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

> “Nhoroondo iyo IYE mukuru NDIRI YANDIRI akaratidza muShoko rake, achibatanidza chibatanidzo nechibatanidzo mumaketani euporofita, kubva pakusingaperi kwakapfuura kusvika pakusingaperi kuri mberi, inotizivisa patiri nhasi mukufamba kwenguva dzose, uye kuti chii chingatarisirwa munguva ichauya. Zvose zvakafanotaurwa nechiporofita kuti zvichaitika, kusvikira panguva ino yazvino, zvakatevedzerwa pamapeji enhoroondo, uye tinogona kuva nechokwadi chokuti zvose zvichiri kuuya zvichazadziswa maererano nokutevedzana kwazvo.”

> “The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message:

> “Kuparadzwa kwekupedzisira kwehumambo hwose hwapanyika kwakafanotaurwa pachena mushoko rechokwadi. Muuprofita hwakataurwa pakaziviswa mutongo waMwari pamusoro pamambo wokupedzisira waIsraeri munopiwa shoko rinoti:

> “‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.

> “‘Zvanzi naIshe Jehovha; Bvisa nguwani youmambo, ubvise korona: … simudza akaderera, uderedze akakwirira. Ndichachipidigura, ndichachipidigura, ndichachipidigura: uye hachizovapozve, kusvikira Auya ane kodzero yacho; uye Ndichamupa icho.’ Ezekieri 21:26, 27.

> “The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

> “කි‍්‍රස්තියානීන්ගේ ඔටුන්න ඉවත් කරනු ලැබූ පසු, එය අනුක්‍රමයෙන් බබිලෝනියේ, මේද-පාර්සියාවේ, ග්‍රීසියේ, සහ රෝමයේ රාජධානීන් වෙත ගියේය. දෙවියන් වහන්සේ කියන සේක, ‘එය තවදුරටත් නොසිටිනු ඇත, ඒකෙහි අයිතිය ඇති තැනැත්තා පැමිණෙන තුරු; එවිට මම එය ඔහුට දෙන්නෙමි.’”

> “That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

> “Nguva iyoyo yava pedyo. Nhasi zviratidzo zvenguva zvinopupura kuti takamira pachikumbaridzo chezviitiko zvikuru uye zvinotyisa. Zvose zviri munyika yedu zviri mukusagadzikana. Pamberi pameso edu panozadziswa uporofita hwoMuponesi pamusoro pezviitiko zvichatungamira kuuya kwake: ‘Muchanzwa nezvehondo nerunyerekupe rwehondo…. Rudzi ruchamukira rumwe rudzi, noushe huchamukira humwe ushe; uye kuchava nenzara, nehosha, nokudengenyeka kwenyika, munzvimbo dzakasiyana-siyana.’ Mateo 24:6, 7.”

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> “වර්තමානය ජීවත්ව සිටින සියලු දෙනාට අතිශය ගැඹුරු අවධානයක් ඇති කාලයකි. පාලකයෝ හා රාජ්‍යකර්මියෝ, විශ්වාසයත් අධිකාරියත් භාරගත් තනතුරු දරන්නෝ, සියලු පංතිවල සිතන පුරුෂයෝ හා ස්ත්‍රීහු, අප වටා සිදුවන සිද්ධීන් කෙරෙහි තම අවධානය ස්ථිරව යොමු කරගෙන සිටිති. ජාතීන් අතර පවතින තදබදයෙන් පිරුණු, අශාන්තිමත් සම්බන්ධතා ඔව්හු නිරීක්ෂණය කරති. ලෝකීය සෑම අංගයකම ආක්‍රමණය කරගනිමින් පවතින තීව්‍රතාව ඔව්හු දකිති; මහාද, තීරණාත්මකද යමක් සිදුවීමට ආසන්න බවත්—ලෝකය විශ්මයජනක අර්බුදයක අග්‍රසීමාවේ සිටින බවත්—ඔව්හු වටහාගනිති.”

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> “Ngirozi zvino dziri kudzivisa mhepo dzegakava, kuti dzirege kuvhuvhuta kusvikira nyika yayambirwa pamusoro pengwavaira iri kuuya pairi; asi dutu riri kuungana, rakagadzirira kuputika pamusoro penyika; uye kana Mwari achizoraira ngirozi Dzake kuti dzisunungure mhepo, pachava nemamiriro egakava akadai zvokuti hapana peni ingakwanisa kuatsanangura.

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.

> “Baibulo, ndipo Baibulo lokha, limapereka kaonedwe kolondola ka zinthu izi. M’menemo m’kuululidwa zochitika zazikulu zomaliza m’mbiri ya dziko lathu, zochitika zimene kale zayamba kale kutaya mithunzi yake patsogolo; phokoso la kuyandikira kwazo likuchititsa dziko lapansi kunjenjemera ndi mitima ya anthu kufowoka chifukwa cha mantha.

> “‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. They have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–18.

> “‘“Onani, Ambuye akupangitsa dziko lapansi kukhala lopanda kanthu, nalichita bwinja, nalitembenuza pansi pa mutu, ndi kumwaza okhalamo ake…. Iwo aphwanya malamulo, asandutsa lamulo, naphwanya pangano losatha. Chifukwa chake temberero lawononga dziko lapansi, ndipo iwo okhalamo ali bwinja…. Kusangalala kwa ng’oma kwatha, phokoso la iwo akukondwera latha, chisangalalo cha zeze chatha.’ Yesaya 24:1–18.

> “‘“Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.’ Joel 1:15–18, 12.

> “‘“Ole kwa siku hiyo! kwa maana siku ya Bwana iko karibu, nayo itakuja kama uangamifu utokao kwa Mwenyezi…. Mbegu zimeoza chini ya mabonge yao ya udongo, ghala zimeachwa ukiwa, stoo zimebomoka; kwa maana nafaka imekauka. Jinsi wanyama wanavyougua! makundi ya ng’ombe yamefadhaika, kwa sababu hayana malisho; naam, makundi ya kondoo yamefanywa ukiwa.’ ‘Mzabibu umekauka, na mtini umenyauka; mkomamanga, na mtende pia, na mti wa tufaha, naam, miti yote ya kondeni, imekauka; kwa sababu furaha imekauka ikaondoka kwa wana wa wanadamu.’ Yoeli 1:15–18, 12.

> “‘I am pained at my very heart; … I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’

> “‘Ndinorwadziwa zvikuru mumwoyo mangu; … handigoni kuramba ndakanyarara, nokuti iwe, haiwa mweya wangu, wanzwa kurira kwehwamanda, mhere yehondo. Kuparadzwa pamusoro pokuparadzwa kunodanwa; nokuti nyika yose yaparadzwa.’

> “‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Jeremiah 4:19, 20, 23–26.

> “‘Ndakatarira nyika, zvino tarira, yakanga isina chimiro, isina chinhu; namatenga, uye akanga asina chiedza. Ndakatarira makomo, zvino tarira, akadedera, nezvikomo zvose zvikazungunuswa zvishoma. Ndakatarira, zvino tarira, kwakanga kusina munhu, neshiri dzose dzokudenga dzakanga dzatiza. Ndakatarira, zvino tarira, nzvimbo yaibereka yakanga yava dongo, nemaguta ayo ose akanga aputswa.’ Jeremia 4:19, 20, 23–26.

> “‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.” Education, 178–181.

> “‘Yowatu! kubanga olunaku olwo lunene, so nga tewali lulinga lwo: era lwe kiseera eky’okulabiramu kwa Yakobo; naye alirokoka okuva mu kyo.’ Yeremiya 30:7.” Education, 178–181.

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