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

Kitabu cha Danieli - Nambari Mia na Sabini

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

Ngome ya Nafsi: Kuelewa Kutawazwa kwa Kiungu na Mabadiliko katika Muktadha wa Kinabii

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.”

Ufunguo wa kuitambua Urusi kuwa ndiyo nguvu iliyoanzisha vita vya Ukraini mwaka 2014 ni “ngome,” ambayo ni kichwa, au mji mkuu wa ufalme. Hekalu la kibinadamu linajumuisha kichwa na mwili. Kichwa ni tabia ya juu, na mwili ni tabia ya chini. “Nyakati saba” zilizoisha mwaka 1844, zilipaswa basi kuunganishwa na Yerusalemu, ambao ulikuwa kichwa cha Yuda. Ndani ya hekalu la Yerusalemu ndipo palipokuwa kiti cha enzi cha mfalme, ambaye ni kichwa cha Yerusalemu, ambao ulikuwa kichwa cha Yuda. Muungano wa Uungu na ubinadamu, unaowakilisha kutiwa muhuri kwa wale laki moja na arobaini na nne elfu, unawakilishwa kama kupokea “nia ya Kristo.” Nia ndiyo tabia ya juu, na kwa hiyo ndiyo “kichwa.”

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.

Wale wanaowakilishwa na Danieli wanapoona maono ya kike ya kisababishi yanayowasababisha wabadilike kuwa mfano wa Kristo, wamepokea nia ya Kristo, ambaye ni Adamu wa pili, na ni wa kiroho. Wakati huo, nia yao halisi ya mwili, waliyoirithi kutoka kwa Adamu wa kwanza baada ya kuanguka kwake na kugeuza utaratibu wa uumbaji wake, inasulubiwa. Nia ya mwili inayoipiga vita sheria ya Mungu, ambayo waliipokea bila hiari yao wakati wa kuzaliwa kwao, inabadilishwa na nia ya Kristo, wanayoipokea kwa hiari yao wenyewe, ambayo inatii kikamilifu sheria ya Mungu. Nia yao mpya, na nia ya Kristo, basi huwa nia moja, na zote mbili huketi pamoja juu ya kiti cha enzi katika mahali pa mbinguni. Kuna mahali ndani ya hekalu ambako kiti cha enzi cha Mungu kipo, na wanadamu, ambao waliumbwa kwa mfano wa Mungu, wana mahali maalum ndani ya hekalu, palilokusudiwa kwa 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.

Mahali hapo si katika asili yao ya chini, inayowakilishwa na ufalme wa kaskazini. Kipo katika mahali panapowakilishwa na ufalme wa kusini, ambako Mungu alichagua kuweka Jina Lake, ambalo ndilo tabia Yake. Mahali hapo ni Yerusalemu; na kama mji mkuu wa Yuda, Yerusalemu ni kichwa, na kichwa cha mji mkuu ni mfalme. Na Yerusalemu ilichaguliwa kuwa mji mkuu, lakini vivyo hivyo ilichaguliwa kuwa mahali ambapo Mungu angeweka Hekalu Lake. Kisha katika Hekalu Lake akaweka Kiti Chake cha enzi. Ufalme wa kusini unawakilisha asili ya juu ya mwanadamu, lakini pia una ukumbi maalum wa enzi wa mfalme. Dada White anaita mahali hapo “citadel” ya roho. Kwa ufafanuzi, “citadel” ni ngome.

> “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.

> Moyo wote ni lazima utolewe kwa Mungu; la sivyo, ukweli wa Mungu hautakuwa na athari ya kutakasa katika maisha na tabia. Lakini ni ukweli wa kusikitisha kwamba wengi wanaokiri jina la Kristo hawajawahi kumpa mioyo yao kwa unyofu wa moyo. Hawajawahi kuonja majuto ya toba ya kujisalimisha kikamilifu kwa madai ya Ukristo, na matokeo yake ni kwamba nguvu ya kubadilisha ya ukweli haipo katika maisha yao; mvuto wa kina unaopoleza wa upendo wa Kristo hauonekani katika maisha na tabia. Lakini ni kazi ya ajabu kiasi gani ya kulisha kundi la Mungu ingeweza kufanyika lau wachungaji wasaidizi wangesulubishwa pamoja na Kristo, na wakaishi kwa ajili ya Mungu ili kushirikiana na Mchungaji Mkuu wa kundi! Kristo anawaita watu wafanye kazi kama alivyofanya yeye. Kuna haja ya ushuhuda wa kina zaidi, wa nguvu zaidi, wenye kulazimisha zaidi kuhusu nguvu ya ukweli kama inavyoonekana katika utauwa wa kivitendo wa wale wanaokiri kuuamini. Upendo wa Mwokozi moyoni utaongoza mabadiliko dhahiri katika namna ambayo watenda kazi wanavyohudumu kwa ajili ya roho za wale wanaoangamia. Ukweli unapoimiliki ngome ya roho, Kristo ametawazwa moyoni, na binadamu anaweza kisha kusema, ‘Nimesulubishwa pamoja na Kristo; lakini ni hai; si mimi tena, bali Kristo yu hai ndani yangu; na uhai ninaoishi sasa katika mwili ninaishi kwa imani ya Mwana wa Mungu, aliyenipenda, akajitoa nafsi yake kwa ajili yangu.’ Review and Herald, Oktoba 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.

“Ngome ya nafsi” ni mahali ambapo “Kristo ametawazwa.” Kutawazwa kwa Kristo kunatimizwa wakati mwili unasulubishwa, na mwili kwa ufafanuzi wa Paulo ni asili ya chini, nayo ndiyo ufalme wa kaskazini. Hii ndiyo sababu unabii wa ufalme wa kaskazini ulifika tu hadi 1798. Asili ya chini haiwezi kuunganishwa na Uungu; ni lazima ibadilishwe kwa kufumba na kufumbua jicho katika kuja kwa pili. Ufalme wa kusini, uliokuwa na “kichwa” kilichokuwa Yerusalemu, na “kichwa” kilichokuwa patakatifu, ulifika hadi 1844, kwa maana uliiwakilisha asili ya juu ambayo ingeweza kuchagua kuusulubisha mwili na kwa imani kuingia katika ngome ya Patakatifu pa Patakatifu, na kuketi juu ya kiti cha enzi pamoja na Kristo. Mahali ambapo muungano huo, na kutawazwa huko, hutukia ni katika ngome ya hekalu la kibinadamu. Aya ya kumi ya sura ya kumi na moja hufafanua kichwa kuwa ngome, lakini ukweli huo huimarishwa tu kwa ushuhuda wa Isaya, ambao unadai kwamba ukweli kuhusu ngome (ngome kuu), ufahamike katika matumizi yake ya nje na ya ndani.

> “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.

> Neno la Mungu liwe chakula chetu cha kiroho. 'Mimi ndimi mkate wa uzima,' Kristo alisema; 'yeye ajaye kwangu hataona njaa kamwe; na yeye aniaminiye hataona kiu kamwe.' Dunia inaangamia kwa kukosa ukweli safi usiopotoshwa. Kristo ndiye ukweli. Maneno yake ni kweli, nayo yana maana ya ndani kuliko ionekanayo juu juu, na thamani iliyo zaidi ya mwonekano wao wa unyenyekevu. Akili zilizohuishwa na Roho Mtakatifu zitatambua thamani ya maneno haya. Wakati macho yetu yanapopakwa marhamu takatifu ya macho, tutaweza kubaini vito vya thamani vya ukweli, hata kama vimezikwa chini ya uso.

> “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.

> Ukweli ni nyeti, uliosafishwa, umetukuka. Unapounda tabia, nafsi hukua chini ya mvuto wake wa kimungu. Kila siku ukweli unapaswa kupokewa moyoni. Hivyo tunayala maneno ya Kristo, anayosema kuwa ni roho na uzima. Kukubali ukweli kutamfanya kila anayepokea awe mtoto wa Mungu, mrithi wa mbinguni. Ukweli unaothaminiwa moyoni si maandishi baridi na yaliyokufa, bali ni nguvu iliyo hai.

> “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.

> Ukweli ni mtakatifu, wa kimungu. Ni wenye nguvu na wenye uwezo zaidi kuliko chochote kingine katika kuunda tabia kwa mfano wa Kristo. Ndani yake umo utimilifu wa furaha. Inapothaminiwa moyoni, upendo wa Kristo hupendelewa kuliko upendo wa mwanadamu yeyote. Huu ndio Ukristo. Huu ndio upendo wa Mungu ndani ya nafsi. Hivyo, ukweli safi, usiopotoshwa, unatawala ngome ya utu. Maneno yanatimia: 'Nitawapa pia moyo mpya, nami nitaweka ndani yenu roho mpya.' Kuna ukuu wa tabia katika maisha ya yule anayeishi na kufanya kazi chini ya mvuto unaohuisha wa ukweli." Review and Herald, Februari 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.

Maono hayo ya historia ya kinabii katika sura ya kumi na moja ya Danieli huanza ambapo aya ya pili, na rais wa sita na aliye tajiri zaidi, wanalingana na kichwa, ambacho ni Urusi katika aya ya kumi na moja hadi kumi na tano. Katika historia hiyo rais wa sita atakuwa wa nane aliye wa wale saba, naye atatawala wakati kanisa na serikali katika Marekani zitakapoungana, na kukamilisha uasherati wao usio mtakatifu katika aya ya kumi na sita, kwenye sheria ya Jumapili inayokuja upesi.

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.

Ishara itakayoinuliwa wakati huo itakatishwa tamaa na kufa kwa kipindi cha siku tatu na nusu, ambacho katika Danieli sura ya kumi ni siku ishirini na moja. Mwishoni mwa siku ishirini na moja za maombolezo kwa ajili ya Danieli, ambazo ndizo mwisho wa siku tatu na nusu za kifo mtaani kwa wale mashahidi wawili, ambao ni wale wa katika bonde la Ezekieli, ambao ni mifupa mikavu iliyokufa—kuna ujumbe wa kinabii unaorudisha wafu katika uhai. Mchakato huo katika Danieli sura ya kumi unawakilishwa na hatua tatu.

> 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.

> Na katika siku ya ishirini na nne ya mwezi wa kwanza, nilipokuwa kando ya mto mkubwa, nao ni Hidekeli; ndipo nikainua macho yangu nikaangalia, na tazama, mtu mmoja amevaa kitani, viuno vyake vimefungwa kwa dhahabu safi ya Ufazi; mwili wake nao ulikuwa kama zabarajadi, na uso wake kama umeme, na macho yake kama taa za moto, na mikono yake na miguu yake kama rangi ya shaba iliyosuguliwa, na sauti ya maneno yake kama sauti ya mkutano. Nami, Danieli, peke yangu nikaona maono hayo; kwa maana wale watu waliokuwa pamoja nami hawakuyaona maono hayo; bali tetemeko kuu liliwaangukia, hata wakakimbia ili kujificha. Basi nikabaki peke yangu, nikaona maono hayo makubwa, wala hakukusalia nguvu ndani yangu; kwa maana uzuri wangu ulibadilika ndani yangu ukawa uharibifu, wala sikusalia na nguvu. Hata hivyo nikasikia sauti ya maneno yake; na niliposikia sauti ya maneno yake, ndipo nikazimia kifudifudi, uso wangu ukiuelekea nchi. Na tazama, mkono ukanigusa, ukaniweka magotini na juu ya vitanga vya mikono yangu. Akasema nami, Ee Danieli, mtu mpendwa sana, fahamu maneno ninayokuambia, na usimame wima; maana kwako nimetumwa sasa. Na alipokuwa amenena neno hili nami, nikasimama nikitetemeka. Kisha akaniambia, Usiogope, Danieli; maana tangu siku ya kwanza uliotoa moyo wako ufahamu, na kujinyenyekeza mbele za Mungu wako, maneno yako yalisikiwa, nami nimekuja kwa ajili ya maneno yako. Lakini mkuu wa ufalme wa Uajemi alinipinga siku ishirini na moja; ila, tazama, Mikaeli, mmoja wa wakuu wa kwanza, akaja kunisaidia; nami nikabaki huko pamoja na wafalme wa Uajemi. Sasa nimekuja kukufahamisha yatakayowapata watu wako siku za mwisho; maana maono haya bado ni ya siku nyingi. Danieli 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.”

Danieli yuko mwishoni mwa siku ishirini na moja za maombolezo wakati anapoona maono ya Kristo na anaposikia maneno ya Kristo. Maono ya Neno la Mungu linaloonekana na linalonenwa husababisha mgawanyiko wa makundi mawili, na Danieli alikuwa amekufa barabarani, kwa maana alikuwa "katika usingizi mzito."

> 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.

> Baada ya kusema hayo, akawaambia, Rafiki yetu Lazaro amelala; lakini mimi naenda ili nimwamsha kutoka usingizini. Basi wanafunzi wake wakasema, Bwana, ikiwa amelala, atapona. Lakini Yesu alikuwa amesema juu ya kifo chake; nao walidhani kwamba alikuwa amesema juu ya kupumzika usingizini. Ndipo Yesu akawaambia waziwazi, Lazaro amekufa. Yohana 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.

Kisha Danieli aliguzwa na Gabrieli kwa mara ya kwanza, ambaye alimjulisha kuhusu mapambano ya kisiasa yaliyokuwa yakiendelea wakati Danieli akiwa amekufa (amelala), na kwamba sasa alikuwa anakwenda kutoa tafsiri ya maono ambayo punde tu yalikuwa yamemgeuza Danieli kuwa katika mfano wa Kristo. Kisha ataguswa kwa mara ya pili, na Kristo mwenyewe.

> 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.

> Alipokuwa amenena nami maneno kama hayo, nikainamisha uso wangu chini, nikawa bubu. Na tazama, mmoja mfano wa wana wa wanadamu akayagusa midomo yangu; ndipo nikafumbua kinywa changu, nikanena, nikamwambia yeye aliyesimama mbele yangu, bwana wangu, kwa hayo maono huzuni zimenipata, wala sikubaki na nguvu yoyote. Kwa maana mtumishi wa bwana wangu huyu awezaje kusema na bwana wangu huyu? Maana mimi, mara moja sikubaki na nguvu ndani yangu, wala pumzi haikusalia ndani yangu. Danieli 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.

Hii inalingana na unabii wa kwanza wa Ezekieli katika sura ya thelathini na saba, kwa maana katika maneno mawili ya unabii ambayo Ezekieli anaambiwa ayatangaze kwa mifupa ya wafu bondeni, lile la kwanza huunda miili, lakini wakati huo hawana pumzi, wala hawana nguvu za jeshi kuu. Ni katika unabii wa pili wa Ezekieli ndipo miili inapokea pumzi kutoka kwa mipepo minne na kusimama kama jeshi kuu, na katika mguso wa pili aliopewa Danieli, "hakuna nguvu iliyosalia ndani yangu, wala hakuna pumzi iliyobaki ndani yangu." Kisha Danieli anaguswa tena, mara ya tatu kwa jumla, na mara ya pili na Gabrieli.

> 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 akanigusa mtu mmoja mwenye mfano wa mwanadamu, akanitia nguvu, akasema, Ee mtu uliyependwa sana, usiogope; amani iwe kwako; uwe hodari, naam, uwe hodari. Aliposema nami, nikatiwa nguvu, nikasema, Bwana wangu na aseme; kwa kuwa 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.

Mguso wa tatu wa Danieli ni unabii wa pili wa Ezekieli, ambao huleta miili kusimama kwa miguu yao kama jeshi lenye nguvu. Unabii wake umeelekezwa kwa watu wanaotambua kwamba wamekufa, kwa kuwa walikuwa wakiomboleza, kama alivyokuwa Danieli.

> 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.

> Kisha akaniambia, Tabiri juu ya upepo, tabiri, mwanadamu, na uambie upepo, Hivi asema Bwana Mungu; Njoo kutoka katika pepo nne, ee pumzi, uvuvie juu ya hawa waliouawa, ili wapate kuishi. Basi nikatabiri kama alivyoniamuru, na hiyo pumzi ikaingia ndani yao, nao wakaishi, wakasimama juu ya miguu yao, jeshi kubwa mno. Kisha akaniambia, Mwanadamu, mifupa hii ni nyumba yote ya Israeli: tazama, wanasema, Mifupa yetu imekauka, na tumaini letu limepotea; tumekatiliwa mbali. Ezekieli 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.

Bwana anamwamuru Ezekieli atabiri, naye anawaambia kwamba ushuhuda wa nyumba ya Israeli ni kuwa wamekufa, hawana tumaini, na wametengwa mbali. Wanaomboleza, kama alivyokuwa Danieli, kwa sababu wamevunjika moyo na utabiri uliokosa kutimia wa Julai 18, 2020, na katika hali hiyo, Ezekieli anaambiwa atabiri.

> 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.

> Kwa hiyo tabiri, uwaambie, Hivi asema Bwana Mungu; Tazama, enyi watu wangu, nitayafungua makaburi yenu, na kuwafanya mtoke katika makaburi yenu, nami nitawaingiza katika nchi ya Israeli. Nanyi mtajua ya kuwa mimi ni Bwana, nitakapokuwa nimeyafungua makaburi yenu, enyi watu wangu, na kuwatoa kutoka katika makaburi yenu, nami nitatia roho yangu ndani yenu, nanyi mtaishi, nami nitawaweka katika nchi yenu wenyewe; ndipo mtakapojua ya kuwa mimi, Bwana, nimenena, nami nimetenda, asema Bwana. Ezekieli 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.

Bwana, ambaye ni Mikaeli malaika mkuu, hufungua makaburi yao, na wale mashahidi wawili wa Ufunuo sura ya kumi na moja, ambao kisha hufufuliwa na kupewa Roho Mtakatifu na kusimama, kama vile Roho Mtakatifu alivyotolewa kwa wale wanaosimama wanapotolewa kutoka makaburi yao katika unabii wa pili wa Ezekieli.

> 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.

> Na baada ya siku tatu na nusu Roho ya uzima kutoka kwa Mungu iliingia ndani yao, nao wakasimama juu ya miguu yao; na hofu kuu ikawapata wale waliowaona. Ufunuo 11:11.

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

Wale mashahidi wawili wanawakilishwa kuwa ni Musa na Eliya, na Musa pia alifufuliwa kwa sauti ya malaika mkuu.

> 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.

> Lakini Mikaeli, malaika mkuu, alipokuwa akishindana na Ibilisi, akibishana naye juu ya mwili wa Musa, hakuthubutu kuleta dhidi yake shutuma ya kumtukana, bali akasema, Bwana na akukemee. Yuda 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, Mkuu na Malaika Mkuu, ndiye aliyekuja na kumsaidia Gabrieli katika Danieli sura ya kumi, na ni sauti Yake inayowaita wanaume na wanawake kwenye uzima.

> 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.

> Kwa maana Bwana mwenyewe atashuka kutoka mbinguni kwa mwito wa amri, kwa sauti ya malaika mkuu, na kwa parapanda ya Mungu; nao waliokufa katika Kristo watafufuliwa kwanza. 1 Wathesalonike 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.

Miguso mitatu ya Danieli inawakilisha mpito wa harakati ya Laodikia ya malaika wa tatu kuelekea harakati ya Filadelfia ya malaika wa tatu, na katika Danieli kumi, ono linalotekeleza mpito kutoka kwa mfano wa Laodikia hadi kwa mfano wa Filadelfia linawakilishwa na historia ya kinabii iliyowakilishwa katika sura ya kumi na moja. Ono hilo linawakilishwa na Ezekieli kama ono la Uislamu la ole ya tatu. Mwaka 2014, Urusi ilianzisha vita vya pili vya wakala. Mwaka 2015, rais tajiri zaidi alianza juhudi zake za kuwa rais 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.

Mnamo 2020, rais huyo, akiwakilisha pembe ya Kirepublikani, aliuawa na mnyama “woke” asiyeamini Mungu kutoka shimo lisilo na mwisho, na katika mwaka huo huo pembe ya Kiprotestanti ya Laodikia pia iliuawa. Mnamo 2023, pembe zote mbili zilifufuka, zote zikianza mpito wao kuelekea yule wa nane aliye mmoja wa wale saba. Moja ikibadilika kuwa mfano wa kisiasa wa yule mnyama wakati Kanisa na Serikali vinaunganishwa nchini Marekani, na pembe nyingine ikibadilika kutoka mfano wa Laodikia hadi mfano wa Kristo. Zote zitainuliwa wakati wa sheria ya Jumapili inayokuja karibuni. Moja itakuwa “Alexander the Great”, mfalme mkuu wa wale wafalme kumi wanaotoa ufalme wao wa saba kwa kahaba wa Roma, na nyingine itainuliwa kama bendera.

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 mawili ni historia inayojitokeza kati ya tarehe 11 Septemba 2001 na sheria ya Jumapili. Aya ya kumi na moja ya sura ya kumi na moja ya Danieli inatambuliwa mahsusi katika muktadha kwamba msipoamini, hamtathibitika.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “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.

> Kanuni za Biblia ziwe mwongozo wa maisha ya kila siku. Msalaba wa Kristo uwe mada kuu, ukifunua masomo tunayopaswa kujifunza na kuyatenda. Kristo lazima aletwe katika masomo yote, ili wanafunzi wapokee kwa kina maarifa ya Mungu na wamwakilishe katika tabia. Ukamilifu wake uwe somo letu katika wakati huu na hata milele. Neno la Mungu, lililonenwa na Kristo katika Agano la Kale na Agano Jipya, ni mkate kutoka mbinguni; lakini mengi kati ya yale yanayoitwa sayansi yanafanana na vyakula vya uvumbuzi wa kibinadamu, vyakula vilivyoghushiwa; si mana ya kweli.

> “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.

> Katika neno la Mungu hupatikana hekima isiyoweza kutiliwa shaka, isiyokwisha—hekima ambayo chanzo chake si katika kilicho na mipaka, bali katika akili isiyo na mipaka. Lakini mengi ya yale ambayo Mungu amefunua katika neno Lake ni giza kwa wanadamu, kwa sababu vito vya ukweli vimezikwa chini ya takataka za hekima na mapokeo ya kibinadamu. Kwa wengi, hazina za neno hubaki zimefichika, kwa sababu hawajazitafuta kwa bidii ya dhati na uvumilivu hadi kanuni za dhahabu zieleweke. Neno lazima lichunguzwe ili kuwasafisha na kuwatayarisha wale wanaolipokea kuwa wanachama wa familia ya kifalme, watoto wa Mfalme wa mbinguni.

> “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.

> Kujifunza Neno la Mungu kunapaswa kuchukua nafasi ya kusoma vile vitabu vilivyoongoza akili katika mafumbo na mbali na kweli. Kanuni zake zenye uhai, zikisokotwa katika maisha yetu, zitakuwa kinga yetu katika majaribu na vishawishi; mafundisho yake ya kimungu ndiyo njia ya pekee ya mafanikio. Jaribu linapokuja kwa kila nafsi, kutakuwa na uasi wa imani. Wengine watajidhihirisha kuwa wasaliti, wenye kichwa kigumu, wenye majivuno, na wanaojitegemea, nao watajitenga na kweli, wakiangamiza imani. Kwa nini? Kwa sababu hawakuishi 'kwa kila neno litokalo katika kinywa cha Mungu.' Hawakuchimba kwa kina na kuufanya msingi wao kuwa imara.

> “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.

> Wakati maneno ya Bwana kupitia wajumbe Wake walioteuliwa yanapowaletewa, wananung’unika na kufikiri kwamba njia imefanywa kuwa nyembamba sana. Katika sura ya sita ya Yohana tunasoma kuhusu baadhi ya watu waliodhaniwa kuwa wanafunzi wa Kristo, lakini ambao, ukweli ulipowasilishwa kwao kwa uwazi, walikwazika na hawakutembea tena pamoja Naye. Vivyo hivyo hawa wanafunzi wa juujuu pia wataacha kumfuata Kristo. Ushuhuda, juzuu ya 6, 132.

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