The history of 1776, 1789 and 1798, illustrate the history of the sealing of the one hundred and forty-four thousand. On each of those dates, the earth beast spake. The three waymarks that are typified by the three times the earth beast spake, run parallel to the three voices of Christ on September 11, 2001, July, 2023 and the soon coming Sunday law.
A história de 1776, 1789 e 1798 ilustra a história do selamento dos cento e quarenta e quatro mil. Em cada uma dessas datas, a besta da terra falou. Os três marcos que são tipificados pelas três vezes em que a besta da terra falou correm em paralelo com as três vozes de Cristo em 11 de setembro de 2001, julho de 2023 e a lei dominical que em breve virá.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.
ރައްބުގެ ދުވަހު އަހަރެން މަންފާރާނީ ޙާލަތުގައި ހުރެ، އަހަރެންގެ ފަހަތުން ބޮޑު އަޑެއް، ބުރަފުން އަޑެއް ފަދަ، އިވުނެ. މުކާޝަފު 1:10.
Each of those three vocal waymarks identify the escalating “sounding” of the third woe, which is also the seventh warning trumpet, and a trumpet is a voice.
كلُّ واحدٍ من تلك المعالِم الصوتيّة الثلاثة يحدِّد «الإطلاق» المتصاعد للويل الثالث، الذي هو أيضًا بوقُ الإنذار السابع، والبوقُ صوتٌ.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Qichwaq sinchita waqaychay, ama hark’aychu; qhaparayniki waqra hina hoqarispa, llaqtayman huchankuta rikuchiy, Jacobpa wasinmanpas huchankuta. Isaías 58:1.
The voice to the Protestant horn on September 11, 2001 was the voice of the watchmen calling Laodicean Adventism back to Jeremiah’s old paths, but the assembly of mockers refused to walk therein.
Jĩĩ rĩa rĩaarirwo ngo ya Kiporotestanti mweri wa Kenda mũthenya wa ikũmi na ũmwe, mwaka wa 2001, nĩrĩo jĩĩ rĩa arangĩri rĩaingĩrĩraga Uadventisti wa Laodikia acooke mĩhĩrĩga-inĩ ya tene ya Jeremia, no kĩrĩa kĩa athuuri a gũthũkũma gĩtĩkĩrire gũthiĩ kuo.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Ьаҳас ейтти Пәрвәрдигар: «Йолларда туруңлар, көрүңлар вә қәдимки йолларни сораңлар, яхши йол қәйәрдә екәнлигини билиңлар вә шу йолда меңиңлар; шундақ қилсаңлар, җанлириңлар үчүн арам теписиләр». Лекин улар: «Биз у йолда маңмаймиз», деди. Йәнә үстүңларға күзәтчиләрни тикләп: «Кәрнәй садасиға қулақ селиңлар», дедим. Лекин улар: «Биз қулақ салмаймиз», деди. Йәрәмия 6:16, 17.
The voice of July, 2023 was the resurrection of the ministry of Future for America, which had been silent since the first disappointment on July 18, 2020. As with John’s announcement of the soon coming Messiah, and with Justinian’s announcement of the soon coming antichrist, Future for America identified that the future of America was about to be changed forever at the soon coming Sunday law, and the sounding of the seventh trumpet at that waymark. The voice of one crying in the wilderness was the voice of July, 2023.
A voz de julho de 2023 foi a ressurreição do ministério do Future for America, que havia permanecido em silêncio desde o primeiro desapontamento em 18 de julho de 2020. Assim como na proclamação de João acerca do Messias prestes a vir, e na proclamação de Justiniano acerca do anticristo prestes a vir, o Future for America identificou que o futuro da América estava prestes a ser mudado para sempre na lei dominical iminente, e no soar da sétima trombeta naquele marco. A voz do que clama no deserto foi a voz de julho de 2023.
The second voice of Revelation chapter eighteen, is sounded at the soon coming Sunday law when the speaking of the dragon by the earth beast occurs. It is at that point that “the donkey” is struck a third time, and then “the donkey” will speak. The donkey was struck soon after September 11, 2001, after October 7, 2023, and then will be struck again at the soon coming Sunday law, where it speaks. In the testimony of Balaam it was turned out of the way by an angel, and the angel represents the four angels who are commanded to hold the four winds of Islam, but at the Sunday law the donkey of Islam speaks with the sound of the seventh trumpet, which is also the third woe.
Ачо киинги үнинг «Аян» китебиниң он сегизинчи бабында, аждаһа йәр һайвини арқилиқ сөзләйдиған йеқин арида келидиған Йәкшәнбә қануни вақтида яңрайду. Шу нуқтида «ешәк» үчинчи қетим урулиду, вә андин «ешәк» сөзләйду. Ешәк 2001-жили 11-сентәбирдин көп өтмәй урулған, 2023-жили 7-өктәбирдин кейин урулған, вә андин йеқин арида келидиған Йәкшәнбә қанунида йәнә урулиду, шу йәрдә у сөзләйду. Балаам һәққидики гувалиқта у бир пәриштә тәрипидин йолдин буруветилгән еди, вә у пәриштә Исламниң төрт шамилини тутуп турушқа буйрулған төрт пәриштигә вәкиллик қилиду; бирақ Йәкшәнбә қанунида Исламниң ешәги йәттинчи карнайниң садаси билән сөзләйду, бу йәнә үчинчи вайдур.
It is there that the vision of Islam, which has tarried since July 18, 2020 speaks, for it will then no longer tarry. There are many voices in the period of the sealing of the one hundred and forty-four thousand, and that period precedes God’s executive judgment that begins at the soon coming Sunday law. God’s executive judgment is represented by seven angels, with seven vials. That period begins with the outpouring of the Holy Spirit, and it represents a repetition of Pentecost, when the Holy Spirit was poured out and tongues of fire witnessed to the event. The outpouring at that point in time is no longer measured, for the Holy Spirit is then poured out without measure.
𞤋𞤫𞤲 𞤫𞤬𞤫 𞤳𞤮𞤼𞤮 𞤴𞤭𞥅𞤱𞤭𞤼𞤢 𞤋𞤭𞤧𞤵𞤤𞤢𞥄𞤥, 𞤳𞤮 𞤧𞤢𞤦𞤮𞤪𞤭 𞤭𞤤𞤭 18 𞤶𞤵𞤤𞤢𞤭, 2020, 𞤲𞤤𞤢𞤥𞤭 𞤤𞤫 𞤬𞤢𞤲𞤺𞤢, 𞤬𞤮𞥅𞤪𞤫 𞤲𞤺𞤢 𞤦𞤢𞤱𞤮 𞤥𞤢𞤱𞤣𞤫𞤱𞤮 𞤲𞤣𞤮 𞤥𞤢𞤧𞤮 𞤲𞤤𞤢𞤥𞤭. 𞤋𞤢𞤪𞤭 𞤻𞤢𞤲𞥆𞤣𞤫 𞤥𞤦𞤫𞤱𞤢 𞤲𞤣𞤮 𞤧𞤵𞤲𞤺𞤵 𞤸𞤵𞤢𞤲𞤣𞤵𞤪𞤭𞤥𞤫 𞤺𞤢𞥄𞤧𞤵 𞤲𞤺𞤢 𞤳𞤫𞤥𞤮 𞤥𞤢𞤪𞤭 𞤦𞤢𞤲𞤣𞤫 𞤺𞤢𞥄𞤧𞤵 𞤥𞤢𞤭𞤲𞤢𞤺𞤢 𞤬𞤫𞤲𞤣𞤢𞤥 𞤣𞤮 𞤥𞤢𞥄𞤪𞤮 𞤬𞤫𞤲𞤺𞤭 𞤄𞤢𞥄𞤱𞤮 𞤺𞤵𞤥𞤲𞤣𞤫 𞤦𞤭𞥅𞤤𞤮 𞤅𞤵𞤲𞤣𞤫. 𞤑𞤵𞤲𞤺𞤭𞤼𞤢 𞤬𞤫𞤲𞤺𞤭 𞤄𞤢𞥄𞤱𞤮 𞤤𞤢𞤳𞥆𞤵𞤲𞤮 𞤦𞤮𞤲𞤲𞤫 𞤦𞤫𞤲𞤣𞤭 𞤥𞤢𞥄𞤤𞤢𞤭𞤳𞤢𞤲𞤳𞤮 𞤶𞤫𞤣𞤧𞤭, 𞤲𞤺𞤢 𞤥𞤢𞥄𞤤𞤢𞤭𞤳𞤢𞤲𞤳𞤮 𞤶𞤫𞤣𞤧𞤭 𞤳𞤮 𞤲𞤺𞤫𞤤𞤢𞤲𞤣𞤫 𞤶𞤫𞤣𞤧𞤭. 𞤐𞤣𞤮 𞤧𞤢𞤴𞤮 𞤥𞤢𞤱𞤣𞤫𞤱𞤮 𞤪𞤫𞤴𞤢𞥄𞤯𞤢𞤲𞤣𞤵𞤺𞤮 𞤝𞤭𞤪𞤭𞤼𞤵 𞤂𞤮𞤤𞤭𞤴𞤢𞤲𞤳𞤮, 𞤳𞤮 𞤧𞤫𞤯𞤫 𞤪𞤫𞤲𞤣𞤭𞤲𞤺𞤮 𞤆𞤫𞤲𞤼𞤫𞤑𞤮𞤧𞤼𞤫, 𞤼𞤮 𞤝𞤭𞤪𞤭𞤼𞤵 𞤂𞤮𞤤𞤭𞤴𞤢𞤲𞤳𞤮 𞤪𞤫𞤴𞤢𞥄𞤯𞤢𞤲𞤣𞤵, 𞤳𞤮 𞤧𞤫𞤤𞤫 𞤣𞤫 𞤳𞤮𞤪𞤭 𞤳𞤮 𞤳𞤮𞤲𞤺𞤮𞤤 𞤸𞤫𞤬𞤼𞤭 𞤦𞤫𞤱𞤼𞤫𞤲𞤭 𞤳𞤢𞤱𞤮. 𞤈𞤢𞤴𞤮 𞤪𞤫𞤴𞤢𞥄𞤯𞤢𞤲𞤣𞤵𞤺𞤮 𞤲𞤣𞤮 𞤱𞤢𞤳𞤼𞤵 𞤥𞤢𞤧𞤮 𞤥𞤢𞤪𞤮 𞤧𞤮𞤱𞤵, 𞤬𞤮𞥅𞤪𞤫 𞤝𞤭𞤪𞤭𞤼𞤵 𞤂𞤮𞤤𞤭𞤴𞤢𞤲𞤳𞤮 𞤪𞤫𞤴𞤢𞥄𞤯𞤢𞤲𞤣𞤵 𞤲𞤣𞤮 𞤲𞤣𞤢𞥄𞤣𞤭 𞤤𞤢𞤯𞤫𞥅𞤪𞤫.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“ᎦᏅᏬ ᎤᏬᏢᏅ ᎠᏥᎦᏔᎲᎢ ᎠᏥᎧᏃᎮᏍᎩ ᎦᏬᏂᎯᏍᏗ ᎠᏥᏰᎸᎢ ᎠᎾᏁᏛ ᎤᏁᎬ ᎠᏥᎸᏉᏗ ᎤᎵᏍᎪᎸᏔᏅ ᎤᏂᏩᏛ ᎡᎶᎯ ᎬᏩᎵᏍᏓᏩᏗᏍᏗ ᎤᏤᎸ ᎤᏩᏒ. ᎠᏂ ᎠᏥᏂᎦᏔᎭ ᎡᎶᎯ ᎤᏰᎵᏒ ᎢᎬᏁᎸ ᎠᎴ ᎤᏍᏆᏂᎪᏗ ᎤᏂᎦᎵᏍᏗ ᎤᏂᏣᎳᎩ ᎨᏒ ᎠᏥᏔᎵᎩ. 1840–44 ᎢᏳᏕᏘ ᎠᏥᎷᎨᏍᏗ ᎤᎵᏃᎮᎸ ᎤᏣᏘ ᎤᏃᎮᎸ ᎤᏁᎬ ᎤᎦᏔᎲ ᎤᏤᎸ ᎠᎴ ᎠᏥᎧᏃᎮᏍᎩ ᎢᎬᏱᏱ ᎤᏂᏁᏨ ᎤᏬᏂᎯᏍᏗ ᎡᎶᎯ ᏂᎦᎥ ᎠᏂᏁᏍᎨ ᎤᏂᏲᎯᏎ ᏗᎧᎿᎭᏩᏛ ᎨᏒᎢ, ᎠᎴ ᏄᎾᏓᏅᏛ ᏗᎦᏃᎯᏍᏗ ᎨᏒ ᎤᏣᏘ ᎤᎾᏤᎵᏍᏗ ᎠᏃᎯᏳᏒ ᎤᏪᎯᏍᏗ ᎤᎵᏃᎮᎸ ᎤᎾᎴᏅᎮ ᎠᏂᏍᎪᎯ ᎯᏍᎩ ᎠᎴ 16th century ᎤᏓᏅᏛ ᎢᎬᏁᎸ ᎤᎵᏁᏟᏴᏒ ᎤᏂᎦᎵᏍᏗ ᏅᏓᎬᏩᏁᎸ; ᎠᏎᏃ ᎯᎠ ᎠᏎ ᎤᏟ ᎢᎦᎢ ᎬᏩᎵᏍᏔᏂᏙᏗ ᎨᏎᏍᏗ ᎤᏍᏆᏂᎪᏗ ᎤᏂᏃᎮᎸ ᎾᏍᎩ ᏧᏓᎴᏅᏛ ᎤᏛᏅᎢ ᎠᏥᎦᏔᎲᎢ ᎠᏥᏰᎸᎢ ᎤᎬᏱᏳᏗ ᎠᏍᎦᏯ ᎤᏪᎵᏍᏗ.”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest.” The Great Controversy, 611.
“Pe na le mošomo wa Letšatši la Pentekoste. Bjalo ka ge ‘pula ya mathomo’ e neilwe, ka tšhollelo ya Moya o Mokgethwa mathomong a ebangedi, gore e hlohleletše go hloga ga peu ya bohlokwa, ka mokgwa o swanago ‘pula ya mafelelo’ e tla newa bofelong bja yona bakeng sa go butšwa ga puno.” The Great Controversy, 611.
On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the Holy Spirit was poured out in measure. The measuring of the outpouring was represented in the history of Pentecost, beginning at Christ’s resurrection, where an angel spoke and said, “Son of God come forth, the father calls thee,” just as Jesus called Lazarus out of the tomb with the words, “Lazarus come forth.” In 2023, Christ called the dead, dry bones of the two witnesses to “come forth”.
2001 թվականի սեպտեմբերի 11-ին սկսվեց հարյուր քառասունչորս հազարի կնիքադրումը, և Սուրբ Հոգին չափով թափվեց։ Թափման չափումը ներկայացված էր Պենտեկոստեի պատմության մեջ՝ սկսվելով Քրիստոսի հարությունից, երբ մի հրեշտակ խոսեց և ասաց. «Աստծո Որդի՛, դուրս արի՛, Հայրը քեզ կանչում է», ճիշտ ինչպես Հիսուսը Ղազարոսին գերեզմանից կանչեց այս խոսքերով. «Ղազարո՛ս, դուրս արի՛»։ 2023 թվականին Քրիստոսը երկու վկաների մեռած, չորացած ոսկորներին կանչեց. «Դո՛ւրս եկեք»։
After Christ’s resurrection He first ascended to His father, and then He descended as He did on September 11, 2001. He then progressively enlightened His disciples as represented by meeting with Mary, the disciples He met and instructed on the road to Emmaus, and thereafter appearing to the rest of the disciples. For forty days He taught the disciples before His final ascension, then after ten more days, they were all in accord and in one place and the Holy Spirit was poured out without measure.
Christin yuyariynin qhipatapi, nayraqatataw Awkipan ukar maqhatäna, ukatsti qhiparusti sarqäna, kunjamtï 11 uru sata qallta phaxsin 2001 maran lurkän ukhama. Ukatsti jukʼamp jukʼampaw yatiqirinakapar qhanañchäna, María ukamp jikisiñapampi uñachtʼayata, Emmaús thakin jikisisin yatichkäna uka yatiqirinakampi, ukat qhiparusti mayni yatiqirinakaruw uñstäna. Pusi tunka urunakaw yatiqirinakar yatichäna, qhipa maqhatañapkamaxa; ukat tunka urunakampi jukʼamp qhipatsti, taqenipuniw mayachtʼatäpxäna ukat mä pachan jikxatasipxäna, ukat Qullan Ajayux janiw tupuñaniw waranqtʼatäkänti.
“When Jesus met with His disciples, He reminded them of the words He had spoken to them before His death, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalm concerning Him. ‘Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things.’” The Desire of Ages, 804.
«هنگامی که عیسی با شاگردان خود دیدار کرد، آنان را به سخنانی که پیش از مرگ خود به ایشان گفته بود یادآور شد، که همهٔ آنچه در شریعت موسی و در انبیا و در مزامیر دربارهٔ او نوشته شده است، باید به انجام رسد. «آنگاه ذهن ایشان را گشود تا کتب مقدس را بفهمند، و بدیشان گفت: چنین مکتوب است، و نیز چنین لازم بود که مسیح رنج برد، و در روز سوم از مردگان برخیزد؛ و اینکه توبه و آمرزش گناهان به نام او در میان جمیع امتها، از اورشلیم شروع شده، موعظه گردد. و شما شاهدان این امور هستید.»» آرزوی اعصار، 804.
In July of 2023, Jesus’ voice awakened the two dead witnesses and began to open His disciples understanding of all things written in the law of Moses (the “seven times”), the prophets (Nebuchadnezzar’s image of the beasts), and the Psalms (the experience of Moses and the Lamb). His work of instruction began at His resurrection, and it escalated over the next forty days. It began with His request to eat.
2023 ырыын от ыйыннаахта, Иисус куолаһа икки өлбүт сибээстээхтэри тириэртэ уонна Бэйэтин үөрэнээччилэрин өйүн Моисей суругар суруллубут барыларыгар («сэттэ төгүл»), бырайааппарга (Нэбүхөтнэссар аңырай сүрэгин ойуута), уонна Псаломнарга (Моисей уонна Ыраахтың тургуттаах үлэлээх олоҕо) аһара саҕалата. Үөрэтии үлэтэ Кинини тириэртэр күнүттэн саҕаланан, анныгар кэлэр сороок күн устата күөдьүйэн барда. Ол аһаҕас аһын ыйытыытынан саҕаланна.
And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Luke 24:41–44.
A dárig, mivel az öröm miatt még nem hittek, és csodálkoztak, így szólt hozzájuk: Van-e itt valami ennivalótok? Ők pedig adtak neki egy darab sült halat és lépes mézet. Ő elvette, és szemük láttára evett belőle. Majd ezt mondta nekik: Ezek azok a beszédek, amelyeket szóltam nektek, amikor még veletek voltam: hogy be kell teljesednie mindannak, ami meg van írva rólam Mózes törvényében, a prófétáknál és a zsoltárokban. Lukács 24:41–44.
Prayer was a primary waymark in the ongoing history, and the history from Christ’s resurrection until He ascended forty days later, left ten days (ten is a test), unto Pentecost, when the Holy Spirit would be poured out without measure. His resurrection, ascension, followed by His descent again, represents September 11, 2001. July, 2023 represents the end of the forty days, and the ten days which follow July, 2023 lead to the soon coming Sunday law. In that final period of ten days, unity and prayer are the waymark. The unity was represented by Ezekiel’s first prophecy in chapter thirty-seven, that brought the bones, sinews and flesh together. Ezekiel’s second prophecy was the breath of the four winds, and breath is a symbol of prayer. In those final ten days the one hundred and forty-four thousand are sealed, as they have been typified by Lazarus.
ᱯᱨᱟᱨᱛᱷᱟᱱᱟ ᱫᱚ ᱪᱟᱞᱟᱣ ᱦᱤᱥᱛᱚᱨᱤ ᱨᱮ ᱢᱤᱫ ᱢᱩᱬᱩᱛ ᱣᱮᱭᱢᱟᱨᱠ ᱛᱟᱦᱮᱱᱟ, ᱟᱨ ᱠᱷᱨᱤᱥᱴᱚᱨ ᱯᱩᱱᱨᱩᱛᱷᱟᱱ ᱠᱷᱚᱱ ᱤᱱᱤᱡ ᱪᱟᱞᱤᱥ ᱫᱤᱱ ᱛᱟᱭᱚᱢ ᱥᱚᱨᱜᱚᱨᱚᱦᱚᱬ ᱦᱟᱵᱤᱪ ᱡᱟᱦᱟᱱ ᱤᱛᱤᱦᱟᱥ, ᱯᱮᱱᱛᱮᱠᱚᱥᱴ ᱦᱟᱵᱤᱪ ᱫᱚᱥ ᱫᱤᱱ ᱟᱦᱟᱨ ᱞᱮᱫᱟ (ᱫᱚᱥ ᱫᱚ ᱢᱤᱫ ᱯᱚᱨᱤᱠᱷᱟ), ᱚᱱᱠᱟ ᱚᱠᱛᱚᱨᱮ ᱯᱚᱵᱤᱛᱨ ᱟᱛᱢᱟ ᱵᱮᱥ ᱢᱟᱯ ᱵᱮᱜᱚᱨ ᱞᱟᱦᱟᱨᱟᱜᱼᱟ᱾ ᱤᱱᱤᱡ ᱯᱩᱱᱨᱩᱛᱷᱟᱱ, ᱥᱚᱨᱜᱚᱨᱚᱦᱚᱬ, ᱟᱨ ᱚᱱᱟ ᱛᱟᱭᱚᱢ ᱤᱱᱤᱡ ᱫᱚᱦᱲᱟ ᱟᱱᱟᱜ, 11 ᱥᱮᱯᱴᱮᱢᱵᱚᱨ, 2001 ᱨᱮᱭᱟᱜ ᱪᱤᱱᱦᱟᱹ ᱠᱟᱱᱟ᱾ ᱡᱩᱞᱟᱭ, 2023 ᱫᱚ ᱚᱱᱟ ᱪᱟᱞᱤᱥ ᱫᱤᱱ ᱨᱮᱱ ᱢᱩᱪᱟᱹᱛ ᱠᱚ ᱪᱤᱱᱦᱟᱹᱭᱟ, ᱟᱨ ᱡᱩᱞᱟᱭ, 2023 ᱛᱟᱭᱚᱢ ᱚᱠᱟ ᱫᱚᱥ ᱫᱤᱱ ᱟᱹᱲᱤ ᱛᱮ ᱦᱟᱹᱛᱤᱧ ᱟᱥᱟᱱ ᱥᱟᱱᱰᱮ ᱞᱚ ᱫᱤᱥᱚᱢ ᱨᱮ ᱞᱮᱫ ᱟᱹᱲᱤᱭᱟ᱾ ᱚᱱᱟ ᱢᱩᱪᱟᱹᱛ ᱫᱚᱥ ᱫᱤᱱ ᱚᱠᱛᱚᱨᱮ, ᱮᱠᱛᱟ ᱟᱨ ᱯᱨᱟᱨᱛᱷᱟᱱᱟ ᱫᱚ ᱣᱮᱭᱢᱟᱨᱠ ᱠᱟᱱᱟ᱾ ᱚᱱᱟ ᱮᱠᱛᱟ ᱫᱚ ᱦᱤᱡᱠᱤᱭᱮᱞ ᱨᱮᱱ ᱯᱟᱹᱦᱤᱞ ᱵᱷᱟᱵᱤᱥᱭᱟᱫᱵᱟᱱᱤ, ᱪᱟᱯᱴᱚᱨ 37 ᱨᱮ, ᱫᱟᱭᱟ ᱦᱟᱹᱲ ᱠᱚ, ᱱᱟᱲᱤ, ᱟᱨ ᱥᱤᱱᱟᱹ ᱢᱤᱫ ᱛᱮ ᱦᱟᱹᱛᱤᱧ ᱞᱮᱫᱟ, ᱚᱱᱟᱛᱮ ᱪᱤᱱᱦᱟᱹᱭ ᱞᱮᱫᱟ᱾ ᱦᱤᱡᱠᱤᱭᱮᱞ ᱨᱮᱱ ᱫᱚᱥᱨᱟ ᱵᱷᱟᱵᱤᱥᱭᱟᱫᱵᱟᱱᱤ ᱫᱚ ᱯᱩᱱ ᱦᱚᱭ ᱨᱮᱱ ᱥᱟᱥᱟᱱ ᱥᱮ ᱥᱤᱧᱟᱹᱛ ᱨᱮ ᱛᱟᱦᱮᱱᱟ, ᱟᱨ ᱥᱟᱥᱟᱱ ᱫᱚ ᱯᱨᱟᱨᱛᱷᱟᱱᱟ ᱨᱮᱱ ᱢᱤᱫ ᱪᱤᱱᱦᱟᱹ ᱠᱟᱱᱟ᱾ ᱚᱱᱟ ᱢᱩᱪᱟᱹᱛ ᱫᱚᱥ ᱫᱤᱱ ᱚᱠᱛᱚᱨᱮ 144,000 ᱠᱚ ᱢᱩᱦᱩᱨ ᱮᱢᱟᱜᱼᱟ, ᱡᱮᱢᱚᱱ ᱞᱟᱡᱟᱨᱚᱥ ᱛᱮ ᱚᱱᱟᱠᱚ ᱨᱩᱯᱚᱠ ᱠᱟᱱᱟ᱾
“This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.
“Esi yayisiso isizathu sokulibazisa kwaKhe ukuya eBhethani. Lo mmangaliso wesithsaba, ukuvuswa kukaLazaro, wawuza kubeka itywina likaThixo phezu komsebenzi waKhe naphezu kwebango laKhe lobuthixo.” The Desire of Ages, 529.
Not only are the wise virgins sealed during this crowning miracle, but the foolish virgins are also sealed on the wrong side of the issue.
No sólo las vírgenes prudentes son selladas durante este milagro culminante, sino que las vírgenes insensatas también son selladas del lado equivocado de la cuestión.
“Christ’s crowning miracle—the raising of Lazarus—had sealed the determination of the priests to rid the world of Jesus and His wonderful works, which were fast destroying their influence over the people.” Acts of the Apostles, 67.
«Мәсихтің тәждік кереметі — Лазарды тірілтуі — діни қызметкерлердің Исаны және Оның ғажайып істерін дүниеден аластауға деген шешімін біржола бекітті; өйткені сол істер олардың халық арасындағы ықпалын тез арада жойып бара жатқан еді.» Елшілердің істері, 67.
The many voices in the history of the sealing of the one hundred and forty-four thousand unto the soon coming Sunday law are “line upon line,” the voices of God’s prophetic Word, and those voices sound in the period where “the effect of every vision” is accomplished. They sound when the seventh seal is opened.
Nya dwan pii a ɛwɔ abakɔsɛm mu fa ɔha ne aduanan anan mpem no sɔanohyɛ ho de kɔsi Memeneda mmara a ɛreba ntɛm no so no yɛ “ntrɛwmu so ntrɛwmu,” Onyankopɔn nkɔmhyɛ Asɛm no nne, na saa nne no gyigye wɔ bere a “anisoadehu biara aba awiei” no mu. Ɛgyigye bere a wɔbue asɔano a ɛto so nson no.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Apo i nengtengan na iti maikapito a sello, adda kinatalna idiay langit iti agarup kagudua ti oras. Ket nakitac dagiti pito nga anghel a nagtakder iti sangoanan ti Dios; ket naited kadacuada dagiti pito a trumpeta. Ket immay sabali nga anghel, ket nagtakder iti altar, nga addaan iti balitoc a pagkangian ti insenso; ket naited kenkuana ti adu unay nga insenso, tapno idatonna dayta a kaduana dagiti kararag dagiti amin a santo iti rabaw ti balitoc nga altar a adda iti sangoanan ti trono. Ket ti asok ti insenso, nga immuli a kaduana dagiti kararag dagiti santo, simmang-at iti sangoanan ti Dios manipud iti ima ti anghel. Ket innala ti anghel ti pagkangian ti insenso, ket pinunnona iti apuy a naggapu iti altar, ket imbellengna iti daga: ket adda dagiti timek, ken dagiti gurruod, ken dagiti kimat, ken maysa a gingined. Apocalipsis 8:1–5.
The opening of the seventh seal produced silence, for the period represents a change of dispensation, and in a change in a sacred dispensation, there is always silence in heaven as attested to by the cross when the angels ceased their music and praise. Silence in heaven is as attested to by the requirements of the day of atonement, and on October 22, 1844, Habakkuk TWO, verse TWENTY commanded all the earth keep silence.
အခုနစ်မြောက်တံဆိပ်ကို ဖွင့်လှစ်သည့်အခါ တိတ်ဆိတ်ခြင်း ဖြစ်ပေါ်လာခဲ့သည်။ အကြောင်းမူကား ထိုကာလသည် ဘုရားသခင်၏ စီမံခန့်ခွဲခြင်းကာလ ပြောင်းလဲမှုကို ကိုယ်စားပြုသောကြောင့် ဖြစ်သည်။ ထို့ပြင် သန့်ရှင်းသော စီမံခန့်ခွဲခြင်းကာလတစ်ရပ် ပြောင်းလဲသည့်အခါတိုင်း ကောင်းကင်ဘုံ၌ အမြဲတမ်း တိတ်ဆိတ်ခြင်း ရှိတတ်သည်။ ထိုအရာကို ကောင်းကင်တမန်တို့သည် မိမိတို့၏ တေးဂီတနှင့် ချီးမွမ်းခြင်းကို ရပ်စဲခဲ့ကြသော လက်ဝါးကပ်တိုင်၌ သက်သေထူထားသည်။ ကောင်းကင်ဘုံ၌ တိတ်ဆိတ်ခြင်းရှိခြင်းကို အပြစ်ပြေရာနေ့၏ သတ်မှတ်ချက်များကလည်း သက်သေထူထားသည်။ ထို့ပြင် 1844 ခုနှစ်၊ အောက်တိုဘာ 22 ရက်နေ့၌ Habakkuk TWO, verse TWENTY က မြေကြီးတစ်ပြင်လုံးအားလုံး တိတ်ဆိတ်စွာ နေကြရန် အမိန့်ပေးခဲ့သည်။
“I have been shown the great love and condescension of God in giving His Son to die that man might find pardon and live. I was shown Adam and Eve, who were privileged to behold the beauty and loveliness of the Garden of Eden and were permitted to eat of all the trees in the garden except one. But the serpent tempted Eve, and she tempted her husband, and they both ate of the forbidden tree. They broke God’s command, and became sinners. The news spread through heaven, and every harp was hushed. The angels sorrowed, and feared lest Adam and Eve would again put forth the hand and eat of the tree of life and be immortal sinners. But God said that He would drive the transgressors from the garden, and by cherubim and a flaming sword would guard the way of the tree of life, so that man could not approach unto it and eat of its fruit, which perpetuates immortality.” Early Writings, 125.
«Ndzi kombisiwile rirhandzu lerikulu ni ku titsongahata ka Xikwembu hi ku nyika N’wana wa xona leswaku a fa leswaku munhu a ta kuma ku rivaleriwa a tlhela a hanya. Ndzi kombisiwile Adamu na Evha, lava a va nyikiwe lunghelo ro vona ku saseka ni vunandzi bya Nsimu ya Edeni naswona a va pfumeleriwe ku dya eka mirhi hinkwayo leyi a yi ri ensin’wini handle ka wun’we ntsena. Kambe nyoka yi ringile Evha, kutani yena a ringa nuna wakwe, naswona havambirhi va dya eka murhi lowu yirisiweke. Va tlula xileriso xa Xikwembu, kutani va hundzuka vadyohi. Mahungu ma hangalakile etilweni, naswona haripa rin’wana ni rin’wana ri miyerile. Tintsumi ti vavisekile, naswona ti chavile leswaku Adamu na Evha va nga ha tlhela va tshambuluta voko va dya eka murhi wa vutomi kutani va va vadyohi lava nga fi. Kambe Xikwembu xi te xi ta hlongola vatluri va nawu ensin’wini, naswona hi makerubu ni banga leri pfurhaka hi ndzilo xi ta rindza ndlela leyi yaka eka murhi wa vutomi, leswaku munhu a nga tshuki a wu tshinela a dya mihandzu ya wona, leyi yisungulaka ku nga fi hilaha ku nga heriki.» Early Writings, 125.
Heaven was silenced when men became sinners, and heaven was silenced when Christ’s blood was shed to redeem sinners, and heaven was silenced when Christ’s work of judgment began in removing sin from His people.
꤀꤈ꤧ꤉ꤟ ꤀ꤥꤕꤢ꤆ ꤌꤤꤟ ꤀ꤥꤣꤟ ꤀ꤔ꤂ꤢꤣꤟ, ꤀ꤥꤕꤢ꤆ ꤌꤤꤟ ꤀꤈ꤧ꤉ꤟ ꤀ꤥꤣꤟ ꤈꤭ꤢꤡꤋꤢ ꤃꤭ꤟꤤꤞ ꤔꤛꤢꤟ ꤀ꤦꤙꤣꤟ ꤀ꤥꤟ ꤏꤢꤞ ꤌꤤꤟ ꤀ꤔ꤂ꤢꤣꤟ ꤃ꤢꤟ ꤀ꤦꤟ ꤈ꤤꤟ ꤏ꤯ꤣꤟ, ꤀ꤥꤕꤢ꤆ ꤌꤤꤟ ꤀꤈ꤧ꤉ꤟ ꤀ꤥꤣꤟ ꤈꤭ꤢꤡꤋꤢ ꤀ꤣꤟꤢ ꤃ꤢꤟ ꤔꤟꤢꤞꤟ ꤀ꤦꤙꤣꤟ ꤀ꤥꤟ ꤖꤢꤡꤟ ꤌꤤꤟ ꤀ꤦꤟ ꤃꤭ꤟꤤꤞ ꤀ꤣꤟ ꤈꤮ꤢꤡꤟ ꤔꤛꤢꤟ ꤀ꤦꤟ ꤏꤢꤞ ꤈ꤤꤟꤤꤣꤟ.
“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven.” The Great Controversy, 489.
«Քրիստոսի բարեխոսությունը մարդու օգտին վերին սրբարանում փրկության ծրագրի համար նույնքան էական է, որքան Նրա մահը խաչի վրա։ Իր մահով Նա սկսեց այն գործը, որը Իր հարությունից հետո երկինք համբարձվելով բարձրացավ՝ ավարտելու համար»։ The Great Controversy, 489.
The work of judgement began at the arrival of the third angel in 1844, but God’s people chose to die in the wilderness, rather than becoming eternally one with divinity. The third angel arrived again on September 11, 2001 and once again there was silence in heaven. Then the Lion of the tribe of Judah, began to remove the seventh seal as the angel’s watched the arrival of the third angel into the history of the final generation.
Aat kyan da ma pi hmu hma kaung kin hni 1844 hnit twin thon hmaung angel a yauk shi chin hma sa tin khe de; de me, ဘုရားသခင်၏ လူမျိုးသည် နတ်ဘုရားသဘောနှင့် ထာဝရတစ်လုံးတစ်ဝတည်း ဖြစ်လာခြင်းထက် တောကန္တာရ၌ သေရန်ကို ရွေးချယ်ခဲ့ကြသည်။ Thon hmaung angel သည် 2001 hnit, September 11 yet nei twin တဖန် ရောက်လာခဲ့ပြီး၊ ကောင်းကင်၌ တဖန် တိတ်ဆိတ်ခြင်း ရှိခဲ့သည်။ ထိုနောက် ယုဒအမျိုး၏ ခြင်္သေ့သည် နောက်ဆုံးမျိုးဆက်၏ သမိုင်းအတွင်းသို့ thon hmaung angel ရောက်ရှိလာခြင်းကို angel များက စောင့်ကြည့်နေစဉ် သတ္တမတံဆိပ်ကို ဖယ်ရှားစပြုတော်မူခဲ့သည်။
The seven judgment angels were there ready to begin their work of destruction, but they were then told to “Hold, hold, hold, hold,” while the one hundred and forty-four thousand were being sealed. The faithful’s twofold prayers were sent to heaven, typified by the ten days that preceded Pentecost and began after the forty days (a symbol of the wilderness), representing the three and a half days (a symbol of the wilderness) of Revelation chapter eleven. The two witnesses were then instructed by the voice from the wilderness that they must fulfill Daniel’s two prayers. The prayer of Daniel two, where Daniel and the three worthies prayed for light to understand Nebuchadnezzar’s secret dream of the image of beasts, and Daniel’s prayer in chapter nine, where Daniel prayed alone, fulfilling the requirements of the Leviticus twenty-six prayer.
ٱلْمَلَـٰٓئِكَةُ ٱلسَّبْعَةُ ٱلْمُوَكَّلُونَ بِٱلْقَضَاءِ كَانُوا هُنَاكَ مُسْتَعِدِّينَ لِلشُّرُوعِ فِي عَمَلِهِمُ ٱلتَّدْمِيرِيِّ، وَلَٰكِنَّهُمْ أُمِرُوا حِينَئِذٍ: «ٱمْسِكُوا، ٱمْسِكُوا، ٱمْسِكُوا، ٱمْسِكُوا»، رَيْثَمَا يُخْتَمُ ٱلْمِئَةُ وَٱلْأَرْبَعَةُ وَٱلْأَرْبَعُونَ أَلْفًا. وَقَدْ صَعِدَتْ صَلَوَاتُ ٱلْأُمَنَاءِ ٱلْمُزْدَوِجَةُ إِلَى ٱلسَّمَاءِ، عَلَى مَا رَمَزَتْ إِلَيْهِ ٱلْأَيَّامُ ٱلْعَشَرَةُ ٱلَّتِي سَبَقَتْ ٱلْخَمْسِينَ وَٱبْتَدَأَتْ بَعْدَ ٱلْأَرْبَعِينَ يَوْمًا (وَهُوَ رَمْزٌ لِلْبَرِّيَّةِ)، مُمَثِّلَةً ٱلْأَيَّامَ ٱلثَّلَاثَةَ وَٱلنِّصْفَ (وَهِيَ رَمْزٌ لِلْبَرِّيَّةِ) فِي سِفْرِ ٱلرُّؤْيَا، ٱلْأَصْحَاحِ ٱلْحَادِي عَشَرَ. ثُمَّ أُمِرَ ٱلشَّاهِدَانِ بِصَوْتٍ مِنَ ٱلْبَرِّيَّةِ أَنْ يُتِمَّا صَلَاتَي دَانِيآلَ. أَيْ صَلَاةَ دَانِيآلَ فِي ٱلْأَصْحَاحِ ٱلثَّانِي، حِينَ صَلَّى دَانِيآلُ وَٱلثَّلَاثَةُ ٱلْأَفَاضِلُ طَالِبِينَ نُورًا لِفَهْمِ حُلْمِ نَبُوخَذْنَصَّرَ ٱلسِّرِّيِّ عَنِ ٱلتِّمْثَالِ ذِي ٱلْوُحُوشِ، وَصَلَاةَ دَانِيآلَ فِي ٱلْأَصْحَاحِ ٱلتَّاسِعِ، حَيْثُ صَلَّى دَانِيآلُ وَحْدَهُ، مُتِمًّا مُقْتَضَيَاتِ صَلَاةِ ٱللَّاوِيِّينَ سِتَّةٍ وَعِشْرِينَ.
The Daniel two corporate prayer was for light concerning a hidden secret that was hidden within the external line of prophetic history. The Daniel nine, private personal prayer was for mercy concerning an internal need. As the fire of the latter rain began to fall in 2001, there were many voices that could be heard by those who understood the methodology of line upon line. The fire from the altar that was being cast to the earth, was the message which produced the final separation of the wise and foolish, and as that message continued to develop over those ten symbolic days the message became clearer and clearer.
Daan'el lamlamawi shuuwa gitaani qoomii kadhati, ifa dhokaa iccitii seenaa raajii sarara alaa keessatti dhokfamee ture irratti argachuuf ture. Daan'el sagalii, kadhannaan dhuunfaa fi mataa isaa kan ta'e, araara fedhii keessaa tokko irratti argachuuf ture. Akkuma ibiddi rooba boodaa bara 2001 keessatti bu'uu jalqabetti, sagaleewwan hedduun warra mala sarara irratti sararaa hubatan biratti dhaga'amu turan. Ibiddi iddoo aarsaa irraa gara lafaatti darbatamaa ture sun, ergaa addaan ba'iinsa xumuraa ogeeyyii fi gowwoota fidaa ture; akkuma ergaan sun guyyoota kudhan fakkeenya ta'an sana keessa guddachaa deemeenis, ergaan sun caalaatti ifaa fi ifaa ta'aa deeme.
The message was the escalating crisis of the third woe, which in Ezekiel chapter thirty-seven, was the two prophecies that first caused the two witnesses to come together, and then caused them to stand as a mighty army. Thereafter in chapter thirty-seven, they are joined into one stick, and the union represented by the joining together as one stick represents the combination of divinity with humanity, which is accomplished in the final movements of the sealing of the one hundred and forty-four thousand.
ᎠᏂᏃᎮᏍᎬ ᎾᏍᎩ ᎤᏟ ᎢᏳᏍᏗ ᎤᏍᏆᏂᎪᏗ ᏧᏓᎴᎩ ᏗᎩᎵᏲᎢ ᎦᎳᏉ ᏦᎢᏁ ᎤᏍᎦᏅᏨᎢ ᎨᏎᎢ, ᎾᏍᎩ ᎡᏏᎩᏫᎵ ᎤᏬᏪᎳᏅᎯ ᎦᎳᏉ ᏦᎢᏁ ᎤᏍᏗᎩᏛᎢ, ᏔᎵ ᏧᎾᏙᎴᎰᏒ ᎨᏎ ᎾᏍᎩ ᎢᎬᏱᏱ ᏚᎾᏛᏁᎸ ᏔᎵ ᎬᏩᏂᎦᏔᎯᏍᏗ ᏧᎾᎵᏃᎮᏍᎩ ᎢᏧᎳᎭ ᎤᎾᎵᏍᏓᏁᏗᏱ, ᎣᏂᏃ ᎤᏍᏗᎩᏛᎢ ᏚᎾᏛᏁᎸ ᎤᎾᎴᏅᏗᏱ ᎤᏂᏍᏗ ᏗᏂᏂᎴᎨ ᏑᏓᎴᎩ ᏗᏂᏂᎴᎨ ᎠᏂᏯᏫᏍᎩ ᏧᏓᏡᎬᎢ. ᎣᏂᏃ ᎦᎳᏉ ᏦᎢᏁ ᎤᏍᏗᎩᏛᎢ, ᎠᏏᏴᏫ ᎢᏳᎾᏛᏁᎸ ᎠᏰᎵ ᎢᏯᏍᏗ ᎤᏩᏒᎯ, ᎠᎴ ᎾᏍᎩ ᎤᎾᏛᏁᎸ ᎠᏰᎵ ᎢᏯᏍᏗ ᎠᏏᏴᏫ ᎤᏩᏒᎯ ᎤᏙᎯᏳᎯ ᎠᏥᎪᎵᏰᏗᏱ ᎾᏍᎩ ᎦᎸᎳᏗ ᎠᎴ ᎠᏴᏫᏯ ᎤᎾᏟᎶᏍᏔᏅ ᎤᏙᎯᏳᎯ, ᎾᏍᎩ ᎠᎦᏛᏁᎭ ᎤᎵᏍᏆᎸᏗ ᎢᎦ ᏕᎦᏜᏍᏛ ᏧᏂᎵᏍᏆᏗᏱ ᎠᏏᏴᏫ ᏅᎩ ᏅᎦᎵᏍᎪ ᏅᎩ ᎦᏍᎪᎯ ᏅᎩ ᎢᏯᏂᏛᎢ.
In July, 2023 the prayers began to ascend, and they were the prayers of Daniel chapter nine, and chapter two. Then were heard voices and also thunders, and lightnings were then seen. Lightning and thunder accompany rain in both the natural world, and in prophecy. The rain began on September 11, 2001. The first reference to lightning and thunder identifies it as a message that is designed to produce godly fear.
Julaị, 2023, ekpere ahụ malitere ịrịgo, ha bụkwa ekpere nke Daniel isi nke itoolu, na isi nke abụọ. Mgbe ahụ, a nụrụ olu dị iche iche, e nwekwara égbè eluigwe, a hụkwara àmụ̀mà mgbe ahụ. Àmụ̀mà na égbè eluigwe na-esonyere mmiri ozuzo ma n’ụwa nkịtị, ma n’amụma. Mmiri ozuzo ahụ malitere na Septemba 11, 2001. Nkọwa mbụ e nyere banyere àmụ̀mà na égbè eluigwe na-egosi na ọ bụ ozi e mere ka ọ mịpụta egwu Chineke.
And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. Exodus 19:16.
Ug dmik id wass an talt yu trii duu biifor nait, taht dhaer wər thandərz and laitningz, and a thik klaud apaan dha maugnt, and dha vois av dha trambit iksiiding laud; sou dhaat aal dha piipl dhaat wəz in dha kamp trembld. Exodus 19:16.
The lightnings and thunders were accompanied with the “voice” of a trumpet. They are accompanied by rain, and represent prophetic footsteps to guide God’s people.
Los relámpagos y los truenos iban acompañados de la “voz” de una trompeta. Van acompañados de lluvia, y representan pasos proféticos para guiar al pueblo de Dios.
The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. Thou leddest thy people like a flock by the hand of Moses and Aaron. Psalms 77:17–20.
Cloudia đã tuôn đổ nước; bầu trời đã phát ra tiếng; các mũi tên của Ngài cũng bay đi khắp nơi. Tiếng sấm của Ngài vang trong trời; các chớp nhoáng soi sáng thế gian; đất run rẩy và chuyển động. Đường của Ngài ở trong biển, và lối đi của Ngài ở trong các vực nước lớn, và dấu chân Ngài không ai biết được. Ngài đã dẫn dắt dân Ngài như một bầy chiên bởi tay Môi-se và A-rôn. Thi Thiên 77:17–20.
The lightnings and thunders are God’s voice, which occurs during the time of rain, and during that period of time, He brings His winds (Islam is the east wind) out of His treasury.
Ụzarị na égbè eluigwe bụ olu Chineke, nke na-eme n’oge mmiri ozuzo; n’oge ahụ kwa, Ọ na-ewepụta ifufe Ya n’ụlọakụ Ya (Alakụba bụ ifufe ọwụwa anyanwụ).
When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Jeremiah 10:13.
Agyaasɛ ɛma ne nne so a, nsu bebree wɔ ɔsoro; na ɔma omununkum no foro fi asaase ano nyinaa; ɔde anyinam yɛ osu, na ɔyi mframa fi ne ademudeakorabea mu ba. Yeremia 10:13.
God uttered His voice when He cried out as a lion, and in response seven thunders uttered their voices, and those seven thunders represent God’s footsteps during the history of the Millerite movement and also in the movement of the third angel, which arrived again on September 11, 2001, when He brought forth the east wind out of His treasures.
Tupã oñeʼẽ iñeʼẽ rupi osapukái ramo guare peteĩ leónicha, ha upe riremínte poapy aratiri hatã oñeʼẽ hikuái iñeʼẽ rupi; ha umi poapy aratiri hatã ohechauka Tupã pypore pe movimiento Millerita rembiasakue pukukue javeve ha avei pe tercer ángel rembiapo ryepýpe, oúma jevyvaʼekue 11 jasyporundy 2001-pe, oguenohẽrõ guare yvytu kuarahyresẽgua iñembyatyha guive.
He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. Who smote the firstborn of Egypt, both of man and beast. Psalms 135:7, 8.
Yeye huifanya mivuke ipande kutoka miisho ya dunia; huifanya radi kwa ajili ya mvua; huileta upepo kutoka katika hazina zake. Ndiye aliyewapiga wazaliwa wa kwanza wa Misri, wa mwanadamu na wa mnyama. Zaburi 135:7, 8.
He brought out the wind from His treasuries, when the first born of Egypt was smitten, and the Passover typified the cross, which in turn typified the arrival of the third angel in 1844, which in turn typified the return of the third angel in the day of the east wind, on September 11, 2001.
Is q'ijixik ri k'uxaj pa ruk'ajolib'al, are' are k'ïy ri nab'e alaxik pa Egipto xch'ayïx, xuquje' ri Pascua xuk'utuj ri cruz, ri xuk'utuj chik ri petik ri rox ángel pa 1844, ri xuk'utuj chik ri tikib'al chik ri rox ángel pa ri q'ij rech ri k'uxaj rech releq'ab', pa septiembre 11, 2001.
When the seals are removed from the book that is sealed with the seven seals, it represents a progressive development of truth. The removing of the seventh seal represents the sealing time of the one hundred and forty-four thousand. When the book that was sealed with seven seals is first mentioned there lightnings, thunderings and voices, but no earthquake.
Apan tíma ol remuivim ol sil long buk we i silim wantaim sevenpela sil, dispela i makim wanpela progresiv divelopmen bilong trut. Remuivim bilong namba seven sil i makim taim bilong silim ol wan handret na foti fopela tausen. Taim buk we i bin silim wantaim sevenpela sil i kamap long namba wan taim, i gat ol laitning, ol tandaring na ol voises, tasol i no gat guria bilong graun.
And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.
Ora dɔ trɔn no mu puee anyinam, ne aprannaa, ne nne ahorow; na ogya akanea ason redɛw trɔn no anim, a ɛyɛ Onyankopɔn Honhom ason no. Adiyisɛm 4:5.
In the first mention of the voices, lightnings, and thunders; the rain is represented by the Holy Spirit, who is the seven lamps of fire, but there is no earthquake. It is at the removal of the Seventh Seal that the earthquake of the soon coming Sunday law is identified. Chapter four of Revelation identifies the beginning of the unsealing of truth accomplished by the Lion of the tribe of Judah, and when the sealing time is identified, it identifies the beginning and ending of the period.
Na ul vëresë i zërnave, i vetimave e i bubullimave; shiu përfaqësohet nga Fryma e Shenjtë, e cila është shtatë llampat e zjarrit, por nuk ka tërmet. Është në largimin e Vulës së Shtatë që përkufizohet tërmeti i ligjit të së dielës që po vjen së shpejti. Kapitulli katër i Zbulesës përkufizon fillimin e çvulosjes së së vërtetës, të kryer nga Luani i fisit të Judës, dhe kur përcaktohet koha e vulosjes, përcaktohet fillimi dhe mbarimi i asaj periudhe.
The beginning of the current period was when the angel descended to lighten the earth with His glory on September 11, 2001, then in Isaiah six we are informed that the message represented by “voices, lightnings, thunderings, wind and rain” that concludes at the Sunday law, is to be proclaimed to a people that see, but will be unable to perceive the meaning of the lightnings, and though they hear, they will be unable to understand the voices and thunders, until they are overtaken by the great earthquake. The period of the sealing of the one hundred and forty-four thousand is the period where the effect of every vision is fulfilled.
Eli uqiñatak jutir pachan qalltapax kunapachatï angelax uraqiruw jiskʼachäna jupan kʼajkir jachʼa qhantʼatapämpi septiembre 11, 2001 urun ukhawa; ukatsti Isaías seis ukankir yatiyäwinxa yatiyapxistuwa, “arunaka, lliphinak, qʼixqʼixnaka, thaya ukat jallu” satampi uñtʼayata yatiyäwix, domingo ley ukar tukuykama, mä markar yatiyatäñapawa, jupanakax uñjapxaniwa, ukampis lliphinakan sañ muniwip amuytʼañatakix janiw atipkaniti; istʼapxarakiniwa, ukampis arunaka ukat qʼixqʼixnakan sañ muniwip amuytʼañatakix janiw atipkaniti, jachʼa uraq khathatintäwimp katuqjatäpkani uka kamachikama. Pataka pusi tunka pusini waranqanakan sellatäwip pachax, taqi visiónanakana luräwipa phuqhasiñ pachawa.
That history produces and manifests two classes of worshippers. One class recognize the rain, and therefore receive it, for they can see the lightning, and hear the voices, the thunder and the wind. At the end of the period of the sealing, the great earthquake of the soon coming Sunday law, then introduces the executive judgments of God.
Ay kasaysayan naghahatid kag nagapakita sang duha ka sahi sang mga manugsimba. Ang isa ka sahi nagakilala sa ulan, kag gani nagabaton sini, kay makita nila ang kilat, kag mabatian ang mga tingog, ang dalugdog kag ang hangin. Sa katapusan sang tion sang pagtak-op, ang daku nga linog sang madali na nga magaabot nga balaod sang Domingo amo dayon ang nagapasulod sang mga hudisyal nga paghukom sang Dios.
And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:19.
Na maarifa ya Mungu yalifunguliwa mbinguni, na sanduku la agano lake likaonekana katika maarifa yake; zikawa radi, na sauti, na ngurumo, na tetemeko la nchi, na mvua kubwa ya mawe. Ufunuo 11:19.
At the great earthquake the “lightnings, and voices, and thunderings,” include “hail.” The “hail” represents the judgments that begin to be poured out by the seven angels that were preparing to do so at the beginning of the sealing time, when the seventh seal was being opened, just as they were waiting for the angel to go through Jerusalem and place a mark upon those who sighed and cried for the abominations done in the land (external), and in the church (internal).
No grande terramoto, os “relâmpagos, e vozes, e trovões” incluem “saraiva”. A “saraiva” representa os juízos que começam a ser derramados pelos sete anjos que se preparavam para o fazer no início do tempo do selamento, quando o sétimo selo estava a ser aberto, assim como estavam à espera que o anjo passasse por Jerusalém e pusesse um sinal sobre aqueles que suspiravam e clamavam pelas abominações feitas na terra (externo), e na igreja (interno).
The “hail,” marks the time of God’s destructive judgments, which are a time of mercy for God’s other flock, who are then being called out of Babylon, and when the last of the great multitude has joined God’s flock, human probation fully closes.
Ang “granizo” ay nagtatanda ng panahon ng mapanirang mga kahatulan ng Diyos, na isang panahon ng awa para sa iba pang kawan ng Diyos, na noon ay tinatawag palabas ng Babilonia; at kapag ang kahuli-hulihan sa malaking karamihan ay nakianib na sa kawan ng Diyos, ang panahon ng pagsubok ng tao ay ganap na magsasara.
And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. Revelation 16:17–19.
ᎦᎵᏉᎩ ᎤᏂᏁᎶᏙᏗ ᎤᏤᎵ ᎤᏟᎶᏍᏗ ᎦᎸᎶᎢ ᎤᏪᏥᏍᎨᎢ; ᎿᎭᏉᏃ ᎤᏔᎵᎩ ᎧᏁᎬ ᎦᎸᎳᏗᏳ ᎤᏤᎵ ᎤᏓᏁᎸ ᎤᏓᏅᏖᏗ ᎤᎾᎵᏍᏓᏁᎸ ᏧᏓᎴᏅᏛ, ᎦᏪᎨᎢ, ᎿᎭᏉ ᎠᏍᏆᏛ. ᎠᎴ ᎠᏂᏍᎪᎸ ᎧᏃᎮᏛ, ᎠᎴ ᏧᏴᎩ ᎤᏍᏆᎸᎪᏛ, ᎠᎴ ᎾᏍᎩ ᎠᏓᎾᏄᎪᎲᎢ; ᎠᎴ ᎤᏣᏘ ᎡᎶᎯ ᎦᏖᎸᎲᎢ ᎤᎵᏖᎸᎤᎢ, ᎾᏍᎩ ᏄᏍᏛ ᎥᏝ ᎢᎸᎯᏳ ᎬᏩᎵᏰᎸᎯ ᎨᏒ ᎠᏂᏴᏫ ᎡᎶᎯ ᎤᏂᎦᏛᎢ, ᎤᏣᏘ ᎤᎵᏂᎩᏛ ᎡᎶᎯ ᎦᏖᎸᎲᎢ, ᎠᎴ ᎤᏣᏘ ᎡᏉᏂ. ᎠᎴ Ꮎ ᏫᎦᏛ ᎦᏚᎲᎢ ᏦᎢ ᎢᎬᏱᏗᏢ ᎤᏓᏑᏯᏎᎢ, ᎠᎴ ᎠᏂᎦᏴᎵᎨ ᏧᏂᏚᎲ ᎤᏂᏍᏛᎢ; ᎠᎴ ᏧᏣᏘ ᏆᏇᎶᏂ ᎤᏓᏅᏛ ᎤᎷᏤ ᎤᏓᏅᏖᏗ ᎠᎬᏱ ᎤᏓᏅᏛ ᎡᎲ ᎤᎵᏍᏕᎸᏗ, ᎾᏍᎩ ᎤᏁᎳ ᎤᏁᏗᏱ ᎤᎵᏍᏈᏗᏍᎬ ᎤᏂᏔᎷᎩ ᎤᎶᏒᏍᏗ ᎤᏤᎵ ᎠᏔᎵᏍᎬ ᎤᏂᎸᏨᏍᏗ. ᎦᏃᎸᏣᏗ 16:17–19.
Dear Reader: Can you hear the voices and thunders? Can you see the lightning? Can you feel the wind? Soon you will hear the voice of the foolish virgins begging for oil.
Akwoa a Wɔdɔ Wo: Wote nne ne aprannaa no anaa? Wuhu anyinam no anaa? Wote mframa no anaa? Ɛrenkyɛ koraa wobɛte nne a mmeaabunu nkwasea no de srɛ ngo.
We will continue this study in the next article.
Luqaatas ka bayna kana qorannoo kana itti fufna.
We looked for peace, but no good came; and for a time of health, and behold trouble! The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein. For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord. When I would comfort myself against sorrow, my heart is faint in me. Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the Lord in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities? The harvest is past, the summer is ended, and we are not saved. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? Jeremiah 8:15–22.
Mi nung nang daihna kan zong a, a tha lo chu a lo kal ta lo; damna hun kan nghak a, ngaihtuah loh harsatna chu lo en rawh! Dan atanga a sakawlhte hnawhtirna ri chu an hria a; an chak takte rihringna ri avangin ram zawng zawng a nghing ta a: an lo kal tawh a, ram leh a chhunga awm zawng zawng an ei ral tawh; khawpui leh a chhunga chengte pawh. Tin, ngaihtuah rawh, kei chuan rul, cockatrices, in lakah ka rawn tir ang, anmahni chu tihmuang theih an ni lo vang a, tin, an in hmuak ang, tiin Lalpa’n a sawi. Lungngaihna chungah ka inngaihnemtir duh laiin, ka thinlung chu ka chhunga a chau ta. Ngaihtuah rawh, ka mite fanu tapna aw chu hla tak rama chengte avangin a lo awm e: Lalpa chu Zion-ah a awm lo maw? a Lal chu a chhunga a awm lo maw? Engati nge an milem siamte leh thil engmah lo, hnam dangte vannei lo thilte hmangin min tihthinur ta? Buh seng hun chu a liam ta, nipui chu a tawp ta, mahse kan chhandam lo. Ka mite fanu hliam avangin kei pawh ka hliam ve a; ka thim ta; manganna’n min man ta. Gilead-ah hriakhnam damdawi a awm lo maw; chuta doctor a awm lo maw? Engati nge ka mite fanu damna chu a lo siamthat leh loh? Jeremiah 8:15–22.