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.
1776년, 1789년, 그리고 1798년의 역사는 십사만 사천의 인치심의 역사를 예시한다. 그 각각의 시기에 땅의 짐승이 말하였다. 땅의 짐승이 세 번 말한 것으로 예표된 그 세 이정표는, 2001년 9월 11일, 2023년 7월, 그리고 속히 도래할 일요일 법에 나타나는 그리스도의 세 음성과 평행을 이룬다.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.
Sou jou sa Senyè a, mwen te nan Lespri a, epi mwen tande dèyè m yon gwo vwa, tankou yon twonpèt. Revelasyon 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.
Katika alama hizo tatu za sauti, kila moja hutambulisha “mlio” unaozidi kuongezeka wa ole wa tatu, ambao pia ni tarumbeta ya saba ya onyo; na tarumbeta ni sauti.
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.
Crie à pleine voix, ne te retiens pas; élève ta voix comme une trompette, et déclare à mon peuple sa transgression, et à la maison de Jacob ses péchés. Ésaïe 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.
La voix adressée à la corne protestante le 11 septembre 2001 était la voix des sentinelles rappelant l’adventisme laodicéen aux anciens sentiers de Jérémie, mais l’assemblée des moqueurs refusa d’y marcher.
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.
SEIGNEUR iTshilo, Tiyani mi yima etindleleni, nibone, nibuze ngezindlela zakudala, nithi, Ikuphi indlela enhle? nihambe ngayo, khona niyakufumana ukuphumla kwemiphefumlo yenu. Ke bona bathi, Asiyi kuhamba ngayo. Kananjalo ndamise abalindi phezu kwenu, ndisithi, Phulaphulani isandi sexilongo. Ke bona bathi, Asiyi kuphulaphula. Yeremiya 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.
ජූලි, 2023 හි හඬ වූයේ 2020 ජූලි 18 දින වූ පළමු බලාපොරොත්තුභංගයෙන් පසු නිශ්ශබ්දව තිබූ Future for America සේවය නැවත උත්ථාන වීමය. ළඟදී පැමිණෙන මෙසියස් පිළිබඳ යොහන්ගේ ප්රකාශය මෙන්ද, ළඟදී පැමිණෙන ප්රතික්රිස්තුස් පිළිබඳ ජස්ටිනියාන්ගේ ප්රකාශය මෙන්ද, Future for America හඳුනාගත්තේ ළඟදී පැමිණෙන ඉරිදා නීතියේදී සහ එම මංසලකුණෙහි හත්වන තූරිය නාද වීමේදී අමෙරිකාවේ අනාගතය සදාකාලිකවම වෙනස් වීමට යන බවයි. වනාන්තරයේ හඬමින් කෑගසන එක් අයෙකුගේ හඬ වූයේ ජූලි, 2023 හි හඬය.
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.
Kiniisii lammaffaa keessaa inni Mul’ata boqonnaa kudha saddeet keessatti dhageessifamu, yeroo dhihoo keessatti seerri Dilbataa dhufu sanatti, yeroo bineensi lafa irraa bahu afaan masichaa dubbatu keessatti dhageessifama. Yeroo sanatti “harreen” yeroo sadaffaaf rukutamti, achiis “harreen” ni dubbatti. Harreen sun erga Fulbaana 11, 2001 booda, Adooleessa 7, 2023 booda rukutamte; achiis seera Dilbataa yeroo dhihoo dhufu sanatti yeroo ammas ni rukutamti, achittis ni dubbatti. Dhuga-baatuu Balaa’am keessatti isheen ergamaa tokkoon karaarraa garagalfamte, ergamaan sunis ergamoota afran warra qilleensota afran Islaamaa qabanii turuu akka isaan ajajaman bakka bu’a; garuu yeroo seera Dilbataatti harreen Islaamaa sagalee malakata torbaffaatiin ni dubbatti; innis wayyoo isa sadaffaa dha.
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.
Ndipo pale ambapo ono la Uislamu, ambalo limekawia tangu Julai 18, 2020, linanena, kwa maana hapo halitakawia tena. Kuna sauti nyingi katika kipindi cha kutiwa muhuri kwa wale mia moja na arobaini na nne elfu, na kipindi hicho hutangulia hukumu ya utekelezaji ya Mungu inayoanza katika sheria ya Jumapili inayokuja upesi. Hukumu ya utekelezaji ya Mungu inawakilishwa na malaika saba, wenye vitasa saba. Kipindi hicho huanza kwa kumwagwa kwa Roho Mtakatifu, nacho kinawakilisha marudio ya Pentekoste, wakati Roho Mtakatifu alimwagwa na ndimi za moto zikashuhudia tukio hilo. Kumwagwa huko katika wakati huo hakupimwi tena, kwa maana hapo Roho Mtakatifu humwagwa bila kipimo.
“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.
“L’anj ki ini nan pwoklamasyon mesaj twazyèm anj lan dwe klere tout tè a avèk glwa li. Isit la, yo anonse davans yon travay ki gen yon dimansyon mondyal ak yon pisans estrawòdinè. Mouvman adventis la nan ane 1840–44 yo te yon manifestasyon gloriye nan pouvwa Bondye; yo te pote mesaj premye anj lan rive nan chak pòs misyonè nan lemonn, e nan kèk peyi te gen pi gwo enterè relijye yo te janm temwen nan nenpòt peyi depi Refòm sèzyèm syèk la; men tout sa yo dwe depase pa mouvman pisan ki pral fèt anba dènye avètisman twazyèm anj lan.
“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.
“Derde work zal gelijksoortig zijn aan dat van de Pinksterdag. Zoals de ‘vroege regen’ werd gegeven, in de uitstorting van de Heilige Geest bij de aanvang van het evangelie, om het ontkiemen van het kostbare zaad te bewerken, zo zal de ‘late regen’ worden gegeven bij de afsluiting ervan tot de rijping van de oogst.” 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”.
Le 11 septembre 2001, le scellement des cent quarante-quatre mille commença, et le Saint-Esprit fut répandu avec mesure. La mesure de cette effusion fut représentée dans l’histoire de la Pentecôte, à commencer par la résurrection du Christ, lorsqu’un ange parla et dit : « Fils de Dieu, sors, le Père t’appelle », de même que Jésus appela Lazare hors du tombeau par ces paroles : « Lazare, sors. » En 2023, le Christ appela les ossements morts et desséchés des deux témoins à « sortir ».
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.
Նախքան Իր վերջնական համբարձումը Քրիստոս Իր հարությունից հետո նախ համբարձվեց Իր Հոր մոտ, ապա իջավ, ինչպես իջավ 2001 թվականի սեպտեմբերի 11-ին։ Այնուհետև Նա աստիճանաբար լուսավորեց Իր աշակերտներին, ինչպես ներկայացված է Մարիամի հետ հանդիպելով, այն աշակերտների հետ, որոնց հանդիպեց և խրատեց Էմմաուս տանող ճանապարհին, և ապա երևալով մնացած աշակերտներին։ Քառասուն օր Նա ուսուցանում էր աշակերտներին Իր վերջնական համբարձումից առաջ, ապա ևս տասը օր անց, երբ բոլորը միաբան էին և նույն տեղում, Սուրբ Հոգին անհունապես թափվեց նրանց վրա։
“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.
“Ða Jesus gemette mid His discipulum, He him gemunde þæs wordes þe He him ǣr His deaðe hæfde gesprecen, þæt ealle þing fulfylled beon sceoldon þe awritene wǣron on Moyses lage, and on þǣm witegum, and on þǣre Psalm be Him. ‘Ða ontynde He heora andgit, þæt hi mihton understandan þa Scriptures, and cwæð to him, Swa hit is awriten, and swa hit gebyrede Criste to þolienne, and of deaðe on þam þridde dæge to ariseanne: and þæt repentance and remission of synna sceolde beon preached on His naman among eallum nationum, beginning æt Hierusalem. And ge synd witnesses þæsse þinga.’” The Desire of Ages, 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.
A watan Yulin 2023, muryar Yesu ta tayar da shaidun nan biyu matattu, kuma ta fara buɗe fahimtar almajiransa game da dukan abubuwan da aka rubuta cikin dokar Musa (“sau bakwai”), da annabawa (siffar dabbobi a cikin gumakan Nebukadnezzar), da kuma Zabura (kwarewar Musa da Ɗan Ragon). Aikin koyarwarsa ya fara ne a tashinsa daga matattu, kuma ya ƙaru cikin kwanaki arba’in da suka biyo baya. Ya fara ne da roƙonsa na ya ci abinci.
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.
Et comme ils ne croyaient pas encore, tant leur joie était grande, et qu’ils étaient dans l’étonnement, il leur dit : Avez-vous ici quelque chose à manger ? Ils lui présentèrent un morceau de poisson rôti et un rayon de miel. Il le prit et le mangea devant eux. Puis il leur dit : Ce sont là les paroles que je vous ai dites lorsque j’étais encore avec vous : il fallait que s’accomplît tout ce qui a été écrit de moi dans la loi de Moïse, dans les prophètes, et dans les psaumes. Luc 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.
Oración fue un señalamiento principal en la historia en desarrollo, y la historia desde la resurrección de Cristo hasta que ascendió cuarenta días después, dejó diez días (diez es una prueba) hasta Pentecostés, cuando el Espíritu Santo sería derramado sin medida. Su resurrección, ascensión, seguida de Su descenso otra vez, representa el 11 de septiembre de 2001. Julio de 2023 representa el fin de los cuarenta días, y los diez días que siguen a julio de 2023 conducen a la pronta venida de la ley dominical. En ese período final de diez días, la unidad y la oración son el señalamiento. La unidad fue representada por la primera profecía de Ezequiel en el capítulo treinta y siete, que reunió los huesos, los tendones y la carne. La segunda profecía de Ezequiel fue el aliento de los cuatro vientos, y el aliento es un símbolo de oración. En esos diez días finales, los ciento cuarenta y cuatro mil son sellados, habiendo sido tipificados por Lázaro.
“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.
«នេះហើយជាមូលហេតុនៃការពន្យារពេលរបស់ទ្រង់ក្នុងការទៅកាន់បេថានី។ អព្ភូតហេតុដ៏ឧត្តុង្គឧត្តមនេះ គឺការលើកឡាសារ៉ូសឲ្យរស់ឡើងវិញ ត្រូវបានប្រើដើម្បីបោះត្រារបស់ព្រះលើកិច្ចការរបស់ទ្រង់ និងលើការអះអាងរបស់ទ្រង់ថាទ្រង់មានសភាពជាព្រះ។» 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.
Non seulement les vierges sages sont-elles scellées durant ce miracle suprême, mais les vierges folles le sont également du mauvais côté de la question.
“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.
“Chishamiso chikuru chaKristu—kumutsa Razaro—chakanga chasimbisa kutsunga kwevaprista kubvisa Jesu nemabasa Ake anoshamisa munyika, ayo akanga achikurumidza kuparadza simba ravo pamusoro pavanhu.” Acts of the Apostles, 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.
Les nombreuses voix, dans l’histoire du scellement des cent quarante-quatre mille jusqu’à l’imminence de la loi dominicale, sont « précepte sur précepte », les voix de la Parole prophétique de Dieu, et ces voix retentissent durant la période où « l’accomplissement de toute vision » s’opère. Elles se font entendre lorsque le septième sceau est ouvert.
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.
እርሱም ሰባተኛውን ማኅተም በከፈተ ጊዜ፥ በሰማይ ወደ ግማሽ ሰዓት ያህል ዝምታ ሆነ። በእግዚአብሔርም ፊት የቆሙትን ሰባቱን መላእክት አየሁ፤ ሰባትም መለከቶች ተሰጧቸው። ሌላም መልአክ መጥቶ የወርቅ ጥና መስጫ ይዞ በመሠዊያው አጠገብ ቆመ፤ በዙፋኑም ፊት ባለው በወርቁ መሠዊያ ላይ ከቅዱሳን ሁሉ ጸሎት ጋር ያቀርበው ዘንድ ብዙ ዕጣን ተሰጠው። የዕጣኑም ጢስ ከቅዱሳን ጸሎት ጋር ከመልአኩ እጅ በፊቱ ወደ እግዚአብሔር ወጣ። መልአኩም ጥና መስጫውን ወስዶ ከመሠዊያው እሳት ሞልቶ ወደ ምድር ጣለው፤ ድምፆችም ነጐድጓዶችም መብረቆችም ምድር መናወጥም ሆኑ። ራእይ 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.
La apertura del séptimo sello produjo silencio, porque el período representa un cambio de dispensación; y en un cambio de una dispensación sagrada, siempre hay silencio en el cielo, como lo atestigua la cruz, cuando los ángeles cesaron su música y su alabanza. El silencio en el cielo queda asimismo atestiguado por los requerimientos del día de la expiación; y el 22 de octubre de 1844, Habacuc DOS, versículo VEINTE, mandó que toda la tierra guardara silencio.
“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.
“Nimeonyeshwa upendo mkuu na unyenyekevu wa Mungu katika kumtoa Mwanawe afe ili mwanadamu apate msamaha na kuishi. Nikaonyeshwa Adamu na Hawa, ambao walikuwa wamepewa fadhila ya kuuona uzuri na haiba ya Bustani ya Edeni na waliruhusiwa kula matunda ya miti yote katika bustani isipokuwa mti mmoja. Lakini nyoka akamjaribu Hawa, naye akamjaribu mumewe, na wote wawili wakala matunda ya mti uliokatazwa. Walivunja amri ya Mungu, wakawa wenye dhambi. Habari hizo zikaenea mbinguni kote, na kila kinubi kikanyamaza. Malaika wakahuzunika, wakaogopa wasije Adamu na Hawa wakanyosha tena mkono na kula mti wa uzima na kuwa wenye dhambi wasio na kufa. Lakini Mungu akasema kwamba angewafukuza wakosaji kutoka bustanini, na kwa makerubi na upanga wa moto angeilinda njia ya mti wa uzima, ili mwanadamu asiweze kuukaribia na kula matunda yake, yanayodumisha kutokufa.” 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.
Le ciel fut réduit au silence lorsque les hommes devinrent pécheurs, et le ciel fut réduit au silence lorsque le sang du Christ fut versé pour racheter les pécheurs, et le ciel fut réduit au silence lorsque l’œuvre de jugement du Christ commença en ôtant le péché de son peuple.
“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.
«Кристосның адам пайдасына жоғарыдағы киелі жерде атқаратын шапағат етуі құтқарылу жоспары үшін Оның айқыштағы өлімі қандай қажет болса, соншалықты қажет. Өз өлімі арқылы Ол сол істі бастады, ал қайта тірілгеннен кейін оны көкте тәмамдау үшін көкке көтерілді.» Ұлы күрес, 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.
Le travail du jugement commença à l’arrivée du troisième ange en 1844, mais le peuple de Dieu choisit de mourir dans le désert plutôt que de devenir éternellement un avec la divinité. Le troisième ange revint de nouveau le 11 septembre 2001, et une fois encore il y eut un silence dans le ciel. Alors le Lion de la tribu de Juda commença à ôter le septième sceau, tandis que les anges observaient l’arrivée du troisième ange dans l’histoire de la génération finale.
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.
Wamalayika saba wa hukumu walikuwapo tayari kuanza kazi yao ya uangamifu, lakini ndipo wakaambiwa, “Subirini, subirini, subirini, subirini,” wakati wale mia moja arobaini na nne elfu walipokuwa wakitiwa muhuri. Maombi ya waaminifu yenye sehemu mbili yalitumwa mbinguni, yakifananishwa na zile siku kumi zilizotangulia Pentekoste na zilizoanza baada ya zile siku arobaini (ishara ya nyikani), zikiziwakilisha zile siku tatu na nusu (ishara ya nyikani) za Ufunuo sura ya kumi na moja. Kisha wale mashahidi wawili wakaagizwa na sauti kutoka nyikani kwamba ni lazima watimize maombi mawili ya Danieli. Sala ya Danieli ya pili, ambapo Danieli na wale watu watatu mashuhuri waliomba nuru ili kuielewa ndoto ya siri ya Nebukadneza kuhusu sanamu ya wanyama, na sala ya Danieli katika sura ya tisa, ambapo Danieli aliomba peke yake, akitimiza matakwa ya sala ya Mambo ya Walawi ishirini na sita.
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.
La prière collective de Daniel 2 demandait la lumière au sujet d’un secret caché, dissimulé dans la ligne externe de l’histoire prophétique. La prière privée et personnelle de Daniel 9 demandait la miséricorde au sujet d’un besoin interne. Lorsque le feu de la pluie de l’arrière-saison commença à tomber en 2001, il y eut de nombreuses voix que pouvaient entendre ceux qui comprenaient la méthodologie de ligne sur ligne. Le feu provenant de l’autel, qui était jeté sur la terre, était le message qui produisit la séparation finale entre les sages et les insensés; et, à mesure que ce message continuait à se développer au cours de ces dix jours symboliques, le message devenait de plus en plus clair.
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.
Le message était celui de la crise grandissante du troisième malheur, laquelle, dans Ézéchiel chapitre trente-sept, consistait en les deux prophéties qui amenèrent d’abord les deux témoins à se rassembler, puis les firent se tenir debout comme une armée puissante. Par la suite, au chapitre trente-sept, ils sont réunis en un seul bâton, et l’union représentée par cette réunion en un seul bâton symbolise l’association de la divinité avec l’humanité, laquelle s’accomplit dans les mouvements finaux du scellement des cent quarante-quatre mille.
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.
En juillet 2023, les prières commencèrent à monter, et c’étaient les prières de Daniel, chapitre neuf, et chapitre deux. Alors des voix se firent entendre, ainsi que des tonnerres, et des éclairs furent alors vus. Les éclairs et le tonnerre accompagnent la pluie, tant dans le monde naturel que dans la prophétie. La pluie commença le 11 septembre 2001. La première référence aux éclairs et au tonnerre l’identifie comme un message destiné à produire une crainte pieuse.
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.
また三日目の朝になると、雷鳴と稲妻があり、山の上には濃い雲がかかり、ラッパの声ははなはだ大きかった。それで宿営にいた民はみな震えた。出エジプト記 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.
Les éclairs et les tonnerres étaient accompagnés de la « voix » d’une trompette. Ils sont accompagnés de pluie et représentent des pas prophétiques destinés à guider le peuple de Dieu.
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.
Les nuées versèrent des eaux, les cieux firent retentir un bruit, et tes flèches volèrent de toutes parts. Le bruit de ton tonnerre éclata dans le ciel; les éclairs illuminèrent le monde; la terre trembla et fut ébranlée. Ta voie est dans la mer, et ton sentier dans les grandes eaux, et tes traces ne furent point connues. Tu conduisis ton peuple comme un troupeau, par la main de Moïse et d’Aaron. Psaumes 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.
Les éclairs et les tonnerres sont la voix de Dieu, qui se fait entendre au temps de la pluie, et durant cette période, Il fait sortir de ses trésors ses vents (l’islam est le vent d’orient).
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.
彼がその声を発するとき、天には多くの水があり、彼は地の果てから蒸気を立ち上らせる。彼は雨とともに稲妻を起こし、その宝庫から風を吹き出させる。エレミヤ 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.
Gud talte med sin røst, da Han råbte som en løve, og som svar lod syv tordener deres røster høre; og disse syv tordener repræsenterer Guds fodtrin gennem Miller-bevægelsens historie og også i den tredje engels bevægelse, som kom igen den 11. september 2001, da Han lod østvinden komme frem fra sine forrådskamre.
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.
Il fait monter les vapeurs des extrémités de la terre; il produit les éclairs pour la pluie; il tire le vent de ses trésors. Lui qui frappa les premiers-nés de l’Égypte, depuis les hommes jusqu’aux bêtes. Psaumes 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.
Je lang. “ff” n’est pas une langue identifiée. Veuillez préciser la langue cible, et je traduirai alors le texte demandé.
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.
Lorsque les sceaux sont ôtés du livre scellé de sept sceaux, cela représente un développement progressif de la vérité. Le retrait du septième sceau représente le temps du scellement des cent quarante-quatre mille. Lorsque le livre scellé de sept sceaux est mentionné pour la première fois, il y a des éclairs, des tonnerres et des voix, mais point de tremblement de terre.
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.
Og fra tronen udgik lyn og tordenbrag og røster; og der var syv ildlamper, som brændte foran tronen, hvilke er Guds syv ånder. Åbenbaringen 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.
در نخستین یادکردِ صداها و برقها و رعدها، باران بهوسیلهٔ روحالقدس—که همان هفت مشعلِ آتشین است—بازنمایی میشود، اما هیچ زلزلهای وجود ندارد. در هنگام برداشته شدن مُهر هفتم است که زلزلهٔ قانون یکشنبهٔ قریبالوقوع شناسایی میشود. باب چهارمِ مکاشفه، آغازِ گشوده شدنِ حقیقت را که بهوسیلهٔ شیرِ سبطِ یهودا به انجام رسیده است، مشخص میسازد؛ و هنگامی که زمانِ مُهر زدن مشخص میشود، آغاز و پایانِ آن دوره را نیز مشخص میگرداند.
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.
Período atual ke início manaba tempu ne’ebé anju tun mai hodi fó naroman ba rai ho Nia glória iha 11 Setembru 2001; depois, iha Isaías kapítulu 6, ita hetan informasaun katak mensajen ne’ebé reprezenta husi “liafuan sira, relâmpagu sira, trovoada sira, anin no udan”, ne’ebé remata iha lei dominikál, tenke sai públiku ba ema ida-ne’ebé haree, maibé sei la bele komprende signifikadu relâmpagu sira-nian; no maski sira rona, sira sei la bele komprende liafuan no trovoada sira, to’o sira hetan surpresa husi rai-kdoko boot ne’ebá. Períodu selu nian ba rihun atus ida no haat-nulu-resin-haat ne’e mak períodu ne’ebé efeitu husi vizaun hotu-hotu kumpre.
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.
Napratan bulanon i bey mohat dua a klasen di sumasamba. Ingged a klasen ket bigbigenna dagiti turod, ket isu a awatenna ida, ta mabalinda a makita ti kimat, ken denggen dagiti timek, ti gurong ken ti angin. Iti panagpatingga ti panawen ti panagseal, ti dakkel nga allungon ti asideg a umay a linteg ti Domingo, ket isublina dagiti ehekutibo a panangukom ti 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.
भगवान का मन्दिर स्वर्ग में खोला गया, और उसके मन्दिर में उसकी वाचा का सन्दूक दिखाई दिया; और बिजलियाँ, और शब्द, और गरजन, और भूकम्प, और बड़े-बड़े ओले हुए। प्रकाशितवाक्य 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).
En la gran sacudida, los “relámpagos, y voces, y truenos” incluyen “granizo”. El “granizo” representa los juicios que comienzan a ser derramados por los siete ángeles que se estaban preparando para hacerlo al comienzo del tiempo del sellamiento, cuando se estaba abriendo el séptimo sello, así como estaban esperando que el ángel pasara por Jerusalén y pusiera una señal sobre los que gemían y clamaban a causa de las abominaciones cometidas en la tierra (externas), y en la iglesia (internas).
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.
„Kelibar,“ itu menandai masa penghukuman Allah yang membinasakan, yang merupakan masa belas kasihan bagi kawanan Allah yang lain, yang pada waktu itu sedang dipanggil keluar dari Babel; dan ketika yang terakhir dari kumpulan besar itu telah bergabung dengan kawanan Allah, masa percobaan manusia pun ditutup sepenuhnya.
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.
Puis le septième ange versa sa coupe dans l’air ; et une voix puissante sortit du temple du ciel, venant du trône, disant : C’en est fait. Et il y eut des voix, des tonnerres et des éclairs ; et il se produisit un grand tremblement de terre, tel qu’il n’y en a point eu depuis que les hommes sont sur la terre, un si puissant tremblement de terre, et si grand. Et la grande ville fut divisée en trois parties, et les villes des nations tombèrent ; et la grande Babylone vint en mémoire devant Dieu, afin qu’il lui donnât la coupe du vin de l’ardeur de sa colère. Apocalypse 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.
Chers lecteurs : pouvez-vous entendre les voix et les tonnerres ? Pouvez-vous voir les éclairs ? Pouvez-vous sentir le vent ? Bientôt, vous entendrez la voix des vierges folles supplier pour de l’huile.
We will continue this study in the next article.
Vi skal fortsette denne studien i den neste artikkelen.
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.
Nous avons attendu la paix, et aucun bien n’est venu; un temps de guérison, et voici le trouble! Le souffle bruyant de ses chevaux s’est fait entendre depuis Dan; tout le pays a tremblé au bruit du hennissement de ses puissants; car ils sont venus, ils ont dévoré le pays et tout ce qu’il contient, la ville et ceux qui y habitent. Car voici, j’enverrai au milieu de vous des serpents, des basilics, qu’on ne saura charmer, et ils vous mordront, dit l’Éternel. Quand je voudrais me consoler dans ma douleur, mon cœur défaille au-dedans de moi. Voici la voix du cri de la fille de mon peuple, à cause de ceux qui habitent un pays lointain: L’Éternel n’est-il plus en Sion? son roi n’est-il plus au milieu d’elle? Pourquoi m’ont-ils provoqué à colère par leurs images taillées, par des vanités étrangères? La moisson est passée, l’été est fini, et nous ne sommes pas sauvés. À cause de la blessure de la fille de mon peuple, je suis brisé; je suis dans le deuil; la stupeur s’est emparée de moi. N’y a-t-il point de baume en Galaad? n’y a-t-il point là de médecin? Pourquoi donc la guérison de la fille de mon peuple ne s’opère-t-elle pas? Jérémie 8:15–22.