All the prophets agree with one another, and they all testify more specifically about the end of the world than the days in which they lived. Their testimony is to be applied in the prophetic period of the sealing time of the one hundred and forty-four thousand, for that is where the effect of every vision occurs. Isaiah, in chapter six, in vision was allowed to look into the Most Holy Place, during the period of the sealing time of the one hundred and forty-four thousand, where He saw God’s glory. We know it was post-September 11, 2001, for he heard the angels in verse three, identify that the earth was then full of His glory.

Abaragura bose bemeranya hagati yabo, kandi bose bahamya by’umwihariko cyane ibyerekeye imperuka y’isi kuruta iminsi babayemo. Ubuhamya bwabo bugomba gukoreshwa mu gihe cy’ubuhanuzi cy’igihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bine, kuko ari ho ingaruka ya buri yerwa ibera. Yesaya, mu gice cya gatandatu, mu iyerekwa yemerewe kureba ahera cyane, mu gihe cy’igihe cyo gushyirwaho ikimenyetso cy’abihumbi ijana na mirongo ine na bine, aho yabonye ubwiza bw’Imana. Tuzi ko byari nyuma ya 11 Nzeri 2001, kuko yumvise abamarayika mu murongo wa gatatu bavuga ko icyo gihe isi yari yuzuye ubwiza bwayo.

“When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

“Gava xwest ku Isaia bi peyamekî ji bo gelê Xwe bişîne, Wî pêşî destûr da ku pêxember di dîyarekê de li hundirê hundirî ya pîroz a nav perestgehê binêre. Ji nişkê ve dergeh û perdeya hundirîn a perestgehê wisa xuya kir ku hatibûn bilindkirin an jî kişandin, û destûr pê hat dayîn ku li hundir binêre, li ser hundirê hundirî ya pîroz, li wir ku heta lingên pêxember jî nikaribûn bikevin. Li pêşiya wî dîtineke Yehova rabû ku li ser textêkî bilind û berz rûniştibû, û qeteya rûmeta Wî perestgehê tijî dikir. Li derdorê textê serafîm hebûn, wekî parêzvanên li derdorê Padîşahê Mezin, û wan rûmeta ku dor li wan dabû vedixist. Dema ku strananê wan ên pesindayînê bi dengên kûr ên perestînê didengdan, stûnên dergehê diherikîn, wekî ku bi erdhejê hatibin hejandin. Ev firîşteyên ku lêvên wan bi guneh nehatibûn pîskirin, pesnên Xwedê biherikandin. ‘Pîroz, pîroz, pîroz e Xudanê artêşan,’ wan gazî kir; ‘hemû erd bi rûmeta Wî tijî ye.’ [Binêre Isaiah 6:1–8.]”

“The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’ They are fully satisfied to glorify God; abiding in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His bidding, in worshiping Him, their highest ambition is reached.” Gospel Workers, 21.

“Abaserafi abari ku ntebe y’ubwami buzuye cyane no gutinya kwubaha, ku buryo, igihe bareba ubwiza bw’Imana, badahindukira na gato ngo birebeshe ukwikundira. Ishimwe ryabo ni irya Nyagasani w’ingabo. Uko bareba ahazaza, ubwo isi yose izuzuzwa ubwiza Bwe, indirimbo y’insinzi ikavugiranwa hagati yabo umwe asubiriza undi mu ndirimbo inogeye amatwi iti: ‘Ahera, Ahera, Ahera, ni Uwiteka Nyiringabo.’ Banyuzwe rwose no guha Imana ikuzo; baguma imbere Yayo, munsi y’umucyo w’ukwemera Kwe, kandi nta kindi bifuza kirenze ibyo. Mu kwambara ishusho Yayo, mu gukora ibyo ibategeka, no mu Kuramya, ni ho irari ryabo riruta ayandi rigera ku ndunduro.” Gospel Workers, 21.

In agreement with Isaiah, the prophet Ezekiel was also allowed to see into the Most Holy Place. Ezekiel’s vision began in chapter one, verse one.

Kulingana na Isaya, nabii Ezekieli naye aliruhusiwa kuona ndani ya Patakatifu pa Patakatifu. Maono ya Ezekieli yalianza katika sura ya kwanza, mstari wa kwanza.

Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

Naikuyia mu mwaka wa makumi tatu, mu mwezi wa nne, ku siku ya tano ya mwezi, wakati nilikuwanga pakati pa matekwa kando ka mto wa Kebari, mbingu zikafunguka, nami nikaona maono ga Mungu. Ezekieli 1:1.

His vision continues on for chapters, and it is a continuation of the same vision in chapters eight and nine, which identifies the sealing of the one hundred and forty-four thousand. We know this by his careful testimony.

Omubono gwe gukyeyongera mu ssuula nnyingi, era gweyongera okuva mu mubono gwe gumu oguli mu ssuula munaana n’omwenda, ogulaga okuteekebwako akabonero kw’abantu obukumi kikumi mu obukumi amakumi ana mu enkumi nnya. Kino tukimanya olw’obujulirwa bwe obwegendereza.

And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.

Șî în anul al șaselea, în luna a șasea, în ziua a cincea a lunii, pe când ședeam în casa mea și bătrânii lui Iuda ședeau înaintea mea, mâna Domnului Dumnezeu a căzut acolo peste mine. Atunci m-am uitat și, iată, un chip ca înfățișarea focului: de la înfățișarea coapselor Lui în jos, foc; și de la coapsele Lui în sus, ca înfățișarea strălucirii, ca culoarea chihlimbarului. Și a întins chipul unei mâini și m-a apucat de o șuviță a capului meu; iar duhul m-a ridicat între pământ și cer și m-a adus, în vedeniile lui Dumnezeu, la Ierusalim, la ușa porții dinăuntru, care privește spre miazănoapte, unde era locul chipului geloziei, care stârnește gelozia. Și, iată, slava Dumnezeului lui Israel era acolo, potrivit vedeniei pe care o văzusem în câmpie. Ezechiel 8:1–4.

The vision of chapters eight and nine that identify the two classes that are developed during the sealing of the one hundred and forty-four thousand, was, “according to the vision that” Ezekiel had seen “in the plain.” The vision he had seen in the plain is identified in chapter three.

Ishusho rya kapitole umunani n’icyenda, rigaragaza ibyiciro bibiri bitegurwa mu gihe cyo gushyirwaho ikimenyetso kwa ba bihumbi ijana na mirongo ine na bane, ryari, “hakurikijwe iyerekwa” Ezekieli yari yarabonye “mu kibaya.” Iyerekwa yari yarabonye mu kibaya risobanurwa muri kapitole ya gatatu.

And the hand of the Lord was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:22, 23.

Ne Wèya wà Múkùlù ùvwa pambidi pami kuna; kiyìka kungambila ne: “Telama, upwê ku cibanda, ne kuna nênǎkwakula neebe.” Pashi nâtelama, ngâya ku cibanda; kàdi mònaayi, butumbi bwa Mukalenge bùvwa bwimanyine kuna, bu mùshindù wà butumbi bûndìkamòna ku musulu wa Kebari; ki ngâpona lubadi lwami panshi. Ezekieli 3:22, 23.

Ezekiel’s vision of the “plain,” was as the “glory which” Ezekiel “saw by the river of Chebar,” and that was the vision of chapter one, verse one. The vision of the sealing in chapter nine, and the vision of the “plain,” were simply continuations of the vision of the river Chebar. It was a vision of the glory of God in the Most Holy Place, during the sealing of the one hundred and forty-four thousand, just as was Isaiah’s vision. Isaiah’s vision was identifying God’s work of raising up messengers during the sealing time, and in chapter two and three, Ezekiel identifies that very work in greater detail than Isaiah, for he illustrates a messenger who is to carry a message to Laodicean Adventism, and in order to understand the message he is to carry to the rebellious people who are being passed by, Ezekiel is commanded to eat the little book, that was in the angel’s hand when He descended on September 11, 2001.

Omboni ya Ezekieli ya “lwani” yaali nga “ekitiibwa kye” Ezekieli “yalaba ku mugga Kebali,” era ekyo kye kyali omuboni ogw’essuula esooka, olunyiriri olusooka. Omuboni ogw’okussaako akabonero mu ssuula ey’omwenda, n’omuboni ogwa “lwani,” byali bukyusa eby’omuboni ogw’omugga Kebali. Gwali muboni gwa kitiibwa kya Katonda mu Kifo Ekisinga Obutukuvu, mu kiseera ky’okussaako akabonero ku emitwalo kikumi mu ana mu enkumi nnya, nga bwe kyali no mu muboni gwa Isaaya. Omuboni gwa Isaaya gwali gulaga omulimu gwa Katonda ogw’okuyimusa ababaka mu kiseera ky’okussaako akabonero, era mu ssuula ey’okubiri n’ey’okusatu, Ezekieli alaga omulimu ogwo gwennyini mu bujjuvu obusingawo okusinga Isaaya, kubanga alaga omubaka alina okutwala obubaka eri Obwadiventi bwa Lawodikiya, era okusobola okutegeera obubaka bw’alina okutwala eri abantu abajeemu abatasiddwaako, Ezekieli alagirwa okulya ekitabo ekitono, ekyali mu mukono gwa malayika bwe yakkanga ku Septemba 11, 2001.

Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:1–9.

Pia akaniambia, Mwanadamu, kula kile ukionacho; kula gombo hili, ukaende ukaseme na nyumba ya Israeli. Basi nikafumbua kinywa changu, naye akanilisha gombo lile. Akaniambia, Mwanadamu, lisha tumbo lako, ukajaze matumbo yako gombo hili ninalokupa. Ndipo nikalila; nalo likawa kinywani mwangu tamu kama asali. Akaniambia, Mwanadamu, enenda, uende kwa nyumba ya Israeli, ukawaambie maneno yangu. Kwa maana hukutumwa kwa watu wenye usemi wa kigeni na lugha ngumu, bali kwa nyumba ya Israeli; si kwa kabila nyingi zenye usemi wa kigeni na lugha ngumu, ambao maneno yao huwezi kuyafahamu. Hakika, kama ningekutuma kwao, wangekusikiliza. Lakini nyumba ya Israeli hawatakusikiliza wewe; kwa sababu hawataki kunisikiliza mimi; maana nyumba yote ya Israeli wana nyuso ngumu na mioyo migumu. Tazama, nimeifanya uso wako kuwa mgumu dhidi ya nyuso zao, na kipaji chako kuwa kigumu dhidi ya vipaji vyao. Nimekifanya kipaji chako kuwa kama almasi, kigumu kuliko gumegume; usiwaogope, wala usifadhaike kwa sababu ya nyuso zao, ijapokuwa ni nyumba ya kuasi. Ezekieli 3:1–9.

A Gentile in the Bible is a stranger, and a stranger speaks strange speech. Ezekiel was sent to the house of modern Israel, which in the sealing time is the Laodicean Seventh-day Adventist church, which is being passed by. The message during the sealing time of the one hundred and forty-four thousand is for God’s church, which is first judged, and then at the soon-coming Sunday law, the second voice of Revelation chapter eighteen, calls God’s Gentile flock out of Babylon. When Isaiah, in chapter six, is representing those who accept the calling of being sent to the rebellious house with the Laodicean message, he is forewarned that they are a people who in seeing, do not perceive, and in hearing, do not understand. Isaiah records the very attribute that Jesus quoted from Isaiah, chapter six, when He assigned that very attribute to the quibbling Jews who were being passed by in the history of Christ.

Omupagaani mu Bayibuli ni omulala, era omulala ayogera olulimi olutali lumu. Ezeekyeri yatumibwa eri ennyumba ya Isiraeri ow’omulembe guno, nga mu kiseera eky’okuteekebwako akabonero eno ye kkanisa ya Ssabbiiti ey’Olunaku olw’Omusanvu ey’e Laodikiya, era ng’ebwa okuvaako. Obubaka mu kiseera eky’okuteekebwako akabonero eky’abo obukumi kikumi mu enkumi nnya mu enkumi nnya buli bwa kkanisa ya Katonda, esooka okusalirwa omusango; oluvannyuma, ku tteeka lya Ssande erigenda okujja amangu, eddoboozi ery’okubiri ery’Okubikkulirwa essuula eky’ekkumi n’omunaana liyita ekisibo kya Katonda eky’Abamawanga okuva mu Babulooni. Isaaya, mu ssuula ey’omukaaga, bw’aba akiikirira abo abakkiriza okuyitibwa okutumwa eri ennyumba enjeemu n’obubaka bwa Laodikiya, asookanga kulabulwa nti abo bantu abali mu kulaba tebategeera, era mu kuwulira tebamanyi. Isaaya awandiika ekifaananyi kyennyini Yesu kye yajjukira okuva mu Isaaya, essuula ey’omukaaga, bwe yassa ekifaananyi ekyo kyennyini ku Bayudaaya abawakanya empaka abaali baggyibwako mu byafaayo bya Kristo.

In chapter twelve, Ezekiel also employs the very same terminology, thus specifically placing chapter twelve, into the sealing time of the one hundred and forty-four thousand.

Mu sura ya cumi na zibiri, Ezekieri na we akoresha ayo majambo nyene, gutyo agashyira neza iyo sura ya cumi na zibiri mu gihe c’ugushirwako ikidodo kw’abihumbi ijana na mirongo ine na bane.

The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

ئەمەشەی یەزدان هاتە لام، و وتی: ئەی کوڕی مرۆڤ، تۆ لە ناو ماڵێکی یاغی نیشتەجێیت، ئەوانەی چاو هەیانە بۆ بینین، بەڵام نابینن؛ گوێیان هەیە بۆ بیستن، بەڵام نابیستن؛ چونکە ئەوان ماڵێکی یاغین. حیزقیال 12:1, 2.

Ezekiel chapter twelve, is identifying the sealing time of the one hundred and forty-four thousand, and in so doing he addresses the counterfeit latter rain message that is offered by the drunkards of Ephraim who rule the people of Jerusalem, the drunkards who cannot read the book that is sealed. Their counterfeit latter rain message is based upon placing the prophetic visions of God’s Word far off into the future.

Ezekieli sura ya kumi na mbili inatambulisha wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu, na kwa kufanya hivyo inashughulikia ujumbe wa bandia wa mvua ya mwisho unaotolewa na wale walevi wa Efraimu wanaowatawala watu wa Yerusalemu, wale walevi wasioweza kusoma kile kitabu kilichotiwa muhuri. Ujumbe wao wa bandia wa mvua ya mwisho umejengwa juu ya kuweka maono ya kinabii ya Neno la Mungu mbali sana katika wakati ujao.

In verses three through fifteen, Ezekiel is instructed to illustrate God’s people going into the captivity in Babylon. The captivity in Babylon represents the soon-coming Sunday law, and then in verses sixteen through twenty, he identifies the famine that accompanies the destruction of the cities that begins at the hour of the great earthquake, which is the soon-coming Sunday law. The benefits of country living during that crisis time are there represented, and then in verses twenty-one to twenty-eight, we have the passage that was recognized as present truth in Millerite history. The passage is quoted word for word in The Great Controversy in the description of Millerite history in the book.

Ayat ya tatu hadi ya kumi na tano, Ezekieli anaagizwa kuonyesha kwa mfano watu wa Mungu wakienda utumwani Babeli. Utumwa wa Babeli unawakilisha sheria ya Jumapili inayokaribia kuja, kisha katika aya ya kumi na sita hadi ya ishirini, anataja njaa inayoandamana na uangamivu wa miji unaoanza katika saa ya tetemeko kubwa la nchi, ambalo ndilo sheria ya Jumapili inayokaribia kuja. Faida za kuishi mashambani wakati wa wakati huo wa shida zinawakilishwa hapo, na kisha katika aya ya ishirini na moja hadi ya ishirini na nane, tunayo sehemu ile iliyotambuliwa kuwa ni kweli ya wakati huu katika historia ya Wamilleri. Sehemu hiyo imenukuliwa neno kwa neno katika Pambano Kuu katika maelezo ya historia ya Wamilleri katika kitabu hicho.

And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

እግዚአብሔርም ቃል ወደ እኔ መጣ እንዲህ ሲል፤ የሰው ልጅ ሆይ፥ በእስራኤል ምድር ያላችሁት ያ ምሳሌ ምንድር ነው? እንዲህ የምትሉት፤ “ዘመኑ ይረዝማል፥ ራእይም ሁሉ ይከሽፋል” ብላችሁ? ስለዚህ እንዲህ በላቸው፤ ጌታ እግዚአብሔር እንዲህ ይላል፤ ይህን ምሳሌ አስቀርበዋለሁ፥ ከዚህም በኋላ በእስራኤል ውስጥ እንደ ምሳሌ አይጠቀሙበትም፤ ነገር ግን እንዲህ በላቸው፤ “ዘመኑ ቀርቦአል፥ የራእይም ሁሉ ፍጻሜ ደርሶአል።” በእስራኤል ቤት ውስጥ ከዚህ በኋላ ከንቱ ራእይ ወይም ለስላሳ ምዋርት አይኖርምና። እኔ እግዚአብሔር ነኝና፤ እኔ እናገራለሁ፥ የምናገረውም ቃል ይፈጸማል፤ ከዚህ በኋላም አይዘገይም፤ እናንተ ዓመፀኛ ቤት ሆይ፥ በዘመናችሁ ቃሉን እናገራለሁ እፈጽምማለሁ ይላል ጌታ እግዚአብሔር። ደግሞም የእግዚአብሔር ቃል ወደ እኔ መጣ እንዲህ ሲል፤ የሰው ልጅ ሆይ፥ እነሆ፥ የእስራኤል ቤት እንዲህ ይላሉ፤ “የሚያየው ራእይ ለብዙ ቀናት ወደፊት ነው፥ ስለ ሩቅም ዘመን ትንቢት ይናገራል።” ስለዚህ እንዲህ በላቸው፤ ጌታ እግዚአብሔር እንዲህ ይላል፤ ከቃሎቼ አንዱ ስንኳ ከዚህ በኋላ አይዘገይም፤ ነገር ግን የተናገርሁት ቃል ይፈጸማል ይላል ጌታ እግዚአብሔር። ሕዝቅኤል 12፥21-28።

The counterfeit latter rain message that is presented in the sealing time of the one hundred and forty-four thousand claims “the days are prolonged, and every vision faileth.” After all, did not those messengers represented by Moses, Elijah, Ezekiel, Isaiah and John fail in their prediction of July 18, 2020? The Laodicean Adventist’s message at that time is “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” In that history not only will every vision come to pass, but the messenger is to tell the lost house of modern Israel, “Thus saith the Lord God,” “I will make” the counterfeit “proverb” of Laodicean Adventism “to cease.” Tell them, “The days are at hand, and the effect of every vision.” “There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God.”

Muhumu wa mvula ya mwisho wa uongo unaotolewa katika wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu hudai, “siku zimeongezwa, na kila maono yameshindwa.” Kwani je, wale wajumbe wanaowakilishwa na Musa, Eliya, Ezekieli, Isaya na Yohana hawakushindwa katika unabii wao wa Julai 18, 2020? Ujumbe wa Mwadventista wa Laodikia wakati huo ni, “maono ayaonayo ni ya siku nyingi zijazo, naye anatabiri habari za nyakati zilizo mbali.” Katika historia hiyo si kwamba tu kila maono yatatimia, bali pia mjumbe anapaswa kuiambia nyumba iliyopotea ya Israeli wa kisasa, “Bwana MUNGU asema hivi,” “Nitaifanya” ile “methali” ya uongo ya Uadventista wa Laodikia “ikome.” Waambie, “Siku ziko karibu, na utimilifu wa kila maono.” “Hapana neno lolote katika maneno yangu litakalocheleweshwa tena, bali neno nililolinena litatendeka, asema Bwana MUNGU.”

The Laodicean message requires that the message identifies that the days are at hand when the effect of every vision is to take place, and those days are the days of the sealing of the one hundred and forty-four thousand. The essential point that should not be missed in the passage is that God directly states that in the “days,” which represent the period of the sealing time, He would cause Laodicean Adventism’s “vain vision,” their “flattering divination,” and their counterfeit “proverb” to cease. God causes their counterfeit latter rain message to cease before the soon-coming Sunday law, for He causes it to cease in the days He is addressing. He causes it to cease, by confirming the true latter rain message as He is lifting up those who are chosen to be the ensign at the soon coming Sunday law. Those chosen ones are sealed before the “earthquake”.

Ujumbe wa Laodikia unataka kwamba ujumbe huo utambue ya kuwa siku zimekaribia ambapo matokeo ya kila njozi yatatukia, na siku hizo ndizo siku za kutiwa muhuri kwa wale mia na arobaini na nne elfu. Hoja ya msingi isiyopaswa kukosekana katika fungu hilo ni kwamba Mungu anasema moja kwa moja ya kuwa katika “siku” hizo, ambazo zinawakilisha kipindi cha wakati wa kutiwa muhuri, atakomesha “njozi ya ubatili” ya Uadventista wa Laodikia, “uaguzi wao wa kujipendekeza,” na “methali” yao ya kughushi. Mungu huufanya ujumbe wao wa kughushi wa mvua ya masika ya mwisho ukome kabla ya sheria ya Jumapili iliyo karibu kuja, kwa maana huufanya ukome katika siku anazozizungumzia. Huufanya ukome kwa kuuthibitisha ujumbe wa kweli wa mvua ya masika ya mwisho wakati anapowainua wale waliochaguliwa wawe bendera wakati wa sheria ya Jumapili iliyo karibu kuja. Hao waliochaguliwa hutiwa muhuri kabla ya “tetemeko la nchi”.

The other way He causes the vain proverb of the counterfeit latter rain message to cease is by the arrival of the unexpected and escalating judgments of God, that come as an overwhelming surprise to the children of darkness, but are part of the very message the children of light will have been predicting. The history we are now entering into is about to be confronted by God’s judgments. Those judgments are represented repeatedly in God’s Word, and the period of the sealing, which began on September 11, 2001, is where every vision, including the visions of God’s judgments, must arrive, for His Word never fails.

Njia nyingine ambayo kwayo Yeye huisitisha methali ya ubatili ya ujumbe bandia wa mvua ya masika ni kwa kuwasili kwa hukumu za Mungu zisizotarajiwa na zinazozidi kuongezeka, zinazowajia watoto wa giza kama mshangao mkuu wenye kufunika yote, lakini ambazo ni sehemu ya ujumbe wenyewe ambao watoto wa nuru watakuwa wamekuwa wakiutabiri. Historia tunayoingia sasa inakaribia kukabiliwa na hukumu za Mungu. Hukumu hizo zinawakilishwa mara nyingi katika Neno la Mungu, na kipindi cha kutiwa muhuri, kilichoanza mnamo Septemba 11, 2001, ndicho ambapo kila njozi, zikiwemo njozi za hukumu za Mungu, lazima zifikie, kwa maana Neno Lake halishindwi kamwe.

In previous articles we demonstrated that the first three chapters in the book of Daniel, represent the three angel’s messages of Revelation chapter fourteen. Chapter two, is the second angel’s message, and is therefore an illustration of the second test in the sealing period. The first test was chapter one, and it was the dietary test of whether a person would choose heavenly food or the food of Babylon. Chapter two, was represented by the hidden truth within Nebuchadnezzar’s dream of the image of beasts, which are kingdoms.

Di gotarên berê de me nîşan da ku sê beşên yekem ên pirtûka Daniel, peyamên sê milyaketên Vahiyê beşa çardehan temsîl dikin. Beşa duyemîn, peyama milyaketa duyemîn e, û ji ber vê yekê wêneya ceribandina duyemîn di dema mohrkirinê de ye. Ceribandina yekem beşa yekem bû, û ew ceribandina xwarinê bû ku gelo kesekê xwarina asmanî hilbijêre an xwarina Babilonê. Beşa duyemîn, bi rastiya veşartî ya di xewna Nebukadnezar de, ya wêneyê heywanan ku padşahî ne, hat temsîl kirin.

Daniel two, represents the image of the beast test during the sealing of the one hundred and forty-four thousand, and it contains an understanding that is hidden, for Nebuchadnezzar was unable to remember the dream. It represents a hidden truth that is unsealed in the history of the one hundred and forty-four thousand, and a hidden truth concerning the kingdoms of Bible prophecy represented in the image. It represented a life-or-death test for Daniel and the three worthies, and also for the Chaldean wise men who ate of the Babylonian diet.

Danyeli mbili, huwakilisha jaribu la sanamu ya mnyama wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu, nayo ina ufahamu uliofichwa, kwa maana Nebukadreza hakuweza kuikumbuka ndoto hiyo. Huwakilisha ukweli uliofichwa unaofunuliwa katika historia ya wale mia moja arobaini na nne elfu, na ukweli uliofichwa kuhusu falme za unabii wa Biblia zinazowakilishwa katika ile sanamu. Iliwakilisha jaribu la uhai au mauti kwa Danyeli na wale vijana watatu mashuhuri, na pia kwa wenye hekima wa Kikaldayo waliokula chakula cha Babeli.

Ellen White was shown that the image of the beast would be formed “before probation closes, for it is the great test for the people of God, by which their eternal destiny will be decided.” The hidden dream of Nebuchadnezzar represents that test. The hidden truth of the image that has been revealed in these days, when the effect of every vision is no longer prolonged, is that Jesus, as Alpha and Omega, identified in the first and the last references to the kingdoms of Bible prophecy that the eighth beast is of the seven.

ئێلن وایت پێی نیشان درا کە وێنەی ئاژەڵەکە «پێش ئەوەی دەرگای تاقیکردنەوە دادەخرێت پێک دێت، چونکە ئەوە تاقیکردنەوەیەکی گەورەیە بۆ گەلی خودا، کە بەهۆی ئەودا چارەنووسی هەتاهەتییان بڕیار دەدرێت.» خەونی نهێنی نەبوخەدنەسەر ئەو تاقیکردنەوەیە نمایندگی دەکات. ڕاستییە نهێنییەکەی ئەو وێنەیەی کە لەم ڕۆژانەدا ئاشکرا کراوە، لەو کاتەدا کە کاریگەریی هەموو بینینێک درێژ ناکرێتەوە، ئەوەیە کە عیسا، وەک ئەلفا و ئۆمەگا، لە یەکەمین و دواهەمین ئاماژەکاندا بۆ شانشینەکانی پێشبینیی کتێبی پیرۆز، ناساندی کە ئاژەڵی هەشتەم لە حەوتەکانە.

The eighth beast of Revelation chapter seventeen, that is of the seven, is the papal power who has been returned to the throne of the earth, and the deeper hidden secret that has been revealed is that as the United States forms an image of the beast in this nation, it also will represent the phenomenon of the eighth, being of the seven. The sixth president since the time of the end in 1989, who is the rich president who stirred up all the realm of the dragon received a deadly political wound at the hands of the progressive, woke, liberal globalists in 2020, as the Republican horn was assassinated in the streets by the atheistic beast of Revelation chapter eleven.

Ufunuo rwa munyapwe 17 rw’inyamaswa ya munani, ari yo yo muri ba ndwi, ni ububasha bwa papa bwongeye gusubizwa ku ntebe y’isi, kandi ibanga ryimbitse ryari rihishwe none rikaba ryahishuwe ni iri: nk’uko Leta Zunze Ubumwe z’Amerika ziremba ishusho y’inyamaswa muri iki gihugu, ni ko na zo zizahagararira ikimenyetso cy’uwa munani, ari uwo muri ba ndwi. Perezida wa gatandatu uhereye ku gihe cy’iherezo mu 1989, ari we perezida w’umukire wakanguye ubwami bwose bw’ikiyoka, yakomerekejwe igikomere cya politiki cyica n’aba globaliste b’iterambere, “woke,” n’aba liberal, mu 2020, ubwo ihembe rya Republika ryicwaga mu mihanda n’inyamaswa itagira Imana yo mu Byahishuwe igice cya cumi na rimwe.

At the same time the movement of the third angel, received a deadly wound on July 18, 2020, at the hands of the atheistic beast of Revelation chapter eleven. That movement had been made up of Laodicean Seventh-day Adventists, and in 2023, the movement was raised up as the Philadelphian movement of the third angel. Both horns were slain in 2020, and both horns stand up after three and a half symbolic days. The formation of the political image of the beast consists of the combination of Church and State in the United States, and the beast they make an image of in the last days is the eighth beast, that is of the seven. When the image beast is formed in the United States it will possess that very prophetic attribute of the eighth beast of Rome.

Mbelela yene, ngangatuko wa malaika wa katatu walipokea jeraha la mauti tarehe 18 Julai 2020, kwa mikono ya mnyama asiyeamini kuwa kuna Mungu wa Ufunuo sura ya kumi na moja. Ngangatuko huo ulikuwa umeundwa na Waadventista Wasabato wa Laodikia, na mwaka 2023 ngangatuko huo waliinuliwa kuwa ngangatuko wa Filadelfia wa malaika wa katatu. Pembe zote mbili ziliuawa mwaka 2020, na pembe zote mbili husimama tena baada ya siku tatu na nusu za kiishara. Uundwaji wa sanamu ya kisiasa ya mnyama unajumuisha muungano wa Kanisa na Serikali katika Marekani, na mnyama ambaye wanamfanyia sanamu katika siku za mwisho ni mnyama wa nane, aliye wa wale saba. Mnyama wa sanamu atakapoundwa katika Marekani, atakuwa na sifa hiyo hiyo ya kinabii ya mnyama wa nane wa Rumi.

When the image of the beast test is fulfilled upon the true Protestant horn, those who recognize the prophetic truths associated with the formation of the image of the beast in both horns of the earth beast, will be sealed for eternity with the image of Christ. Those foolish virgins that have accepted the vain and flattering vision will have formed the image of the beast for eternity.

Yindi kiikilo kya cisokelolo ca mfwumu cikwanisibwe pa luhembe lwa Baprotestante lwa cine, abo boso bakomena bukine bwa buprofita bujatikizye ne kupanga cisokelolo ca mfwumu mu mahembe yonsi yobile ya mfwumu wa pano nsi, bakasealedwa imyaka yonse ne Cisokelolo ca Kristo. Bansikana bapumbu abo bapokelele cimonwa ca bufi kandi ca kulumba, bakaba bapangile cisokelolo ca mfwumu imyaka yonse.

“It was this that the prophet Ezekiel saw when before his astonished gaze were portrayed symbols that revealed a Power overruling the affairs of earthly rulers. Wheels intersecting one another were moved by four living beings. High above all these ‘was the likeness of a throne, in appearance like sapphire; and seated above the likeness of a throne was a likeness as it were of a human form.’ Ezekiel 1:26, RSV.

“Eyo yáa hína núku náa profeta Ezequiel ukáa, táa imá hínu táa táku ñáa cuñáánu ja’an táa ntoo símbolo táa káa nuu náa ndisáa iin Poder táa kúu káa nuu ndi’i asuntos ndéé táa yóó ñu’u. Ruedas táa sata’an iin nuu iin ka’an, kuviñu’u kúu táa ndisáa ña’a kúmi seres vivientes. Siki káhnu ndee nuu ndi’i yó’o ‘kúu semejanza iin trono, táa ndáa nuu zafiro; te siki semejanza trono yó’o yáa iin semejanza táa kúu náa forma iin tu’un yóó.’ Ezequiel 1:26, RSV.”

“The wheels, so complicated that at first sight they appeared to be in confusion, moved in perfect harmony. Heavenly beings were impelling those wheels. The complicated play of human events is under divine control. Amidst the strife and tumult of nations He that sits above the cherubim still guides the affairs of this earth. To every nation and individual God has assigned a place in His great plan. Today men and nations are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

“Amapine, ayinkimbinkimbi ku buryo, ukiyabonye bwa mbere, yasaga n’ari mu kavuyo, yagendaga mu bwuzuzanye butunganye. Ibiremwa byo mu ijuru ni byo byasunikaga ayo mapine. Imigendekere y’ibintu by’abantu, nubwo igoranye, iri munsi y’ubutware bw’Imana. Hagati mu ntonganya no mu muvurungano by’amahanga, Uwicaye hejuru ya ba kerubi aracyayobora ibikorerwa kuri iyi si. Buri shyanga na buri muntu ku giti cye Imana yabihaye umwanya muri gahunda yayo ikomeye. Uyu munsi abantu n’amahanga, ku bwo guhitamo kwabo bwite, barimo kugena iherezo ryabo, kandi Imana irimo kugenga byose hejuru kugira ngo imigambi yayo isohozwe.

“The prophecies which the great I AM has given in His Word tell us where we are in the procession of the ages. All that prophecy has foretold until the present time has been traced on the pages of history, and all which is yet to come will be fulfilled in its order.

“Uvunzaji bweo I AM omukulu yabene mu Kanda kakwe, butumanyia apo tuli mu lulengo lwa myaka yonse. Byonse uvunzaji bwatangidie ambele paka mu ng’anda iyi, byalangigwa pa mapeji ga lisitori; ne byonse bikali bya kwisa, bikafikiliziwanga mu mpangilo yakwe.”

“The signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. The Saviour prophesied of events to precede His coming: ‘Ye shall hear of wars and rumors of wars… . Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7. Rulers and statesmen recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

“Bihe vy’ibihe biratangaza yuko duhagaze ku muryango w’ibintu bikomeye kandi biteye ubwoba. Ibintu vyose biri mw’isi yacu biri mu ruhagarara. Umukiza yahanuye ivyabaho imbere yo kuza kwiwe, ati: ‘Muzokwumva intambara n’inkuru z’intambara…. Ihanga rizorwanya irindi hanga, ubwami burwanye ubundi bwami: kandi hazoba inzara, n’indwara z’ivyorezo, n’ivy’ugutigita kw’isi, ahantu hatandukanye.’ Matayo 24:6, 7. Abatware n’abashingamateka baratahura yuko hari ikintu gikomeye kandi gifata ingingo kigiye kuba—yuko isi iri hafi cane y’uruhagarara rudasanzwe kandi ruteye ubwoba.”

“The Bible, and the Bible only, gives a correct view of events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear. ‘Behold, the Lord will lay waste the earth and make it desolate, and He will twist its surface and scatter its inhabitants.’ ‘For they have transgressed the laws, violated the statutes, broken the everlasting covenant. Therefore a curse devours the earth, and its inhabitants suffer for their guilt.’ Isaiah 24:1, 5, 6, RSV.

“Biblia, ne Biblia tuñik a, tuñik ma' jun túumben k'áat chi' le ba'alo'ob yaan u yúuchul, lelo'ob ts'o'ok u k'áaxik u booxilo'ob tu paach, je'el bix u ju'umtal u taal ka'analik u yáaxk'abtal yóok'ol kaab yéetel ka'ajal u p'áatal u pixano'ob máan u sajakil. ‘Ilé, le Ajawo' ku xu'ulsik yóok'ol kaab yéetel ku beetik jump'éel lu'um mina'an máax ku k'áat, yéetel ku sutskuntik u wíinklil yéetel ku p'áaytah u kaajalo'ob.’ ‘Tuméen tu máansajo'ob leyo'obil, tu k'astajo'ob le pak'alo'ob, tu xotajo'ob le k'exel ma' tu xu'ulul. Le sababu' tu beetaj, jun p'éel k'aak'as t'aan ku jantik yóok'ol kaab, yéetel u kaajalo'ob ku yantal ti' oxtajil tuméen u sipilo'ob.’ Isaías 24:1, 5, 6, RSV.”

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

“‘May! Ji bo wê rojê, ew gelek mezin e, heta ku tiştek wekî wê tune ye: ew jî dema tengasîya Aqûb e; lê ewê ji nav wê xilas bibe.’ Yeremya 30:7.”

“’Because thou hast made the Lord, which is my refuge, Even the most High, thy habitation; There shall no evil befall thee, Neither shall any plague come nigh thy dwelling.’ Psalm 91:9, 10.

‘Ji ber ku te Xudan, yê ku penaberê min e, hêj balindtirîn, wekî cihê xwe yê niştecihbûnê kiriye; tu xirabiyekê li te nayê, ne jî belayekê nêzî malxaneya te nayê.’ Zebûr 91:9, 10.

“God will not fail His church in the hour of her greatest peril. He has promised deliverance. The principles of His kingdom will be honored by all beneath the sun.” Historical Sketches 277–279.

“Leza keakapwa ukutobela ulukuta Lwakwe mu nshita yakwe iyakosa nganshi iya ngozi. Aalilandile ukupokololwa. Imiteeko ya Bufumu Bwakwe ikalemekeshwa na bonse abali panshi ka kasuba.” Historical Sketches 277–279.

The “complicated play of human events” is what was represented by the wheels intersecting the wheels in Ezekiel’s vision of the Most Holy Place, during the sealing time. Those events are under divine control, for those events are the fulfillment of all the visions of God’s Word, that find their final and perfect effect in the sealing time. There is a “sound” that identifies “a stupendous crisis” which the “world is on the verge” of realizing. That “sound” causes “the earth to tremble and men’s hearts to fail them for fear.” Both the shaking of the earth, and the causing of men’s hearts to fail for fear are symbols of the sound of the seventh and final Trumpet, which is the third woe.

“Matukio ya wanadamu yenye mkondo mgumu” ndiyo yaliyowakilishwa na magurudumu yaliyokatana na magurudumu katika maono ya Ezekieli ya Patakatifu Zaidi, wakati wa kutiwa muhuri. Matukio hayo yako chini ya uongozi wa Mungu, kwa maana matukio hayo ndiyo utimilifu wa maono yote ya Neno la Mungu, ambayo hupata athari yake ya mwisho na kamilifu katika wakati wa kutiwa muhuri. Kuna “sauti” inayotambulisha “mgogoro wa kutisha sana” ambao “ulimwengu uko ukingoni” mwa kuutambua. “Sauti” hiyo husababisha “dunia kutetemeka na mioyo ya watu kuzimia kwa hofu.” Vyote viwili, kutetemeka kwa dunia, na kusababisha mioyo ya watu kuzimia kwa hofu, ni alama za sauti ya Tarumbeta ya saba na ya mwisho, ambayo ndiyo ole wa tatu.

The angering of the nations by Islam of the third woe, is as a woman in travail, thus representing an increasing, escalating crisis. That escalating crisis began on September 11, 2001; and on October 7, 2023, the next extreme birth pain hit, and because God’s Word never fails, the next birth pang is coming very soon, and it will be even more destructive. Are you still living in a city?

خەشمگین‌کردنی نەتەوەکان لەلایەن ئیسلامی سێیەمین وایە، وەک ژنێک لە ئازاری منداڵبووندا، بۆیە قەیرانێکی زیادبوون و توندتربوونەوە نیشان دەدات. ئەو قەیرانەی توندتربوو لە 11ی سێپتەمبری 2001 دەستی پێ کرد؛ و لە 7ی ئۆکتۆبری 2023، ئازاری منداڵبوونی توندی داهاتوو لێی دا، و چونکە وشەی خودا هەرگیز شکستی ناهێنێت، ئازاری منداڵبوونی داهاتوو زۆر بە زوویی دێت، و زیاتر وێرانکەر دەبێت. ئایا هێشتا لە شاردا دەژیت؟

We will continue this study in the next article.

Tukwatazya kusomeza isomo iri mu kigambo ekirikukurataho.

“To the prophet the wheel within a wheel, the appearance of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel, directed by the hand of God, works in perfect harmony with every other wheel. I have been shown that human instrumentalities are liable to seek after too much power and try to control the work themselves. They leave the Lord God, the Mighty Worker, too much out of their methods and plans, and do not trust to Him everything in regard to the advancement of the work. No one should for a moment fancy that he is able to manage those things that belong to the great I AM. God in His providence is preparing a way so that the work may be done by human agents. Then let every man stand at his post of duty, to act his part for this time and know that God is his instructor.” Testimonies, volume 9, 259.

“Omulangizi, oluziga munda mu luziga, n’obulabika bw’ebiramu ebigatta ku byo, byonna byamulabikiranga nga bizinga era bitannyonnyoleka. Naye omukono gw’Amagezi Agataliiko Kkomo gulabika wakati mu nziga, era entegeka etuukiridde ye bibala by’omulimu gwagwo. Buli luziga, nga lulungamizibwa omukono gwa Katonda, lukolera mu kukwatagana okutuukiridde ne buli luziga olulala. Nnagirizibwa nti ebikozesebwa eby’obuntu biyinza okunoonya obuyinza obusukkiridde ne bigezaako okufuga omulimu byokka. Bireka Mukama Katonda, Omukozi Ow’Amaanyi, ennyo ebweru w’enkola zaabwe n’enteekateeka zaabwe, era tebimwesiga mu buli kintu ekikwata ku kusitula omulimu. Tewali n’omu asaanidde wadde okumala akaseera akatono okulowooza nti asobola okutambuza ebyo ebya Ow’Omunene Nnyini nti NDI. Katonda mu nteekateeka ye ey’obunnabbi ateekateeka ekkubo omulimu gusobole okukolebwa n’abakozi’abantu. Kale buli muntu ayimirire ku kifo kye eky’obuvunaanyizibwa, akole omugabo gwe olw’ekiseera kino, era amanye nti Katonda ye muyigiriza we.” Testimonies, volume 9, 259.