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.
Historia ya 1776, 1789 na 1798, inaonyesha historia ya kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Katika kila moja ya tarehe hizo, mnyama wa nchi alinena. Alama hizo tatu za njiani, zinazofanishwa na nyakati tatu ambazo mnyama wa nchi alinena, zinaenda sambamba na sauti tatu za Kristo mnamo Septemba 11, 2001, Julai, 2023 na sheria ya Jumapili inayokuja upesi.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.
Ndzi a ndzi ri eMoyeni hi siku ra Hosi, kutani ndzi twa endzhaku ka mina rito lerikulu, onge ra mhalamhala. Nhlavutelo 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.
Vile vitambulisho vitatu vya sauti vinatambua “kulia” kunakozidi kuongezeka kwa ole wa tatu, ambao pia ni baragumu ya saba ya onyo, na baragumu 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.
Gaziya bara, xwe negire; dengê xwe wekî bûrî bilind bike, û gunehê wan nîşanî gelê min bide, û gunehên wan nîşanî mala Aqûb bide. Îşaya 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.
Riîra kîa ihembe rĩa Kiprotestanti mweri wa Kenda mũthenya wa ikũmi na ũmwe, 2001, nĩ rĩra kĩa arindĩri marĩa marĩ rũũgĩrĩri, marĩgũũtĩra Uadventisti wa Laodikia gucooka njĩra-inĩ cia tene cia Jeremia; no gĩkeno kĩa andũ a kũthaitha gĩkĩrega gwendamo.
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.
خداوند چنین میفرماید: بر راهها بایستید و بنگرید، و از راههای قدیم بپرسید که راه نیکو کدام است، و در آن سلوک نمایید، و برای جانهای خویش آرامی خواهید یافت. اما ایشان گفتند: در آن سلوک نخواهیم کرد. همچنین دیدبانانی بر شما گماشتم که میگفتند: به آواز کرنا گوش فرا دهید. اما ایشان گفتند: گوش نخواهیم داد. ارمیا 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.
Izwi ryo muri Nyakanga 2023 ryari ukuzuka k’umurimo wa Future for America, wari waracecetse uhereye ku gucika intege kwa mbere ku wa 18 Nyakanga 2020. Nk’uko byagenze ku itangazo rya Yohana ryavugaga iby’Umessiya wari hafi kuza, no ku itangazo rya Yusitiniyani ryavugaga umwanzi wa Kristo wari hafi kuza, Future for America yagaragaje ko ahazaza ha Amerika hari hafi guhindurwa iteka ryose n’itegeko ryo ku Cyumweru ryari hafi kuza, hamwe no kuvuza kw’impanda ya karindwi kuri iyo sambu y’igihe. Izwi ry’urangururira mu butayu ryari izwi ryo muri Nyakanga 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.
보았노록 18장의 두 번째 음성은, 땅의 짐승이 용처럼 말하는 일이 일어나는, 속히 이를 일요일 법의 때에 발하여진다. 바로 그 시점에 “그 나귀”는 세 번째로 맞게 되며, 그 후에 “그 나귀”가 말할 것이다. 그 나귀는 2001년 9월 11일 직후에 한 번, 2023년 10월 7일 이후에 또 한 번 맞았고, 이어서 속히 이를 일요일 법의 때에 다시 맞게 되는데, 그곳에서 그것이 말한다. 발람의 증언에서 그 나귀는 한 천사로 말미암아 길에서 돌이켜졌으며, 그 천사는 이슬람의 네 바람을 붙들도록 명령받은 네 천사를 대표한다. 그러나 일요일 법의 때에 이슬람의 나귀는 일곱째 나팔의 소리, 곧 셋째 화이기도 한 그 소리로 말한다.
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.
كولەیەدا ئەو دیدگای ئیسلام قسە دەكات، ئەوەی لە 18ی تەممووزی 2020ەوە دواکەوتووە، چونكە لەو كاتەدا ئیتر دوا ناكەوێت. لە ماوەی مۆركردنی سەد و چل و چوار هەزاردا دەنگی زۆر هەن، و ئەو ماوەیە پێش دادوەریی جێبەجێكاریی خودا دەكەوێت، ئەوەی لە یاسای یەكشەممەی زوو هاتوو دەست پێ دەكات. دادوەریی جێبەجێكاریی خودا بە حەوت فریشتە نیشان دەدرێت، لەگەڵ حەوت جام. ئەو ماوەیە بە ڕژاندنی ڕۆحی پیرۆز دەست پێ دەكات، و دووبارەبوونەوەی پەنتەكۆست نیشان دەدات، كاتێك ڕۆحی پیرۆز ڕژێنرا و زمانی ئاگردار شایەتیی بۆ ڕووداوەكە دا. ئەو ڕژاندنە لەو خاڵەی كاتدا ئیتر بە پێوانە نییە، چونكە ڕۆحی پیرۆز ئەوكاتە بەبێ پێوانە ڕژێندرێت.
“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.
“Mūlaika ū wa utūgana na kutangaza ujumbe wa malaika wa tatu ataiangazia dunia yote kwa utukufu wake. Hapa kunatabiriwa kazi yenye upana wa ulimwengu mzima na nguvu isiyo ya kawaida. Vuguvugu la ujio la miaka ya 1840–44 lilikuwa udhihirisho wa utukufu wa nguvu za Mungu; ujumbe wa malaika wa kwanza ulipelekwa kwa kila kituo cha umisionari duniani, na katika baadhi ya nchi kulikuwapo hamasa ya kidini iliyo kuu sana ambayo imewahi kushuhudiwa katika nchi yoyote tangu Matengenezo ya karne ya kumi na sita; lakini hayo yatapitwa na vuguvugu lenye nguvu chini ya onyo la mwisho la malaika wa tatu.
“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.
“Umulimu ukaba ulukolamo nga ulwa pa Bushiku bwa Pentekoste. Nga filya ‘imfula yakwe kutendeka’ yapelwe, mu kusanshanya kwa Mupashi wa Mushilo pa kutendeka kwa mbila nsuma, pakuleeta ukumela kwa mbuto ya mutengo ukalamba, efyo na ‘imfula yakwe kulekelesha’ ikapelwa pa mpela yakwe pakwibwisha ishinga.” 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”.
Musana wa 11 Nyakanga 2001 ni ho hatangiye gushyirwaho ikimenyetso kwa ba ibihumbi ijana na mirongo ine na bine, kandi Umwuka Wera asukwa ku rugero. Igereranywa ry’urugero rw’ugusukwa kwawo ryagaragajwe mu mateka ya Pentekote, ritangirira ku izuka rya Kristo, aho marayika yavuze ati: “Mwana w’Imana, sohoka, Data araguhamagara,” nk’uko Yesu yahamagaye Lazaro ngo ave mu mva amagambo aya ngo: “Lazaro, sohoka.” Mu 2023, Kristo yahamagaye amagufa yumye, yapfuye, y’abahamya babiri ngo “sohoke.”
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.
Nyuma y’izuka rya Kristo, yabanje kuzamukirira kwa Se, hanyuma aramanuka nk’uko yabigenje ku wa 11 Nzeri 2001. Hanyuma agenda amurikira buhoro buhoro abigishwa be, nk’uko bigaragazwa no guhura na Mariya, n’abigishwa yahuriye na bo mu nzira ijya Emawusi akabigisha, hanyuma akaza kubonekera abandi bigishwa bose. Mu minsi mirongo ine yabigishije mbere y’izamuka rye rya nyuma; maze hashize indi minsi icumi, bose bari bahuje umutima kandi bari hamwe ahantu hamwe, Mwuka Wera arasukwa nta rugero.
“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.
“Ûsû mûnshîâ na phîâzo dûn shish kù, âvàvâsù nà shî rîndîsha mâshûmazî ânì âshîvàhà mârîyà kù pânzà pyâkè, kù byônshì bintu bìlòmba kùfulîlìbwà bìvwâsùngwà mu mîkândà ya Môsà, nà mu baprôfêtà, nà mu Masalmo yà kùmùvwilà Yêyè. ‘Pôpò âkalèngwìsha myumvwìlà yâbò, ngâbàmòna kùdyùmvwà Mifùndìshì; nènè âbàmbilà nè, Bìdi bifùndìkììbwe nùnku, ne bìvwa bìkèngela Krîstò kùtâpà, nà kùjuukà ku bafwè ku ditùkù diisâtù: ne kùdyèndela ne luse lùà lufwîfì lwa mpèkaatù bìkàshìngìdìbwà mu Dînà dyâkè munkacì mwà matùnga ônsò, kubangilà pa Yerùsàlèmà. Nenù nudi bantèmwà bà byôbì ebi.’” 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.
Mu mwezi gwa Mfungo gwa saba wa mwaka wa 2023, izwi lya Yesu lyabashuushishe abashahidi babili abafu, kandi lyatandika okwigula okutegeera kwa bigishwa be ku bintu byoshe ebyahandikirwe mu mateeka ga Musa (e “mirundi musanju”), mu baanabbi (ekishushani kya Nebukadnezaari eky’ebisolo), na mu Zabbuli (obumanyiriro bwa Musa n’Omwana gw’Entaama). Omulimo gwe ogw’okwegesa gwatandikiire ku kuzooka kwe, kandi gweyongera amaani mu nnaku amakumi ana ezaaddirira. Gwatandika n’okusaba kwe okulya.
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.
Awo latou nakisadî no vahe mu lusekelo, no kukumanya, iye no vaambira ati, Muli hano no vyakulya here? Kawo vamupaho kapande ka isavi lyakosigwa ku mulilo, na ka kitanda kya buci. Iye no catola, no kulya kumbere kawo. Kawo no vaambira ati, Awa e majwi ng’amba kuenu, pamiha ngucili hamwe neenu, ati vyonsi vikufwanila kutepwapo, vilyo vyandikilo mu mivango ya Mose, na mu vapolofeta, na mu Masalimo, vya ngamba. Luka 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.
Nivêj di dîroka berdewam de nîşaneyek sereke bû, û dîroka ji vejîna Mesîhê heta ku Ew çil roj paşê hilkişiya asîmanan, deh roj hişt (deh ceribandin e), heta Pêntekostê, gava ku Ruhê Pîroz bê pîvan dê were rijandin. Vejîna Wî, hilkişîna Wî, û paşê daxistina Wî ji nû ve, 11ê Îlona 2001ê temsîl dike. Tîrmeha 2023an dawiya çil rojan temsîl dike, û deh rojên ku piştî Tîrmeha 2023an tên, ber bi qanûna Yekşemê ya zû tê de dibin. Di wê demkê ya dawî ya deh rojan de, yekîtî û dua nîşaneya rê ne. Yekîtî bi pêxemberiya yekem a Ezekîel di beşa sî û heftan de hate temsîlkirin, ya ku hestî, sinûr û goşt anî cem hev. Pêxemberiya duyem a Ezekîel hewa ji çar bayanan bû, û hewa sembola dua ye. Di wan deh rojan ên dawî de, sed û çil û çar hezar mohrdar dibin, wekî ku bi Lazaros hatine tîpkirin.
“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.
“Ku lili ko kilembelo kya kuluka Kwandi kuya ku Betele. Lwola luno lwa kushinda lwa lusembo, lukatulo lwa Lazaro, lwakali lwa kutula chisindo cha Leza pa mulimo Wandi ne pa kusemena Kwandi kwa bulesa.” 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.
Sio tu kwamba mabikira wenye hekima wanatiwa muhuri wakati wa muujiza huu wa kutawazwa, bali pia mabikira wapumbavu wanatiwa muhuri upande usiofaa wa suala hilo.
“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.
“Muujiza wa juu kabisa wa Kristo—kumfufua Lazaro—ulikuwa umethibitisha azimio la makuhani la kuuondolea ulimwengu Yesu na kazi Zake za ajabu, ambazo zilikuwa kwa upesi zikiharibu ushawishi wao juu ya watu.” Matendo ya Mitume, 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.
144,000 ཐམ་པ་ལ་ཐམ་པར་རྟགས་འགོད་པའི་ལོ་རྒྱུས་ནང་གི་སྐད་སྣ་མང་པོ་དེ་དག་ནི། མྱུར་དུ་འོང་བའི་ཉི་མ་གཟའ་ཉི་མའི་ཁྲིམས་སྲོལ་གྱི་བར་དུ་ “ཐིག་ཐོག་ལ་ཐིག་ཐོག” ཡིན་ཏེ། དེ་དག་ནི་དཀོན་མཆོག་གི་ལུང་བསྟན་གྱི་ཞལ་ཆེམས་ཀྱི་སྐད་དག་ཡིན་ལ། སྐད་དེ་དག་ནི་ “ལྟ་སྣང་རེ་རེའི་འབྲས་བུ” ཐམས་ཅད་འགྲུབ་པའི་དུས་སྐབས་སུ་གྲགས་པ་ཡིན། དེ་དག་ནི་ཐེལ་རྟགས་བདུན་པ་ཕྱེ་བའི་ཚེ་གྲགས་སོ།
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.
Na alipoifungua muhuri ya saba, kukawa kimya mbinguni kama muda wa nusu saa. Nami nikawaona wale malaika saba wasimamao mbele za Mungu; nao wakapewa baragumu saba. Kisha malaika mwingine akaja akasimama madhabahuni, naye alikuwa na chetezo cha dhahabu; naye akapewa uvumba mwingi, ili auweke pamoja na maombi ya watakatifu wote juu ya madhabahu ya dhahabu iliyo mbele ya kiti cha enzi. Na moshi wa ule uvumba, pamoja na maombi ya watakatifu, ukapaa mbele za Mungu kutoka mkononi mwa yule malaika. Yule malaika akakitwaa kile chetezo, akakijaza moto wa madhabahu, akakitupa juu ya nchi; pakawa na sauti, na ngurumo, na umeme, na tetemeko la nchi. Ufunuo 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.
Ugufungurwa kw’ikimenyetso cya karindwi kwateje guceceka, kuko icyo gihe kigereranya ihinduka ry’igihe cy’ubusonga, kandi mu ihinduka ry’ubusonga bwera, buri gihe haba guceceka mu ijuru, nk’uko byahamijwe n’umusaraba igihe abamarayika bahagarikaga indirimbo zabo n’ishimwe ryabo. Guceceka mu ijuru na ko guhamywa n’ibisabwa by’umunsi w’impongano, kandi ku wa 22 Ukwakira 1844, Habakuki 2:20 yategetse ko isi yose iceceka.
“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.
“Nalikionyeshwa upendo mkuu na unyenyekevu wa Mungu katika kumtoa Mwanawe afe ili mwanadamu apate msamaha na kuishi. Nikaonyeshwa Adamu na Hawa, ambao walikuwa wamepewa pendeleo la kuuona uzuri na uzuri wa kupendeza wa Bustani ya Edeni na waliruhusiwa kula matunda ya miti yote ya bustanini isipokuwa mmoja. Lakini nyoka akamjaribu Hawa, naye akamjaribu mumewe, nao wote wawili wakala matunda ya mti uliokatazwa. Walivunja amri ya Mungu, wakawa wenye dhambi. Habari hizo zikaenea mbinguni kote, na kinubi kimoja baada ya kingine kikanyamaza. Malaika wakahuzunika, wakaogopa wasije Adamu na Hawa wakanyoosha tena mkono na kula matunda ya mti wa uzima, wakawa wenye dhambi wasio na kufa. Lakini Mungu akasema kwamba angewafukuza wakosaji kutoka bustanini, na kwa makerubi na upanga uwakao moto angeilinda njia ya mti wa uzima, ili mwanadamu asiweze kuukaribia na kula matunda yake, ambayo hudumisha 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.
ئاسمان بێدەنگ بوو کاتێک مرۆڤ بوو بە گوناهبار، و ئاسمان بێدەنگ بوو کاتێک خوێنی مەسیح ڕژا بۆ ڕزگارکردنی گوناهباران، و ئاسمان بێدەنگ بوو کاتێک کاری حوکمدانی مەسیح دەستی پێکرد لە لابردنی گوناه لە گەلەکەی خۆی.
“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.
“Muombezi wa Kristo kwa niaba ya mwanadamu katika patakatifu pa juu ni wa lazima kwa mpango wa wokovu kama vile kifo Chake msalabani kilivyokuwa cha lazima. Kwa kifo Chake alianza kazi ile ambayo baada ya kufufuka Kwake alipaa kwenda kuikamilisha mbinguni.” Pambano Kuu, 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.
Ikiyangye ky’okusalirwa omusango kyatandika mu kujja kwa malaika ow’okusatu mu 1844, naye abantu ba Katonda ne balonda okufiira mu ddungu, mu kifo ky’okufuuka ab’omu emirembe gyonna n’obwakatonda. Malaika ow’okusatu yajjayo nate nga September 11, 2001, era nate ne wabaawo okusirika mu ggulu. Awo empologoma ey’ekika kya Yuda n’etandika okuggyawo akabonero ak’omusanvu, nga bamalayika balaba okujja kwa malaika ow’okusatu mu byafaayo by’omulembe ogusembayo.
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.
Malaika saba wa hukumu walikuwako hapo, wakiwa tayari kuanza kazi yao ya uharibifu, lakini ndipo wakaambiwa, “Shikeni, shikeni, shikeni, shikeni,” wakati wale mia moja arobaini na nne elfu walipokuwa wakitiwa muhuri. Maombi ya namna mbili ya waaminifu yalitumwa mbinguni, yakifanishwa kwa zile siku kumi zilizotangulia Pentekoste na kuanza baada ya zile siku arobaini (ishara ya nyikani), zikiwakilisha zile siku tatu na nusu (ishara ya nyikani) za Ufunuo sura ya kumi na moja. Kisha mashahidi wawili wakaagizwa na sauti kutoka nyikani kwamba ni lazima watimize maombi mawili ya Danieli. Sala ya Danieli ya pili, ambapo Danieli na wale watatu wenye ustahili waliomba nuru ili kufahamu 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.
Daniel mbili, omusabe gw’ekibina gwali gwa kumanyisa ku by’ekyama ebyakwekebwa munda mu lunyiriri olw’ebweru olw’ebyafaayo eby’obunnabbi. Daniel mwenda, omusabe ogw’obwannannyini ogw’omuntu omu, gwali gwa kusaasirwa olw’obwetaavu obw’omunda. Ng’omuliro gw’enkuba ey’oluvannyuma bwe gwatandika okugwa mu 2001, waaliwo amaloboozi mangi agaali gayinza okuwulirwa abo abaategeera enkola y’okussa ku lunyiriri ku lunyiriri. Omuliro ogwava ku kyoto ogwali gusuulibwa ku nsi, gwe gwali obubaka obwaleeta okwawukana okw’enkomerero okw’abagezi n’abasirusiru, era ng’obubaka obwo bwe bweyongera okukula mu nnaku ezo kkumi ez’akabonero, obubaka ne bweyongera okutegeerekeka obulungi nnyo obulungi nnyo.
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.
Ujumbe huo ulikuwa ni mgogoro unaozidi kukua wa ole ya tatu, ambao katika Ezekieli sura ya thelathini na saba ulikuwa unabii mbili zilizowafanya kwanza mashahidi wawili wakutane pamoja, na kisha zikawafanya wasimame kama jeshi lenye nguvu. Baadaye, katika sura ya thelathini na saba, wanaunganishwa kuwa fimbo moja, na umoja unaowakilishwa na kuunganishwa huko kuwa fimbo moja unawakilisha muungano wa uungu pamoja na ubinadamu, ambao unakamilishwa katika hatua za mwisho za kutiwa muhuri kwa wale mia moja arobaini na nne elfu.
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.
لە تەممووزی ساڵی 2023 ـدا نوێژەکان دەستیان بە بەرزبوون کرد، و ئەوان نوێژەکانی بەشی نۆی دانیال و بەشی دوو بوون. پاشان دەنگەکان بیسترابوون، هەروەها هەورەتریش، و ئینجا بروسکەکان بینران. بروسکە و هەورەتر لە هەردوو جیهانی سروشتی و پێشبینیدا هاودەم لەگەڵ باران دەبن. باران لە 11ی ئەیلوولی 2001 دەستی پێ کرد. یەکەم ئاماژە بە بروسکە و هەورەتر ئەوە دەناسێنێت وەک پەیامێک کە بۆ ئەوە دانراوە ترسی خودایی بەرهەم بهێنێت.
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.
ꞌOhi naꞌe hoko ia ʻi he ʻaho hono tolu ʻi he pongipongi, naʻe ai ʻa e ngaahi mana mo e ngaahi ʻuhila, mo ha ʻao matolu ʻi he moʻunga, pea mo e leʻo ʻoe meʻaifi ʻo tōtuʻa ʻaupito; ko ia naʻe tetetete ai ʻa e kakai kotoa pē naʻe ʻi he ʻapitanga. Eksotasi 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.
Kuhumulika kwa umeme na kunguruma kwa radi kuliandamana na “sauti” ya tarumbeta. Huandamana na mvua, na huwakilisha hatua za kinabii za kuwaongoza watu wa Mungu.
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.
Amapuwe yasutse amazi; ijuru ryohereza ijwi; imyambi yawe na yo yasesereye hose. Ijwi ry’inkuba yawe ryari mu ijuru; imirabyo imurikira isi; isi iratigita iranyeganyega. Inzira yawe iri mu nyanja, n’inzira yawe mu mazi menshi, kandi ibirenge byawe ntibimenyekana. Wayoboye ubwoko bwawe nk’umukumbi ukoresheje ukuboko kwa Mose na Aroni. Zaburi 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.
И йыланише вә гүлдүрмиләр — Худаниң авази болуп, улар ямғур вақтида йүз бериду; шу дәвр ичидә У Өзиниң шамаллирини (Ислам шәриқ шамилидур) Өз хәзинисидин чиқириду.
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.
Akiangulushapo echiwi chende, amenshi yengi aba mu myulu; elyo alangisha imfunga ukulya ku mpela sha pano nse; alenga inkuba pamo ne mvula, no kufumya umwela mu nsalu shakwe sha bupiya. 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.
Muungu alitoa sauti Yake alipolia kama simba; na kwa kuitikia, ngurumo saba zikatoa sauti zao, na hizo ngurumo saba zinawakilisha nyayo za Muungu katika historia ya vuguvugu la Wamilleri, na pia katika vuguvugu la malaika wa tatu, ambalo lilifika tena tarehe 11 Septemba 2001, alipouleta upepo wa mashariki kutoka hazina Zake.
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 husababisha mvuke kupanda kutoka miisho ya dunia; huifanya radi kwa ajili ya mvua; huutoa upepo kutoka hazina zake. Yeye aliyewapiga wazaliwa wa kwanza wa Misri, wa mwanadamu na wa mnyama pia. 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.
Ọ kpọpụtara ifufe n’ụlọ akụ Ya, mgbe e tigburu ụmụ mbụ nke Ijipt, ma Ngabiga ahụ bụ ihe nnọchianya nke obe ahụ, nke n’aka nke ya bụkwa ihe nnọchianya nke ọbịbịa nke mmụọ ozi nke atọ n’afọ 1844, nke n’aka nke ya bụkwa ihe nnọchianya nke nlọghachi nke mmụọ ozi nke atọ n’ụbọchị ifufe ọwụwa anyanwụ, n’ụbọchị Septemba 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.
Apo, bila ɓikangbi boŋkon iŋwa i kəp iɓe maŋga nsam sambala nnam, ibi kəŋaŋgəna mbutaŋ maŋga maŋgəna mətat. Bo ɓikangbi nsam sambala nnam ibi kəŋaŋgəna ndek i kəp kaŋgaŋgəna liɓu iɓe naŋ, iŋwa iɓe naŋ, məkuk məboi mətin. Apo, bila boŋkon iŋwa i kəp iɓe maŋga nsam sambala nnam i tindi kəŋgəna, kuŋgaŋgəna mbanji, məgəmgəm, mbaŋga mi, nde ŋgəgəmənti.
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.
Kandi kutoka katika kile kiti cha enzi zilitoka radi na ngurumo na sauti; na taa saba za moto zilikuwa zikiwaka mbele ya kile kiti cha enzi, ambazo ndizo Roho saba za Mungu. Ufunuo 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.
Malunga ni mwanya wa mbere havuzwe amajwi, imirabyo n’inkuba; imvura igereranywa na Mwuka Wera, ari we matabaza arindwi y’umuriro, ariko nta mutingito uhari. Ni mu gukurwaho kw’Ikimenyetso cya Karindwi hamenyekanishirizwa umutingito w’itegeko ryo ku cyumweru rigiye kuza vuba. Igice cya kane cy’Ibyahishuwe kigaragaza intangiriro yo gukurwaho kw’igihisho kw’ukuri kwakoreshejwe n’Intare yo mu muryango wa Yuda, kandi iyo igihe cyo gushyirwaho ikimenyetso kigaragajwe, kiba kigaragaza intangiriro n’iherezo by’icyo gihe.
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.
Kuanza kwa kipindi cha sasa kulikuwa wakati malaika alishuka kuutia nuru ulimwengu kwa utukufu Wake mnamo Septemba 11, 2001; kisha katika Isaya sita tunaelezwa kwamba ujumbe unaowakilishwa na “sauti, umeme, ngurumo, upepo na mvua,” unaokoma katika sheria ya Jumapili, unapaswa kutangazwa kwa watu ambao wanaona, lakini hawataweza kufahamu maana ya mianga ya umeme; na ingawa wanasikia, hawataweza kuelewa sauti na ngurumo, hata watakapopatwa na tetemeko kuu la nchi. Kipindi cha kutiwa muhuri kwa wale mia moja arobaini na nne elfu ndicho kipindi ambamo athari ya kila njozi hutimizwa.
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.
Iyo nhoroondo inoburitsa uye inoratidza mapoka maviri avanamati. Rimwe boka rinoziva mvura, uye naizvozvo rinoigamuchira, nokuti rinogona kuona mheni, nokunzwa manzwi, kutinhira, nemhepo. Pakupera kwenguva yokuiswa chisimbiso, kudengenyeka kukuru kwenyika komurayiro weSvondo uri kuuya nokukurumidza, kunobva kwaunza kutongwa kwaMwari kwokupedzisira.
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 hekalu ya Mungu ikafunguliwa mbinguni, na katika hekalu lake likaonekana sanduku la agano lake; kukawa na umeme, 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).
Ku musisi munene, “miangalo, na sauti, na ngurumo,” vyahusisha pia “mvua ya mawe.” “Mvua ya mawe” yawakilisha hukumu zinazoanza kumwagwa na wale malaika saba waliokuwa wakijitayarisha kufanya hivyo mwanzoni mwa wakati wa kutiwa muhuri, wakati muhuri wa saba ulipokuwa ukifunguliwa, kama vile walivyokuwa wakingojea malaika apite katikati ya Yerusalemu na kuweka alama juu ya wale waliougua na kulia kwa sababu ya machukizo yaliyofanywa katika nchi (nje), na katika kanisa (ndani).
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.
“ድንጋያማ በረዶው” የእግዚአብሔር የጥፋት ፍርዶች ዘመን መድረሱን ያመለክታል፤ ይህም በዚያን ጊዜ ከባቢሎን እየተጠሩ ላሉ ለእግዚአብሔር ሌላ መንጋ የምሕረት ዘመን ነው፤ ከታላቁም ሕዝብ የመጨረሻው ሰው ከእግዚአብሔር መንጋ ጋር በተቀላቀለ ጊዜ የሰው የምርጫ ጊዜ ፈጽሞ ይዘጋል።
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.
Maze malaika wa saba akamimina bakuli lake hewani; na sauti kuu ikatoka katika hekalu la mbinguni, kutoka katika kiti cha enzi, ikisema, Imekwisha. Kukawa na sauti, na ngurumo, na umeme; tena kukawa na tetemeko kuu la nchi, ambalo halijapata kuwapo tangu wanadamu walipokuwa juu ya nchi, tetemeko la jinsi hiyo, kubwa mno, lenye nguvu nyingi. Na ule mji mkuu ukagawanyika sehemu tatu, na miji ya mataifa ikaanguka; na Babeli ule mkuu akakumbukwa mbele za Mungu, apewe kikombe cha divai ya ukali wa ghadhabu yake. Ufunuo 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.
Xwendeheke Msonji: Kwete unguhulila majwi ne myazo? Kwete ungumona myalisho? Kwete ungwivwa muhepo? Lukasa ujahulila izwi lya baamwali bapumbafu kulomba mafuta.
We will continue this study in the next article.
Tukwendelea na utafiti huu katika makala inayofuata.
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.
Twalingilila uhololyo, etasi ambola akandu kowotileko; na twalingilila erindi rya oukalunga, nde tala, oluhodi! Omalombe ge omahhashi ge ga udika okuza kuDan; oshilongo ashishe tashi tukumana komwiido gwokukololoka kwovakolokoshi vaye vanene; osheshi ove ye ya ya, nde ya liya po oshilongo, na ashishe shi li mo; oshilando, novakwashi vasho mo. Osheshi, tala, Ame otandi tumu omalundulundu, eenghandanghanda, mokati keni, adishe itadi vadhikwa, nde adishe tadi mi luma, tashi ti Omwene. Manga nda hala okwididimikifa ame mwene komesho yoluhodi, omutima gwange ogu li butubutu mokati kange. Tala, ewi lyokukuga kwohokololo yomonakadona gwovanhu vange, molwa avo ve li moshilongo shoule: “Omwene ke li muZioni tuu? Omukwaniilwa waye ke li mo tuu?” Omolwashike va nyonifa nge noupyakadi komesho yomahongololo avo mahonganekwa, nomayele ahe na oshili ahe na sha? Omakunu oga pita, oupyu wa xulila, nde fye inatu xupifwa. Molwa ovihuna vyomonakadona gwovanhu vange, ame yo ondi na ovihuna; ondi fipa; okutya ndjikililwa kwandjala kwandjimba. Kape na tuu omuti gwokuhilika muGilead? Kape na tuu omuhiliki ko? Omolwashike, hano, oukalunga womonomakadona gwovanhu vange inau aluka? Jeremia 8:15–22.