The Lion of the tribe of Judah is a name for Jesus, which emphasizes Christ’s work in sealing and then unsealing His prophetic Word. In chapter five of Revelation the Lion of the tribe of Judah, who is also the root of David prevailed to open the book. The “root” of David was Jessie, and the root of Jessie was Pharez, and his root was Judah, and his root was Jacob, and his root was Isaac, and his root was Abraham. The root of David or Jessie when mentioned in connection with the Lion of the tribe of Judah is emphasizing the principles of beginning and ending, which is Alpha and Omega. When the Revelation of Jesus Christ is unsealed in chapter one of Revelation the primary attribute of His character is that He is Alpha and Omega. Who He is, is also the principle that is employed to unseal the prophecies which the Lion of the tribe of Judah has sealed, when He determines that it is time.

شىرى يەھۇدا قەبىلىسىنىڭ ئارسىلى دېگەن نام ئەيساغا ئائىت بولۇپ، بۇ نام مەسىھنىڭ ئۆز نۇبۇۋۋەت سۆزىنى مۇھرىلەش ۋە ئاندىن ئۇنى ئاچماق ئىشىنى تەكىتلەيدۇ. ۋەھي كىتابىنىڭ بەشىنچى بابىدا، يەھۇدا قەبىلىسىنىڭ ئارسىلى، شۇنداقلا داۋۇتنىڭ يىلتىزى بولغان زات، كىتابنى ئېچىشقا غالىب كەلدى. داۋۇتنىڭ «يىلتىزى» يەسساي ئىدى؛ يەسساينىڭ يىلتىزى فارەس ئىدى؛ ئۇنىڭ يىلتىزى يەھۇدا ئىدى؛ ئۇنىڭ يىلتىزى ياقۇپ ئىدى؛ ئۇنىڭ يىلتىزى ئىسھاق ئىدى؛ ئۇنىڭ يىلتىزى ئىبراھىم ئىدى. داۋۇت ياكى يەسساينىڭ يىلتىزى، يەھۇدا قەبىلىسىنىڭ ئارسىلى بىلەن باغلىنىشلىق ھالدا تىلغا ئېلىنغاندا، بۇ باشلىنىش ۋە ئاياغلىشىشنىڭ، يەنى ئالپا ۋە ئومېگانىڭ، پىرىنسىپلىرىنى تەكىتلەيدۇ. ئەيسا مەسىھنىڭ ۋەھيىسى ۋەھي كىتابىنىڭ بىرىنچى بابىدا مۇھرىدىن ئېچىلسا، ئۇنىڭ خاراكتېرىنىڭ ئەسلى ئالاھىدىلىكى شۇكى، ئۇ ئالپا ۋە ئومېگادۇر. ئۇنىڭ كىم ئىكەنلىكىنىڭ ئۆزى، يەھۇدا قەبىلىسىنىڭ ئارسىلى ئۆز ۋاقتى كەلگەن دەپ بەلگىلىگەندە مۇھرىلىگەن نۇبۇۋۋەتلەرنى ئېچىشتا قوللىنىلىدىغان پىرىنسىپنىڭ ئۆزىدۇر.

The unsealing of God’s prophetic Word is an element of God’s work of redemption as He employs the power of His Word to produce revival’s according to His will. Sister White says that when the books of Daniel and Revelation are better understood there will be seen among us a great revival. It is the light of God’s prophetic Word that produces revival and reformation according to His will.

Ukufunuliwa kwa Neno la Mungu la kinabii ni sehemu ya kazi ya Mungu ya ukombozi anapotumia uweza wa Neno Lake kuleta miamsho kulingana na mapenzi Yake. Dada White asema kwamba vitabu vya Danieli na Ufunuo vitakapofahamika vizuri zaidi, miongoni mwetu utaonekana uamsho mkuu. Ni nuru ya Neno la Mungu la kinabii iletayo uamsho na matengenezo kulingana na mapenzi Yake.

Sister White looking at the last days refers to a great reformation that takes place among God’s people in the latter days. The revival and reformations of sacred history were all produced from God’s Word, and each of those sacred periods pointed to the last great revival and reformation that begins shortly before the Sunday law. Those revivals are produced by an unsealing of God’s Word. The seven thunders were sealed up, just as was the book of Daniel in chapter twelve.

Mukwekettu White, ng’akeng’ete iminsi y’ekiseera eky’enkomerero, ayogera ku nkyukakyuka ennene ey’okudda obuggya ebeerawo mu bantu ba Katonda mu nnaku ez’oluvannyuma. Okuzuukuka n’enkyukakyuka zonna ez’ebyafaayo ebitukuvu byava mu Kigambo kya Katonda, era buli emu ku biseera ebyo ebitukuvu yalaga okuzuukuka n’enkyukakyuka enkulu ey’oluvannyuma etandika katono nga tennatuukaetteeka lya Ssande. Okuzuukuka okwo kuleetebwa olw’okuggulwawo kw’Ekigambo kya Katonda. Okubwatuka omusanvu kwassibwako akabonero, nga bwe kyali n’ekitabo kya Danyeri mu ssuula ey’ekkumi n’ebiri.

When we apply the prophetic characteristics of a period of scattering that are associated with the symbol of 1260, we find that in Revelation eleven, Moses and Elijah are dead in the street for three and a half days. By verse eighteen the time of God’s wrath has arrived. Moses and Elijah represent God’s people just before the close of human probation. They are scattered for 1260 symbolic days in the streets of Sodom and Egypt, where Jesus was crucified.

Loko tuna tafula bino bimanyinu bya buprofete bya ntangu ya kupalangana yina ikangani ti kifwani kya 1260, tuna mona nde na Emoniseli kumi na mosi, Mose ti Eliya balekele kufwa na nzila bilumbu bisatu na ndambu. Na vesi kumi na nana, ntangu ya nkanda ya Nzambi me kuma. Mose ti Eliya kele kumonisa bantu ba Nzambi kaka ntete ya nsuka ya ntangu ya komekama ya bantu. Bapalanganaka bilumbu 1260 bya kifwani na banzila ya Sodoma ti Ezipte, kisika Yezu bakomaka Yandi na kulunsi.

Moses and Elijah were empowered to give their testimony from verse three on to verse seven where they are slain in the street. John finished measuring the temple in verse two, then Moses and Elijah are empowered to give their testimony, clothed in sackcloth. The message of Elijah and Moses were given to Philadelphian Millerite Adventism in 1844, and by 1863, their voices were buried under the customs and traditions that are handed down from generation to generation. They were empowered to give their testimony for three and a half years, clothed in “sackcloth,” a symbol of the escalating darkness from 1863 onward.

Musa na Eliya waliwezeshwa kutoa ushuhuda wao kuanzia aya ya tatu hadi aya ya saba, ambako wanauawa barabarani. Yohana alimaliza kuipima hekalu katika aya ya pili; kisha Musa na Eliya wakawezeshwa kutoa ushuhuda wao, wakiwa wamevikwa nguo za gunia. Ujumbe wa Eliya na Musa ulitolewa kwa Uadventista wa Milleri wa Kifiladelfia mwaka wa 1844, na kufikia mwaka wa 1863, sauti zao zilikuwa zimezikwa chini ya desturi na mapokeo yanayorithishwa kutoka kizazi hadi kizazi. Waliwezeshwa kutoa ushuhuda wao kwa muda wa miaka mitatu na nusu, wakiwa wamevikwa “gunia,” ishara ya giza lililokuwa likiongezeka tangu mwaka wa 1863 na kuendelea.

When we apply Sister White’s definition of the seven thunders as representing the events of the first and second angels, in a line upon line fashion, we construct a history that begins with an angel descending with a message, but line upon line, the angel is both the first and second angel. One placed his foot upon the land and one foot upon the sea on August 11, 1840, and the other arrived at the disappointment of April 19, 1844.

Apa tû wa Sister White na ko kuhinuhinu hi ko pitu a tru inu a mɨtɨtɨrɨa a maumo a malaika ya kwanza na ya pili, kwa utaratibu wa mstari juu ya mstari, twajenga historia ianzayo kwa malaika ashukaye na ujumbe; lakini, kwa mstari juu ya mstari, huyo malaika ndiye malaika wa kwanza na wa pili pia. Mmoja aliweka mguu wake juu ya nchi na mguu mmoja juu ya bahari mnamo Agosti 11, 1840, na yule mwingine aliwasili katika kusikitishwa kwa Aprili 19, 1844.

The next waymark in each parallel history is God’s hand, which is associated with Habakkuk’s tables. With the first angel, the 1843 chart was produced, but there was a mistake in some of the figures. With the second angel, God’s hand is a waymark of Habakkuk’s tables; represented when He removed His hand from the mistake. When he removed His hand, the message progressively developed until its climax at the Exeter camp meeting, just before the disappointment of October 22, 1844.

Mũtugo ũrĩa ũrĩ mũmbere kũrĩ kĩhĩtũ kĩa kũringanĩria nĩ guoko kwa Ngai, nako gũkũhũthĩrĩrwo na meza ma Habakuku. Na mũraika wa mbere, chati ya 1843 nĩyathondekire, no hakĩrĩ na ihĩtia rĩmwe kũrĩ ndemwa ingĩ cia mibare. Na mũraika wa keerĩ, guoko kwa Ngai nĩ mũtugo wa meza ma Habakuku; gũciarĩrwo hingo ĩrĩa aikĩrĩire guoko gwake kuuma kũrĩ iyo ihĩtia. Rĩrĩa oheririe guoko gwake, ujumbe ũcio nĩwakũrire hanini hanini nginya gũkinya mũthenya wa ũrĩa wakinya mũcũngi wake kũrĩ mũgano wa hema wa Exeter, mbere gatĩ gatĩ ya gũtũũra mũthenya wa Octorba 22, 1844.

The two lines identify a worldwide message, for the angel who arrives places one foot on the land and one foot on the sea, and inspiration informs us this represents a worldwide message. The angel also identifies the beginning of the tarrying time in the parable of the ten virgins. At this first waymark we also see God’s hand producing a lie. On April 19, 1844, prophetically it appeared as if the vision had lied, but those who had patience, waited, and though the vision tarried, it did not lie. But when the line we are building begins, the lie of the first disappointment is marked as an attribute of the first waymark.

Kino cha mavinda vavili kikaanisha nsangu ya nsi yônswe, mana mwanjelo yula uiza ubika dikulu dimo va bulongo ne dikulu dimo va mbu, ne Uvuvio utulombola ete echi chikalelela nsangu ya nsi yônswe. Mwanjelo yoyo wene ukaanisha pula kuputuka kwa tshina tsha kulinda mu mufwano wa bakaji dikumi ba virgini. Va waymark eyi ya kutanga, twamona diaka tshianza tsha Nzambi tshilonga mashimi. Ku Matshi 19, 1844, mu upolofete, tshimweneche bu ne chimweno tchakaambile mashimi, kashi awo bavwa ne kukakachila, balindile, ne nansha chimweno tshakanganine, katshakaambile mashimi to. Kashi pavanda kuputuka mukanda utu tunatunga, mashimi a dipwila dia kutanga aakishiwa bu mudi wa waymark wa kutanga.

Then the waymark of God’s hand and Habakkuk’s tables shows God covering a mistake and then removing His hand from the mistake. In Millerite history, the mistake was allowed by God in May of 1842, when the chart was printed, and the mistake was thereafter manifested when the year 1843 ended, but it was some time after, that the Lord removed His hand from the mistake in the figures. The mistake was from May of 1842 until somewhere after the first disappointment. For the first angel, God’s hand and Habakkuk’s tables is marked in May of 1842, but the removal of His hand in the history of the second angel would be shortly after the first disappointment.

Basi alama ya mkono wa Mungu na mbao za Habakuki huonyesha Mungu akifunika kosa na kisha akiuondoa mkono Wake kutoka juu ya kosa hilo. Katika historia ya Wamilleri, kosa hilo liliruhusiwa na Mungu mwezi wa Mei 1842, wakati chati ilipochapishwa, na baadaye kosa hilo likadhihirishwa wakati mwaka wa 1843 ulipokwisha; lakini ilikuwa muda fulani baadaye ndipo Bwana alipouondoa mkono Wake kutoka kwenye kosa lililokuwa katika tarakimu. Kosa hilo lilikuwepo tangu Mei 1842 hadi mahali fulani baada ya mshangao wa kwanza. Kwa malaika wa kwanza, mkono wa Mungu na mbao za Habakuki huwekwa alama katika Mei 1842, lakini kuondolewa kwa mkono Wake katika historia ya malaika wa pili kungekuwa muda mfupi baada ya mshangao wa kwanza.

This identifies the waymark of the “hand” as a prophetic period. A period that begins with His hand covering a mistake, and then ending with His hand being removed from the mistake. This period of His hand covering and uncovering is an illustration of the work of the Lion of the tribe of Judah as He seals and then unseals prophetic light. He covered truth, then revealed the very same truth—in a different light that did not contradict the original light. He did it in order to produce the revival and reformation of the Millerite Midnight Cry.

Eci eco elengelilo lya “okoho” ngenge onyamalo wauprofeti. Onyamalo oo watandika po pexulilo lyOkoho yakwe omolandu gwoshiponga, ndele ndele wa xwelela po pexulilo lyOkoho yakwe okususha koshilonga osho. Onyamalo ou wexulilo lyOkoho yakwe nokukususha kwOkoho yakwe oye efaneko lyoshilonga shOngonyama yoshoShigwana shaJuda, eshi ta tya ohalamika ndele ta xwelela po a halamununa elumino lyaupofeti. O a xupifa oshili, ndele konima ta holola oshili oyo tuu—mouyelele umwe uukwawo wa yooloka nowa halwene nouyelele wokutanga. Osho oshi shi ningi opo a xupife ependululo nokulunduluka koMillerite Midnight Cry.

The tarrying time, which began with the arrival of the angel ended when His hand was removed, thus unsealing prophetic light which began the “seventh-month movement” that led to the Midnight Cry message at the Exeter camp meeting, where the message turned into a tidal wave, until the closed door at the great disappointment. The manifestation of God’s power through the unsealing of His Word produced an escalating revival and reformation.

Masika ma kusobela, oyo ebandaki na boyei ya mwanje, esukaki ntango lobɔkɔ na Ye elongwamaki, boye pole ya esakweli efungwamaki lisusu; mpe yango nde ebandisaki “mouvement ya sanza ya nsambo,” oyo ememaki na nsango ya Miduit Cry na liyangani ya kaa ya Exeter, epai wapi nsango yango ekómaki lokola mbonge monene ya mai, kino na ekuke ekangamaki na kati ya kozanga elikya monene. Komimonisa ya nguya ya Nzambe na nzela ya kofungwama lisusu ya Liloba na Ye ebimisaki lisekwa mpe mbongwana oyo ezalaki kokóma makasi koleka.

In 1863, the Laodicean Millerite movement was forbidden to cross over the Jordan, and were assigned to the wilderness for stoning Elijah and Moses. The message of William Miller was the message of Elijah, and Miller’s foundational message was Moses’ “seven times.” To reject the “seven times” was to slay Moses, and to reject the foundational truth set forth by Miller, was to slay Elijah. In 1863 the messenger and the message were murdered in the street, and from that point on, the only way to find them was to search for their graves in Jeremiah’s old paths. They were dead in the street—that is until they are resurrected. They are resurrected when the “seven thunders’ future events” that will be “disclosed in their order” are repeated—in the history of the one hundred and forty-four thousand.

Mwaka wa 1863, mhondo wa Kilaodikia wa Wamillerite wakazuiliwa kuvuka Yordani, nao wakawekwa nyikani kwa kupigwa mawe kwa Eliya na Musa. Ujumbe wa William Miller ulikuwa ujumbe wa Eliya, na ujumbe wa msingi wa Miller ulikuwa “nyakati saba” za Musa. Kuikataa “nyakati saba” kulikuwa ni kumwua Musa, na kuukataa ukweli wa msingi uliowekwa mbele na Miller, kulikuwa ni kumwua Eliya. Mwaka wa 1863 mjumbe na ujumbe waliuawa njiani, na tangu wakati huo, njia pekee ya kuwapata ilikuwa ni kuyatafuta makaburi yao katika mapito ya kale ya Yeremia. Walikuwa wamekufa njiani—yaani, hata watakapofufuliwa. Wanafufuliwa wakati “matukio ya baadaye ya ngurumo saba” yatakayokuwa “yamefunuliwa kwa utaratibu wake” yanaporudiwa—katika historia ya wale mia moja arobaini na nne elfu.

When the history of the first angel is laid over the top of the history of the second angel, the prophetic structure produces a point of reference to follow Christ’s hand, which is the light upon the path of the Midnight Cry. The original light of the Midnight Cry lightens the path and it is the light of His “glorious right arm” that leads the way up the path.

Bwe amateka y’umumarayika wa mbere ashyizwe hejuru y’amateka y’umumarayika wa kabiri, imiterere y’ubuhanuzi itanga ahashingirwaho ho gukurikira ukuboko kwa Kristo, ari ko mucyo uri ku nzira y’Induru yo mu Gicuku. Umucyo w’umwimerere w’Induru yo mu Gicuku umurikira iyo nzira, kandi ni umucyo w’“ukuboko kwe kw’iburyo kw’ikuzo” uyobora inzira uzamuka muri iyo nzira.

“I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

“Ndzi vonaka onge ndzi rhendzeriwe hi ku vonakala, naswona ndzi ri karhi ndzi tlakuka ndzi ya ehenhla swinene ku suka emisaveni. Ndzi hundzuluke ndzi languta ku lava vanhu va ku Vuya ka Hosi emisaveni, kambe a ndzi nga va kumi, loko rito ri ku eka mina, ‘Languta nakambe, u tlhela u languta ehenhla nyana.’ Loko sweswo swi humelela, ndzi tlakusile mahlo ya mina, kutani ndzi vona ndlela yo lulama ni yo patana, leyi tlakusiweke ehenhla swinene ka misava. Ehenhla ka ndlela leyi, vanhu va ku Vuya ka Hosi a va famba va ya emutini lowu a wu ri emakumu ya le kule ya ndlela. A va ri ni ku vonakala loku hatimaka loku vekiweke endzhaku ka vona eku sunguleni ka ndlela, loku ntsumi yi ndzi byeleke leswaku a ku ri ‘xirilo xa exikarhi ka vusiku.’ Ku vonakala loku a ku hatima endleleni hinkwayo, naswona a ku nyika ku vonakala emilenzeni ya vona, leswaku va nga khunguvanyeki.

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

“Ní bǎ kùtàng nà Yesu, àká a dzrì kùdè rì, a vù bá kà tsú kùrĩ, ányĩ bá yáyà kù. Àmá sàrà, bá zʉ̀n nìcì, bá ɓɛ̀ a, kùrĩ nà dzrì tìtì kʉ̀nʉ́, ányĩ bá lɛ́ a, bá kà nàndʉ̀ kùrĩ rì nà gù. Ányĩ Yesu a ɓɛ̀ bá kàfà nà, bǎ hʉ̀n dzá wōnà òsó àshí tɛ́ rì, ányĩ àshí rì nà ʉ̀nà kʉ́lʉ́ kà vù, kà tsʉ́ kà nà ndʉ̀fá adfɛ́ntì rì, ányĩ bá kì ɓɛ̀, ‘Alleluia!’ Àmá bá sàrà, nà kùkpà, bá gà ʉ̀nà rì a kà dzá bá dɔ̀ rì, bá ɓɛ̀ a, Aze nà ká a vù bá kà kɔ́ dɔ̀ tìtì. ʉ̀nà rì a kà dzá bá dɔ̀ rì nà mʉ̀, ányĩ bá kɔ́ rì nà tɔ̀ngɔ̀lɔ̀ kùrùkùrù, bá tɔ́ nìcì, bá gà tsʉ́ rì ányĩ Yesu, ányĩ bá wʉ̀ kà tsá kɔ́rɔ́ rì, bá sà kùrùkùrù nà kùfà ányĩ kùzà kà tìtì rì àká a dzrì kùdʉ̀ rì.” Christian Experience and Teachings of Ellen G. White, 57.

When Christ raises His glorious arm, He is using His “hand” as a symbol of His work of leading His people. When we bring together the arrival of the second angel with the first angel who descended on August 11, 1840, we find both angels had a message in their hands.

Kristo anapoinua mkono Wake wenye utukufu, anatumia “mkono” Wake kama ishara ya kazi Yake ya kuwaongoza watu Wake. Tunapoliunganisha kuwasili kwa malaika wa pili na malaika wa kwanza aliyeshuka tarehe 11 Agosti, 1840, tunaona kwamba malaika hao wote wawili walikuwa na ujumbe mikononi mwao.

“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. …

“Nîkamûn êzmanê hemûyî nîşanî min dan ku çiqas bi xebata ku li ser erdê dihat kirin ve eleqedar bûne. Îsa ferman da melekeyek hêzdar ku dakeve û niştecihên erdê hişyar bike ku ji bo xuya-bûna wî ya duyem amade bibin. Gava ku meleke ji huzûra Îsa li ezman derket, ronahiyek pir geş û bi rûmet li pêşiya wî diçû. Ji min re hat gotin ku wezîfeya wî ew bû ku bi rûmeta xwe erdê ronî bike û mirov ji gazeba Xwedê ya ku tê hişyar bike. …”

“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 246, 247.

“말씀 있는 다른 힘센 천사가 땅으로 내려오도록 위임을 받았다. 예수께서 그의 손에 한 두루마리를 두셨고, 그가 땅에 이를 때에 외쳐 이르기를, ‘바벨론이 무너졌도다, 무너졌도다’ 하였다. 그때에 나는 실망한 자들이 다시 눈을 들어 하늘을 바라보며, 믿음과 소망으로 그들의 주의 나타나심을 기다리는 것을 보았다. 그러나 많은 이들은 마치 잠든 것처럼 우둔한 상태에 그대로 머무는 듯 보였으나, 나는 그들의 얼굴에서 깊은 슬픔의 흔적을 볼 수 있었다. 실망한 자들은 성경을 통하여 그들이 지체의 때에 있음을 보았고, 또 그들이 그 이상의 성취를 인내로 기다려야 함을 깨달았다. 1843년에 그들로 하여금 그들의 주를 바라보게 한 바로 그 동일한 증거가, 1844년에도 그들로 하여금 그분을 기대하게 하였다. 그러나 나는 대다수가 1843년에 그들의 믿음을 특징지었던 그 활력을 지니지 못하고 있음을 보았다. 그들의 실망이 그들의 믿음을 약화시켰다.” 초기문집, 246, 247.

Both angels are one of three angels that together are one symbol, so they align in terms of the message they represent, though they each represent their own unique message. Both angels have a “writing” in their hands, representing a test. The “first and second angels are to run parallel” to the third angel.

Wamalayika wote wawili ni miongoni mwa malaika watatu ambao kwa pamoja ni ishara moja; kwa hiyo wanapatana kwa habari ya ujumbe wanaouwakilisha, ijapokuwa kila mmoja anawakilisha ujumbe wake wa kipekee. Wamalayika wote wawili wana “maandishi” mikononi mwao, yakiwakilisha jaribio. “Malaika wa kwanza na wa pili wanapaswa kwenda sambamba” na malaika wa tatu.

“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

“Ngai ahetheka ndeto cia Uguo wa Johana 14 handũ haho mũrari-inĩ wa ũhoro wa ũrathi, na wĩra wao ndũgĩrĩirĩrio nginya mũthia wa ũtũũro wa thĩ ĩno. Ndeto cia mũraika wa mbere na wa kerĩ nĩ ũhoro wa ma guothe o na hĩndĩ ĩno, na nĩ irĩ na gwĩtĩkĩra hamwe na ĩno ĩrĩa ĩrũmĩrĩire. Mũraika wa gatatũ ararĩria ũtaaro wake na mũgambo mũnene. ‘Thuutha wa maũndũ maya,’ Johana akiuga atĩrĩ, ‘ndonire mũraika ũngĩ akĩikũrũka kuuma igũrũ, arĩ na hinya mũnene, nayo thĩ yakũnĩkĩrĩrio nĩ riiri wake.’ Mũthenya-inĩ ũcio wa ũtheri, ũtheri wa ndeto icio ithatũ wothe nĩ ũhũmĩrĩirio hamwe.” The 1888 Materials, 803, 804.

Sister White identifies the third angel, as the angel of Revelation eighteen, and identifies that the first and second angels are to run parallel with the prophetic history represented by the third angel of Revelation eighteen. Thus, she is aligning the descent of the first angel on August 11, 1840, with 9/11, and identifying that the angel of Revelation eighteen is “the third angel.” The third angel is the last of the three, and is typified by the first, and for this reason Sister White informs us the mission of the first angel was identical to the mission of the angel of Revelation eighteen, for the mission of both angels was to “lighten the earth with its glory.”

Ni White arrebak hirugarren aingerua Apokalipsiaren hemezortzigarren kapituluko aingeru gisa identifikatzen du, eta lehen eta bigarren aingeruek Apokalipsiaren hemezortzigarren kapituluko hirugarren aingeruak irudikatzen duen historia profetikoarekin paraleloan ibili behar dutela adierazten du. Horrela, lehen aingeruaren jaitsiera 1840ko abuztuaren 11n 9/11rekin lerrokatzen ari da, eta Apokalipsiaren hemezortzigarren kapituluko aingerua «hirugarren aingerua» dela identifikatzen du. Hirugarren aingerua hiruretako azkena da, eta lehenengoak tipifikatzen du; horregatik, White arrebak jakinarazten digu lehen aingeruaren misioa Apokalipsiaren hemezortzigarren kapituluko aingeruaren misioaren berdina zela, bi aingeruen misioa «lurra bere aintzaz argitzea» baitzen.

The “seven thunders” represent a delineation of events within the history of the first and second angels that will be repeated in the history of the third angel. Inspiration has directed that when we align these histories “line upon line”, the first angel’s descent in 1840 aligns with His descent at 9/11. It identifies a testing message that must be eaten with two witnesses, and aligns a disappointment with the first waymark.

“Ngurumo saba” zinawakilisha ufafanuzi wa matukio ndani ya historia ya malaika wa kwanza na wa pili ambayo yatarudiwa katika historia ya malaika wa tatu. Uvuvio umeelekeza kwamba tunapolinganishwa historia hizi “mstari juu ya mstari”, kushuka kwa malaika wa kwanza mwaka 1840 kunalingana na kushuka Kwake tarehe 9/11. Hilo linatambulisha ujumbe wa kupimwa ambao sharti uliwe pamoja na mashahidi wawili, na linalinganisha kukatishwa tamaa na alama ya kwanza ya njia.

The “seven thunders” represent the prophetic period that begins with a disappointment and ends with a greater disappointment.

ئەو «حەوت گڕەهەورە»ـانە ماوەی پێشبینییەکە نیشان دەدەن کە بە دڵشکاندنێک دەست پێ دەکات و بە دڵشکاندنێکی گەورەتریش کۆتایی دێت.

When the prophetic line of the descent of the first angel is aligned with the arrival of the second angel, it produces “a structure of truth.” Truth is defined as three steps, with the first and last being the same and the middle step representing rebellion. Aligning the first two angels with this design, produces a structure made up of the first and second angels, that illustrates the third angel of Revelation eighteen, and the third angel of Revelation eighteen is a combination of both the first and second angels.

Mbegu wa kinabii wa kushuka kwa malaika wa kwanza unapoletwa katika mpangilio unaolingana na kuwasili kwa malaika wa pili, huzalisha “muundo wa kweli.” Kweli hufafanuliwa kama hatua tatu, ambapo hatua ya kwanza na ya mwisho ni ileile, na hatua ya kati huwakilisha uasi. Kuwaweka malaika wawili wa kwanza katika ulinganifu na mpangilio huu huzalisha muundo unaoundwa na malaika wa kwanza na wa pili, unaomwonyesha malaika wa tatu wa Ufunuo kumi na nane, na malaika wa tatu wa Ufunuo kumi na nane ni muunganiko wa malaika wa kwanza na wa pili.

The third angel of Revelation eighteen is made up of two voices. The first voice was fulfilled when the buildings of New York came down at 9/11 and the second voice of verse four is the Sunday law. Within the period from 9/11 unto the Sunday law the third angel of Revelation eighteen represents a combination of the first and second angels. This being the fact, using those two angels’ history “line upon line,” to represent the history of the third angel of Revelation eighteen—is to align the first and second angel, with the first and second angel.

ꞌUkha ángel kimsañani Apocalipsis tawaqallqu patak pusiqniyuqman hina, iskay arunmanta ruwaqmi. Ñawpaq aruqa huntꞌasqa karqan 9/11 pꞌunchaypi Nueva York llaqtapi wasi hatunkuna urmaykuptin, chaymanta qatiq, tawaq versiculopi iskayñiqin aruqa domingo kamachiymi. 9/11 pꞌunchaymanta domingo kamachiykama kaq pachapi, Apocalipsis tawaqallqu patak pusiqniyuqpa kimsañiqin ángelqa ñawpaq ñiqinwan iskayñiqin ángelkunapa huñusqa kasqanta rikuchin. Kayqa chiqap kasqanrayku, chay iskay ángelkunapa willakuyñan “línea sobre línea” nisqawan apaykachaspa, Apocalipsis tawaqallqu patak pusiqniyuqpa kimsañiqin ángelpa willakuyñanta rikuchiyqa—ñawpaq ñiqinwan iskayñiqin ángelkunata, ñawpaq ñiqinwan iskayñiqin ángelkunawan tupachiymi.

Two angels arrive at the first disappointment, and both angels are prophetically related, and both have a testing message that is in the angel’s hand. The waymark next represented in the line is Habakkuk’s tables, which is directly associated with the hand of God. In the line of the first angel, the 1843 chart is produced in May of 1842, and in the line of the second angel, there was no chart. The chart had ended at the arrival of the second angel. The waymark of Habakkuk’s table in the line of the second angel is the removing of God’s hand from a mistake in the figures of the 1843 chart.

Wamaraika waŵi ŵafika pa kukhuŵara kwakwamba, ndipo wose ŵaŵiri aŵa ŵakukolerana mwa uchimi, ndipo wose ŵaŵiri ŵali na uthenga wa kuyezga uwo uli mu woko la muryango. Chiwonero chinyake icho chikulongosoreka pa mzere ni matebulo gha Habakuki, agho ghakukolerana mwaluŵiro na woko la Chiuta. Mu mzere wa muryango wakwamba, tchati ya 1843 yikapangika mu Meyi wa 1842, ndipo mu mzere wa muryango wachiŵiri, pakaŵavya tchati. Tchati yikamara pa kufika kwa muryango wachiŵiri. Chiwonero cha tebulo la Habakuki mu mzere wa muryango wachiŵiri ni kufumyako woko la Chiuta pa kwananga kwa manambala mu tchati ya 1843.

His hand covered a mistake in the waymark of the first angel, and His hand was removed at that very same waymark, in the line of the second angel. Thus; the waymark of Habakkuk’s tables in the parallel lines of the first and second angel represents two steps. In the first step His hand covers a mistake, and at the end of the period of the waymark of Habakkuk’s tables, He removes His hand. The tarrying time began with the arrival of the second angel and the tarrying time ends progressively, beginning with the removal of His hand. The waymark of Habakkuk’s tables represents a period of time that is marked by Christ’s hand at the beginning and His hand at the ending.

Ukukala kwāke kwafunyika ikosa mu cishibilo cā mūnshila cā malaika wa kutanga, kabili ukukala kwāke kwafumishiwemo pa cishibilo cēco cā mūnshila cineco, mu mulongo wa malaika wa cibili. Eico; icishibilo cā mūnshila cā mepo ya kwa Habakkuk mu milongo iyafwana iya malaika wa kutanga na wa cibili cilesambilila intamfu shibili. Mu ntamfu ya kutanga, ukukala kwāke kufunika ikosa, kabili ku mpela ya nshita ya cishibilo cā mūnshila cā mepo ya kwa Habakkuk, alafumya ukukala kwāke. Inshita ya kulindilila yatendeke no kufika kwa malaika wa cibili, kabili inshita ya kulindilila ipwa mu kulondoloka, ukutendeka no kufumishiwapo kwa ukukala kwāke. Icishibilo cā mūnshila cā mepo ya kwa Habakkuk cilesambilila inshita iyalembōlwa no kukala kwa Kristu ku kutendeka na no kukala kwāke ku mpela.

Two hands are marked at the first disappointment, and both have a testing message that must be taken and eaten. Then a period of prophetic time, representing the foundational truths, begins with God’s hand covering and ending with His hand uncovering. The next waymark is the Exeter camp meeting where the cry at midnight separates and purifies those who would follow Christ’s hand into the Most Holy Place.

Amaboko abiri arashyirwaho ikimenyetso ku gutenguha kwa mbere, kandi yombi afite ubutumwa bw’igerageza bugomba kwakirwa no kuribwa. Hanyuma igihe cy’ubuhanuzi, gishushanya ukuri kw’ishingiro, kiratangira ukuboko kw’Imana gupfuka kikazasozwa n’ukuboko Kwe guhishura. Inzira-rubanza ikurikiraho ni inama y’inkambi ya Exeter, aho gutaka kwa nijoro rwagati gutandukanya kandi kweza abari gukurikira ukuboko kwa Kristo binjira Ahera Cyane.

When Christ moved into the Most Holy Place, He lifted up His hand to heaven and swore that time would be no longer. He had just sealed up the “seven thunders” which represent the history of the first two angels, repeating in the history of the third. He sealed up the “seven thunders” as He had sealed up the prophecies of Daniel in chapter twelve. In chapter twelve of Daniel, at the first of three symbolic periods of time, Christ raises both hands to heaven and proclaims that when the scattering of God’s people is finished, those who become “men wondered at” would be purified and lifted up as an offering. The structure of the first and second angels which we are currently considering, symbolically manifests God’s hand at every step.

Kristo alipoingia katika Patakatifu pa Patakatifu, alinyanyua mkono Wake kuelekea mbinguni, akaapa kwamba wakati hautakuwapo tena. Alikuwa amekwisha kuyafunga muhuri “ngurumo saba,” ambazo zinawakilisha historia ya malaika wawili wa kwanza, ikijirudia katika historia ya wa tatu. Aliyafunga muhuri “ngurumo saba” kama vile alivyoyafunga muhuri unabii wa Danieli katika sura ya kumi na mbili. Katika sura ya kumi na mbili ya Danieli, mwanzoni mwa vipindi vitatu vya wakati vya kiishara, Kristo huinua mikono yote miwili kuelekea mbinguni na kutangaza kwamba, utawanyiko wa watu wa Mungu utakapokwisha, wale wanaokuwa “watu wa kushangaziwa” watatakaswa na kuinuliwa juu kama sadaka. Muundo wa malaika wa kwanza na wa pili ambao kwa sasa tunauchunguza, kwa njia ya kiishara hudhihirisha mkono wa Mungu katika kila hatua.

When He covers truth, it produces a disappointment, and when He removes His hand, light is produced, and the light is the light of the message of the Midnight Cry. The first disappointment to the great disappointment bears the signature of alpha and omega and is set forth within the structure of truth. The beginning represents the end, and the waymark between the two disappointments portray the effect of the sealing and unsealing of Habakkuk’s tables, which is an unsealing of Jeremiah’s old paths, and represents the foundation upon which the temple is erected in advance of the Sunday law when the finished temple is lifted up above all the mountains. The middle waymark in the word of truth, represents rebellion, and in the history represented by the final separation of the wheat and tares manifests the rebellion of the foolish virgins.

Ane mangandika ichokwadi, zvinobereka kuora mwoyo; uye kana abvisa ruoko rwake, chiedza chinobudiswa, uye chiedza ichocho ndicho chiedza cheshoko reKuchema kwePakati pousiku. Kuora mwoyo kwekutanga kusvika kukuora mwoyo kukuru kunotakura chisimbiso chearifa neomega uye kunoratidzwa mukati mechimiro chechokwadi. Kutanga kunomirira kuguma, uye chiratidzo chenzira chiri pakati pekuora mwoyo kuviri chinoratidza mhedzisiro yokuiswa chisimbiso nokubviswa chisimbiso kwematafura aHabhakuki, uko kuri kubviswa chisimbiso kwenzira dzekare dzaJeremia, uye kunomirira nheyo inovakirwa pamusoro payo temberi kusati kwasvika mutemo weSvondo, apo temberi yakapedzwa inosimudzirwa pamusoro pamakomo ose. Chiratidzo chenzira chepakati mushoko rechokwadi chinomirira kupanduka, uye munhoroondo inomiririrwa nokuparadzaniswa kwokupedzisira kwegorosi nemasora chinoratidza kupanduka kwemhandara dzakapusa.

The rebellion represented by the waymark of Habakkuk’s tables is represented as progressive, for it is not a single waymark, but a period with a defined beginning and ending, as represented by God’s hand. God’s hand is twice at the first disappointment, for there are two angels which both have a message in their hands. The next waymark of rebellion has a beginning and ending hand, so it also has two hands within its prophetic characteristics. The third waymark of the greater disappointment identifies Christ raising His hand and swearing to heaven, in the very passage where the seven thunders are sealed up, as was Daniel chapter twelve. At the very point the angel marks the end of the prophetic structure of the first two angels we are now considering, He ends the application of prophetic time, and places Himself in a parallel passage in the book of Daniel, where He is not raising His hand, but raising both His hands.

Habakuku meza za njila jimanyisho kya uasi, jimanyishojo kyawonekana kuwa kya kuendelea hatua kwa hatua, kwa maana si njila-jimanyisho moja tu, ila ni kipindi chenye mwanzo na mwisho uliobainishwa, kama inavyowakilishwa na mkono wa Mungu. Mkono wa Mungu waonekana mara mbili katika kushindwa tamaa kwa kwanza, kwa kuwa wako malaika wawili ambao wote wawili wana ujumbe mkononi mwao. Njila-jimanyisho inayofuata ya uasi ina mkono wa mwanzo na wa mwisho, kwa hiyo nayo pia ina mikono miwili ndani ya sifa zake za kinabii. Njila-jimanyisho ya tatu ya kushindwa tamaa kukubwa humtambulisha Kristo akiinua mkono Wake na kuapa kwa mbingu, katika kifungu kilekile ambamo zile ngurumo saba zimetiwa muhuri, kama ilivyokuwa katika Danieli sura ya kumi na mbili. Katika hatua ileile ambayo malaika anaweka alama ya mwisho wa muundo wa kinabii wa wale malaika wawili wa kwanza tunaowazingatia sasa, Yeye anakomesha matumizi ya wakati wa kinabii, na kujiweka katika kifungu sambamba katika kitabu cha Danieli, ambamo hainui mkono Wake, bali anainua mikono Yake yote miwili.

In Daniel twelve there are three prophetic periods that are unsealed in the latter days, for this is what befalls God’s people in the latter days. The first thing mentioned in Daniel’s final climactic vision was that Daniel, who represents the remnant people of God, had understanding of both of the thing and of the vision. The last thing recorded by Daniel is how the increase of knowledge was employed by the Lion of the tribe of Judah to produce the final revival and reformation among God’s people who are distinguished as those who understand. He accomplishes the sealing of His people by unsealing the “seven thunders” of Revelation in connection with the unsealing of the “three periods” of Daniel twelve.

다니엘 12장에는 마지막 날들에 봉함이 풀리는 세 가지 예언적 기간이 있으니, 이는 마지막 날들에 하나님의 백성에게 임하는 일이기 때문이다. 다니엘의 마지막 절정적 이상에서 처음 언급된 것은, 하나님의 남은 백성을 대표하는 다니엘이 그 일과 그 이상을 둘 다 깨달았다는 사실이었다. 다니엘이 기록한 마지막 것은, 지식의 증가가 유다 지파의 사자에 의하여 이해하는 자들로 구별되는 하나님의 백성 가운데 최후의 부흥과 개혁을 일으키는 데 사용된 방식이다. 그분은 다니엘 12장의 “세 기간”의 봉함을 푸는 일과 연관하여 요한계시록의 “일곱 우레”의 봉함을 푸심으로써 당신의 백성을 인치시는 일을 이루신다.

When Jesus identifies that at the end of the three and a half prophetic days of scattering the power of God’s people, all the “marvels” would be finished—He is identifying July 2023, when the three and a half days of death in the streets of Revelation eleven was finished. Now the marvels would be finished in advance of the Sunday law. He marked July 2023, by raising not one, but both hands. In so doing He was marking the end of the tarrying time, as when He removed His hand from the mistake in Millerite history. The first disappointment occurred on July 18, 2020, as typified by the Millerite’s first disappointment, and the tarrying time began and continued until He stretched forth His hand a second time to gather His remnant people in July of 2023.

Jesu anapotambulisha kwamba, mwishoni mwa zile siku tatu na nusu za kinabii za kutawanya nguvu za watu wa Mungu, “maajabu” yote yangekuwa yamekamilika—anatambulisha Julai 2023, wakati zile siku tatu na nusu za mauti katika njia za Ufunuo kumi na moja zilipokamilika. Sasa maajabu yangekuwa yamekamilika kabla ya sheria ya Jumapili. Aliitia alama Julai 2023 kwa kuinua si mkono mmoja, bali mikono yote miwili. Kwa kufanya hivyo alikuwa akiashiria mwisho wa wakati wa kukawia, kama vile alipoondoa mkono Wake kutoka katika kosa katika historia ya Wamillerite. Kukata tamaa kwa kwanza kulitokea Julai 18, 2020, kama kulivyofananishwa na kukata tamaa kwa kwanza kwa Wamillerite, na wakati wa kukawia ukaanza na ukaendelea hata alipounyoosha mkono Wake mara ya pili ili kuwakusanya watu Wake waliosalia katika Julai 2023.

The first disappointment is represented by God’s hand covering a mistake, that for the Millerites was identifying the year 1843, instead of October 22, 1844. That disappointment is represented in verse twelve of chapter twelve. The first disappointment is represented by His hand covering the mistake, and was typified by the Millerites who came to the first disappointment. The word in verse twelve is “cometh.” Blessed is he who waiteth, and who “cometh” to the 1335; blessed is he who “cometh” to the disappointment of April 19, 1844. The word translated as “cometh” means “to touch.” The Millerites experienced their first disappointment when the year 1843 touched the year 1844. Verse twelve of Daniel twelve identifies the first disappointment of both April 19, 1844, but more directly the first disappointment of July 18, 2020.

خەیبەتبوونی یەکەم بە دەستی خودا نیشان دەدرێت کە هەڵەیەک دادەپۆشێت؛ ئەو هەڵەیە کە بۆ میلێرایتییەکان ناساندنی ساڵی 1843 بوو، نەک 22ی ئۆکتۆبەری 1844. ئەو خەیبەتبوونە لە ئایەتی دوازدەی بەشی دوازدەدا نیشان دراوە. خەیبەتبوونی یەکەم بە دەستی ئەو نیشان دەدرێت کە هەڵەکە دادەپۆشێت، وە لە میلێرایتییەکانەوە نموونەکرا کە گەیشتنە خەیبەتبوونی یەکەم. ئەو وشەیەی لە ئایەتی دوازدەدا هاتووە «دێت»ە. خۆزگە بە حال ئەوەی چاوەڕێی دەکات و «دێت» بۆ 1335؛ خۆزگە بە حال ئەوەی «دێت» بۆ خەیبەتبوونی 19ی نیسانی 1844. ئەو وشەیەی وەک «دێت» وەرگێڕدراوە واتای «دەست لێدان» دەبەخشێت. میلێرایتییەکان خەیبەتبوونی یەکەمی خۆیان تاقیکردەوە کاتێک ساڵی 1843 دەستی لە ساڵی 1844 دا. ئایەتی دوازدەی دانیال دوازدە خەیبەتبوونی یەکەمی هەردووکی 19ی نیسانی 1844 ناساندووە، بەڵام بە شێوەیەکی ڕاستەوخۆتر خەیبەتبوونی یەکەمی 18ی تەممووزی 2020.

The first prophetic period and the last prophetic period of the three periods that are unsealed at the time of the end, when knowledge is increased and accomplishes the final separation of the wheat and tares, thus identifying the unsealing of the prophetic light that seals the one hundred and forty-four thousand are the same prophetic period.

ថិរវេលាព្យាករណ៍ទីមួយ និង​ថិរវេលាព្យាករណ៍ចុងក្រោយ ក្នុង​ចំណោម​ថិរវេលាទាំងបី ដែល​ត្រូវបានបើកត្រា​នៅពេល​ចុងបញ្ចប់ នៅពេលដែល​ចំណេះដឹង​ត្រូវបានបង្កើនឡើង ហើយ​សម្រេច​ការបំបែក​ចុងក្រោយ​រវាង​ស្រូវសាលី និង​ស្មៅអាក្រក់ ដូច្នេះហើយ​កំណត់អត្តសញ្ញាណ​ថា ការបើកត្រា​នៃ​ពន្លឺ​ព្យាករណ៍ ដែល​បោះត្រា​លើ​មនុស្ស​មួយសែន​សែសិបបួនពាន់​នាក់ គឺ​ជា​ថិរវេលាព្យាករណ៍​តែមួយ​ដដែល។

The first period of verse seven, is the ending of the scattering of Revelation eleven’s three and a half days in July of 2023, and the period in verse twelve is the beginning of that same scattering on July 18, 2020. Alpha and Omega had marked the history of the seven thunders in Daniel twelve, as the history that begins at the disappointment of July 18, 2020 and ends three and a half symbolic days later in July of 2023. Just as important is that when Alpha and Omega marked the beginning and ending of the final tarrying time, He raised not one, but both of His hands to heaven and swore by Him that liveth forever and ever.

Cha saba ya aya ya saba ni mwisho wa kutawanyika kwa zile siku tatu na nusu za Ufunuo kumi na moja katika Julai ya mwaka 2023, na kipindi kilicho katika aya ya kumi na mbili ni mwanzo wa kutawanyika huko huko mnamo Julai 18, 2020. Alfa na Omega alikuwa ameweka alama juu ya historia ya ngurumo saba katika Danieli kumi na mbili, kuwa ndiyo historia ianzayo katika masikitiko ya Julai 18, 2020 na kuishia siku tatu na nusu za kiishara baadaye katika Julai ya mwaka 2023. La muhimu vivyo hivyo ni kwamba, Alfa na Omega alipoitia alama mwanzo na mwisho wa wakati wa mwisho wa kukawia, aliinua si mkono mmoja, bali mikono yake yote miwili kuelekea mbinguni, akaapa kwa Yeye aliye hai hata milele na milele.

The Son of God who is the son of man is making an oath with the Father, right where the climax of the story of the covenant people of God began, when Christ first called Abram with a promise, and then confirmed the promise, with an oath. Take off your shoes, you are on holy ground!

Mwana wa Mungu aliye mwana wa mtu anaapa agano pamoja na Baba, hapo hapo ambapo kilele cha simulizi ya watu wa agano wa Mungu kilianzia, Kristo alipomwita Abramu kwa ahadi mara ya kwanza, kisha akaithibitisha ahadi hiyo kwa kiapo. Vua viatu vyako, kwa maana uko katika nchi takatifu!

The middle letter of the three prophetic periods is nothing less than the omega fulfillment of Abram and Paul’s covenant time prophecy of 430 years as represented in the 1290 years of verse eleven. The verse approached with Millerite understanding identified a thirty-year period of preparation for the papacy, then 1260 years of papal persecution that follows. Abram’s 430 years represents bondage and deliverance in a specific nation, in conjunction with the first thirty years representing the Lord entering into covenant with Abram. The thirty years preparation for the priests began in 1989 at the time of the end, and the thirty years end at the Sunday law, when the verse identifies the abomination of desolation would be placed, and would then persecute God’s people for 1260 symbolic years aligning with John’s 42 symbolic months in Revelation thirteen.

Makaba gatatu ko mu bihe by’ubuhanuzi si ikindi uretse isohozwa rya omega ry’ubuhanuzi bw’igihe cy’isezerano cya Aburamu na Pawulo cy’imyaka 430, nk’uko bugereranywa n’imyaka 1290 yo mu murongo wa cumi n’umwe. Uwo murongo, ushyizweho imyumvire y’Abamillerite, werekanye igihe cy’imyaka mirongo itatu cyo gutegurira ubupapa, hanyuma hagakurikiraho imyaka 1260 y’itotezwa ry’ubupapa. Imyaka 430 ya Aburamu igereranya uburetwa no gukizwa mu ishyanga runaka, ifatanyijwe n’uko imyaka mirongo itatu ya mbere igereranya Uwiteka yinjirana isezerano na Aburamu. Imyaka mirongo itatu yo gutegurira abatambyi yatangiye mu 1989, mu gihe cy’imperuka, kandi iyo myaka mirongo itatu irangira ku itegeko ryo ku Cyumweru, ubwo uwo murongo ugaragaza ko ikizira cy’ubutayu cyashyirwaho, maze kigahita gitoteza ubwoko bw’Imana imyaka 1260 y’ikigereranyo, ihuza n’amezi 42 y’ikigereranyo ya Yohana mu Ibyahishuwe cumi na bitatu.

The reformatory movement of the one hundred and forty-four thousand began in 1989, as the Lord began His work of preparing a priesthood to serve during the crisis at midnight, that begins at the Sunday law. The Alpha and Omega stood upon the water of the Hiddekel and raised both His hands to heaven, swearing that when the scattering of July 18, 2020 unto July 2023 was fulfilled, the marvels associated with Christ’s work of combining His Divinity with humanity would be finished.

Harakati ya matengenezo ya wale mia moja arobaini na nne elfu ilianza mwaka 1989, wakati Bwana alipoanza kazi Yake ya kuandaa ukuhani utakaohudumu wakati wa msukosuko wa usiku wa manane, unaoanza kwenye sheria ya Jumapili. Alfa na Omega alisimama juu ya maji ya Hidekeli, akainua mikono Yake yote miwili kuelekea mbinguni, akaapa kwamba wakati kutawanyika kwa tarehe 18 Julai 2020 hadi Julai 2023 kutakapokuwa kumetimizwa, maajabu yanayohusiana na kazi ya Kristo ya kuunganisha Uungu Wake na ubinadamu yangekuwa yamekamilika.

This is the same pronouncement of chapter ten, in the line of the seven thunders, for He not only there ended the prophetic application of time, but he also identified that in the days of the sounding of the seventh trumpet the mystery of God would be finished. The parallel passage in Daniel twelve identifies that when the scattering ended in July of 2023, the finishing of the sealing of God’s people would be finished, as represented by the sounding of the seventh trumpet that coincided with Christ raising His hand and swearing in both parallel passages.

Cha ni uletela wa mulandu wa chaputala teni, mu mulongo wa milumo saba, pakuti Iye tapela fye apo ukushininkisha kwa buprofeti kwa nshita, lelo kabili alondolwele ukuti mu nshiku sha kulila kwa mpalampala ya cinelubali, icinsinswa cakwa Lesa cikapwisha. Icipande icipalana muli Daniele twelufu cilelondolola ukuti apo ukusanshamwa kwapwile mu July, 2023, ukupwisha kwa ukulembwa kwa bantu bakwa Lesa nako kwapwile, ngefyo cileimininwa no kulila kwa mpalampala ya cinelubali iyo yaendene pamo na Kristu ukwimya ukuboko Kwakwe no kulapa mu fipande fyonse fibili ifyapala.

The first prophetic period and the last prophetic period of the threefold message of Daniel twelve possesses an alpha and omega signature. The first period of verse seven identifies the end of the very same period, that verse twelve marks the beginning of. In the middle of verses seven and twelve, the history of the time of the end in 1989 unto the close of probation is represented. In the middle of the alpha period of verse seven and the omega history of verse twelve, the final rebellion of mankind from the Sunday law until Michael stands up is represented, and it is represented in the very chapter where Michael stands up.

Danyeli ekumi na ibiri n’obubaka obw’emirundi esatu, ekiseera eky’obunnabbi eky’olubereberye n’ekiseera eky’obunnabbi eky’enkomerero birina akabonero ak’alupeero n’enkomerero. Ekiseera eky’olubereberye eky’olunyiriri olw’omusanvu kiraga enkomerero y’ekiseera ekyo kye kimu ddala, olunyiriri olw’ekkumi n’ebiri lwe kalaga nga lutandika. Mu makkati g’ennyiriri omusanvu n’ekkumi n’ebiri, ebyafaayo by’ekiseera eky’enkomerero okuva mu 1989 okutuuka ku kuggala kw’omugabo gw’ekisa biragibwa. Mu makkati g’ekiseera eky’alupeero eky’olunyiriri olw’omusanvu n’ebyafaayo eby’enkomerero eby’olunyiriri olw’ekkumi n’ebiri, obujeemu obusembayo obw’abantu okuva ku tteeka lya Ssande okutuusa Mikayiri lw’ayinuka bulagibwa, era bulagibwa mu ssuula yennyini Mikayiri mwe ayinukira.

The rebellion of the middle period, is primarily the external history of rebellion, but the first thirty years is the internal history of the preparation of the priests who are in direct confrontation with the external forces represented in the following 1260 period.

Ubugome bwo mu gihe cyo hagati, mbere na mbere, ni amateka yo hanze y’ubugome; ariko imyaka mirongo itatu ya mbere ni amateka yo imbere y’itegurwa ry’abatambyi bari mu guhangana kutaziguye n’ingabo zo hanze zigaragazwa mu gihe cy’iminsi 1260 gikurikiraho.

The middle period represents the rebellion of the thirteenth letter of the Hebrew alphabet, and it combines with the internal as it portrays the final battle of the great controversy upon planet earth, while probation lingers. Its combination of external and internal is also the message of Daniel’s last vision, represented by the river Hiddekel and the three chapters which also bear the signature of Alpha and Omega, and are built upon the structure of truth. The first and last chapter address the sealing of God’s people who are portrayed as the stars that shine forever. The middle chapter of rebellion identifies the same history represented in verse eleven with the 1290 years, which is the middle verse in the very same structure.

ꯃꯌꯥꯝꯃꯥ ꯃꯇꯝ ꯑꯁꯤ ꯍꯤꯕ꯭ꯔꯨ ꯑꯂꯐꯕꯦꯠꯀꯤ ꯃꯆꯥꯠ ꯇꯔꯥ ꯑꯍꯨꯝꯕꯥ ꯂꯣꯟꯁꯤꯡꯒꯤ ꯂꯥꯟꯁꯦꯟꯕ ꯊꯣꯜꯂꯕꯅꯤ, ꯑꯃꯁꯨꯡ ꯃꯁꯤ ꯃꯅꯨꯡꯒꯤ ꯃꯇꯤꯛꯆꯥꯕꯁꯤ ꯂꯣꯏꯅꯅꯥ ꯂꯥꯛꯂꯤ, ꯃꯑꯁꯤꯅꯥ ꯄꯥꯊꯛ ꯃꯥꯂꯦꯝꯒꯤ ꯃꯄꯥꯟꯗꯥ ꯑꯆꯧꯕꯥ ꯌꯥꯟꯗꯕꯒꯤ ꯑꯔꯣꯏꯕꯥ ꯂꯥꯟꯇꯍꯟꯕꯥ ꯄꯣꯠꯊꯣꯀꯄꯥ ꯃꯇꯝꯗꯥ, ꯆꯠꯅꯕꯒꯤ ꯃꯇꯝ ꯍꯣꯡꯗꯨꯅꯥ ꯂꯩꯔꯤꯡꯒꯤ ꯃꯇꯝꯗꯥ꯫ ꯃꯁꯤꯒꯤ ꯃꯄꯥꯟꯒꯤ ꯑꯃꯁꯨꯡ ꯃꯅꯨꯡꯒꯤ ꯃꯇꯤꯛꯆꯥꯕꯁꯨ Danielꯒꯤ ꯑꯔꯣꯏꯕꯥ ꯑꯔꯨꯕꯥ ꯑꯗꯨꯒꯤ ꯄꯥꯎꯒꯅꯤ; ꯃꯁꯤ Hiddekel ꯇꯨꯔꯦꯜꯅꯥ ꯃꯥꯌꯅꯥ ꯄꯣꯠꯊꯣꯛꯄꯥ, ꯑꯃꯁꯨꯡ Alpha and Omegaꯒꯤ ꯁꯤꯒꯅꯦꯆꯔ ꯄꯨꯔꯛꯄꯥ ꯑꯃꯁꯨꯡ ꯑꯆꯨꯝꯕꯥ ꯑꯃꯁꯨꯡ ꯑꯔꯣꯏꯕꯥ ꯆꯥꯞꯇꯔ ꯑꯍꯨꯝꯅꯥꯁꯨ ꯃꯥꯌꯅꯥ ꯄꯣꯠꯊꯣꯛꯄꯥ, ꯑꯃꯁꯨꯡ ꯑꯁꯤ ꯑꯆꯨꯝꯕꯥꯒꯤ ꯁ꯭ꯇ꯭ꯔꯛꯆꯔ ꯃꯊꯛꯇꯥ ꯁꯦꯝꯕꯅꯤ꯫ ꯑꯍꯥꯟꯕꯥ ꯑꯃꯁꯨꯡ ꯑꯔꯣꯏꯕꯥ ꯆꯥꯞꯇꯔꯅꯥ ꯑꯅꯥꯏꯒꯤ ꯃꯤꯌꯣꯏꯕꯁꯤ ꯁꯤꯜ ꯇꯧꯕꯒꯤ ꯋꯥꯔꯣꯜ ꯄꯤꯕꯅꯤ; ꯃꯤꯌꯣꯏꯕ ꯑꯁꯤꯁꯨ ꯃꯇꯝ ꯃꯄꯥꯅ ꯉꯥꯟꯅꯕꯥ ꯊꯥꯔꯥꯡꯁꯤꯡ ꯑꯣꯏꯅꯥ ꯄꯣꯠꯊꯣꯛꯄꯥꯅꯤ꯫ ꯂꯥꯟꯁꯦꯟꯕꯒꯤ ꯃꯌꯥꯝꯃꯥ ꯆꯥꯞꯇꯔꯅꯥ ꯚꯔꯁ ꯃꯇꯔꯥ ꯑꯃꯇꯥꯗꯥ ꯄꯣꯠꯊꯣꯛꯄꯥ ꯑꯗꯨꯒꯤ ꯑꯗꯣꯝ ꯋꯥꯔꯤ ꯑꯗꯨꯕꯨ ꯃꯁꯥꯒꯤ ꯍꯤꯁ꯭ꯇꯣꯔꯤ ꯑꯃꯥꯅꯤ ꯍꯥꯏꯅꯥ ꯈꯪꯍꯜꯂꯤ, ꯑꯗꯨꯒꯥ 1290 ꯆꯍꯤꯁꯤꯡꯒꯥ ꯂꯣꯏꯅꯅꯥ ꯄꯣꯠꯊꯣꯛꯄꯥ, ꯃꯁꯤꯁꯨ ꯃꯁꯥ ꯑꯁꯤ ꯑꯃꯨꯛꯇ ꯁꯦꯝꯕꯥ ꯑꯗꯨꯒꯤ ꯃꯌꯥꯝꯃꯥ ꯚꯔꯁ ꯑꯣꯏꯔꯤ꯫

When Christ employs His hand within the prophetic structure it represents many truths, but it also represents the path He is leading His people upon. The revelation of Jesus Christ began to be unsealed in July of 2023. That unsealing includes the unsealing of the seven thunders and the message of Daniel as represented within chapter twelve. The unsealing takes place within the hidden history of verse forty, which began in 1989 and concludes at the Sunday law. In that history God’s people will be sealed, and they are sealed by the outpouring of the Holy Spirit. The final outpouring of the Holy Spirit is identified in the eighth chapter of Revelation, where it is represented as the seventh, and therefore the final seal. The Lion of the tribe of Judah prevailed in chapter five to open the book sealed with seven seals.

Kristo napotrii mukhon thawn hna sungah A kut a hman tikah, chu chu thil dik tam tak a entîr a; mahse, A mihringte a hruai mêkna kawng pawh a entîr bawk. Isua Kristo puan chhuahna chu 2023 kum July thlaah hrilhchhuah ṭan a ni. Chu hrilhchhuahna chuan riatthum sarih hrilhchhuahna leh Daniela thuchah, bung 12-na chhunga a entîrna, chu a huam tel. Hrilhchhuahna chu châng 40-na thuruk chanchinah a thleng a, chu chanchin chu 1989-ah a ṭan a, Sunday law-ah a tâwp ang. Chu chanchinah chuan Pathian mite chu tihchhin an ni dâwn a, Thlarau Thianghlim chhûkna avângin tihchhin an ni. Thlarau Thianghlim chhûkna hnuhnung ber chu Thupuan bung 8-naah hriatfin a ni a, chutah chuan chhinchhiahna sarihna, chuvâng chuan chhinchhiahna hnuhnung ber a ni tihin a entîr. Juda hnam sâ lion chuan bung 5-naah hnehna a chang a, chhinchhiahna sarih hmanga tihkha book chu hawng tûrin.

The sixth seal raised the question at the end of chapter six, asking who would be able to stand during the period when there is no longer mediation for sin.

Waxa shaabaddii lixaad kicisay su’aashii ku taallay dhammaadka cutubka lixaad, iyadoo la weyddiinayo kii awoodi doona inuu istaago muddada aan dembi loo hayn dhexdhexaadin dambe.

For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.

Nongwa yo nene ya nkanda yakwe me kwisa; mpe nani ta baka kutelama? Kusonga 6:17.

The next chapter, or you can say the next verse, introduces the sealing of the one-hundred and forty-four thousand and the great multitude who are gathered into God’s kingdom during the Sunday law crisis. The one-hundred and forty-four thousand are the answer of the sixth seal’s question. After they are represented in chapter seven, then, chapter eight identifies the seventh and final seal being removed.

Ekibumbe ekilandako, oba osobola okwogera nti olunyiriri olulandako, kitegeeza okutandikawo okwokussa akabonero ku abo emitwalo kikumi mu emitwalo amakumi ana n’enkumi nnya, era n’ekibiina ekinene ennyo abakunganyizibwa mu bwakabaka bwa Katonda mu kiseera ky’akatyabaga ak’amateeka ga Ssande. Abo emitwalo kikumi mu emitwalo amakumi ana n’enkumi nnya be ky’okuddamu ku kibuuzo ky’akabonero ak’omukaaga. Bwe bamala okulagibwa mu ssuula ey’omusanvu, awo nno, essuula ey’omunaana eraga akabonero ak’omusanvu era ak’enkomerero nga kaggyibwawo.

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.

Na alipofungua muhuri wa saba, kukawa kimya mbinguni kama muda wa nusu saa. Nami nikawaona wale malaika saba wasimamao mbele za Mungu; nao wakapewa baragumu saba. Na malaika mwingine akaja akasimama mbele ya madhabahu, naye alikuwa na chetezo cha dhahabu; akapewa uvumba mwingi, ili aufukize pamoja na sala za watakatifu wote juu ya madhabahu ya dhahabu iliyo mbele ya kiti cha enzi. Na moshi wa uvumba ule, pamoja na sala za watakatifu, ukapanda juu mbele za Mungu kutoka mkononi mwa yule malaika.

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.

Malaika huyo akakitwaa chetezo, akakijaza moto wa madhabahu, akautupa juu ya nchi; pakawa na sauti, na ngurumo, na umeme, na tetemeko la nchi. Ufunuo 8:1–5.

The “fire,” represented in Isaiah chapter six as a “coal,” which Sister White identifies as a symbol of purification, are taken from the altar and cast to the earth. The “fire” from heaven at Pentecost was represented as tongues of “fire.” “Fire” is what the Messenger of the Covenant uses to purify the sons of Levi.

“Mulilo,” uukalipo mu Isaya etango etandatu nga “ekala,” osho Omumwatate White a popi kutya oshiphwe shopaululi, ihake kufwa koaltari ndee ihake yandjelwa kombada yedu. “Omulilo” tau di meulu pePentekoste wa kalela po nga omalaka g“omulilo.” “Omulilo” oo ngoka Omutumwa wEhangano ta longifa okupaulula ovamati vaLevi.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

“‘누구든지 그 손에 키를 들고 자기의 타작마당을 정하게 하사 알곡은 모아 곳간에 들이고.’ 마태복음 3:12. 이것은 정결하게 하시는 때들 가운데 하나였다. 진리의 말씀으로 말미암아 쭉정이가 알곡에서 분리되고 있었다. 많은 이들이 책망을 받아들이기에는 너무 허영에 차 있고 자기의에 사로잡혀 있었으며, 겸손의 생애를 받아들이기에는 세상을 너무 사랑하였으므로, 예수에게서 돌아섰다. 오늘날에도 많은 사람이 여전히 같은 일을 하고 있다. 영혼들은 오늘날에도 가버나움 회당에 있던 그 제자들이 시험을 받았던 것처럼 시험을 받는다. 진리가 마음에 직접 적용될 때, 그들은 자기들의 생애가 하나님의 뜻과 일치하지 않음을 본다. 그들은 자기 자신 안에 전적인 변화가 필요함을 깨닫는다. 그러나 그들은 자아를 부인하는 그 일을 떠맡으려 하지 않는다. 그러므로 그들의 죄가 드러날 때 그들은 분노한다. 그들은 ‘이 말씀은 어렵도다 누가 들을 수 있느냐?’ 하고 수군거리며 예수를 떠난 제자들처럼, 실족하여 떠나간다.” 시대의 소망, 392.

Fire is what came down on Elijah’s offering, as it did with Gideon’s offering to the angel. The “fire” of purification is God’s Word, for to be made holy, is to be sanctified by His Word. The “fire” that is cast down to earth when the seventh seal is removed identifies the empowerment of the prophetic message that is unsealed in the latter days, during the sounding of the seventh trumpet, during the final and perfect fulfillment of the events represented by the seven thunders and confirmed by the three prophetic periods of Daniel twelve that were sealed up until the latter days.

Murro ni cyo cyamanutse ku gitambo cya Eliya, nk’uko byagenze no ku gitambo cya Gideyoni cyatambiwe marayika. “Murro” wo kweza ni Ijambo ry’Imana, kuko kugirwa uwera ari kwezwa n’Ijambo rye. “Murro” utererwa hasi ku isi igihe ikimenyetso cya karindwi kivanyweho ugaragaza guhabwa imbaraga k’ubutumwa bw’ubuhanuzi bushyirwa ahabona mu minsi y’imperuka, mu gihe cy’ivuga ry’impanda ya karindwi, mu isohozwa rya nyuma kandi ritunganye ry’ibyabaye bishushanywa n’inkuba ndwi kandi bikemezwa n’ibihe bitatu by’ubuhanuzi byo muri Daniyeli cumi na kabiri byari byarafunzwe kugeza mu minsi y’imperuka.

The Revelation of Jesus Christ that is unsealed just before the close of human probation—includes the unsealing of the seven thunders, the removal of the seventh seal, the unsealing of Daniel twelve, and the unsealing of the hidden history of verse forty of Daniel eleven, the very history where the angel asked the Man in linen what would be the end of these wonders.

Yesu Kristo-kwa Urevealo, uwo ukinguruliwa gato imbere y’uguhinda kwa kugeragezwa kwa muntu—guhamwo gukingurura amajwi arindwi y’inkuba, gukurwaho kw’ikimenyetso c’indwi, gukingurura Daniyeli ikigabane ca cumi na kabiri, no gukingurura amateka yihishijwe ya murongo wa mirongo ine wa Daniyeli ikigabane ca cumi na kimwe, ayo mateka nyene aho umumarayika yabajije wa Muntu yambaye impuzu z’ilino ico iherezo ry’ivyo bitangaza ryobaye.

The Man in linen responded and said—When you get to the conclusion of the tarrying time in July of 2023, you have reached the history of the sealing of the one hundred and forty-four thousand.

مرۆڤەکەی لە کتانی سپی وەڵامی دا و گوتی—کاتێک دەگەیتە کۆتایی ماوەی دوادەکەوتنەکە لە تەممووزی ساڵی 2023، تۆ گەیشتوویتە مێژووی مۆرکردنی سەد و چل و چوار هەزار.

He also said—at the end of the three and a half symbolic days of Revelation eleven, a prophetic message from the book of Daniel would be unsealed, as typified by the time of the end in 1798. The truth that would then be unsealed, at the end of three and a half symbolic days, would be located in the very nine verses from the book of Daniel that identifies and defines the sealing and unsealing of the book of Daniel.

دەربارەی ئەوەش فەرموو—لە کۆتایی ئەو سێ ڕۆژ و نیوەی هێماییی مکاشفەی یازدەدا، پەیامێکی پێغەمبەرانە لە کتێبی دانیال دەکرێتەوە، وەک ئەوەی کە بە کاتی کۆتایی ساڵی 1798 نیشان‌دراوە. ئەو ڕاستییەی کە لەو کاتەدا، لە کۆتایی سێ ڕۆژ و نیوەی هێمایی، دەکرێتەوە، لە هەمان نۆ ئایەتەی کتێبی دانیالدا دەبینرێت کە دۆخ و پێناسەی مۆرکردن و کرانەوەی کتێبی دانیال دیاری دەکات و پێناسەی دەکات.

We will continue these things in the next article.

Tukufuasa bintu ebi mu kiwandiiko ekiddako.

“When Christ came to this earth, the traditions that had been handed down from generation to generation, and the human interpretation of the Scriptures, hid from men the truth as it is in Jesus. The truth was buried beneath a mass of tradition. The spiritual import of the sacred volumes was lost; for in their unbelief men locked the door of the heavenly treasure. Darkness covered the earth, and gross darkness the people. Truth looked down from heaven to earth; but nowhere was revealed the divine impress. A gloom like the pall of death overspread the earth.

“Ŵa Kristo aiza pa ntanda iyi, mitheto iyo yikaperekekanga kufuma ku muwiro kuya ku muwiro, pamoza na kumasulira kwa ŵanthu pa Malemba, vikabisa ku ŵanthu unenesko umo uliri mwa Yesu. Unenesko ukazingikirika pasi pa mulu ukuru wa mitheto. Mazgu gha uzimu gha mabuku ghatuŵa ghakatayika; pakuti mu kuleka kwawo kugomezga, ŵanthu ŵakajara muryango wa usambazi wa kuchanya. Mdima ukabenekelera charu, ndipo mdima ukuru pa ŵanthu. Unenesko ukalaŵiska pasi kufuma kuchanya kuya pa charu chapasi; kweni palije apo chikawoneka chidindo cha Umulungu. Chisi nga ni chivwimbo cha nyifwa chikabenekerathu pa charu.”

“But the Lion of the tribe of Judah prevailed. He opened the seal that closed the book of divine instruction. The world was permitted to gaze upon pure, unadulterated truth. Truth itself descended to roll back the darkness and counteract error. A Teacher was sent from heaven with the light that was to light every man that comes into the world. There were men and women who were eagerly seeking for knowledge, the sure word of prophecy, and when it came, it was as a light shining in a dark place.” Spalding Magan, 58.

“Lakini Simba wa kabila la Yuda alishinda. Alikifungua kile muhuri kilichokifunga kitabu cha mafundisho ya Mungu. Ulimwengu uliruhusiwa kutazama ukweli safi, usiochanganyika na kitu kingine. Ukweli wenyewe ulishuka ili kurudisha nyuma giza na kuupinga upotovu. Mwalimu alitumwa kutoka mbinguni akiwa na nuru iliyokuwa iwatie nuru kila mtu ajaye ulimwenguni. Palikuwapo wanaume na wanawake waliokuwa wakitafuta kwa shauku maarifa, lile neno la unabii lililo hakika, na lilipokuja, lilikuwa kama nuru iangazayo mahali penye giza.” Spalding Magan, 58.

“The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.

“Abanditsi n’Abafarisayo bavugaga yuko basobanura Ibyanditswe, ariko bakabisobanura bakurikije ibitekerezo byabo bwite n’imigenzo yabo. Imico yabo n’amahame yabo byarushagaho kuba bikomeye kandi bisaba byinshi cyane. Mu busobanuro bwabyo bw’umwuka, Ijambo ryera ryabaye ku bantu nk’igitabo gifatanijwe ikimenyetso, gifunze ngo batabasha kucyumva.” Signs of the Times, May 17, 1905.