Since December 31, 2023, the Lion of the tribe of Judah has been unsealing prophetic truths in a specific order. The order can easily be ascertained by reviewing the articles that have been posted on the website of Future for America. Over the recent months the truths which have been unsealed are many, and profound! The order is not random, it is purposeful. The sequence clearly identifies a purposeful sequential process that Christ, as the Lion of the tribe of Judah accomplishes as He unseals the final testing messages to the church and thereafter to the world. In the book of Revelation, the Lion of the tribe of Judah takes the book that is sealed with seven seals and removes the seals one at a time—in order.

لە ڕۆژی 31ی کانوونی یەکەمی 2023ەوە، شێری هۆزی یەھودا ڕاستییە پێغەمبەرانەکان بە ڕیزبەندییەکی دیاریکراو دەستی کردووە بە هەڵگرتنی مۆرەکانیان. ئەم ڕیزبەندییە بە ئاسانی دەتوانرێت بناسرێت بە پێداچوونەوەی ئەو وتارانەی لە ماڵپەڕی Future for America بڵاوکراونەتەوە. لە مانگەکانی دوایی‌دا، ئەو ڕاستیانەی مۆرەکانیان هەڵگیراون زۆرن و قووڵن! ئەم ڕیزبەندییە هەڕەمەکی نییە؛ بە مەبەستە. لەدوای یەکەوە هاتنیان بە ڕوونی پڕۆسەیەکی بە مەبەست و پێکەوتە نیشان دەدات کە مەسیح، وەک شێری هۆزی یەھودا، ئەنجامی دەدات کاتێک پەیامەکانی تاقیکردنەوەی کۆتایی بۆ کڵێسا و پاشان بۆ جیهان دەکاتەوە. لە پەرتووکی ئاشکراکردندا، شێری هۆزی یەھودا ئەو پەرتوووکە وەردەگرێت کە بە حەوت مۆر مۆرکراوە و مۆرەکان یەک بە یەک—بە ڕیز—لابردن.

Will be Disclosed in Their Order

Bibahan dan Tunjuk dalam Tatanan Maranӡa

“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

“Biga bya inkuba musanvu bimaze kuvuga amajwi yabyo, Yohana ahabwa itegeko nk’iryo Daniyeli yahawe ku byerekeye agatabo gatoya, ngo: ‘Ayo bintu inkuba musanvu zavuze ubifunge ikimenyetso.’ Ibyo birebana n’ibizaba mu gihe kizaza bizahishurwa mu rukurikirane rwabyo. Daniyeli azahagarara mu mugabane we ku mperuka y’iminsi. Yohana abona agatabo gatoya kadashyizweho ikimenyetso. Ni bwo ubuhanuzi bwa Daniyeli bubona umwanya wabwo ukwiye mu butumwa bw’abamarayika ba mbere, aba kabiri, n’aba gatatu bugomba guhabwa ab’isi. Gukurwaho ikimenyetso ku gatabo gatoya ni bwo butumwa bwerekeye igihe.”

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

“کتێبەکانی دانیال و ئاشکراکردنەوە یەکن. یەکێکیان پێشبینییە، ئەوی دیکەیان ئاشکراکردنەوەیە؛ یەکێکیان کتێبێکی مۆرکراوە، ئەوی دیکەیان کتێبێکی کراوەیە. یۆحەنا گوێی لە نهێنییەکان بوو کە هەورەتریشقەکان دەریانبڕی، بەڵام فەرمانی پێکرا کە نەیاننووسێت.”

“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

“Ronahiyê taybet ku ji Yûhenna re hat dayîn û ku di heft guran de hate îfadekirin, xêzkirineke bû ya bûyerên ku di bin peyamên feriştê yekem û duyem de dê biqewimin. Ji bo gelê, baştir nebû ku van tiştan bizanin, çimkî pêdivî bû ku baweriya wan were ceribandin. Di rêza Xwedê de, rastiyên herî ecêb û pêşkeftî divê were ragihandin. Peyamên feriştê yekem û duyem divê bên ragihandin, lê berî ku ev peyam karê xwe yê taybet bi cih bînin, divê ronahiya zêdetir nehate eşkerekirin. Ev bi feriştê ku bi yek lingê xwe li ser deryayê rawestiyaye tê nîşandan, ku bi sondxwarineke pir ciddî ragihand ku dem êdî nemîne.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The final revelation of the “seven thunders” was opened up post-2023, and it revealed that the “seven thunders” represent the first alpha disappointment unto the last omega disappointment. John was not allowed to define the seven thunders for the revelation of the “seven thunders” was not a singular fulfillment of history, but an illustration of a “delineation of events” that took place in Millerite history, that would take place again in the latter days. The perfect fulfillment was shown to illustrate the history of July 18, 2020 unto the soon-coming Sunday law. The Lion opened that light up to shine upon the history of the erection of the temple of the one hundred and forty-four thousand.

Ufunuo wa mwisho wa “ngurumo saba” ulifunguliwa baada ya mwaka 2023, nao ukafunua kwamba “ngurumo saba” zinawakilisha kukatishwa tamaa kwa kwanza kwa alfa hadi kukatishwa tamaa kwa mwisho kwa omega. Yohana hakuruhusiwa kuzifafanua ngurumo saba, kwa maana ufunuo wa “ngurumo saba” haukuwa utimilifu mmoja wa historia, bali ulikuwa kielelezo cha “mpangilio wa matukio” yaliyotukia katika historia ya Wamillerite, ambayo yangetukia tena katika siku za mwisho. Utimilifu mkamilifu ulionyeshwa ili kuonyesha historia ya Julai 18, 2020 hadi sheria ya Jumapili inayokaribia kuja. Simba alifunua nuru hiyo ili iangaze juu ya historia ya kusimamishwa kwa hekalu la wale mia moja arobaini na nne elfu.

In the Millerite history the “seven thunders” represented 1798 unto 1844, when the Millerite’s presented “most wonderful and advanced truths.” In prosecuting the work they were given, the Millerites were tested. They did not fully understand the message they were proclaiming, or the history they were fulfilling. The truths they proclaimed were what Sister White defines as “advanced truths,” that were not to be understood until after the messages of the first and second angels had accomplished their work.

Mu historia ya Millerite, “mivumo saba” yiwakilishaga kipindi kutoka 1798 hadi 1844, wakati ambapo Wamillerite waliwasilisha “kweli za ajabu sana na zilizoendelea.” Katika kutekeleza kazi waliyopewa, Wamillerite walijaribiwa. Hawakuelewa kikamilifu ujumbe waliokuwa wakitangaza, wala historia waliyokuwa wakitimiza. Kweli walizozitangaza ndizo ambazo Sister White anazifafanua kuwa “kweli zilizoendelea,” ambazo hazikupaswa kueleweka mpaka baada ya jumbe za malaika wa kwanza na wa pili kutimiza kazi yake.

When the “seven thunders” reach their perfect fulfillment, those “future events” are represented by the messages of the three angels’ of Revelation fourteen in combination with the book of Daniel. The work of the one hundred and forty-four thousand, which is represented by the “future events” of the “seven thunders” is combining the book of Daniel with the three angels.

“Konsete kasanvu” kusikile kupwa kwazo kwakukupuka, “bintu bya kulutwe” ibyo bikalangilwa ku bukwabo bwa banshi bamalaika batatu ba Kusoloka ikumi na ine, pamo ne buku lya Daniele. Mulimo wa baana lukama ne makumi ana ne bane, uyo wakalengululwa na “bintu bya kulutwe” bya “konsete kasanvu,” kwe kulundulula buku lya Daniele ne bamalaika batatu.

“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

“Bwana yu karibu kuuadhibu ulimwengu kwa uovu wake. Yu karibu kuziadhibu jumuiya za kidini kwa kuukataa kwao mwanga na kweli waliyopewa. Ujumbe mkuu, unaounganisha ujumbe wa malaika wa kwanza, wa pili, na wa tatu, unapaswa kutolewa kwa ulimwengu. Huu ndio unaopaswa kuwa mzigo wa kazi yetu.” The Seventh-day Adventist Bible Commentary, juzuu ya 7, 950.

Since December 31, 2023 the Lion of the tribe of Judah has been unsealing prophetic truths in a specific “order.”

لە ڕۆژی ٣١ی کانوونی یەکەمی ٢٠٢٣ەوە، شێری هۆزی یەهودا ڕاستییە پێشبینییەکان بە ڕێکخستەیەکی دیاریکراو «مۆر» لادەبات.

Millerite History

تاریخچەی میلەریتیەکان

“There are those now living who, in studying the prophecies of Daniel and John, received great light from God as they passed over the ground where special prophecies were in process of fulfillment in their order. They bore the message of time to the people. The truth shone out clearly as the sun at noonday. Historical events, showing the direct fulfillment of prophecy, were set before the people, and the prophecy was seen to be a figurative delineation of events leading down to the close of this earth’s history.” Selected Messages, book 2, 101, 102.

“Baliho na bantu bamo abo, abaliho kaakano, aba, omu kwega obunabbi bwa Danieli na Yohaana, baahairwe omushana mwingi oguruga ahari Ruhanga obwo baabaga nibakuratira omuhanda ogwo ahu obunabbi obw’enjawulo bwabaga buri omu kuhikiirira omu ntebeekanisa yabwo. Bakatwara obutumwa bw’ebiro bakabuheereza abantu. Amazima gaayaka gye nk’enjuba ahagati omu musana. Ebyabaho eby’omu byafaayo, ebirikworeka okuhikiirira okw’obunabbi butereire, byarambikirwa abantu, kandi obunabbi bwalebwa nk’okushushanisa okw’ebishushani okw’ebintu ebirikuza nibihendera ahari enkomerero y’ebyafaayo by’ensi egi.” Selected Messages, ekitabo kya 2, 101, 102.

The “order” which Christ has been unsealing the message of the Midnight Cry represent “historical events” that show a “direct fulfillment of prophecy” that lead to the close of probation. The direct fulfillment of prophecy in the latter days is not a revelation of prophecies that are based upon time, but Palmoni still employs numbers to identify the direct fulfillments of prophecy. Time is no longer, and though the Millerite’s “bore the message of time” to their generation, the message of the third angel is stronger than “time.”

“Mpangilio” ambao Kristo amekuwa akiufunua katika ujumbe wa Kilio cha Usiku wa manane huwakilisha “matukio ya kihistoria” yanayoonyesha “utimizo wa moja kwa moja wa unabii” unaoelekea kufungwa kwa rehema. Utimizo wa moja kwa moja wa unabii katika siku za mwisho si ufunuo wa unabii unaotegemea wakati, lakini Palmoni bado hutumia namba kutambulisha utimizo wa moja kwa moja wa unabii. Wakati haupo tena, na ingawa Wamilleriti “waliubeba ujumbe wa wakati” kwa kizazi chao, ujumbe wa malaika wa tatu una nguvu kuliko “wakati.”

“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.

“Omwene angishoonitha kutya etumwalaka l’omungeli gwoshitatu nali li ende, nokulihunganekwa kovanona vaMwene vaatandukana, nokutya kali na okuhangwa pefimbo; osheshi efimbo itali ka ninga vali ekondjo vali. Onda mona kutya vamwe ova li va kwata ehafo lomashili, tali di mepopyo lefimbo; kutya etumwalaka l’omungeli gwoshitatu ola li li na oonkondo da kula po iha di ka pitika efimbo. Onda mona kutya etumwalaka eli otali dulu okuima pefyuululo lalo mwene, nokutya kali na okukala tali pumbiwa efimbo li li koleke, nokutya otali ende mookondo dinene, nokutya otali ningi oshilonga shalo, nokutya otali xupifwa mokulonga.” Experience and Views, 48.

The sequential “order” of the unsealing of the prophetic truths identify a progressive history, but they also identify the development of the message. The “order” of the history represented and also the footsteps of how the Lion of the tribe of Judah has been unsealing the message since December 31, are both salvational to understand. In July of 2023, a voice in the wilderness began to prepare the way for the unsealing of December 31, 2023. Then the Lion of the tribe of Judah unsealed Revelation chapter one.

Utaratibu wa mfululizo wa kufunuliwa kwa kweli za kinabii unaonyesha historia yenye maendeleo, lakini pia unaonyesha maendeleo ya ujumbe. “Utaratibu” wa historia inayowakilishwa, pamoja na nyayo za jinsi Simba wa kabila la Yuda amekuwa akiufunua ujumbe tangu Desemba 31, vyote viwili ni vya wokovu kuvielewa. Katika Julai ya mwaka 2023, sauti ya mtu aliaye nyikani ilianza kuandaa njia kwa ajili ya kufunuliwa kwa Desemba 31, 2023. Kisha Simba wa kabila la Yuda akafunua Ufunuo sura ya kwanza.

Nothing Else

무엇도 그 밖에는 없다

“The solemn messages that have been given in their order in the Revelation are to occupy the first place in the minds of God’s people. Nothing else is to be allowed to engross our attention.” Testimonies, volume 8, 301, 302.

“Ufunuo una ujumbe mzito uliotolewa kwa utaratibu wake, nao wapasa kushika nafasi ya kwanza katika fikira za watu wa Mungu. Hakuna jambo jingine lo lote linalopaswa kuruhusiwa kuteka fikira zetu zote.” Testimonies, juzuu la 8, 301, 302.

The articles that began in 2023 are to “occupy the first place in the minds of God’s people.”

2023年に始まったこれらの記事は、「神の民の心の中で第一の場所を占める」べきである。

“All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.

“Unka rwivû rwose Imana yagaragaje mu mateka y’ubuhanuzi ko rwari rukwiye gusohora mu bihe byahise, rwarasohoye; kandi n’ibigikwiye kuza byose bizasohora mu rutonde rwabyo. Daniyeli, umuhanuzi w’Imana, ahagaze mu mwanya we. Yohana ahagaze mu mwanya we. Mu Byahishuwe, Intare yo mu muryango wa Yuda yafunguriye abiga ubuhanuzi igitabo cya Daniyeli, bityo Daniyeli akaba ahagaze mu mwanya we. Atanga ubuhamya bwe, ari bwo ibyo Uwiteka yamuhishuriye mu iyerekwa ry’ibyabaye bikomeye kandi bikomeye ubwoba, ibyo tugomba kumenya mu gihe duhagaze ku rugi rw’isohozwa ryabyo.”

“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated.” Selected Messages, book 2, 109.

“Na historia na unabi, Neno la Mungu huonyesha mapambano ya muda mrefu yanayoendelea kati ya kweli na uongo. Mapambano hayo bado yanaendelea. Mambo yale yaliyokuwapo yatatendeka tena.” Selected Messages, kitabu cha 2, 109.

Thirty

Otatu

The message of Daniel eleven verse forty was unsealed and formalized in 1996. Thirty years later, the hidden history of the very same verse is now being unsealed in connection with the formalization of the message of the Midnight Cry, a message that consists of a corrected external prediction of Islam in connection with a corrected internal message of the Midnight Cry. The message of the Midnight Cry is proclaimed before verse sixteen’s Sunday law, for it is at the Sunday law where the door closes in the parable.

Ujumbe wa Danieli kumi na moja mstari wa arobaini ulifunuliwa na kurasimishwa mwaka 1996. Miaka thelathini baadaye, historia iliyofichika ya mstari huohuo sasa inafunuliwa kuhusiana na kurasimishwa kwa ujumbe wa Kilio cha Usiku wa Manane, ujumbe unaojumuisha utabiri wa nje uliosahihishwa kuhusu Uislamu kwa uhusiano na ujumbe wa ndani uliosahihishwa wa Kilio cha Usiku wa Manane. Ujumbe wa Kilio cha Usiku wa Manane hutangazwa kabla ya sheria ya Jumapili ya mstari wa kumi na sita, kwa maana ni katika sheria ya Jumapili ambapo mlango hufungwa katika mfano.

Peter

Petro

This places Peter in the history of the sealing of the one hundred and forty-four thousand. Peter had a message he proclaimed in the upper room, and a message he proclaimed in the temple. The upper room message is the parable’s Midnight Cry and the temple message is the loud cry of the third angel. In order for Peter to proclaim the upper room message of the Midnight Cry, Peter’s message would first be corrected and formalized. The correction and formalization are accomplished by bringing together the lines of prophecy the Lion of the tribe of Judah has been identifying since December 31, 2023.

Eyi eteka Peter ku vuhya wa kusindikwa kwa lakh mia na arobaini na nne elfu. Peter aatala ujumbe uu ahubiriire mu chumba kya juu, na ujumbe uu ahubiriire mu hekalu. Ujumbe wa chumba kya juu ni Kilio kya Usiku wa manane cha mfano, na ujumbe wa hekalu ni kilio kikuu kya malaika wa tatu. Ili Peter ahubiri ujumbe wa chumba kya juu wa Kilio kya Usiku wa manane, ilipaswa kwanza ujumbe wa Peter usahihishwe na kupewa umbo rasmi. Usahihisho na kupewa umbo huko rasmi hutimizwa kwa kuletwa pamoja kwa mistari ya unabii ambayo Simba wa kabila la Yuda amekuwa akitambulisha tangu Desemba 31, 2023.

The work is now to formalize the message of the Midnight Cry. The formalization of the message has been typified by William Miller in 1831, and The Time of the End magazine in 1996. The correction of the message that produced the first disappointment on July 18, 2020 has been typified by both Josiah Litch and by Samuel Snow. The work they each performed ‘caused’ the ‘effect’ that followed in the wake of August 11, 1840, and the wake of the seventh-month movement. In 1840 the message was carried to every mission station in the world and in 1844 the message of the Midnight Cry swept over the eastern seaboard of the United States like a tidal wave. The work of men ‘caused’ the ‘effect’ of an outpouring of the Holy Spirit. 1840 went to the world, represented by the sea and 1844 went to the United States, represented by the earth. The symbol of 1840 was Christ standing upon the earth and sea in Revelation ten, and that very chapter identifies the history of 1840 unto 1844, and portrays Christ standing upon the earth and the sea.

ikorwa ubu ni ugushyira ubutumwa bwo Gutaka kwa Saa Sita z’ijoro mu buryo bunoze kandi bwemewe. Uku gushyirwa mu buryo bunoze k’ubutumwa kwaragaragajwe mu kimenyetso na William Miller mu 1831, ndetse n’ikinyamakuru The Time of the End mu 1996. Gukosorwa k’ubutumwa kwavuyemo ugucika intege kwa mbere ku ya 18 Nyakanga 2020 kwaragaragajwe mu kimenyetso na Josiah Litch kimwe na Samuel Snow. Umurimo buri wese muri bo yakoze ni wo ‘wateye’ ‘ingaruka’ zakurikiyeho nyuma ya 11 Kanama 1840, ndetse n’izakurikiye umurongo wa gahunda y’ukwezi kwa karindwi. Mu 1840 ubutumwa bwagejejwe kuri buri sitasiyo y’ubutumwa bwiza mu isi, kandi mu 1844 ubutumwa bwo Gutaka kwa Saa Sita z’ijoro bwasesekaye ku nkombe z’iburasirazuba bwa Leta Zunze Ubumwe za Amerika nk’umuraba ukomeye. Umurimo w’abantu ni wo ‘wateye’ ‘ingaruka’ yo gusukwa kwa Mwuka Wera. 1840 yageze ku isi, ihagarariwe n’inyanja, naho 1844 igerera muri Leta Zunze Ubumwe za Amerika, ihagarariwe n’isi. Ikimenyetso cya 1840 cyari Kristo ahagaze ku isi no ku nyanja mu Ibyahishuwe igice cya cumi, kandi icyo gice ubwacyo kigaragaza amateka yo kuva mu 1840 kugeza mu 1844, kandi kigaragaza Kristo ahagaze ku isi no ku nyanja.

In both 1840 and 1844, the adjustment to the prediction was an adjustment forward in time, to the perfect date. One was a prediction of Islam and the other a prediction of the parable of the ten virgins. One was external and one was internal. 1844 also included an error of misunderstanding the sanctuary. Was the sanctuary the earth, or was it the heavenly sanctuary? The misunderstanding was even deeper than simply the definition of the sanctuary, for it also represented a test as to whether a soul would follow Christ from the holy place to the Most Holy Place.

1840년과 1844년 둘 다에서, 그 예언에 대한 조정은 완전한 날짜를 향하여 시간상 앞으로 나아가는 조정이었다. 하나는 이슬람에 관한 예언이었고, 다른 하나는 열 처녀의 비유에 관한 예언이었다. 하나는 외적인 것이었고 하나는 내적인 것이었다. 또한 1844년에는 성소에 대한 오해의 오류가 포함되어 있었다. 그 성소는 땅이었는가, 아니면 하늘 성소였는가? 그 오해는 단순히 성소의 정의에 관한 것보다 훨씬 더 깊은 것이었으니, 이는 또한 한 영혼이 성소에서 지성소로 그리스도를 따라갈 것인지 아닌지에 대한 시금석을 나타내었기 때문이다.

“I saw the Father rise from the throne, and in a flaming chariot go into the holy of holies within the veil, and sit down. Then Jesus rose up from the throne, and the most of those who were bowed down arose with Him. I did not see one ray of light pass from Jesus to the careless multitude after He arose, and they were left in perfect darkness. Those who arose when Jesus did, kept their eyes fixed on Him as He left the throne and led them out a little way. Then He raised His right arm, and we heard His lovely voice saying, ‘Wait here; I am going to My Father to receive the kingdom; keep your garments spotless, and in a little while I will return from the wedding and receive you to Myself.’ Then a cloudy chariot, with wheels like flaming fire, surrounded by angels, came to where Jesus was. He stepped into the chariot and was borne to the holiest, where the Father sat. There I beheld Jesus, a great High Priest, standing before the Father. On the hem of His garment was a bell and a pomegranate, a bell and a pomegranate. Those who rose up with Jesus would send up their faith to Him in the holiest, and pray, ‘My Father, give us Thy Spirit.’ Then Jesus would breathe upon them the Holy Ghost. In that breath was light, power, and much love, joy, and peace.

“Ndzi vone Tata a suka a yima esihlalweni xa vuhosi, kutani hi kalichi leri pfurhaka ri nghena eNdhawini yo Kwetsima swinene endzeni ka nguvu, kutani a tshama ehansi. Kutani Yesu a suka a yima esihlalweni xa vuhosi, naswona vo tala va lava a va khinsame va pfuka na Yena. A ndzi vonanga ni ku vonakala kun’we ku hundza ku suka eka Yesu ku ya eka ntshungu lowu nga riki na mhaka endzhaku ka loko A pfukile, naswona va siyiwe emunyameni lowu hetisekeke. Lava va pfukeke loko Yesu a pfuka, va tshama va langute Yena hi mahlo lama tiyeke loko A suka esihlalweni xa vuhosi kutani a va rhangela va huma mpfhuka wutsongo. Kutani A tlakusa voko ra Yena ra xinene, naswona hi twa rito ra Yena ro saseka ri ku, ‘Yimelani laha; Ndzi ya eka Tata wa Mina ku ya amukela mfumo; hlayisani tinguvu ta n’wina ti nga ri na xivati, naswona endzhaku ka nkarhi wutsongo Ndzi ta vuya emahlweni ka nkhuvo wa vukati kutani ndzi mi amukela eka Mina n’wini.’ Kutani kalichi ra papa, leri nga ni mavhilwa lama fanaka ni ndzilo lowu pfurhaka, ri rhendzeriwile hi tintsumi, ri ta laha Yesu a ri kona. A nghena eka kalichi, kutani a rhwariwa a yisiwa eNdhawini yo Kwetsima swinene, laha Tata a tshama kona. Kona ndzi vone Yesu, Muprista Lonkulu lonkulu, a yimile emahlweni ka Tata. Eku heleni ka nguvu ya Yena a ku ri ni xingolongondzwana ni kharenada, xingolongondzwana ni kharenada. Lava va pfukeke na Yesu a va tlakusela ripfumelo ra vona eka Yena eNdhawini yo Kwetsima swinene, kutani va khongela, ‘Tata wa mina, hi nyike Moya wa Wena.’ Kutani Yesu a hefemulela ehenhla ka vona Moya lowo Kwetsima. Eku hefemuleni koloko a ku ri ni ku vonakala, matimba, ni rirhandzu lerikulu, ntsako, ni ku rhula.”

“I turned to look at the company who were still bowed before the throne; they did not know that Jesus had left it. Satan appeared to be by the throne, trying to carry on the work of God. I saw them look up to the throne, and pray, ‘Father, give us Thy Spirit.’ Satan would then breathe upon them an unholy influence; in it there was light and much power, but no sweet love, joy, and peace. Satan’s object was to keep them deceived and to draw back and deceive God’s children.” Early Writings, 55, 56.

“Nabakutala ako tapno kitaek ti bunggoy nga agtultuloy a nakarukbab iti sangoanan ti trono; saanda a naammuan a ni Jesus ket binaybay-an na dayta. Ni Satanas nagparang a kasla adda iti asideg ti trono, a mangpadas nga itultuloy ti trabaho ti Dios. Nakitaak ida a timmangadda iti trono, ket nagkararagda, ‘Ama, itedmo kadakami ti Espiritum.’ Kalpasanna, aganges ni Satanas kadakuada iti maysa nga saan a nasantoan nga impluensia; iti uneg dayta adda silaw ken adu a pannakabalin, ngem awan ti naalumamay a ayat, rag-o, ken talna. Ti gandat ni Satanas ket tapno pagtalnaenna ida iti pannakaallilawda ken tapno maurongna ken allilawenna dagiti annak ti Dios.” Early Writings, 55, 56.

The sanctuary was identified as the “key” that explained all of the misunderstandings that were engendered by the misunderstanding of the sanctuary. It was the “key” that explained the disappointment. In the latter days, the “key” is the disappointment, which explains the misunderstanding of the temple.

Ikulu lya kusokela lyamanyika bu “kyo kya kusimbula” kyasimbwile byonse byakutaluka mumano ebyafumyemo ku kutasumina kukulu lya kusokela. Ekyo ni co cari “kyo kya kusimbula” icisimbula ukulesa amano. Mu nshiku sha kulekelesha, “kyo kya kusimbula” ni ukulesa amano, uko kusimbula ukutasumina itempeli.

As of October 22, 1844 “time is no longer,” and the error of the disappointment of July 18, 2020 must now be corrected, but not in terms of time, for time is no longer.

Kufikia tarehe 22 Oktoba 1844, “wakati haupo tena,” na kosa la kufadhaika kwa tarehe 18 Julai 2020 sasa yapasa kurekebishwa, lakini si kwa misingi ya wakati, kwa maana wakati haupo tena.

And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

Û wê demelê ku min li ser deryayê û li ser erdê rawestiyaye dît, destê xwe ber bi ezmên ve rakir, û bi wî yê ku heta-hataye jiyan dike sond xwar, yê ku ezmên û tiştên ku tê de ne, û erd û tiştên ku tê de ne, û derya û tiştên ku tê de ne afirandine, ku dem êdî nemîne: Lê di rojên dengê demelê heftemîn de, dema ku ew dest bi lêdanê bike, raza Xwedê wê biqede, wekî ku wî ji xizmetkarên xwe, pêxemberan, re ragihandibû. Peyxama Yûhenna 10:5–7.

The location of the prediction that must be corrected is Nashville, Tennessee, and the location cannot be changed, for it is identified not by Future for America, but by Ellen White, and the Spirit of Prophecy never fails.

Ebe prediction eyetaagisa kuba eky’okulongoosa eri Nashville, Tennessee, era ekifo tekisobola kukyusibwa, kubanga kyategeerwa si lwa Future for America, wabula lwa Ellen White, era Omwoyo ogw’Obunnabbi tegulemererwa.

“When I was in Nashville, I had been speaking to the people, and in the night season, there was an immense ball of fire that came right from heaven and settled in Nashville. There were flames going out like arrows from that ball; houses were being consumed; houses were tottering and falling. Some of our people were standing there. ‘It is just as we expected,’ they said, ‘we expected this.’ Others were wringing their hands in agony and crying unto God for mercy. ‘You knew it,’ said they ‘you knew that this was coming, and never said a word to warn us!’ They seemed as though they would almost tear them to pieces, to think they had never told them or given them any warning at all.” Manuscript 188, 1905.

“Ndzi ri eNashville, a ndzi ri karhi ndzi vulavula ni vanhu, kutani enkarhini wa vusiku, ku ve ni bolo leyikulu swinene ya ndzilo leyi humeke hi ku kongoma etilweni yi ta tshama eNashville. Ku ri ni malangavi lama humaka ebholweni rero onge i miseve; tindlu a ti ri karhi ti lovisiwa hi ndzilo; tindlu a ti tswontswa ti tlhela ti wa. Van’wana va vanhu va hina a va yime kwalaho. Va ku, ‘Swi fana ntsena ni leswi a hi swi languterile; a hi swi languterile leswi.’ Van’wana a va ri karhi va siva mavoko hi ku vaviseka lokukulu, va rila eka Xikwembu va kombela tintswalo. Va ku, ‘A wu swi tiva; a wu swi tiva leswaku leswi a swi ta, kambe a wu vulanga ni rito ni rin’we ku hi lemukisa!’ A va vonaka onge va nga lava ku va handzula hi swiphemu, loko va ehleketa leswaku a va si tshama va va byela nchumu kumbe ku va nyika xitsundzuxo ni xin’we nikatsongo.” Manuscript 188, 1905.

The internal issue of the fireballs upon Nashville is that it identifies that Laodicean Seventh-day Adventism knew of the Nashville warning message, but kept silent. This is the point in prophetic history where the “shame” or “joy” of the message of the Midnight Cry is manifested. This is the point that those who are to become the ensign begin to be lifted up in distinction with those who then being shamed by those in the world who are exasperated and angry that Laodicean Seventh-day Adventism gave no Nashville warning. This same prophetic distinction was represented at Mount Carmel between Elijah and the prophets of Baal, and in the history of the second angel of Millerite history, when the Protestants changed to apostate Protestants and began their role as the false prophet, becoming the daughters of Rome. In 1989, the political horn through Reagan did the very same thing, only Reagan did not become the daughters of Rome, he became Ahab and Clovis the first, paramours of Rome.

Mu nsi ya kati ya mipira ya moto juu ya Nashville ni kwamba inaonyesha kuwa Waadventista Wasabato wa Laodikia waliijua jumbe ya onyo ya Nashville, lakini wakanyamaza. Hiki ndicho kipindi katika historia ya unabii ambapo “aibu” au “furaha” ya ujumbe wa Kilio cha Usiku wa Manane hudhihirishwa. Hiki ndicho kipindi ambacho wale watakaokuwa bendera huanza kuinuliwa kwa utofauti dhidi ya wale ambao ndipo wanaaibishwa na wale walio ulimwenguni, waliochoshwa na wenye hasira kwamba Waadventista Wasabato wa Laodikia hawakutoa onyo la Nashville. Utofauti huu huu wa kiunabii uliwakilishwa katika Mlima Karmeli kati ya Eliya na manabii wa Baali, na katika historia ya malaika wa pili ya historia ya Wamilleri, wakati Waprotestanti walipobadilika na kuwa Waprotestanti waasi na kuanza wajibu wao kama nabii wa uongo, wakawa binti za Rumi. Mnamo 1989, pembe ya kisiasa kupitia Reagan ilifanya jambo lilo hilo kabisa, isipokuwa Reagan hakufanyika kuwa binti za Rumi; alifanyika kuwa Ahabu na Clovis wa kwanza, wapenzi haramu wa Rumi.

“There was a scene presented to me. It was the night before the Sabbath. That is when that scene was presented. I looked out of the window, and there was an immense ball of fire that had come from heaven, and it fell where they were casting buildings with pillars, especially the pillars were presented to me. And it seemed as if the ball came right to the building and crushed it, and they saw that it was branching out, branching out, enlarging, and they began to cry and mourn and mourn, and wring their hands; and I thought some of our people stood by there, saying, ‘Well, it is just what we have been expecting; it is just what we have been talking about; it is just what we have been talking about.’ ‘You knew it?’ said the people. ‘You knew it, and never told us about it?’ I thought there was such an agony in their face, such an agony in their appearance.’” Manuscript 152; 1904.

“Hine ocil yilak ciq teqel p'ich. Ha ocil yiq'ij rech ri uxlanïk rech ri sábado. Chiri' xk'ut pe ri ocil. Xinwil pe pa ruwi' ri ventan, y c'o jun nimaq q'oq' richin k'äq' chi xpe chikaj, y xtz'aq pa ri k'ojlib'äl jawi' kijachon taq jay ruk'a' taq columna; achi'el ri taq columna xek'ut chwe pa jun rub'eyal chïk. Y xk'ut chi ri q'oq' xb'e chupan ri jay y xuk'ïs, y rije' xkilo' chi tajin nuk'äm räch'akul, nuräch'akul, tajin nïmär, y xechaple' oq'ej, b'isonik, y b'isonik, y xek'ïyq'ïyij ri kiq'a'; y xinna'ojij chi jujun qachi'el qawinaq e k'o chiri', kib'ijon: ‘Utz, are wa' ri qoye'en pe; are wa' ri qab'inon; are wa' ri qab'inon.’ ‘La iwetam?’ xecha' ri winaqi'. ‘La iwetam, y maj xib'ij chike qachij?’ Xinna'ojij chi sib'alaj k'axk'ob'al pa kiwi', sib'alaj k'axk'ob'al pa ri kib'anob'al.” Manuscript 152; 1904.

The disappointment of July 18, 2020 is the “key” to identify the temple that is to be lifted up as an ensign. The distinction of two classes of Adventists is a major theme of biblical prophecy. Jeremiah refused to join with the “assembly of mockers,” and the churches of Smyrna and Philadelphia were both contrasted with the synagogue of Satan, who claimed they were Jews, but were not. The distinction between the two classes of professed Adventists is represented by the methodology they employ to study the Bible. It is the distinction between true education and “higher education, so-called” as Sister White calls it.

2020꞉7꞉18의 실망은 기로 세워져야 할 성전을 식별하는 “열쇠”이다. 두 부류의 재림신자들 사이의 구별은 성경 예언의 중대한 주제이다. 예레미야는 “조롱하는 자들의 모임”에 함께하기를 거절하였으며, 서머나 교회와 빌라델비아 교회는 스스로 유대인이라 주장하나 그렇지 아니한 사탄의 회당과 대조되었다. 자칭 재림신자라는 두 부류 사이의 구별은 그들이 성경을 연구하는 데 사용하는 방법론으로 표상된다. 그것은 참된 교육과, 화잇 자매가 부르기를 “소위 고등 교육”이라 한 것 사이의 구별이다.

Nashville is known as the “Athens of the South,” and the most famous building that represents Greece in Nashville is the Parthenon in Centennial Park, built in 1897 as a full-scale replica of the ancient Greek Parthenon. It was built to celebrate the centennial of Tennessee’s entrance into statehood in 1796, and was intended to be torn down after the celebration. Instead, the land was turned into a park in 1903 and the Parthenon was rebuilt permanently from 1920 unto 1931.

Nashville kutendekwa sana kuwa “Athene ya Kusini,” na jengo lililo maarufu zaidi linaloiwakilisha Ugiriki katika Nashville ni Parthenon iliyo katika Centennial Park, lililojengwa mwaka 1897 kuwa nakala kamili ya Parthenon ya kale ya Kigiriki. Lilijengwa ili kuadhimisha miaka mia moja tangu Tennessee kuingia katika hadhi ya jimbo mwaka 1796, na lilikusudiwa kubomolewa baada ya maadhimisho hayo. Badala yake, eneo hilo lilibadilishwa kuwa bustani mwaka 1903, na Parthenon ikajengwa upya kwa kudumu tangu 1920 hadi 1931.

The name “Parthenon” derives from the Greek word parthénos, meaning “virgin” or “maiden,” referring to Athena in her aspect as the untouched, wise, and warlike goddess of wisdom, strategy, arts, crafts, and civilization. Built between 447–432 BC on the Acropolis in Athens, it housed a massive chryselephantine (gold and ivory) statue of Athena by the sculptor Phidias—essentially serving as her “house” or divine residence, where she was believed to be present.

Ingain “Parthenon” adalna maniphunani Greek phattaba *parthénos*dagi lakli, mahakki artha “nupi amaidi nupi angang” nattraga “maiden” haibani; masi Athena-bu mahakki amaidaba, ningthiba, amasung lan-thokpa gi leirangdagi oiriba mapan asi panduna hairi—maramdi mahak asi pumnamakta ningkhiba, thoudang-sing gi yathang, kala, sinpham-shing, amasung leingak-ningthourol gi lairibani. Athens-ki Acropolis-ta BC 447–432 gi marakta semkhiba, mapham asida Phidias na semkhiba Athena-gi chryselephantine (san amasung u-shing) chaoba murti ama leikhi—masi thajabana mahakki “yum” nattraga lai-lei oina leikhiba mapham oirammi, madu-da mahak leiriba oina thajarammi.

The Western educational system’s emphasis on broad knowledge, critical inquiry, civic preparation, and the liberal arts framework is fundamentally rooted in ancient Greek philosophy and practice. Without Plato’s Academy, Aristotle’s Lyceum, or the Athenian paideia, modern schooling as we know it would look very different.

Nkongondelo ya ntemo ya kelasi ya ku Mputu na luzayikisu ya nene ya mayele ya mingi, kutala mambu na ngindu ya kusosa kieleka, kuyidika bantu sambu na luzingu ya bwala, mpi nzila ya mayele ya kimvuka ya bikalulu ya ndwenga, me telema na lufulu ya ntama ya filozofi mpi bisalu ya Bayonani ya ntama. Kana Akademia ya Plato, Lise ya Aristote, to paideia ya Athene vandaka ve, kelasi ya bilumbu ya beto mutindu beto ke zaba yo lelo yina zolaka kumonana mutindu ya kuswaswana mingi.

In 1904, the Madison School was founded nine miles outside of Nashville. Ellen White was a charter board member of the original Madison School (formally the Nashville Agricultural and Normal Institute, and later known as Madison College). She served as a charter member of the board of directors from its inception in 1904. She remained on the board until around 1914 (the year before her death in 1915).

1904년에 매디슨 학교는 내슈빌에서 9마일 떨어진 곳에 설립되었다. 엘렌 화이트는 원래의 매디슨 학교(정식 명칭은 내슈빌 농업 및 사범 학원이며, 후에 매디슨 칼리지로 알려지게 됨)의 초대 이사회 구성원이었다. 그녀는 1904년 설립 당시부터 이사회의 창립 구성원으로 봉사하였다. 그녀는 1914년경까지(1915년 그녀가 사망하기 전해) 이사회에 남아 있었다.

This was the only college or institutional board she ever agreed to join or serve on. She deliberately limited such formal positions in other Adventist organizations, but made an exception for Madison because of its alignment with her educational counsels (self-supporting, farm-based, missionary-focused training emphasizing Bible, manual labor, and practical preparation for service in the South and beyond). The Nashville messages from Sister White came in 1904 and 1905, the same time period Madison School was beginning, and the Parthenon exhibit was being changed into a permanent fixture at permanent park. The symbol of Greek education and heavenly education both marking their beginnings in the same short period of time, which was the same period of time the visions of Nashville’s fireballs were given.

Hau ka college pe institutional board mia a si ahihna a na pawm mi cu hi lawng hi a si. Adventist pawlkom dangdang ih formal hna quanhnak cu a tumtah in a bitum deuh, asinain Madison hrangah cun thleidan a tuah, ziangahtile a zirhthiamnak ralrinpek pawl thawn a remruat zet ruangah (mahte in a dinhmun, lo-farm parih a ummi, missionary hna-biakhia, Bible, kut hnatuannak, le South ram ah hna tuan dingin, cule hmundang pawlah khal a practical tiangin ralrinnak pekmi training a hleice in a ngaihsuak). Sister White hnen ihsin Nashville thucah pawl cu 1904 le 1905 ah an ra, cumi cu Madison School a hramthok lai caan a si ve, cule Parthenon exhibit khal permanent park ah permanent fixture ah thlen a si lai caan a si ve. Greek zirnak ih hminsinnak le vanlam zirnak ih hminsinnak pahnih in caan tawi te sungah an hramthoknak an hminsin, cumi cu Nashville ih mei pialral pawl thil hmuhnak pek a si lai caan thotho a si.

“Last night a scene was presented before me. I may never feel free to reveal all of it, but I will reveal a little.

“Uviku wa jana niliwekewa mbele yangu tukio fulani. Huenda nisijisikie huru kamwe kufunua yote, lakini nitafunua sehemu ndogo tu.

“It seemed that an immense ball of fire came down upon the world and crushed large houses. From place to place rose the cry, ‘The Lord has come! The Lord has come!’ Many were unprepared to meet Him, but a few were saying, ‘Praise the Lord!’

“Kuoneka ko umupira munene nganshi wa mulilo waishile panshi pa calo no kupanza inyumba inshikulu. Ukufuma mu ncende imo ukuya ku yimbi kwaleumfwa ukulosha ukuti, ‘Shikulu aisa! Shikulu aisa!’ Abengi tabaali abaiteyanya ukumukumana, lelo bakesha bacepa balelanda ukuti, ‘Lumbanyeni Shikulu!’”

“‘Why are you praising the Lord?’ enquired those upon whom was coming sudden destruction.

“‘Nanga ake munatumbika Yehova?’ ŵakafumba awo pa iwo pakaŵa kuti kwizira uparanyiko wa mwamabuchi.

“’Because we now see what we have been looking for.’

«Basi twamona nomba ico twali turafyonda.»

“‘If you believed that these things were coming, why did you not tell us?’ was the terrible response. ‘We did not know about these things. Why did you leave us in ignorance? Again and again you have seen us; why did you not become acquainted with us and tell us of the judgment to come, and that we must serve God, lest we perish? Now we are lost!’” Manuscript 102, 1904.

“‘Eke mwasuminanga nti ifintu ifi fikesa, mulandileko shani ukututela?’ eelyo lyali ilyashi ilya kutinya sana. ‘Tatwaishibe ifi fintu. Cinshi mwasiyile ifwe mu kushaishiba? Inshita ne nshita mwalitumonapo; cinshi tamwaishibene naifwe no kutweba ulubingisho ulukesa, no kuti tulingile ukutumikila Lesa, epangwa tukononeka? Nomba twaluba!’” Manuscript 102, 1904.

The context of the Nashville messages was geographically placed into a spiritual setting of true or false education. An education that prepares a soul to be a citizen of either heaven or earth. There is no reference to Islam in Sister White’s Nashville visions, so what would be the justification to attach Islam to the vision of fireballs on Nashville? How would a correction of the Nashville message of 2020 align with the work of Josiah Litch and Samuel Snow? Their corrections were made when they recognized that the same evidence that had led to the first prediction, was the evidence that established the corrected prediction.

Muktadha wa jumbe za Nashville uliwekwa, kwa upande wa kijiografia, ndani ya mazingira ya kiroho ya elimu ya kweli au ya uongo. Elimu inayoiandaa nafsi kuwa raia wa mbingu au wa dunia. Hakuna rejea yoyote kwa Uislamu katika maono ya Nashville ya Sister White, basi kungekuwa na uhalali gani wa kuuhusisha Uislamu na maono ya mipira ya moto juu ya Nashville? Je, marekebisho ya ujumbe wa Nashville wa mwaka 2020 yangeafikiana vipi na kazi ya Josiah Litch na Samuel Snow? Marekebisho yao yalifanywa walipotambua kwamba ushahidi uleule uliokuwa umeongoza kwenye utabiri wa kwanza, ndio uliokuwa ushahidi uliothibitisha utabiri uliorekebishwa.

The evidence of Islam was established long before it was connected with the warning message of Nashville. The message of Islam is directly attached to the message of the third angel. This fact is illustrated upon several biblical witnesses. The warning of the third angel represents a warning about the mark of the king of the north’s authority, and the warning of Islam is represented by the warning of the children of the east.

Ebyo bujulizi eby’Obusiraamu byateekebwawo dda nnyo nga tebinnayungibwa ku bubaka obw’okulabula obw’e Nashville. Obubaka bw’Obusiraamu buyungiddwa butereevu ku bubaka bwa malayika ow’okusatu. Ensonga eno eragibwa ku bajulirwa ba Baibuli ab’enjawulo. Okulabula kwa malayika ow’okusatu kikiikirira okulabula okwakwata ku kabonero k’obuyinza bwa kabaka ow’obukiikakkono, era okulabula kw’Obusiraamu kikiikirirwa okulabula kw’abaana b’ebuvanjuba.

But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

Naye habari zitokazo mashariki na kaskazini zitamfadhaisha; kwa hiyo atatoka kwa ghadhabu kuu ili kuharibu, na kuwaangamiza kabisa watu wengi. Danieli 11:44.

The third angel arrived into history on October 22, 1844 when the seventh trumpet began to sound. The seventh trumpet is also the third woe of Islam. The rebellion of 1863 silenced the sounding of the seventh trumpet until 9/11, when the third angel descended in Revelation chapter eighteen as the great buildings of New York were brought down by a touch of God’s power.

Malaika wa tatu aliingia katika historia tarehe 22 Oktoba 1844 wakati tarumbeta ya saba ilipoanza kuvuma. Tarumbeta ya saba pia ndiyo ole wa tatu wa Uislamu. Uasi wa mwaka 1863 uliinyamazisha sauti ya tarumbeta ya saba hadi 9/11, wakati malaika wa tatu alishuka katika Ufunuo sura ya kumi na nane majengo makubwa ya New York yalipoangushwa kwa mguso wa nguvu za Mungu.

9/11 was the alpha or beginning of the sealing time, which ends at the omega or ending of the sealing of the one hundred and forty-four thousand at the soon-coming Sunday law.

9/11 kwakuwu alpha, ari kwikiro rya gihe cyo gushyirwaho ikimenyetso, kikazarangirira kuri omega, ni ukuvuga iherezo ryo gushyirwaho ikimenyetso kw’abahumbi ijana na mirongo ine na bane, mu gihe cy’itegeko rya Ku Cyumweru riri hafi kuza.

9/11 is the alpha of the image of the beast testing time in the United States, which ends at the omega of the image of the beast testing time in the United States, which occurs when the mark of the beast is enforced in the United States.

11‑ê Îlonê alpha ya dema ceribandina wêneyê heywanê li Dewletên Yekbûyî ye; ev jî bi omega ya dema ceribandina wêneyê heywanê li Dewletên Yekbûyî bi dawî dibe, ya ku di dema ku nîşana heywanê li Dewletên Yekbûyî tê sepandin de pêk tê.

9/11 is the alpha or beginning of the judgment of the living upon the earth beast, including its Republican and Protestant horns, which ends at the soon-coming Sunday law.

9/11 ni alfa, au mwanzo wa hukumu ya walio hai juu ya mnyama wa nchi, pamoja na pembe zake za Kirepublican na Kiprotestanti, ambayo hufikia mwisho wake katika sheria ya Jumapili inayokuja upesi.

9/11 is the alpha of “the day of the Lord’s preparation,” which ends at the test over the day of the Lord’s Sabbath.

9/11 ni alfa ya “umunsi wo kwitegura kw’Umwami,” urangirira ku kigeragezo cyerekeye umunsi w’Isabato y’Umwami.

9/11 is the alpha of the temple erection represented by the foundation stone which ends when the omega capstone is placed upon the temple.

9/11 ni alpha ya kutaalulwa kwa hekalu, kama kuonyeshwa na jiwe la msingi, ambako kunafikia mwisho wakati omega, jiwe la kilele, linawekwa juu ya hekalu.

9/11 is the alpha of the third woe in the United States, which ends at the earthquake of Revelation eleven, which is the soon-coming Sunday law. At that earthquake the third woe cometh quickly. The history of the Nashville fireballs is before probation closes at the Sunday law, in spite of the proclamation of those who condemn the Laodicean Adventists claiming, “Now we are lost.”

9/11 ni alfa ya ole ya tatu katika Marekani, ambayo inakoma kwenye tetemeko la nchi la Ufunuo kumi na moja, ambalo ni sheria ya Jumapili inayokuja upesi. Katika tetemeko hilo ole ya tatu huja upesi. Historia ya mipira ya moto ya Nashville iko kabla ya kufungwa kwa muda wa rehema katika sheria ya Jumapili, licha ya tangazo la wale wanaowahukumu Waadventista wa Laodikia wakidai, “Sasa tumepotea.”

The book of Joel and its fulfillment at Pentecost set forth the debate of the message of the Midnight Cry when one class who cannot understand the increase of knowledge accuses those who understand of being drunk. The confrontation of the drunkards of Ephraim and the wise is a subject that is often addressed in God’s prophetic Word. One element of the truth is that the message is a two-step message, as illustrated by Peter in the upper room and thereafter in the temple. It is represented by judgment beginning upon God’s house and then followed by those outside of God’s house. The judgment process is also represented by the two voices of Revelation eighteen, where the first voice is 9/11 unto the Sunday law, and then the second voice of verse four marks the Sunday law. The distinction of the true and false prophetic message of the latter rain is also illustrated by Elijah, who Malachi identifies as returning just before the close of probation.

Yoeli ya buku mpe kokokisama na yango na Pentekote etyalaki polele likambo ya tembe ya nsango ya Kolela ya Katikati ya Butu, ntango etuluku moko oyo ekoki te kososola bokóli ya boyebi efundaka baoyo bazali kososola ete balangwi masanga. Bokutani kati na balangwi masanga ya Efalayime mpe bato ya bwanya ezali motó ya liteya oyo Liloba ya esakweli ya Nzambe elobelaka mbala mingi. Moko ya biteni ya solo ezali ete nsango yango ezali nsango ya biteni mibale, ndenge Petelo alakisaki yango na ndako ya likoló mpe na nsima na tempelo. Ezali komonisama lokola kosambisa oyo ebandi likoló ya ndako ya Nzambe mpe na nsima elandi baoyo bazali libándá ya ndako ya Nzambe. Mosala ya kosambisa emonisami mpe na mongongo mibale ya Emoniseli zomi na mwambe, epai mongongo ya liboso ezali 9/11 kino na mobeko ya mokolo ya Lomingo, mpe na nsima mongongo ya mibale ya molongo ya minei etalisi elembo ya mobeko ya mokolo ya Lomingo. Bokeseni kati na nsango ya solo mpe ya lokuta ya esakweli ya mbula ya nsuka emonisami mpe na Eliya, oyo Malaki amonisi ete azongi mwa moke liboso ya bokangi ya ngolu.

The symbols of the wise and foolish on Mount Carmel was ‘Elijah the wise” and the foolish prophets of Baal. Elijah is Peter and the prophets of Baal are the drunkards of Ephraim. Once the foolish drunkards are manifested as the false prophets of Baal, through the outpouring of fire; the people finally answer that, “the Lord He is God.” Laodicean Seventh-day Adventists are manifested as such, at the fulfillment of the Nashville prediction. Those outside of Adventism who are then awakened to the unfaithfulness of the foolish are brought under conviction, but their probation has not yet closed. The illustration of the manifestation of the wise and foolish virgins represented by the Nashville warning message is a waymark in the final perfect fulfillment of the parable of the ten virgins.

Kuakilangilo vya wenye hekima na wapumbavu juu ya Mlima Karmeli vilikuwa “Eliya mwenye hekima” na manabii wapumbavu wa Baali. Eliya ni Petro, na manabii wa Baali ni wale walevi wa Efraimu. Mara walevi wapumbavu watakapodhihirishwa kuwa manabii wa uongo wa Baali, kwa kumwagwa kwa moto; ndipo watu hatimaye hujibu kwamba, “Bwana, Yeye ndiye Mungu.” Waadventista Wasabato wa Laodikia hudhihirishwa kuwa hivyo, katika utimilifu wa unabii wa Nashville. Wale walio nje ya Uadventista ambao ndipo huamshwa kuona kutokuwa waaminifu kwa hao wapumbavu huletwa chini ya usadikisho, lakini muda wao wa rehema bado haujafungwa. Mfano wa kudhihirishwa kwa wanawali wenye hekima na wapumbavu, unaowakilishwa na ujumbe wa onyo wa Nashville, ni alama ya njia katika utimilifu wa mwisho mkamilifu wa mfano wa wanawali kumi.

The disappointment of July 18, 2020 defines the message which must be corrected, and the manifestation of those within Adventism who have the oil, and those who don’t. Those who lacked the message of oil that warns Nashville are then contrasted with those who do possess the oil. Of the two classes that either do or do not have the oil of the message, one class has experienced a disappointment that was represented by the first disappointment of Millerite history, the other does not have that experience. Without the disappointment typified by the Millerites there is no correction to be made to any failed prediction. The fact that the Nashville prediction of 2020 was identifying Islam is consistent with an element of a failed message which needs to be corrected.

Disappointment ya Julai 18, 2020 inaifafanua ujumbe ambao ni lazima urekebishwe, na udhihirisho wa wale walio ndani ya Adventism walio na mafuta, na wale wasio nayo. Wale waliokosa ujumbe wa mafuta unaoionya Nashville basi wanalinganishwa na wale ambao kwa kweli wanayo mafuta. Kati ya makundi hayo mawili ambayo ama yana au hayana mafuta ya ujumbe, kundi moja limepitia masikitiko yaliyowakilishwa na masikitiko ya kwanza katika historia ya Wamillerite, nalo jingine halina uzoefu huo. Bila ya masikitiko yaliyofanishwa na Wamillerite, hakuna marekebisho yanayopaswa kufanywa kwa unabii wowote ulioshindwa kutimia. Ukweli kwamba utabiri wa Nashville wa 2020 ulikuwa ukiitambulisha Uislamu unapatana na sehemu ya ujumbe ulioshindwa ambao unahitaji kurekebishwa.

An evidence of this is found in the fact that the history where the fireballs of Nashville arrive is not only that it agrees with the history of the Millerites first disappointment, and the correction of the message thereafter, but also because it occurs within a history that begins with the arrival of the third angel on 9/11, marking the arrival of Islam of the third woe, and that Islam arrives prophetically again at the Sunday law earthquake of Revelation eleven. Retaining Islam in the message without any direct reference by Sister White to Islam and the Nashville warning is based upon the theme of the history, being Islam.

ꯃꯁিগী ꯑꯃ ꯍꯥꯏꯕ ꯑꯦꯛꯇꯥ ꯑꯁি, ꯅꯦꯁꯚꯤꯜꯒꯤ ꯃꯩꯄꯨꯡꯒꯤ ꯈꯣꯡꯆꯠꯁিং ꯌꯧꯔꯤꯕ ꯄꯨꯋꯥꯔꯤ ꯑꯁিনꯥ ꯃꯤꯜꯂꯔꯥꯏꯠꯁꯤꯡꯒꯤ ꯑꯍꯥꯟꯕ ꯑꯇꯣꯞꯄꯥ ꯃꯥꯅꯅ ꯆꯥꯡꯅꯕ ꯑꯃꯁꯨꯡ, ꯃꯇꯨꯡꯒꯤ ꯃꯐꯝꯗ ꯄꯥꯎꯒꯤ ꯁꯦꯝꯒꯠꯄꯥꯁꯨ ꯆꯥꯡꯅꯕ ꯈꯛꯇ ꯅꯠꯇ꯭ꯔꯒ, ꯃꯁি ꯑꯃꯁꯨꯡ 9/11 ꯗ ꯑꯍꯨꯝꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯂꯥꯛꯄꯥꯅ ꯍꯧꯖꯤꯟꯕ ꯄꯨꯋꯥꯔꯤ ꯑꯃꯗ ꯊꯣꯛꯂꯤ, ꯃꯁꯤꯅ ꯑꯍꯨꯝꯁꯨꯕ ꯋꯣꯒꯤ ꯏꯁ꯭ꯂꯥꯝ ꯂꯥꯛꯄꯥ ꯃꯔꯥꯛ ꯇꯧꯏ; ꯑꯃꯁꯨꯡ ꯔꯦꯕꯦꯂꯦꯁꯟ ꯏꯂꯦꯚꯟꯒꯤ ꯅꯣꯡꯃꯥ ꯂꯩ ꯁꯔꯨꯛꯌꯥꯟꯕꯥ ꯑꯦꯔꯠꯀ꯭ꯋꯦꯛꯇ ꯃꯁꯤ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛꯂꯤ ꯑꯃꯨꯛ ꯂꯥꯛꯂꯤꯕꯅꯤ꯫ ꯁꯤꯁꯇꯔ ꯋꯥꯏꯠꯀꯤ ꯏꯁ꯭ꯂꯥꯝ ꯑꯃꯁꯨꯡ ꯅꯦꯁꯚꯤꯜꯒꯤ ꯋꯥꯔꯟꯤꯡꯒ ꯃꯥꯔꯤ ꯂꯩꯅꯕ ꯑꯋꯥꯡꯕ ꯃꯈꯥ ꯑꯃꯠꯇ ꯂꯩꯇꯅꯁꯨ, ꯄꯥꯎꯗ ꯏꯁ꯭ꯂꯥꯝ ꯍꯥꯏꯕ ꯄꯨꯋꯥꯔꯤꯒꯤ ꯍꯤꯔꯝ ꯑꯁি ꯌꯥꯝꯅ ꯃꯇꯥꯡ ꯑꯣꯏꯗꯨꯅ, ꯄꯥꯎ ꯑꯁিদ ꯏꯁ꯭ꯂꯥꯝ ꯍꯥꯏꯕꯁꯤ ꯊꯥꯝꯂꯤ꯫

In the one hundredth and fifty-third article of the series titled The Book of Daniel we identified that in agreement with the testimony of Balaam and the ass Islam, represented by the ass would have three primary interactions with the United States in the history of 9/11 unto the Sunday law. We identified 9/11 as the first, then October 7, 2022 as the second. We noted that the first attack was on the spiritual glorious land and the second attack was upon the literal glorious land of Israel, and that the third attack would be the attack at the earthquake of the Sunday law. We pointed out that the history of Balaam at this prophetic level bore the signature of truth, for the first and last attack was upon the spiritual glorious land and the middle attack was upon the literal glorious land, which is a symbol of rebellion. We now see that a fourth strike which marks the beginning of the Midnight Cry message will take place in the spiritual glorious land when Nashville’s fireballs are fulfilled. This means that the second strike of Balaam and his ass is double with the first of two strikes upon the literal and the second upon the spiritual glorious land.

“The Book of Daniel” 시리즈의 제153번째 글에서 우리는 발람과 그 나귀의 증언과 일치하게, 나귀로 상징되는 이슬람이 9/11로부터 일요일 법에 이르는 역사 가운데 미국과 세 차례의 주요한 상호작용을 갖게 될 것임을 확인하였다. 우리는 첫째를 9/11로, 그 다음 둘째를 2022년 10월 7일로 확인하였다. 또한 첫 번째 공격은 영적 영화로운 땅에 대한 것이었고, 두 번째 공격은 이스라엘의 문자적 영화로운 땅에 대한 것이며, 세 번째 공격은 일요일 법의 지진 때에 있을 공격이 될 것임을 지적하였다. 우리는 이 예언적 차원에서의 발람의 역사가 진리의 서명을 지니고 있음을 밝혔다. 이는 첫 번째와 마지막 공격이 영적 영화로운 땅에 대한 것이고, 가운데 공격은 반역의 상징인 문자적 영화로운 땅에 대한 것이기 때문이다. 이제 우리는 한밤중 부르짖음 기별의 시작을 표시하는 네 번째 타격이 내슈빌의 불덩이들이 성취될 때 영적 영화로운 땅에서 일어날 것임을 본다. 이것은 발람과 그의 나귀의 두 번째 타격이 이중적이라는 뜻이니, 그 첫째는 문자적 영화로운 땅에 대한 것이고 둘째는 영적 영화로운 땅에 대한 것이다.

The article presented an incomplete truth which the Lion of the tribe of Judah has now revealed as another witness of the prophetic connection of Islam to the fireballs of Nashville. Another argument to support the association of Islam with the fireballs is found within the reform lines of sacred history. Every reform movement has its own peculiar theme unto itself that permeates the entire reform movement. In the reform movement of Moses, it was about entering into covenant with a chosen people. With Christ’s reform line it was about the Messiah. With the reform line of David, it was about the Ten Commandments and the sanctuary. With the Millerites the theme was prophetic time, for the Millerites bore the “message of time.” With the arrival of the third angel at 9/11 the theme for the reform line of the one hundred and forty-four thousand was identified as Islam of the third woe, the children of the east, the ass of Bible prophecy, the war horses of Revelation nine, the east wind, the locusts, and the angering of the nations.

Makala hiyo iliwasilisha kweli isiyokamilika, ambayo Simba wa kabila la Yuda sasa ameifunua kuwa ushuhuda mwingine wa uhusiano wa kinabii wa Uislamu na mipira ya moto ya Nashville. Hoja nyingine ya kuunga mkono uhusiano wa Uislamu na mipira ya moto inapatikana ndani ya mistari ya matengenezo ya historia takatifu. Kila vuguvugu la matengenezo lina mada yake maalum iliyo yake lenyewe, inayopenya vuguvugu lote la matengenezo. Katika vuguvugu la matengenezo la Musa, lilihusu kuingia katika agano na watu waliochaguliwa. Katika mstari wa matengenezo wa Kristo, lilihusu Masihi. Katika mstari wa matengenezo wa Daudi, lilihusu Amri Kumi na patakatifu. Kwa Wamilleri, mada ilikuwa wakati wa kinabii, kwa maana Wamilleri waliubeba “ujumbe wa wakati.” Kwa kufika kwa malaika wa tatu katika 9/11, mada ya mstari wa matengenezo wa wale mia moja arobaini na nne elfu ilitambuliwa kuwa ni Uislamu wa ole ya tatu, wana wa mashariki, punda wa unabii wa Biblia, farasi wa vita wa Ufunuo tisa, upepo wa mashariki, nzige, na kutiwa hasira kwa mataifa.

The earthquake of Revelation eleven marks Islam of the third woe, while also representing the conclusion of the message of the Midnight Cry. The Midnight Cry was typified by the triumphal entry of Christ into Jerusalem, which began with the releasing of the ass. The beginning of the Midnight Cry in Millerite history was the arrival of Samuel Snow on horseback at the Exeter camp meeting. The beginning of the period of the Midnight Cry is marked by symbols of Islam. There is abundant witnesses to confirm that the corrected message of July 18, 2020 includes Islam as part of the warning message. There is not a date identified, but Nashville’s fireballs identify the controversy of “new wine” in the latter days, so Nashville’s fireballs include Islam, but what about the identification of the fireballs as nuclear weapons?

تەقەینەکەی ئاشکراکردنەوەی یازدە، ئیسلامی وای سێیەم نیشان دەدات، هەروەها کۆتایی پەیامی هاوارەی نیوەشەو نواندن دەکات. هاوارەی نیوەشەو لە چوونەژوورە سەرکەوتووەکەی مەسیح بۆ ئۆرشەلیمدا تیپۆلۆژی کرا، کە بە ئازادکردنی گورەکە دەستی پێ کرد. دەستپێکی هاوارەی نیوەشەو لە مێژووی میلەریدا گەیشتنی ساموێل سنۆ بوو، سواری ئەسپ، بۆ کۆبوونەوەی چادری Exeter. دەستپێکی ماوەی هاوارەی نیوەشەو بە هێماکانی ئیسلام نیشانە کراوە. شایەتییەکی زۆر هەیە بۆ پشتڕاستکردنەوەی ئەوەی پەیامی ڕاستکراوەی 18ی جولای 2020 ئیسلام وەک بەشێک لە پەیامی ئاگادارکردنەوە لەخۆ دەگرێت. هیچ ڕێکەوتێک ناسێنراوە، بەڵام تۆپی ئاگری Nashville ناکۆکیی «شەرابی نوێ» لە ڕۆژانی دواییدا نیشان دەدات، لەبەر ئەوە تۆپی ئاگری Nashville ئیسلامیش لەخۆ دەگرێت، بەڵام دەربارەی ناساندنی تۆپی ئاگرەکان وەک چەکە ناوکییەکان چی؟

The message must retain the designation of Islam as the antagonist in the attack based upon many witnesses. The error of time-setting which needs to be corrected is typified by both 1840 and 1844. Time is no longer to be part of the prophetic message, though numbers still are. The error represented by the sanctuary misunderstanding must also be resolved, but before it can be resolved and incorporated into the corrected message, the error which was typified by the sanctuary misunderstanding must be identified. What did that sanctuary misunderstanding represent in the July 18 Nashville warning?

Ujumbe lazima udumishe kutajwa kwa Uislamu kuwa ndiye mpinzani katika shambulio hilo kwa msingi wa mashahidi wengi. Kosa la kupanga wakati ambalo linahitaji kusahihishwa linafanishwa na mwaka 1840 na 1844 pia. Wakati haupaswi tena kuwa sehemu ya ujumbe wa unabii, ijapokuwa namba bado ni sehemu yake. Kosa linalowakilishwa na kutofahamu kuhusu patakatifu lazima pia lituliwe, lakini kabla halijatatuliwa na kuingizwa katika ujumbe uliosahihishwa, kosa lililofananishwa na kutofahamu huko kuhusu patakatifu lazima litambuliwe. Kutofahamu huko kuhusu patakatifu kuliwakilisha nini katika onyo la Nashville la Julai 18?

I contend that the answers are to be found in the light that has been being unsealed since the end of 2023. The three parallel lines of eleven chapters, beginning with chapters eleven and ending with chapter twenty-two in Genesis, Matthew and Revelation are the renewal of God’s covenant with the one hundred and forty-four thousand. Do we reject His offer of mercy by acting as if we did not hear His call, or do we bow down and proclaim in our human strength, “all that He commands, I will do?” Or do we allow the Holy Spirit to write His law upon our hearts and minds?

Ndzi vula leswaku tinhlamulo ti ta kumeka eku vonakaleni loku ku nga karhi ku paluxiwa ku sukela emakumu ka 2023. Mitalo yinharhu leyi fambelanaka ya tindzima ta khume na yin’we, yi sungulaka hi tindzima ta khume na yin’we yi tlhela yi hela hi ndzima ya makume mambirhi na mimbirhi eka Genesa, Matewu, na Nhlavutelo, i ku pfuxetiwa ka ntwanano wa Xikwembu ni lava dzana na makume mune-mune wa magidi. Xana hi ala nyiko ya Hinkwawo ya tintswalo hi ku endla onge a hi yi twanga ku vitana ka Hinkwawo, kumbe hi nkhinsama hi tlhela hi twarisa hi matimba ya hina ya vumunhu, “hinkwaswo leswi A swi lerisaka, ndzi ta swi endla?” Kumbe xana hi pfumelela Moya lowo Kwetsima ku tsala nawu wa Hinkwawo etimbilwini ta hina ni le mianakanyweni ya hina?

The answers are also found in Daniel chapter twelve’s unsealing of the three verses that present time as the first, second and third angels’ messages. Those three verses also mark December 31, 2023 in verse seven, July 18, 2020 in verse twelve and then 1989 unto the Sunday law and on to the close of probation is represented in verse eleven. Those three truths, within those three verses are located in the very passage of Scripture where the threefold testing process that always occurs when a prophecy is unsealed is set forth!

Mahenu pia yanapatikana katika kufunguliwa kwa Danieli sura ya kumi na mbili kwa zile aya tatu zinazowasilisha wakati kama ujumbe wa malaika wa kwanza, wa pili, na wa tatu. Aya hizo tatu pia zinaashiria Desemba 31, 2023 katika aya ya saba, Julai 18, 2020 katika aya ya kumi na mbili, na kisha 1989 hadi sheria ya Jumapili na kuendelea hadi kufungwa kwa muda wa rehema kunawakilishwa katika aya ya kumi na moja. Kweli hizo tatu, ndani ya aya hizo tatu, zinapatikana katika kifungu hicho hicho cha Maandiko ambamo mchakato wa majaribio wa namna tatu, ambao hutokea daima unabii unapofunguliwa, umewekwa wazi!

Christ didn’t simply unseal Daniel twelves’ threefold test, but He also identified those tests as a foundational test, followed by a temple test, followed by a litmus test. He further identified the foundational test began on December 31, 2023 and was based upon the foundational test of the Millerite movement, as represented by the antichrist being the symbol that establishes the external vision.

Kristo hakungulula tu jaribu la namna tatu la Danieli 12, bali pia aliyatambua majaribu hayo kuwa ni jaribu la msingi, likifuatiwa na jaribu la hekalu, kisha likifuatiwa na jaribu la uthibitisho. Zaidi ya hayo, alitambulisha kwamba jaribu la msingi lilianza tarehe 31 Desemba 2023 na lilitegemea jaribu la msingi la vuguvugu la Wamilerite, kama linavyowakilishwa na mpinga-kristo kuwa ishara inayoweka maono ya nje.

He then identified the second and temple test as represented by Daniel’s vision of Christ in the temple in chapter ten. That test is currently under way. Daniel twelves unsealing of the dates of 1989, July 18, 2020, December 31, 2023, and the Sunday law includes the vision of Rome and the vision of Christ. Both visions are set forth in the very same vision where the unsealing of chapter twelve is found. The three chapters are one vision, and the vision of Christ is the temple test in chapter ten, the vision of antichrist is the foundation test in chapter eleven and the waymarks of the one hundred and forty-four thousand in chapter twelve represent the third and litmus test where the foolish are separated from the wise as many are purified, made white and tried.

Ngai hĩndĩ ĩyo akamanyithia ũrĩa magerio ma keerĩ na ma Hekarũ marĩ kũhonyithirio nĩ kĩoneki kĩa Danieli gĩkũhusu Kristũ arĩ Hekarũ-inĩ gĩtĩkĩrĩirwe rũciinĩ rwa mũtwe wa ikũmi. Magerio macio nĩmo marĩ kũthiĩ na mbere rĩu. Kũigũrũrĩrio kwa Danieli ikũmi na igĩrĩ kwa matukũ ma 1989, Njuraĩ 18, 2020, Dicemba 31, 2023, hamwe na watho wa Jumapiri, gũkorwo na kĩoneki kĩa Roma o hamwe na kĩoneki kĩa Kristũ. Cioneeki icio ciothe igũrũrĩirwo thĩinĩ wa kĩoneki kĩmwe kĩrĩa kũigũrũrĩrio kwa mũtwe wa ikũmi na igĩrĩ kũoneka. Mĩtwe ĩyo ĩtatũ nĩ kĩoneki kĩmwe, na kĩoneki kĩa Kristũ nĩ kĩo magerio ma Hekarũ thĩinĩ wa mũtwe wa ikũmi, kĩoneki kĩa mũrũgami wa Kristũ nĩ kĩo magerio ma mũsingi thĩinĩ wa mũtwe wa ikũmi na umwe, na bimenyithia-bĩra bya arĩa ngiri igana rĩmwe na mĩrongo ĩna na ĩna thĩinĩ wa mũtwe wa ikũmi na igĩrĩ nĩcio cihagararĩirie magerio ma gatatũ na ma gũthũkũma, kũrĩa ahoro matari na ũmenyo maiganĩrio na arĩa arĩ na ũmenyo, o na atĩ andũ aingĩ nĩ gũtherio, gũthũngirio, na kugerio.

The temple test opened the light of Leviticus twenty-three, which was the light of the ark of the covenant, which is the alpha light of the seventh-day Sabbath and the omega light of the seventh-year Sabbath. The light of the alpha and omega Sabbaths identify the light of the incarnation. That light identifies God taking human flesh for the purpose of restoring the combination of Divinity with humanity, which is the work which Christ began on October 22, 1844; the work He is now concluding in the judgment of the living.

Igeseko c’urusengero rw’urusengero rwaruguruye umuco wo mu Balewi makumyabiri na gatatu, ari wo mucyo w’isanduku y’isezerano, ari wo mucyo wa alufa wo ku Isabato y’umunsi wa karindwi n’umucyo wa omega wo ku Isabato y’umwaka wa karindwi. Umucyo w’amasabato ya alufa na omega ni wo uranga umucyo wo kwigira umuntu. Uwo mucyo uranga Imana yambaye umubiri wa kimuntu kugira ngo isubizeho uguhuza Ubumana n’ubumuntu, ari wo murimo Kristo yatangiye ku wa 22 Ukwakira 1844; umurimo ubu arimo asoza mu rubanza rw’abazima.

The light of Leviticus twenty-three brought together the alpha spring feasts with the omega fall feasts to produce the very history of December 31, 2023 through to the close of human probation. Within the line, the foundational test is marked as arriving on December 31, 2023, and the temple test is identified as beginning in 2025, which continues until the litmus test of the feast of trumpets. The voice in the wilderness that began in July of 2023 is marked by the feast of unleavened bread that ended five days after the waymark of three parts. Then a thirty-day period which was followed by a waymark of three parts that was followed by five days, thus illustrating the three steps of the everlasting gospel. The alpha waymark of three parts followed by five days being the first angel, the thirty days being the second angel and the omega waymark of three parts followed by five days to the Sunday law of Pentecost is the third angel.

Umucyo wo mu Balewi makumyabiri na batatu wahuje iminsi mikuru y’itumba yo mu ntangiriro n’iminsi mikuru y’itumba yo ku iherezo kugira ngo havemo amateka nyayo yo kuva ku wa 31 Ukuboza 2023 kugeza ku isoza ry’igihe cy’igeragezwa ry’abantu. Muri uwo murongo, ikigeragezo cy’ishingiro gishyirwaho nk’igera ku wa 31 Ukuboza 2023, kandi ikigeragezo cy’urusengero kigaragazwa ko gitangira mu 2025, kikazakomeza kugeza ku kigeragezo ntarengwa cy’umunsi mukuru w’amakondera. Ijwi rirangurura mu butayu ryatangiye muri Nyakanga 2023 rirangwa n’umunsi mukuru w’imigati idasembuwe warangiye iminsi itanu nyuma y’akamenyetso k’ibice bitatu. Hanyuma habaho igihe cy’iminsi mirongo itatu cyakurikiwe n’akamenyetso k’ibice bitatu, nako kagakurikirwa n’iminsi itanu, bityo bikagaragaza intambwe eshatu z’ubutumwa bwiza bw’iteka ryose. Akamenyetso ko mu ntangiriro k’ibice bitatu kagakurikirwa n’iminsi itanu, kakaba marayika wa mbere, iminsi mirongo itatu ikaba marayika wa kabiri, kandi akamenyetso ko ku iherezo k’ibice bitatu kagakurikirwa n’iminsi itanu kugeza ku itegeko ryo ku Cyumweru rya Pentekote, ni marayika wa gatatu.

Christ also opened the light of Leviticus twenty-three constructing the ark of the covenant in the temple testing time. The message or angel of the seventh-day Sabbath on one side of the ark, and the angel of the seventh-year Sabbath on the other side of the ark represent the covering cherubs looking into the ark. In the history of the sealing of the one hundred and forty-four thousand, the dual light of those two angels represent the seventh-day Sabbath and the doctrine of the incarnation represent a subject that will be studied for eternity.

Kristo kandi yafunguye umucyo wa Abalewi makumyabiri na batatu mu kubaka isanduku y’isezerano mu gihe cy’igeragezwa cyo mu rusengero. Ubutumwa cyangwa marayika w’Isabato y’umunsi wa karindwi ku ruhande rumwe rw’isanduku, na marayika w’Isabato y’umwaka wa karindwi ku rundi ruhande rw’isanduku, bigereranya abakerubi batwikiriye bareba mu isanduku. Mu mateka yo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine, umucyo w’impande ebyiri w’abo bamarayika bombi ugereranya Isabato y’umunsi wa karindwi n’inyigisho y’ukwigira umuntu, bikaba bigereranya ingingo izigwaho iteka ryose.

Of course, if you aren’t able to see the seven times as the symbol of the jubilee, the spiritual Emancipation Proclamation of 1863, then you will not see that the alpha and omega prophecies of William Miller were the seven times and the twenty-three hundred days. Not being able to see the significance of those two related time prophecies prevents any recognition that 1798 represents the seven times, and 1844 represents the twenty-three hundred days. With that lack of knowledge it would be virtually impossible to see that when Leviticus twenty-three is brought together line upon line, placing its first twenty-two verses that set forth the spring feasts with the last twenty-two verses of the fall feasts; that the line begins with the seventh-day Sabbath represented by 1844, and the Sabbath that ends the line of forty-four verses is the Sabbath of the land represented by 1798.

Bwe, wɛna ti yé mɛ̀n ma nyí nì jhù jhù sàmbá nyà bàkùfú nyí jùbílí yì kà, yáni 1863 yɛ̀ m̀bɛ̀nù bɛ̀nù m̀pɛ̀rɛ̀tùwɔ̀n yí m̀fúfú nɛ̀, èti wɛ̀ mɛ̀n ma nyí nì tì William Miller nɛ̀ àlìfà ná òmɛ́gà m̀pɛ̀rɛ̀tùwɔ̀n nyí jhù jhù sàmbá ná m̀bá 2300. Mɛ̀n ma nyí nì à mɛ̀nù ìgbà-àkókò m̀pɛ̀rɛ̀tùwɔ̀n bàbɛ̀ nɛ̀ ùfíàfíà yí m̀pà, è kɛ̀ wɛ̀ mɛ̀n ma nyí nì 1798 dì jhù jhù sàmbá m̀fà, ná 1844 dì m̀bá 2300 m̀fà. Kà nì m̀mɔ̀ɔ̀n yì nyì mɛ̀n ma, è kú bà yí nyì nì, ìgbà tí Leviticus 23 wù mɛ̀nù kàtɛ̀ kàtɛ̀, lìnì kà lìnì, a wù à vɛ́rɛ̀sì 22 à tɛ̀ yí m̀bùrù m̀fɛ̀sìtìfàl nɛ̀ kà pɔ̀ à vɛ́rɛ̀sì 22 à m̀pà yí m̀fàl m̀fɛ̀sìtìfàl nɛ̀; nì lìnì nɛ̀ tɔ̀ nù Sàbátì yí m̀bá 7, yì 1844 dì m̀fà, ná Sàbátì yì mɛ̀nù lìnì yí vɛ́rɛ̀sì 44 nɛ̀ kà yá, nyí àlɛ̀ Sàbátì, yì 1798 dì m̀fà.

The inability to see the relation of the two Sabbaths represents the inability to see that the seven times of 1798 is humanity and the twenty-three hundred days of 1844 is Divinity. With a blindness that deep, it would seem virtually impossible to recognize that the alpha light of the seventh-day Sabbath and the omega light of the doctrine of the incarnation is identifying the work of Christ in combining His Divinity with fallen man’s humanity. The work of Christ in combining His Divinity with our humanity is the work of combining 1798 with 1844, for 1798 represents human flesh and 1844 represents Divinity.

Sabbath mbili hizo kutoweza kuona uhusiano wake kunawakilisha kutoweza kuona kwamba zile nyakati saba za 1798 ni ubinadamu na zile siku elfu mbili na mia tatu za 1844 ni Uungu. Kwa upofu wa kina hicho, ingeonekana karibu kuwa haiwezekani kutambua kwamba nuru ya alfa ya Sabato ya siku ya saba na nuru ya omega ya fundisho la kufanyika mwili vinatambulisha kazi ya Kristo katika kuunganisha Uungu Wake na ubinadamu wa mwanadamu aliyeanguka. Kazi ya Kristo katika kuunganisha Uungu Wake na ubinadamu wetu ndiyo kazi ya kuunganisha 1798 na 1844, kwa maana 1798 huwakilisha mwili wa kibinadamu na 1844 huwakilisha Uungu.

Humanity was created in the image of God, possessing a higher and lower nature. The higher nature of man is carnal and sold to sin. Christ gives a converted soul His mind at the moment of conversion, for conversion is where justification takes place, and to be justified is to be made righteous. The lower nature cannot be redeemed instantaneously, and the gospel promise of the lower nature is that we receive a glorified body at Christ’s return. The higher nature is the mind and the lower nature is the flesh. The higher nature is the prophecy of seven times that concluded on October 22, 1844 on the Day of Atonement when the seventh trumpet and the jubilee trumpet both began to sound. The seven times of the lower nature ended in 1798, for it cannot be renewed until the Second Coming of Christ.

Adamu yakwelemwa mu kifwani kya Leza, aali ne mibele ibili: mibele ya pamulu ne mibele ya panshi. Mibele ya pamulu ya muntu ni ya mubili, kabili yaushitishiwa ku lubembu. Kristu apeela umweo uwapusuka amano yakwe pa nshita ya kupilibuka, pantu mu kupilibuka emo mwaba ukulungamikwa, kabili ukulungamikwa kwe kupanga umuntu ukuba mulungami. Mibele ya panshi tekuti ipokololwe mu bwangu bwine, kabili ubulayo bwa mbila nsuma pa mibele ya panshi ni ubu: ukuti tukapokelela umubili wa bukata pa kwisa kwa kwa Kristu. Mibele ya pamulu ye mano, ne mibele ya panshi ye mubili. Mibele ya pamulu ni buprofita bwa “seven times” bwapwile pa October 22, 1844 pa Bushiku bwa Kupyanisha, apo ilipenga lya cinelubali ne lipenga lya jubilee fyonse fibili fyatendeke ukulila. “Seven times” ya mibele ya panshi yapwile mu 1798, pantu tekuti ivumbululwe cipya mpaka pa Kwisa kwa Cibili kwa Kristu.

The seven times of 1798, the seven times of 1844 and the twenty-three hundred years of 1844 represent the work of Christ that began on October 22, 1844. That work was to combine His Divinity with humanity, but when the temple that is made up of humanity and Divinity was to be united in 1844, 1798 was not to be included, for it represents the courtyard of the Gentiles.

Imyaka irindwi yo mu 1798, imyaka irindwi yo mu 1844, n’imyaka ibihumbi bibiri na magana atatu yo mu 1844 bihagarariye umurimo wa Kristo watangiye ku wa 22 Ukwakira 1844. Uwo murimo wari uwo guhuza Ubumana Bwe n’ubumuntu, ariko igihe urusengero rugizwe n’ubumuntu n’Ubumana rwagombaga guhuzwa mu 1844, 1798 ntiyari ikwiriye kubarwamo, kuko ihagarariye urugo rw’Amahanga.

The temple test includes the measuring of the temple, and early in the history of the unsealing that began in 2023, the unsealing of the seven thunders identified the history of the first disappointment to the great disappointment as the final and perfect manifestation of the history represented by the seven thunders, which inspiration says represent the events that transpired during the history of the first and second angels, and also of future events that would be disclosed in their order. The perfect fulfillment was placed within the framework of truth that was one of the first revelations that came in 2023. The disappointment at the beginning represented the omega disappointment, and in the middle was the Exeter camp meeting where the wise and foolish were separated based upon the “oil” of the message.

Mũno wa Hekalu urĩ hamwe na gũthimwa kwa hekalu, na mambĩrĩria ma ũhoro wa gũhingũrwo kwa marũri marĩa maambĩrĩirie mwaka wa 2023, gũhingũrwo kwa ngurumo mũgwanja gũonania ũhoro wa kĩeha kĩa mbere nginya Kĩeha Kĩnene ta kũhingũra kwa mũthirirĩro na gukinyanĩra gwake kwahĩrĩre kwa ũhoro ũrĩa ũgemetwo nĩ ngurumo mũgwanja, ũrĩa ũheani wa kĩrĩa kĩahumũrĩtio wuga atĩ ciugemetie maũndũ marĩa maathire thĩinĩ wa ũhoro wa malaika wa mbere na wa kerĩ, o na ningĩ maũndũ ma nyũma marĩa magacookwo kũguũrwo kũringana na ũrĩa wao. Kũhingũra kumaithie gwatwĩkĩtwo thĩinĩ wa mũhianyano wa ũkweli ũrĩa warĩ ũmwe wa maũndũ ma mbere ma kũguũrwo marĩa moigĩte mwaka wa 2023. Kĩeha kĩrĩa kĩarĩ kĩambĩrĩria nĩ kĩamũrũgamĩirie kĩeha kĩa omega, na gatagatĩ-inĩ hakarĩ Mũrango wa kĩama kĩa Exeter kũrĩa andũ aũgĩ na atarĩ aũgĩ maiganirio kuuma na “mafuta” ma ujumbe.

The temple of the Millerites was erected from disappointment to disappointment, thus identifying the temple of the one hundred and forty-four thousand is erected from July 18, 2020 unto the soon-coming Sunday law where the door closes in the parable, just as it did on October 22, 1844. The history represented by the seven thunders is the same history represented in the light of Daniel twelve. The light of Daniel twelve’s twelve hundred and ninety days directly connects to the thirty year period that is represented in verse eleven. It is also connected in the thirty years that are distinguished by the first representative of the covenant with a chosen people and the prophet who was raised up to identify the change of covenant relationship of literal Israel to spiritual Israel. The 30-days in the middle of the framework of Leviticus twenty-three is the same thirty years of the first step of Abraham’s threefold covenant with God. The thirty years from 508 to 538 in verse eleven is a symbol of the priesthood of the one hundred and forty-four thousand.

پەرستگای میلەرییەکان لە ناڕەزایییەوە بۆ ناڕەزایی دروست کرا، وەک ئەوە ناساندنی ئەوەی کە پەرستگای سەد و چل و چوار هەزار لە 18ی تەممووز، 2020 دەست پێ دەکات هەتا یاسای یەکشەممەی نزیکهاتوو، لەو شوێنەی لە مەتەڵدا دەرگا دادەخرێت، هەروەک چۆن لە 22ی ئۆکتۆبەری 1844 ڕوویدا. ئەو مێژوویەی کە بە حەوت هەورەتەقانە نوێنەرایەتی دەکرێت، هەمان ئەو مێژووەیە کە لە ڕووناکیی دانیال دوازدەدا نوێنەرایەتی دەکرێت. ڕووناکیی هەزار و نۆسەد و نەوەدی ڕۆژی دانیال دوازدە ڕاستەوخۆ پەیوەست دەبێت بە ماوەی سی ساڵەکەی کە لە ئایەتی یازدەدا نوێنەرایەتی کراوە. هەروەها لەو سی ساڵەداش پەیوەستە کە بە یەکەم نوێنەری پەیمان لەگەڵ گەلێکی هەڵبژێردراو و پێغەمبەرەکەی کە هەستاندرایەوە بۆ ناساندنی گۆڕانی پەیوەندیی پەیمان لە ئیسرائیلی ڕاستەقینە بۆ ئیسرائیلی ڕوحی جیا کراونەتەوە. ئەو 30 ڕۆژەی ناوەڕاستی چوارچێوەی لاویان 23 هەمان ئەو سی ساڵەن کە هەنگاوی یەکەمی پەیمانی سێ-لایەنی ئەبراهیم لەگەڵ خودان. ئەو سی ساڵەی لە 508 بۆ 538 لە ئایەتی یازدەدا هێمای کاهینایەتیی سەد و چل و چوار هەزارە.

The 30-days in the Leviticus twenty-three structure are part of the forty days Christ taught His disciples face to face until He ascended. Thirty is a symbol of the priests who would begin to serve at thirty years of age. The thirty years of 508 unto 538 identify the transition of pagan Rome unto papal Rome, and in doing so they identify the transition of the Laodicean priesthood of the one hundred and forty-four thousand unto the Philadelphian priesthood of the one hundred and forty-four thousand. The transition takes place in three steps as represented by 508 when the “daily” was taken away, the decree of Justinian in 533, followed by the Sunday law of 538, as the transition was finalized.

Leviticus isura makumi atatu na tatu mu bukagha bwa Leviticus makumi abiri na butatu ni kimwe mu minsi mirongo iné Kristo yigishijemo abigishwa biwe imbonankubone kugeza aho yaduze mw’ijuru. Makumi atatu ni ikimenyetso c’abaherezi batangura igikorwa cabo bamaze gushika ku myaka mirongo itatu y’ubukuru. Imyaka mirongo itatu yo kuva mu 508 gushika mu 538 yerekana ihinduka riva i Roma y’abapagani rijana i Roma ya papa, kandi muri ukwo guhinduka nyene yerekana ihinduka ry’ubuherezi bwa Lawodikiya bw’abantu ibihumbi ijana na mirongo ine na bine rijana mu buherezi bwa Filadelifiya bw’abantu ibihumbi ijana na mirongo ine na bine. Iryo hinduka ribaho mu ntambwe zitatu nk’uko bishushanywa na 508 igihe “ibimisi vy’imisi yose” vyakuweho, hamwe n’itegeko rya Justinien ryo mu 533, rigakurikirwa n’itegeko ry’iyinga ryo mu 538, aho ihinduka ryari rishitsweko burundu.

Those thirty years represent 1989 unto the Sunday law, where God’s sealed Philadelphian people, will as His temple, be lifted up for all the world to see. The world will then judge between Christ who is represented by His people, who are seated in heavenly places with Christ and therefore are in the temple of God; or with the man of sin who is seated in the temple of God showing himself that he is God. At the soon-coming Sunday law the eleventh-hour workers, who are also the great multitude will be confronted with a foundational test. Is the seventh-day Sabbath God’s Sabbath or is the day of the sun, God’s Sabbath.

Iyo myaka mirongo itatu ihagarariye kuva mu 1989 kugeza ku itegeko ryo ku Cyumweru, aho ubwoko bw’Imana bwa Filadelifiya bashyizweho ikimenyetso, buzazamurwa nk’urusengero rwayo kugira ngo isi yose ibubone. Maze isi izacira urubanza hagati ya Kristo ugereranywa n’ubwoko bwe, bicaye ah’ijuru hamwe na Kristo bityo bakaba bari mu rusengero rw’Imana; cyangwa n’umuntu w’icyaha wicaye mu rusengero rw’Imana yiyerekana ko ari Imana. Muri iryo tegeko ryo ku Cyumweru rigiye kuza vuba, abakozi b’isaha ya cumi n’imwe, na bo ari bo mbaga nyamwinshi, bazahura n’ikigeragezo cy’ishingiro. Mbese Isabato y’umunsi wa karindwi ni Isabato y’Imana, cyangwa se umunsi w’izuba ni wo Sabato y’Imana.

“And now another scene passed before him. He had been shown the work of Satan in leading the Jews to reject Christ, while they professed to honor His Father’s law. He now saw the Christian world under a similar deception in professing to accept Christ while they rejected God’s law. He had heard from the priests and elders the frenzied cry, ‘Away with Him!’ ‘Crucify Him, crucify Him!’ and now he heard from professedly Christian teachers the cry, ‘Away with the law!’ He saw the Sabbath trodden under foot, and a spurious institution established in its place. Again Moses was filled with astonishment and horror. How could those who believed in Christ reject the law spoken by His own voice upon the sacred mount? How could any that feared God set aside the law which is the foundation of His government in heaven and earth? With joy Moses saw the law of God still honored and exalted by a faithful few. He saw the last great struggle of earthly powers to destroy those who keep God’s law. He looked forward to the time when God shall arise to punish the inhabitants of the earth for their iniquity, and those who have feared His name shall be covered and hid in the day of His anger. He heard God’s covenant of peace with those who have kept His law, as He utters His voice from His holy habitation and the heavens and the earth do shake. He saw the second coming of Christ in glory, the righteous dead raised to immortal life, and the living saints translated without seeing death, and together ascending with songs of gladness to the City of God.” Patriarchs and Prophets, 476.

“And now another scene passed before him. Na nane mulembe mukwavo wa mubonekeile ku meso yakwe. Aali amwesheshibwe mulimo wa Satana mu kutungulula Bayuda ku kukana Kristo, ne apo baali balya mu kwitavila ukuti balemeka amateeka a Wishi wakwe. Iino lino amwene isonde lya Bukriste mu bukopelo bumo bwine, mu kwitavila ukuti balasumina Kristo, ne apo balekana amateeka ya Lesa. Aumfwile ukufuma ku bapashita na ku bakote ukukuta kwa bukali ukuti, ‘Mufumyeni po!’ ‘Mupopeleni pa mushi, mupopeleni pa mushi!’ ne lino aumfwile ukufuma ku basambilisha abeitwa ukuti Mbakriste ukukuta ukuti, ‘Mufumyeni po amateeka!’ Aumwene Isabata ukunyantwa panshi, ne cintu ca bufi cileikala mu cifulo cayo. Nakabili Mose aiswile no kutishika no mwenso. Cinshi ico abo abacetekela muli Kristo bangaakana amateeka ayalandilwe ne shiwi Lyakwe Umwine pa lupili ulwa mushilo? Banga shani abo abaoopa Lesa ukubikapo ku mbali amateeka aya e cishinka ca bufumu Bwakwe mu mulu na pano isonde? Ku nsansa Mose amwene ukuti amateeka ya Lesa yalecindamikwa no kusumbulwa na abanono abeesubila. Aumwene ulutampulo lwa kulekelesha ulukulu ulwa maka ya pano isonde ukonaula abo abasunga amateeka ya Lesa. Aaloleshe ku nshita ilyo Lesa akema ukulanga abantu abekala pano isonde pa bubi bwabo, ne abo abaaope naamwe bakesumbwa no kufisama pa bushiku bwa bukali Bwakwe. Aumfwile icipangano ca mutende ca kwa Lesa na abo abasungile amateeka Yakwe, ilyo alelanda ne shiwi Lyakwe ukufuma mu mwikalo Wakwe wa mushilo, ne myulu ne sonde filetetema. Aumwene ukwisa kwa cibili kwa Kristo mu bukata, abafwa abalungama ukubushiwa ku bumi bwa pe no kufwa, ne ba mushilo abali no mweo ukupilibulwa ukwabula ukumona imfwa, ne bonse capamo ukuseluka n’indirimbo sha nsansa ku Mushi wa kwa Lesa.” Patriarchs and Prophets, 476.

The great multitude, who are Gentiles and one-hour laborers are tested by a foundational test, that is immediately followed by a temple test. Is the human temple of Rome with the man of sin going to be the rock or the sand which you build your faith upon? Or is it the temple of the incarnation, which is Divinity and humanity combined, which is the temple of the one hundred and forty-four thousand that Peter calls “a spiritual house?” In that period of testing of the foundation and temple the persecution will accomplish the litmus test of the third step and then human probation will close.

වෙහෙසෙන මහත් සමූහය, එනම් ජාතීන්ගෙන් වූවෝ හා එක්-පැයේ කම්කරුවන්, මූලික පරීක්ෂාවකින් පරීක්ෂා කරනු ලබති; ඒ පරීක්ෂාවට ක්ෂණයෙන්ම දේවමාළිගා පරීක්ෂාවක් අනුගමනය කරයි. පාපයේ මනුෂ්‍යයා සමඟ රෝමයේ මානව දේවමාළිගාවද ඔබගේ විශ්වාසය ගොඩනඟන පර්වතය වන්නේද, නැතහොත් වැලිද? නැතිනම්, දේවත්වයත් මනුෂ්‍යත්වයත් එක්කළ අවතාරණයේ දේවමාළිගාවද, පේතුරු “ආත්මික ගෘහයක්” යයි හඳුන්වන එක්ලක්ෂ හතළිස්හතර දහසගේ දේවමාළිගාවද? මූලධර්මය හා දේවමාළිගාව පිළිබඳ එම පරීක්ෂා කාලයේදී, පීඩනය තුන්වැනි පියවරේ ලිට්මස්-පරීක්ෂාව සම්පූර්ණ කරනු ඇති අතර, ඉන්පසු මනුෂ්‍ය ප්‍රසාද-කාලය අවසන් වනු ඇත.

The Lion of the tribe of Judah is now filling in the hidden history of verse forty, and has introduced even more light with the three, two hundred and fifty-year prophecies of Cyrus, Nero and Trump; and he did so in the very time when He had emphasized the work of proclaiming the corrected message of Nashville. Nero’s line provides the framework of the final setting up of the image of the beast in the United States and then the world. Cyrus’ line of 457 BC identifies the history between Raphia and Panium, the history between the Ukrainian War and the Third World War that begins as Panium combines with Actium at the soon-coming Sunday law. Trump’s line ends this year on July 4th.

Yuda kabila ya Simba sasa inajaza historia iliyofichika ya aya ya arobaini, naye ameleta nuru zaidi kwa unabii ule watatu wa miaka mia mbili hamsini wa Koreshi, Nero, na Trump; naye alifanya hivyo katika wakati uleule alipokuwa amesisitiza kazi ya kutangaza ujumbe uliosahihishwa wa Nashville. Mstari wa Nero hutoa mfumo wa kusimamishwa kwa mwisho kwa sanamu ya mnyama katika Marekani na kisha ulimwenguni. Mstari wa Koreshi wa 457 KK unatambulisha historia iliyo kati ya Raphia na Panium, historia iliyo kati ya Vita vya Ukraini na Vita vya Tatu vya Ulimwengu vinavyoanza Panium inapoungana na Actium katika sheria ya Jumapili inayokaribia upesi. Mstari wa Trump unaishia mwaka huu tarehe 4 Julai.

Nero is a symbol of persecution; the church of Smyrna identifies the history that continues until persecution ends 250 years later at the church of Pergamos and compromise. The line identifies the setting up of the image, and therefore aligns with the history when the image of Christ is being set up in His temple. The “edict” is the starting point that leads to the first Sunday law that is followed by the closed door of division between east and west, wise and foolish, wheat and tares and the saved or lost. The “edict” that begins the period is also the “edict” that begins the same testing period for the world. The “edict” is therefore the first and the last. Every waymark of Nero’s seventeen-year line is identifying the escalating persecution of the Sunday law crisis that begins with an “edict,” something of the order of a presidential “executive order.”

Nero ni ishara ya mateso; kanisa la Smirna linatambulisha historia inayoendelea hata mateso yanapokoma miaka 250 baadaye katika kanisa la Pergamo na maridhiano. Mstari huo unatambulisha kusimamishwa kwa sanamu, na kwa hiyo unalingana na historia ambapo sanamu ya Kristo inasimamishwa katika hekalu Lake. “Amri” ndiyo hatua ya mwanzo inayoongoza kwa sheria ya kwanza ya Jumapili, ambayo inafuatwa na mlango uliofungwa wa mgawanyiko kati ya mashariki na magharibi, wenye hekima na wapumbavu, ngano na magugu, na waliookolewa au waliopotea. “Amri” inayoanza kipindi hicho ndiyo pia “amri” inayoanza kipindi hicho hicho cha kujaribiwa kwa ulimwengu. Kwa hiyo “amri” ndiyo ya kwanza na ya mwisho. Kila alama ya njia katika mstari wa miaka kumi na saba wa Nero inatambulisha mateso yanayozidi kukithiri ya mgogoro wa sheria ya Jumapili unaoanza kwa “amri,” jambo la namna ya “amri ya kiutendaji” ya rais.

Cyrus’s three decrees of 457 BC identify a seventeen-year period with three waymarks at the end, as does Nero’s line and as does Cyrus’s other line, that ended with the arrival of the first, second and third angels from 1798 unto 1844. Cyrus’s three steps are the battle of Raphia, then ten years to the second step, and then seven years to the battle of Panium. The beginning and ending are both battles, thus bear the signature of the Alpha and Omega. The first period of ten years represents a period of testing that began in 2014 with the Ukrainian War and the second period ends seven years later at the battle of Panium.

Koreshiin qajeelcha saddeetii bara Dhaloota Kiristoos Dura 457 keessatti kenname, akka sarara Neroo fi akka sarara biraa kan Koreshii godhuutti, yeroo waggaa kudha torbaa qabatee, dhuma isaa irratti mallattoolee karaa sadii qabu adda baasa; kunis bara 1798 irraa eegalee hamma 1844tti dhufaatii ergamoota tokkoffaa, lammaffaa, fi sadaffaa irratti xumurame. Tarkaanfiileen sadan Koreshii lola Raphia dha; sana booddee waggaa kudhanitti tarkaanfii lammaffaa ga’a; achiis waggaa torbaan booda gara lola Paniumitti seena. Jalqabni fi dhumni isaanii lamaan isaanii iyyuu lola waan ta’aniif, mallattoo Alfaa fi Oomeegaa baatu. Yeroon jalqabaa waggaa kudhanii yeroo qorumsa kan bara 2014tti waraana Yukireenii wajjin jalqabe bakka bu’a; yeroo lammaffaan immoo waggaa torba booddee lola Panium irratti xumurama.

Palmoni

Palmoni

Palmoni unsealed the message of time to the Millerites of the first and second angels’ history, and He unseals the message of numbers in the history of the one hundred and forty-four thousand, which is the history of the third angel.

Palmoni akafunua ujumbe wa wakati kwa Wamilleri katika historia ya malaika wa kwanza na wa pili, naye anaufunua ujumbe wa namba katika historia ya wale mia moja arobaini na nne elfu, ambayo ndiyo historia ya malaika wa tatu.

The symbolic prophetic histories, such as the twenty-two years from 1776 unto 1798 represented by the Maccabean revolt identify the cause of the sixth kingdom’s beginning, and the cause of the fifth kingdom’s ending. The twenty-second president, Grover Cleveland was the alpha of presidents typifying the omega president of Donald Trump, as the only two presidents that served two non-consecutive terms. Trump is the twenty-second president to win a second term, when counting the other presidents who took over in a previous president’s term, together with the presidents that won a second term for themselves. The sixth kingdom of Bible prophecy began in 1798, after the twenty-two years from the Declaration of Independence. 1798 unto 2026 is represented by 22 at the alpha date and 22 at the omega date.

Mikanda ya kihistoria ya unabii yenye ishara, kama vile miaka ishirini na miwili kutoka 1776 hadi 1798 iliyowakilishwa na uasi wa Wamakabayo, hutambulisha sababu ya mwanzo wa ufalme wa sita, na sababu ya mwisho wa ufalme wa tano. Rais wa ishirini na pili, Grover Cleveland, alikuwa alfa ya marais akimfananisha rais omega, Donald Trump, kwa kuwa hao wawili tu ndio marais waliotumikia mihula miwili isiyofuatana. Trump ndiye rais wa ishirini na pili kushinda muhula wa pili, wakati wakihesabiwa pamoja marais wengine waliochukua madaraka katika muhula wa rais aliyetangulia, pamoja na marais waliojishindia muhula wa pili wao wenyewe. Ufalme wa sita wa unabii wa Biblia ulianza mwaka 1798, baada ya miaka ishirini na miwili tangu Tangazo la Uhuru. Mwaka 1798 hadi 2026 unawakilishwa na 22 katika tarehe ya alfa na 22 katika tarehe ya omega.

Three lines of eleven chapters that begin with the eleventh chapter and end in the twenty-second chapter. Each of the three eleven chapter lines contain an exact middle point represented by three verses. Genesis identifies when “circumcision” was given as the symbol of a covenant relationship with a chosen people. It was the first time a chosen people were given a sign representing a covenant people, and in Matthew the center three verses identify the Rock on which Christ would build His church. Those verses identify when Simon Barjona’s name was changed to Peter, which equates to one hundred and forty-four thousand. The middle of the line in Revelation identifies the covenant of death as it identifies the papacy as the eighth head that is of the seven. What do you suppose the implications are that chapter eleven in the Desire of Ages identifies the message of John the Baptist, and that chapter twenty-two identifies John’s death?

یازدە پەڕە لە سێ هێڵدا کە لە پەڕەی یازدەیەم دەست پێ دەکەن و لە پەڕەی بیست و دوویەم کۆتایی دێن. هەر یەکێک لەو سێ هێڵەی یازدە پەڕەییە ناوەڕاستێکی تەواوی هەیە کە بە سێ ئایەت نیشان دەدرێت. سەفری پەیدابوون دیاری دەکات کەی “خەتەنە” وەک هێمای پەیوەندیی پەیمان بە گەلێکی هەڵبژێردراو درا. ئەوە یەکەم جار بوو کە گەلێکی هەڵبژێردراو نیشانێکیان پێ درا کە گەلێکی پەیمانی نیشان بدات، و لە مەتا ناوەڕاستی ئەو سێ ئایەتە بەردەکە ناساند کە مەسیح کڵێساکەی خۆی لەسەر ئەو بنیادنرێت. ئەو ئایەتانە ئەو کاتە ناساند کە ناوی شیمۆن بارجۆنا گۆڕدرا بۆ پەترۆس، کە هاوتای یەک سەد و چل و چوار هەزارە. ناوەڕاستی ئەو هێڵە لە ئاشکراکردندا پەیمانی مردن دیاری دەکات، هەروەها پاپایەتی وەک سەری هەشتەم ناساند کە لەو حەوتەیە. تۆ چی وادەزانیت کاریگەرییەکان چییە کە پەڕەی یازدەیەم لە «ئاواتی سەردەمەکان» پەیامی یەحیای لەئاودەردەر ناساند، و پەڕەی بیست و دوویەم مردنی یەحیا دیاری دەکات؟

The middle of those chapters takes you to page 168, where the chapter titled Nicodemus begins. Chapter eleven is titled The Baptism and chapter twenty-two is titled Imprisonment and Death of John. Chapter eleven is a symbol of death, burial and resurrection, as is chapter seventeen and Nicodemus, and as is the death of John.

Igatĩ gatagatĩ ka ibuku icio gakũtwara nginya karatasi ya 168, kũrĩa kĩambĩrĩria gĩa mutwe wa rũgano kĩrĩ na mũtwe Nicodemus. Rũgano rwa ikũmi na rĩmwe rũitĩrĩtwo Ubhatizo, na rũgano rwa mĩrongo ĩĩrĩ na ĩĩrĩ rũitĩrĩtwo Gũcookio Kũu na Gũkũa kwa Johana. Rũgano rwa ikũmi na rĩmwe nĩ kĩoneki gĩa gũkũa, kũhĩthwo, na gũkiũka muoyo rĩngĩ, o ta rũgano rwa ikũmi na mũgwanja na Nicodemus, o hamwe na gũkũa kwa Johana.

We will continue these things in the next article.

Mu makalhi mai̱thĩre tũgaathikĩrĩria ũndũ ũyũ mũnene.