The history of 1776, 1789 and 1798, illustrate the history of the sealing of the one hundred and forty-four thousand. On each of those dates, the earth beast spake. The three waymarks that are typified by the three times the earth beast spake, run parallel to the three voices of Christ on September 11, 2001, July, 2023 and the soon coming Sunday law.

History ya 1776, 1789, na 1798, inaonesha historia ya kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Katika kila mojawapo ya tarehe hizo, mnyama wa nchi alinena. Alama tatu za njia zinazofananishwa na mara tatu ambazo mnyama wa nchi alinena, zinaenda sambamba na sauti tatu za Kristo mnamo Septemba 11, 2001, Julai, 2023, na sheria ya Jumapili inayokuja upesi.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

Ndzi ri eMoyeni hi siku ra Hosi, kutani ndzi twa endzhaku ka mina rito lerikulu, onge i ra mhalamhala. Nhlavutelo 1:10.

Each of those three vocal waymarks identify the escalating “sounding” of the third woe, which is also the seventh warning trumpet, and a trumpet is a voice.

Masing-masing daripada tiga petunjuk bersuara itu menandai “bunyi” yang semakin memuncak bagi celaka ketiga, yang juga merupakan trompet amaran ketujuh, dan trompet ialah suatu suara.

Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

Berserulah dengan nyaring, jangan tahan-tahan, nyaringkanlah suaramu seperti sangkakala, dan nyatakanlah kepada umat-Ku pelanggaran mereka, dan kepada kaum Yakub dosa-dosa mereka. Yesaya 58:1.

The voice to the Protestant horn on September 11, 2001 was the voice of the watchmen calling Laodicean Adventism back to Jeremiah’s old paths, but the assembly of mockers refused to walk therein.

Lentšu la go ya go lonaka la Boprotestanta ka Lwetse 11, 2001 e be e le lentšu la baleti ba go hlapetša ba bitša Boadventiste bja Laodikea go boela ditseleng tša bogologolo tša Jeremia, eupša phuthego ya basotši e ile ya gana go sepela go tšona.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Ga go bua Morena a re: Emang ditseleng, lo bone, lo botse ka ditselana tsa bogologolo, lo re: Tsela e e molemo e kae? Mme lo tsamaye mo go yone, mme lo tla bona boikhutso jwa meya ya lona. Mme ba re: Ga re kitla re tsamaya mo go yone. Gape ka baya balebedi godimo ga lona, ke re: Reetsang modumo wa lonaka. Mme ba re: Ga re kitla re reetsa. Jeremia 6:16, 17.

The voice of July, 2023 was the resurrection of the ministry of Future for America, which had been silent since the first disappointment on July 18, 2020. As with John’s announcement of the soon coming Messiah, and with Justinian’s announcement of the soon coming antichrist, Future for America identified that the future of America was about to be changed forever at the soon coming Sunday law, and the sounding of the seventh trumpet at that waymark. The voice of one crying in the wilderness was the voice of July, 2023.

Suara Julai, 2023 ialah kebangkitan semula pelayanan Future for America, yang telah berdiam diri sejak kekecewaan pertama pada 18 Julai 2020. Sebagaimana pengumuman Yohanes tentang Mesias yang segera datang, dan sebagaimana pengumuman Justinian tentang antikristus yang segera datang, Future for America mengenal pasti bahawa masa depan Amerika hampir diubah untuk selama-lamanya pada undang-undang Ahad yang segera datang, dan pada peniupan sangkakala ketujuh pada waymark itu. Suara orang yang berseru-seru di padang gurun ialah suara Julai, 2023.

The second voice of Revelation chapter eighteen, is sounded at the soon coming Sunday law when the speaking of the dragon by the earth beast occurs. It is at that point that “the donkey” is struck a third time, and then “the donkey” will speak. The donkey was struck soon after September 11, 2001, after October 7, 2023, and then will be struck again at the soon coming Sunday law, where it speaks. In the testimony of Balaam it was turned out of the way by an angel, and the angel represents the four angels who are commanded to hold the four winds of Islam, but at the Sunday law the donkey of Islam speaks with the sound of the seventh trumpet, which is also the third woe.

Sauti ya pili ya Ufunuo sura ya kumi na nane, hupigwa wakati wa sheria ya Jumapili inayokaribia upesi, pale kunapotokea kuzungumza kwa joka kupitia mnyama wa nchi. Katika hatua hiyo ndipo “punda” anapigwa mara ya tatu, na kisha “punda” atanena. Punda alipigwa mara tu baada ya Septemba 11, 2001, baada ya Oktoba 7, 2023, na kisha atapigwa tena katika sheria ya Jumapili inayokaribia upesi, ambapo atanena. Katika ushuhuda wa Balaamu aligeuzwa kutoka njiani na malaika, naye malaika huyo anawakilisha wale malaika wanne walioamriwa kuzizuia pepo nne za Uislamu, lakini katika sheria ya Jumapili punda wa Uislamu atanena kwa sauti ya tarumbeta ya saba, ambayo pia ndiyo ole wa tatu.

It is there that the vision of Islam, which has tarried since July 18, 2020 speaks, for it will then no longer tarry. There are many voices in the period of the sealing of the one hundred and forty-four thousand, and that period precedes God’s executive judgment that begins at the soon coming Sunday law. God’s executive judgment is represented by seven angels, with seven vials. That period begins with the outpouring of the Holy Spirit, and it represents a repetition of Pentecost, when the Holy Spirit was poured out and tongues of fire witnessed to the event. The outpouring at that point in time is no longer measured, for the Holy Spirit is then poured out without measure.

Atana hɔ na nkɔmhyɛ a ɛfa Islam ho, a agye ne ho fi July 18, 2020 no kasa, efisɛ saa bere no na ɛrenkyɛ bio. Nne nne pii wɔ bere a wɔsɔ ano ma apem ɔha aduanan anan no mu, na saa bere no di Onyankopɔn atemmu a ɔde ne tumi yɛ adwuma no anim, a efi ase wɔ Memeneda ho mmara a ɛreba ntɛm no mu. Onyankopɔn atemmu a ɔde ne tumi yɛ adwuma no gyina hɔ ma abɔfo baason a wɔwɔ nkuruwa baason. Saa bere no fi Honhom Kronkron no hwie gu no ase, na ɛgyina hɔ ma Pentecost no sanba, bere a wɔhwiee Honhom Kronkron no gui na ogya tɛkrɛma dii adanse wɔ asɛm no ho no. Hwieguguw no wɔ saa bere no mu no nnyɛ nea wɔasusu bio, efisɛ saa bere no wɔhwie Honhom Kronkron no gu a susudua biara nni mu.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

“ကောင်းကင်တမန်တတိယတမန်၏ သတင်းကြေညာချက်တွင် ပူးပေါင်းပါဝင်သော ထိုကောင်းကင်တမန်သည် မိမိ၏ ဘုန်းတော်အားဖြင့် မြေကြီးတစ်ပြင်လုံးကို ထွန်းလင်းစေရမည်။ ဤနေရာတွင် ကမ္ဘာလုံးဆိုင်ရာ အတိုင်းအတာနှင့် ထူးကဲသော တန်ခိုးပါဝါရှိသည့် အမှုတစ်ရပ်ကို ကြိုတင်ပရောဖက်ပြုထားသည်။ ၁၈၄၀–၄၄ ခုနှစ်များရှိ အကြွလာလှုပ်ရှားမှုသည် ဘုရားသခင်၏ တန်ခိုးတော်ကို ဘုန်းကြီးစွာ ဖော်ပြသည့် ထင်ရှားပေါ်လွင်မှုတစ်ရပ်ဖြစ်ခဲ့သည်။ ပထမကောင်းကင်တမန်၏ သတင်းတော်သည် ကမ္ဘာတစ်ဝန်းရှိ သာသနာပြုစခန်းတိုင်းသို့ ပို့ဆောင်ခံရခဲ့ပြီး၊ အချို့သောနိုင်ငံများ၌လည်း ဆယ့်ခြောက်ရာစု ပြုပြင်ပြောင်းလဲရေးကာလနောက်ပိုင်း မည်သည့်ပြည်၌မဆို မြင်တွေ့ဖူးသမျှထဲတွင် အကြီးမားဆုံးသော ဘာသာရေးဆိုင်ရာ စိတ်ဝင်စားမှု ပေါ်ပေါက်ခဲ့သည်။ သို့ရာတွင် ဤအရာများသည် တတိယကောင်းကင်တမန်၏ နောက်ဆုံးသတိပေးချက်အောက်တွင် ပေါ်ပေါက်မည့် အားကြီးသော လှုပ်ရှားမှုကြောင့် ကျော်လွန်ခံရမည်ဖြစ်သည်။”

“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest.” The Great Controversy, 611.

“Kerja itu akan serupa dengan pekerjaan pada Hari Pentakosta. Sebagaimana ‘hujan awal’ telah diberikan, dalam pencurahan Roh Kudus pada permulaan Injil, untuk menyebabkan benih yang berharga itu bertunas, demikian pula ‘hujan akhir’ akan diberikan pada penutupannya untuk mematangkan tuaian.” The Great Controversy, 611.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the Holy Spirit was poured out in measure. The measuring of the outpouring was represented in the history of Pentecost, beginning at Christ’s resurrection, where an angel spoke and said, “Son of God come forth, the father calls thee,” just as Jesus called Lazarus out of the tomb with the words, “Lazarus come forth.” In 2023, Christ called the dead, dry bones of the two witnesses to “come forth”.

Pada 11 September 2001 pemeteraian atas seratus empat puluh empat ribu itu dimulai, dan Roh Kudus dicurahkan menurut ukuran. Pengukuran pencurahan itu dilambangkan dalam sejarah Pentakosta, yang bermula pada kebangkitan Kristus, ketika seorang malaikat berbicara dan berkata, “Anak Allah, keluarlah, Bapa memanggil Engkau,” sebagaimana Yesus memanggil Lazarus keluar dari kubur dengan perkataan, “Lazarus, keluarlah.” Pada tahun 2023, Kristus memanggil tulang-tulang kering yang mati dari kedua saksi itu untuk “keluar.”

After Christ’s resurrection He first ascended to His father, and then He descended as He did on September 11, 2001. He then progressively enlightened His disciples as represented by meeting with Mary, the disciples He met and instructed on the road to Emmaus, and thereafter appearing to the rest of the disciples. For forty days He taught the disciples before His final ascension, then after ten more days, they were all in accord and in one place and the Holy Spirit was poured out without measure.

Nyuma y’izuka rya Kristo yabanje kuzamuka ajya kwa Se, hanyuma aramanuka nk’uko yabigenje ku wa 11 Nzeri 2001. Hanyuma akomeza buhoro buhoro kumurikira abigishwa be, nk’uko bishushanywa no guhura na Mariya, n’abigishwa yahuriye na bo akabigisha mu nzira ijya Emawusi, maze nyuma akiyereka abandi bigishwa bose. Mu minsi mirongo ine yigishije abigishwa mbere y’izamuka rye rya nyuma; hanyuma, hashize indi minsi icumi, bose bari bahuje umutima kandi bari hamwe ahantu hamwe, maze Mwuka Wera asukwa nta rugero.

“When Jesus met with His disciples, He reminded them of the words He had spoken to them before His death, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalm concerning Him. ‘Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things.’” The Desire of Ages, 804.

“Baada ya Yesu kukutana na wanafunzi Wake, aliwakumbusha maneno aliyokuwa amewaambia kabla ya kufa Kwake, kwamba ni lazima yatimizwe mambo yote yaliyoandikwa juu Yake katika torati ya Musa, na katika manabii, na katika Zaburi. ‘Ndipo akawafunulia akili zao ili wayafahamu Maandiko, akawaambia, Ndivyo ilivyoandikwa, na ndivyo ilivyompasa Kristo kuteswa, na kufufuka katika wafu siku ya tatu; na kwamba toba na ondoleo la dhambi lihubiriwe kwa jina Lake katika mataifa yote, kuanzia Yerusalemu. Nanyi ni mashahidi wa mambo hayo.’” The Desire of Ages, 804.

In July of 2023, Jesus’ voice awakened the two dead witnesses and began to open His disciples understanding of all things written in the law of Moses (the “seven times”), the prophets (Nebuchadnezzar’s image of the beasts), and the Psalms (the experience of Moses and the Lamb). His work of instruction began at His resurrection, and it escalated over the next forty days. It began with His request to eat.

Pada bulan Juli 2023, suara Yesus membangunkan kedua saksi yang mati dan mulai membuka pengertian murid-murid-Nya tentang segala sesuatu yang tertulis dalam hukum Musa (“tujuh masa”), kitab para nabi (patung Nebukadnezar tentang binatang-binatang), dan kitab Mazmur (pengalaman Musa dan Anak Domba). Pekerjaan pengajaran-Nya dimulai pada kebangkitan-Nya, dan meningkat selama empat puluh hari berikutnya. Itu dimulai dengan permintaan-Nya untuk makan.

And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Luke 24:41–44.

আর তারা আনন্দে তখনও বিশ্বাস করিতে পারিতেছিল না এবং আশ্চর্য হইতেছিল; তিনি তাহাদিগকে বলিলেন, তোমাদের এখানে কি কোনো খাদ্য আছে? তখন তাহারা তাঁহাকে ভাজা মাছের এক খণ্ড এবং এক টুকরা মধুচক্র দিল। আর তিনি তাহা গ্রহণ করিয়া তাহাদের সম্মুখে ভোজন করিলেন। এবং তিনি তাহাদিগকে বলিলেন, ইহাই সেই কথা, যাহা আমি তোমাদের সঙ্গে থাকিতে তোমাদিগকে বলিয়াছিলাম, যে মোশির ব্যবস্থায়, ভাববাদীদের মধ্যে, এবং গীতসংহিতায় আমার বিষয়ে যাহা কিছু লিখিত আছে, তাহা সকলই অবশ্যই পরিপূর্ণ হইবে। লূক 24:41–44.

Prayer was a primary waymark in the ongoing history, and the history from Christ’s resurrection until He ascended forty days later, left ten days (ten is a test), unto Pentecost, when the Holy Spirit would be poured out without measure. His resurrection, ascension, followed by His descent again, represents September 11, 2001. July, 2023 represents the end of the forty days, and the ten days which follow July, 2023 lead to the soon coming Sunday law. In that final period of ten days, unity and prayer are the waymark. The unity was represented by Ezekiel’s first prophecy in chapter thirty-seven, that brought the bones, sinews and flesh together. Ezekiel’s second prophecy was the breath of the four winds, and breath is a symbol of prayer. In those final ten days the one hundred and forty-four thousand are sealed, as they have been typified by Lazarus.

Guduudni iddoo mallattoo isa guddaa tokko ture seenaa itti fufaa keessatti; seenaa immoo keessaa, ka’umsaa Kiristoosii irraa jalqabee hanga inni guyyaa afurtama booddee ol ba’etti, guyyoota kudhan (kudhan qormaata dha) Pentekoostee geessan hafe, yeroo sana Hafuuri Qulqulluun safara malee ni dhangalaafama ture. Ka’umsi isaa du’aa keessaa, ol ba’uun isaa, itti aansuudhaan immoo deebi’ee bu’uun isaa, Fulbaana 11, 2001 ni bakka bu’a. Adoolessa, 2023 dhuma guyyoota afurtamichaa ni bakka bu’a; guyyoonni kudhanis kan Adoolessa, 2023 booddee dhufan seera Dilbataa dhihoo dhufu sana geessu. Yeroo dhumaa guyyoota kudhan sana keessatti, tokkummaa fi kadhannaan iddoo mallattoo dha. Tokkummaan raajii jalqabaa Hisqi’el boqonnaa soddomii-torba keessatti argameen bakka bu’e; inni immoo lafeewwan, mulluqoota fi foon walitti fide. Raajiin lammaffaan Hisqi’el immoo afuura qilleensota afurii ture; afuuri immoo mallattoo kadhannaa dha. Guyyoota kudhan dhumaa sana keessatti, dhibba afurtamii-afur kuma ni chaappamu; akkuma isaanii keessatti Alaazaariin fakkeenya isaanii ta’eera.

“This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

“Dinilah sebabnya penangguhan-Nya untuk pergi ke Betania. Mukjizat puncak ini, yaitu membangkitkan Lazarus, harus memeteraikan pekerjaan-Nya dan tuntutan-Nya akan keilahian.” The Desire of Ages, 529.

Not only are the wise virgins sealed during this crowning miracle, but the foolish virgins are also sealed on the wrong side of the issue.

Ha se feela hore barwetsana ba bohlale ba tiisoa nakong ea mohlolo ona oa ho beoa moqhaka, empa le barwetsana ba maoatla ba boetse ba tiisoa ka lehlakoreng le fosahetseng la taba ena.

“Christ’s crowning miracle—the raising of Lazarus—had sealed the determination of the priests to rid the world of Jesus and His wonderful works, which were fast destroying their influence over the people.” Acts of the Apostles, 67.

“Kristus ogikikgipa bilsi—Lazarusko tangchakani—sacerdot-rangni gisik-dinganiko tik ka∙aha, Jisuko aro Uni aiao inmangipa kamrangko a∙gilsakooni bon∙atna; ia kamrangara mande-rangni kosako uamangni bilko rang∙rikna nangja ine rang∙skaa.” Acts of the Apostles, 67.

The many voices in the history of the sealing of the one hundred and forty-four thousand unto the soon coming Sunday law are “line upon line,” the voices of God’s prophetic Word, and those voices sound in the period where “the effect of every vision” is accomplished. They sound when the seventh seal is opened.

Mokhatlo wa mantswe a mantsi mo hisitoring ya go bewa sekano ga ba le dikete di le lekgolo le masome a manè le manè go fitlha kwa molaweng wa Tshipi o o tlang ka bofefo, ke “mola mo godimo ga mola,” mantswe a Lefoko la boporofeti la Modimo, mme mantswe ao a utlwala mo nakong e “ditlamorago tsa pono nngwe le nngwe” di diragadiwang ka yone. A utlwala fa sekano sa bosupa se bulwa.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

Ketika Ia membuka meterai yang ketujuh, terjadilah kesunyian di sorga kira-kira setengah jam lamanya. Lalu aku melihat ketujuh malaikat yang berdiri di hadapan Allah; kepada mereka diberikan tujuh sangkakala. Maka datanglah seorang malaikat lain dan berdiri di dekat mezbah dengan sebuah pedupaan emas; kepadanya diberikan banyak kemenyan, supaya ia mempersembahkannya bersama-sama dengan doa semua orang kudus di atas mezbah emas yang ada di hadapan takhta itu. Maka naiklah asap kemenyan itu bersama-sama dengan doa orang-orang kudus dari tangan malaikat itu ke hadapan Allah. Lalu malaikat itu mengambil pedupaan itu, mengisinya dengan api dari mezbah, dan melemparkannya ke bumi. Maka terdengarlah bunyi-bunyian, guruh, kilat, dan terjadilah gempa bumi. Wahyu 8:1–5.

The opening of the seventh seal produced silence, for the period represents a change of dispensation, and in a change in a sacred dispensation, there is always silence in heaven as attested to by the cross when the angels ceased their music and praise. Silence in heaven is as attested to by the requirements of the day of atonement, and on October 22, 1844, Habakkuk TWO, verse TWENTY commanded all the earth keep silence.

Pambwirwe pyachiŵiri cha chisindikizo cha nambala sevena chikaŵapo chete, chifukwa nyengo iyi yikuyimira kusintha kwa nyengo ya ulamuliro wauzimu, ndipo pa kusintha kwa nyengo yakupatulika yantheura, nyengo zose mu kuchanya muŵa chete, nga umo kukhozgekera pa mphinjika apo ŵangelo ŵakaleka sumu yawo na malumbo ghawo. Chete mu kuchanya chikukhozgekera ndiposo na ivyo vikakhumbikwanga pa zuŵa la kuphapatika, ndipo pa Okutobala 22, 1844, Habakkuk TWO, vesi TWENTY wakalangura charu chose kuti chiŵe chete.

“I have been shown the great love and condescension of God in giving His Son to die that man might find pardon and live. I was shown Adam and Eve, who were privileged to behold the beauty and loveliness of the Garden of Eden and were permitted to eat of all the trees in the garden except one. But the serpent tempted Eve, and she tempted her husband, and they both ate of the forbidden tree. They broke God’s command, and became sinners. The news spread through heaven, and every harp was hushed. The angels sorrowed, and feared lest Adam and Eve would again put forth the hand and eat of the tree of life and be immortal sinners. But God said that He would drive the transgressors from the garden, and by cherubim and a flaming sword would guard the way of the tree of life, so that man could not approach unto it and eat of its fruit, which perpetuates immortality.” Early Writings, 125.

“Saya telah diperlihatkan kasih yang besar dan kerelaan Allah untuk merendahkan diri dalam mengaruniakan Anak-Nya untuk mati, agar manusia dapat memperoleh pengampunan dan hidup. Saya diperlihatkan Adam dan Hawa, yang mendapat hak istimewa untuk memandang keindahan dan keelokan Taman Eden dan diizinkan makan dari semua pohon di taman itu kecuali satu. Tetapi ular itu mencobai Hawa, dan Hawa mencobai suaminya, lalu mereka berdua makan dari pohon yang terlarang itu. Mereka melanggar perintah Allah, dan menjadi orang berdosa. Kabar itu tersebar di seluruh surga, dan setiap kecapi pun terdiam. Para malaikat berdukacita, dan takut kalau-kalau Adam dan Hawa sekali lagi mengulurkan tangan lalu makan dari pohon kehidupan dan menjadi orang berdosa yang tidak fana. Tetapi Allah berfirman bahwa Ia akan mengusir para pelanggar itu dari taman, dan dengan kerub-kerub serta pedang yang bernyala-nyala Ia akan menjaga jalan menuju pohon kehidupan, supaya manusia tidak dapat mendekatinya dan makan dari buahnya, yang melanggengkan keabadian.” Early Writings, 125.

Heaven was silenced when men became sinners, and heaven was silenced when Christ’s blood was shed to redeem sinners, and heaven was silenced when Christ’s work of judgment began in removing sin from His people.

Legodimo le ne la didimala ge batho ba e-ba badiradibe, gomme legodimo le ne la didimala ge madi a Kriste a tšhollwa go lopolla badiradibe, gomme legodimo le ne la didimala ge modiro wa Kriste wa kahlolo o thoma go tloša sebe go batho ba Gagwe.

“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven.” The Great Controversy, 489.

“Kristus yang menjadi Pengantara bagi manusia di Bait Suci di atas sama pentingnya bagi rencana keselamatan seperti kematian-Nya di atas salib. Melalui kematian-Nya Ia memulai pekerjaan itu, yang sesudah kebangkitan-Nya Ia naik ke surga untuk menyempurnakannya.” The Great Controversy, 489.

The work of judgement began at the arrival of the third angel in 1844, but God’s people chose to die in the wilderness, rather than becoming eternally one with divinity. The third angel arrived again on September 11, 2001 and once again there was silence in heaven. Then the Lion of the tribe of Judah, began to remove the seventh seal as the angel’s watched the arrival of the third angel into the history of the final generation.

Pekelo ya kahlolo e simolotse ge morongwa wa boraro a fihla ka 1844, eupša batho ba Modimo ba kgethile go hwa lešokeng, go e na le go ba batee le bomodimo ka go sa felego. Morongwa wa boraro o ile a fihla gape ka la 11 Setemere, 2001, gomme gape gwa ba le setu legodimong. Ke moka Tau ya moloko wa Juda ya thoma go tloša setempe sa bošupa, ge barongwa ba be ba lebeletše go fihla ga morongwa wa boraro historing ya moloko wa mafelelo.

The seven judgment angels were there ready to begin their work of destruction, but they were then told to “Hold, hold, hold, hold,” while the one hundred and forty-four thousand were being sealed. The faithful’s twofold prayers were sent to heaven, typified by the ten days that preceded Pentecost and began after the forty days (a symbol of the wilderness), representing the three and a half days (a symbol of the wilderness) of Revelation chapter eleven. The two witnesses were then instructed by the voice from the wilderness that they must fulfill Daniel’s two prayers. The prayer of Daniel two, where Daniel and the three worthies prayed for light to understand Nebuchadnezzar’s secret dream of the image of beasts, and Daniel’s prayer in chapter nine, where Daniel prayed alone, fulfilling the requirements of the Leviticus twenty-six prayer.

Malaika saba wa hukumu walikuwapo, tayari kuanza kazi yao ya maangamizo, lakini ndipo wakaagizwa, “Subirini, subirini, subirini, subirini,” huku wale mia moja arobaini na nne elfu wakiwekewa muhuri. Sala za waaminifu za namna mbili zilipelekwa mbinguni, zikiwa zimefananishwa kwa zile siku kumi zilizotangulia Pentekoste na kuanza baada ya zile siku arobaini (ishara ya nyikani), zikiwakilisha zile siku tatu na nusu (ishara ya nyikani) za Ufunuo sura ya kumi na moja. Ndipo mashahidi wawili wakaagizwa na sauti kutoka nyikani kwamba ni lazima watimize sala mbili za Danieli. Sala ya Danieli sura ya pili, ambapo Danieli na wale watu watatu mashuhuri waliomba nuru ili kuielewa ndoto ya siri ya Nebukadneza kuhusu sanamu ya wanyama, na sala ya Danieli katika sura ya tisa, ambapo Danieli aliomba peke yake, akitimiza matakwa ya sala ya Mambo ya Walawi ishirini na sita.

The Daniel two corporate prayer was for light concerning a hidden secret that was hidden within the external line of prophetic history. The Daniel nine, private personal prayer was for mercy concerning an internal need. As the fire of the latter rain began to fall in 2001, there were many voices that could be heard by those who understood the methodology of line upon line. The fire from the altar that was being cast to the earth, was the message which produced the final separation of the wise and foolish, and as that message continued to develop over those ten symbolic days the message became clearer and clearer.

Daniel dua doa korporat adalah untuk terang berkenaan suatu rahsia tersembunyi yang terselindung di dalam garis luaran sejarah nubuatan. Daniel sembilan, doa peribadi yang bersifat peribadi, adalah untuk belas kasihan berkenaan suatu keperluan dalaman. Ketika api hujan akhir mula turun pada tahun 2001, terdapat banyak suara yang dapat didengar oleh mereka yang memahami metodologi baris demi baris. Api dari mezbah yang sedang dicampakkan ke bumi itu ialah pekabaran yang menghasilkan pemisahan terakhir antara orang bijaksana dan orang bodoh, dan sementara pekabaran itu terus berkembang sepanjang sepuluh hari simbolik tersebut, pekabaran itu menjadi semakin jelas dan semakin jelas.

The message was the escalating crisis of the third woe, which in Ezekiel chapter thirty-seven, was the two prophecies that first caused the two witnesses to come together, and then caused them to stand as a mighty army. Thereafter in chapter thirty-seven, they are joined into one stick, and the union represented by the joining together as one stick represents the combination of divinity with humanity, which is accomplished in the final movements of the sealing of the one hundred and forty-four thousand.

Pesan itu ialah krisis malapetaka yang ketiga yang semakin memuncak, yang dalam Yehezkiel pasal tiga puluh tujuh, merupakan dua nubuat yang mula-mula menyebabkan kedua saksi itu berhimpun, dan kemudian menyebabkan mereka berdiri sebagai suatu tentera yang gagah perkasa. Sesudah itu dalam pasal tiga puluh tujuh, mereka dipersatukan menjadi satu tongkat, dan kesatuan yang dilambangkan oleh penyatuan menjadi satu tongkat itu melambangkan penggabungan keilahian dengan kemanusiaan, yang dilaksanakan dalam gerakan-gerakan terakhir pemeteraian seratus empat puluh empat ribu.

In July, 2023 the prayers began to ascend, and they were the prayers of Daniel chapter nine, and chapter two. Then were heard voices and also thunders, and lightnings were then seen. Lightning and thunder accompany rain in both the natural world, and in prophecy. The rain began on September 11, 2001. The first reference to lightning and thunder identifies it as a message that is designed to produce godly fear.

දාහත්දහස් විසි තුනේ ජූලි මාසයේදී යාච්ඤා ඉහළට නැගෙන්නට පටන්ගත්තේය; ඒවා දානියෙල් පොතේ නවවන පරිච්ඡේදයේද, දෙවන පරිච්ඡේදයේද යාච්ඤාවන් විය. එවිට ශබ්දද අසන ලදි, ගර්ජනාද; එසේම විදුලි කෙටීම්ද දක්නට ලැබිණි. ස්වාභාවික ලෝකයේද, අනාවැකියේද, වර්ෂාව සමඟ විදුලියත් ගර්ජනාවත් එක්ව ඇත. වර්ෂාව ආරම්භ වූයේ 2001 සැප්තැම්බර් 11 දිනදීය. විදුලිය හා ගර්ජනාව පිළිබඳ පළමු සඳහන එය භක්තිභීතිය උපදවනු පිණිස නිර්මාණය කරන ලද පණිවුඩයක් බව හඳුන්වයි.

And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. Exodus 19:16.

Ka re ka letsatsi la boraro, hoseng, ha e-ba le medumo ya diaduma le mahlasedi a lehadima, le leru le letsho hodima thaba, le modumo wa terompeta o moholo haholo; hoo setjhaba sohle se neng se le kampong sa thothomela. Exoda 19:16.

The lightnings and thunders were accompanied with the “voice” of a trumpet. They are accompanied by rain, and represent prophetic footsteps to guide God’s people.

Merusitni mit suara tunggu. Merusitni tok ditemani oleh ujan, lalu ngelambangka langkah-langkah nubuatan nyang nuntun umat Allah.

The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. Thou leddest thy people like a flock by the hand of Moses and Aaron. Psalms 77:17–20.

A maru a tšhollela meetse; magodimo a ntšha modumo; le mesebe ya gago ya ya pele. Lentswe la maru a gago le be le le legodimong; diphatadima di bonesa lefatshe; lefatshe la roroma la ba la šišinyega. Tsela ya gago e ka lewatleng, le mohlala wa gago o ka meetseng a magolo, gomme dikgato tša gago ga di tsebje. O ile wa eta batho ba gago bjalo ka mohlape ka seatla sa Moshe le Arone. Psalme 77:17–20.

The lightnings and thunders are God’s voice, which occurs during the time of rain, and during that period of time, He brings His winds (Islam is the east wind) out of His treasury.

Kilat dan guruh ialah suara Tuhan, yang berlaku pada waktu hujan, dan pada tempoh itu, Dia mengeluarkan angin-angin-Nya (Islam ialah angin timur) dari perbendaharaan-Nya.

When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Jeremiah 10:13.

Apabila Dia memperdengarkan suara-Nya, bergemuruh banyak air di langit, dan Dia menaikkan wap dari hujung-hujung bumi; Dia menjadikan kilat berserta hujan, dan mengeluarkan angin dari perbendaharaan-Nya. Yeremia 10:13.

God uttered His voice when He cried out as a lion, and in response seven thunders uttered their voices, and those seven thunders represent God’s footsteps during the history of the Millerite movement and also in the movement of the third angel, which arrived again on September 11, 2001, when He brought forth the east wind out of His treasures.

’Imana yavuze ijwi ryayo igihe yatakaga nk’intare, maze mu gusubiza amahinda arindwi na yo avuga amajwi yayo; kandi ayo mahinda arindwi agereranya intambwe z’Imana mu mateka y’umutwe wa Millerite no mu mutwe w’umumarayika wa gatatu, wongeye kuza ku wa 11 Nzeri 2001, igihe yakuraga umuyaga w’iburasirazuba mu bubiko bwayo.”

He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. Who smote the firstborn of Egypt, both of man and beast. Psalms 135:7, 8.

Ia membuat uap naik dari ujung-ujung bumi; Ia menjadikan kilat untuk hujan; Ia mengeluarkan angin dari perbendaharaan-Nya. Dialah yang memukul anak-anak sulung Mesir, baik manusia maupun hewan. Mazmur 135:7, 8.

He brought out the wind from His treasuries, when the first born of Egypt was smitten, and the Passover typified the cross, which in turn typified the arrival of the third angel in 1844, which in turn typified the return of the third angel in the day of the east wind, on September 11, 2001.

Dia mengeluarkan angin dari perbendaharaan-Nya, ketika anak sulung Mesir dipukul, dan Paskah melambangkan salib, yang pada gilirannya melambangkan kedatangan malaikat ketiga pada tahun 1844, yang pada gilirannya melambangkan kembalinya malaikat ketiga pada hari angin timur, pada 11 September 2001.

When the seals are removed from the book that is sealed with the seven seals, it represents a progressive development of truth. The removing of the seventh seal represents the sealing time of the one hundred and forty-four thousand. When the book that was sealed with seven seals is first mentioned there lightnings, thunderings and voices, but no earthquake.

Apabila meterai-meterai dibuka daripada kitab yang dimeteraikan dengan tujuh meterai itu, hal ini melambangkan perkembangan kebenaran yang beransur-ansur. Pembukaan meterai yang ketujuh melambangkan masa pemeteraian bagi seratus empat puluh empat ribu orang itu. Ketika kitab yang dimeteraikan dengan tujuh meterai itu mula-mula disebut, terdapat kilat, guruh dan suara-suara, tetapi tidak ada gempa bumi.

And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

Naho e tsoang teroneng ha tsoa mahalima, le medumo ya diaduma, le mantswe; mme pela terone ho ne ho tuka mabone a supileng a mollo, e leng Meya e supileng ya Modimo. Tšenolo 4:5.

In the first mention of the voices, lightnings, and thunders; the rain is represented by the Holy Spirit, who is the seven lamps of fire, but there is no earthquake. It is at the removal of the Seventh Seal that the earthquake of the soon coming Sunday law is identified. Chapter four of Revelation identifies the beginning of the unsealing of truth accomplished by the Lion of the tribe of Judah, and when the sealing time is identified, it identifies the beginning and ending of the period.

Na ha kuta a khatleh hmasa ber hriatna aṅga hmasa ber ah, ruak a, eng hriatna a, leh thlira hriatna a hi an sawi a; ruah chu Thlarau Thianghlimin a entîr a, amah chu mei mei pual sarih an ni; nimahsela liamrîk a awm lo. Chhinchhiahna Pasarihna tihboh a nih lai takah, Karni ni dân lo kal thuai mai tûr liamrîk chu hriatthiamtirin a awm. Thupuan bung li-in Juda hnamtlâng Sakeiin thutak tihpuina a lo tan chhuahna bul a hriattîr a, chhinchhiahna hun a lo hriat a nih chuan, hun chhûng bul leh tawp pawh a hriattîr bawk.

The beginning of the current period was when the angel descended to lighten the earth with His glory on September 11, 2001, then in Isaiah six we are informed that the message represented by “voices, lightnings, thunderings, wind and rain” that concludes at the Sunday law, is to be proclaimed to a people that see, but will be unable to perceive the meaning of the lightnings, and though they hear, they will be unable to understand the voices and thunders, until they are overtaken by the great earthquake. The period of the sealing of the one hundred and forty-four thousand is the period where the effect of every vision is fulfilled.

Permulaan tempoh semasa ialah ketika malaikat itu turun untuk menerangi bumi dengan kemuliaan-Nya pada 11 September 2001; kemudian, dalam Yesaya enam, kita diberitahu bahawa pekabaran yang dilambangkan oleh “suara-suara, kilat-kilat, guruh-guruh, angin dan hujan,” yang berakhir pada undang-undang Hari Ahad, harus diberitakan kepada suatu umat yang melihat, tetapi tidak akan dapat menangkap makna kilat-kilat itu, dan walaupun mereka mendengar, mereka tidak akan dapat memahami suara-suara dan guruh-guruh itu, sehingga mereka ditimpa oleh gempa bumi yang besar itu. Tempoh pemeteraian bagi seratus empat puluh empat ribu itu ialah tempoh ketika kesan setiap penglihatan digenapi.

That history produces and manifests two classes of worshippers. One class recognize the rain, and therefore receive it, for they can see the lightning, and hear the voices, the thunder and the wind. At the end of the period of the sealing, the great earthquake of the soon coming Sunday law, then introduces the executive judgments of God.

Histori eo i kamapim na soim tupela kain man i lotu. Wanpela lain i save long ren, olsem na ol i kisim, long wanem, ol inap lukim laitning, na harim ol nek, pairap, klaut i pairap, na win. Long pinis bilong taim bilong putim sil, bikpela guria bilong graun bilong Sande lo i klostu long kam, bai orait i bringim ol kot bilong God long wok tru.

And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:19.

Ва Темплот на Бог се отвори на небото, и во Неговиот Темпл се виде ковчегот на Неговиот завет; и настанаа молњи, и гласови, и громови, и земјотрес, и голем град. Откровение 11:19.

At the great earthquake the “lightnings, and voices, and thunderings,” include “hail.” The “hail” represents the judgments that begin to be poured out by the seven angels that were preparing to do so at the beginning of the sealing time, when the seventh seal was being opened, just as they were waiting for the angel to go through Jerusalem and place a mark upon those who sighed and cried for the abominations done in the land (external), and in the church (internal).

Pada gempa bumi yang besar itu, “kilat-kilat, suara-suara, dan guruh-guruh,” mencakup “hujan es.” “Hujan es” melambangkan penghukuman-penghukuman yang mulai dicurahkan oleh ketujuh malaikat yang sedang bersiap-siap untuk melakukannya pada permulaan masa pemeteraian, ketika meterai ketujuh sedang dibuka, sama seperti mereka sedang menantikan malaikat itu pergi melintasi Yerusalem dan menaruh suatu tanda pada mereka yang berkeluh kesah dan menangis karena kekejian-kekejian yang dilakukan di negeri itu (lahiriah), dan di dalam gereja (batiniah).

The “hail,” marks the time of God’s destructive judgments, which are a time of mercy for God’s other flock, who are then being called out of Babylon, and when the last of the great multitude has joined God’s flock, human probation fully closes.

“Өндөр мөндөр” нь Бурханы сүйтгэгч шүүлтүүдийн үеийг тэмдэглэдэг бөгөөд энэ нь тухайн үед Вавилоноос дуудагдан гарч буй Бурханы өөр хонин сүргийн хувьд нигүүлслийн цаг юм; агуу олны хамгийн сүүлчийн хүн хүртэл Бурханы сүрэгт нэгдсэн үед хүний сорилтын хугацаа бүрэн хаагдана.

And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. Revelation 16:17–19.

Тэгээд долоо дахь тэнгэрэлч саваагаа агаарт асгав; тэгтэл тэнгэр дэх сүмээс, хаан ширээнээс, “Гүйцлээ” хэмээн айлдах агуу дуу гарч ирэв. Мөн дуу чимээнүүд, аянган нижигнээ, цахилгаан цахилт болов; бас газар дэлхий дээр хүн бий болсноос хойш огт байгаагүй тийм их, тийм сүрлэг агуу газар хөдлөлт болов. Тэр агуу хот гурван хэсэгт хуваагдаж, үндэстнүүдийн хотууд нуран унав; агуу Вавилон Бурханы өмнө санагдаж, Өөрийн уур хилэнгийн догшин дарсны аягыг түүнд уулгахын тулд санагдав. Илчлэлт 16:17–19.

Dear Reader: Can you hear the voices and thunders? Can you see the lightning? Can you feel the wind? Soon you will hear the voice of the foolish virgins begging for oil.

Mokwadi yo o Rategang: A o ka utlwa mantswe le maru a modumo? A o ka bona legadima? A o ka utlwa phefo? Go ise go ye kae o tla utlwa lentswe la makgarebe a dieleele a rapela a kopa lookwane.

We will continue this study in the next article.

꞉꞉꞉ ꞉꞉꞉꞉꞉꞉꞉ ꞉꞉꞉꞉ ꞉꞉꞉꞉꞉꞉꞉ ꞉꞉꞉ ꞉꞉꞉꞉꞉꞉꞉ ꞉꞉꞉ ꞉꞉꞉꞉꞉꞉꞉.

We looked for peace, but no good came; and for a time of health, and behold trouble! The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein. For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord. When I would comfort myself against sorrow, my heart is faint in me. Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the Lord in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities? The harvest is past, the summer is ended, and we are not saved. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? Jeremiah 8:15–22.

Kami menantikan damai, tetapi tidak datang kebaikan; dan menantikan masa kesembuhan, tetapi lihatlah, kegentaran! Dengusan kuda-kudanya terdengar dari Dan; seluruh negeri gemetar mendengar bunyi ringkikan para kudanya yang gagah; sebab mereka telah datang dan memakan habis negeri itu serta segala isinya; kota itu dan mereka yang diam di dalamnya. Sebab, lihatlah, Aku akan mengirim ular-ular, ular beludak, ke tengah-tengah kamu, yang tidak dapat dijinakkan, dan mereka akan memagut kamu, firman Tuhan. Apabila aku hendak menghibur diriku terhadap dukacita, hatiku lesu di dalam diriku. Lihatlah suara teriakan putri bangsaku karena mereka yang diam di negeri yang jauh: Bukankah Tuhan ada di Sion? bukankah Rajanya ada di tengah-tengahnya? Mengapa mereka membangkitkan murka-Ku dengan patung-patung pahatan mereka dan dengan kesia-siaan asing? Musim menuai telah lalu, musim panas telah berakhir, dan kita belum diselamatkan. Karena luka putri bangsaku aku terluka; aku menjadi hitam; kengerian telah mencengkeram aku. Tidak adakah balsam di Gilead; tidak adakah tabib di sana? mengapa, kalau demikian, kesembuhan putri bangsaku tidak dipulihkan? Yeremia 8:15–22.