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

Manabii wote wanakubaliana wao kwa wao, nao wote wanatoa ushuhuda ulio mahususi zaidi kuhusu mwisho wa dunia kuliko kuhusu siku walizoishi. Ushuhuda wao unapaswa kutumika katika kipindi cha kinabii cha kutiwa muhuri kwa watu mia arobaini na nne elfu, kwa maana ndiko athari ya kila maono hutokea. Isaya, katika sura ya sita, katika maono aliruhusiwa kutazama ndani ya Patakatifu pa Patakatifu, katika kipindi cha kutiwa muhuri kwa watu mia arobaini na nne elfu, ambako aliona utukufu wa Mungu. Tunajua ilikuwa ni baada ya Septemba 11, 2001, kwa maana aliwasikia malaika, katika aya ya tatu, wakisema kwamba dunia wakati huo ilikuwa imejaa utukufu wake.

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 Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter.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

Mungu alipokuwa karibu kumtuma Isaya na ujumbe kwa watu Wake, kwanza alimruhusu nabii huyo kutazama katika maono ndani ya patakatifu pa patakatifu hekaluni. Ghafla, lango na pazia la ndani la hekalu vikaonekana kuinuliwa au kuondolewa, naye akaruhusiwa kutazama ndani, kwenye patakatifu pa patakatifu, mahali ambapo hata miguu ya nabii haikuruhusiwa kuingia. Mbele yake yakatokea maono ya Yehova akiwa ameketi juu ya kiti cha enzi kilicho juu na kilichoinuliwa, na pindo la utukufu Wake likajaza hekalu. Kizungukia kiti cha enzi kulikuwa na maserafi, kama walinzi waliomzunguka Mfalme Mkuu, nao waliakisi utukufu uliowazunguka. Nyimbo zao za sifa ziliposikika kwa sauti nzito za ibada, nguzo za lango zikatetemeka, kana kwamba zimetikiswa na tetemeko la ardhi. Kwa midomo isiyotiwa unajisi na dhambi, malaika hawa walimimina sifa za Mungu. ‘Mtakatifu, mtakatifu, mtakatifu, ni Bwana wa majeshi,’ wakalia; ‘dunia yote imejaa utukufu Wake.’ [Tazama Isaya 6:1-8.]

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

"Waserafi waliozunguka kiti cha enzi wamejawa na kicho cha heshima wanapoona utukufu wa Mungu, hata kwamba hawajitazami wao wenyewe kwa kustaajabia hata kwa kitambo kidogo. Sifa zao ni kwa Bwana wa majeshi. Wanapotazama mbele, wakati dunia yote itakapojazwa na utukufu wake, wimbo wa ushindi unarudiwa kutoka mmoja hadi mwingine kwa uimbaji wa kupendeza, 'Mtakatifu, mtakatifu, mtakatifu, ni Bwana wa majeshi.' Wameridhika kikamilifu kumtukuza Mungu; wakikaa katika uwepo wake, chini ya tabasamu lake la idhini, hawatamani kitu kingine chochote. Katika kufanana na sura yake, katika kutimiza mapenzi yake, katika kumwabudu Yeye, tamanio lao la juu kabisa hutimia." Gospel Workers, 21.

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

Kama ilivyokuwa kwa Isaya, nabii Ezekieli pia aliruhusiwa kuona ndani ya Patakatifu pa Patakatifu. Maono ya Ezekieli yalianza katika sura ya kwanza, aya ya kwanza.

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

Ikawa katika mwaka wa thelathini, mwezi wa nne, siku ya tano ya mwezi, nilipokuwa kati ya mateka kando ya mto Kebari, mbingu zilifunguka, nikaona maono ya Mungu. Ezekieli 1:1.

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

Maono yake yanaendelea katika sura kadhaa, na ni mwendelezo wa maono yaleyale katika sura ya nane na ya tisa, yanayobainisha kutiwa muhuri kwa wale mia arobaini na nne elfu. Tunajua hili kwa ushuhuda wake wa makini.

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

Ikawa katika mwaka wa sita, mwezi wa sita, siku ya tano ya mwezi, nilipokuwa nikikaa nyumbani mwangu, na wazee wa Yuda wameketi mbele yangu, mkono wa Bwana Mungu ukanishukia pale. Ndipo nikaangalia, na tazama, kulikuwa na mfano kama mwonekano wa moto: kuanzia viuno vyake kwenda chini, moto; na kuanzia viuno vyake kwenda juu, kama mwonekano wa uangavu, kama rangi ya kaharabu. Akanyoosha mfano wa mkono, akanishika kwa fungu la nywele za kichwa changu; na roho ikaniinua kati ya nchi na mbingu, ikanileta katika maono ya Mungu mpaka Yerusalemu, kwenye mlango wa lango la ndani linalotazama kaskazini; mahali palipowekwa sanamu ya wivu, ichocheayo wivu. Na tazama, utukufu wa Mungu wa Israeli ulikuwapo pale, sawasawa na maono niliyoyaona katika uwanda. Ezekieli 8:1-4.

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

Maono ya sura ya nane na ya tisa yanayotambulisha makundi mawili yanayotokea wakati wa kutiwa muhuri kwa wale mia na arobaini na nne elfu, yalikuwa "kulingana na maono ambayo" Ezekieli alikuwa ameona "katika uwanda." Maono aliyoyaona katika uwanda yanatambulishwa katika sura ya tatu.

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

Na mkono wa Bwana ulikuwa huko juu yangu; akaniambia, Ondoka, uende uwandani, nami nitasema nawe huko. Kisha nikainuka, nikaenda uwandani; na, tazama, utukufu wa Bwana ulikuwako huko, kama ule utukufu niliouona kando ya mto Kebari; nami nikaanguka kifudifudi. Ezekieli 3:22, 23.

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

Maono ya Ezekieli kuhusu "uwanda," yalikuwa kama “utukufu aliouona” Ezekieli “kando ya mto Kebari,” nayo yalikuwa maono ya sura ya kwanza, mstari wa kwanza. Maono ya kutiwa muhuri katika sura ya tisa, na maono ya “uwanda,” yalikuwa tu mwendelezo wa maono ya mto Kebari. Ilikuwa maono ya utukufu wa Mungu katika Patakatifu pa Patakatifu, wakati wa kutiwa muhuri kwa mia moja arobaini na nne elfu, kama yalivyokuwa maono ya Isaya. Maono ya Isaya yalikuwa yakitambua kazi ya Mungu ya kuinua wajumbe wakati wa kipindi cha kutiwa muhuri, na katika sura ya pili na ya tatu, Ezekieli anatambua kazi hiyo hiyo kwa maelezo ya kina zaidi kuliko Isaya, kwa kuwa anaonyesha mjumbe atakayebeba ujumbe kwa Uadventista wa Laodikia, na ili kuelewa ujumbe anaopaswa kuubeba kwa watu waasi wanaopitwa kando, Ezekieli anaamriwa kula kile kitabu kidogo, kilichokuwa mkononi mwa malaika aliposhuka Septemba 11, 2001.

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

Tena akaniambia, Mwanadamu, kula kile upatacho; kula gombo hili, kisha uende ukaseme na nyumba ya Israeli. Ndipo nikaufungua kinywa changu, naye akanilisha gombo hilo. Akaniambia, Mwanadamu, ulishe tumbo lako, na ujaze matumbo yako kwa gombo hili ninalokupa. Ndipo nikalila; nalo likawa kinywani mwangu kama asali kwa utamu. Akaniambia, Mwanadamu, enenda, uende kwa nyumba ya Israeli, useme nao kwa maneno yangu. Kwa maana haukutumwa kwa watu wa usemi wa kigeni na lugha ngumu, bali kwa nyumba ya Israeli; si kwa mataifa mengi ya usemi wa kigeni na lugha ngumu, ambayo maneno yao huwezi kuyaelewa. Hakika, kama ningekutuma kwao, wangekusikiliza. Lakini nyumba ya Israeli haitakusikiliza; kwa maana hawatanisikiliza mimi; kwa kuwa nyumba yote ya Israeli ni wajeuri na wagumu wa moyo. Tazama, nimeufanya uso wako kuwa mgumu dhidi ya nyuso zao, na kipaji chako kuwa kigumu dhidi ya vipaji vyao. Kama almasi iliyo ngumu kuliko mwamba nimefanya kipaji chako; usiwaogope, wala usifadhaike kwa nyuso zao, ijapokuwa ni nyumba ya waasi. Ezekieli 3:1-9.

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

Mtu wa Mataifa katika Biblia ni mgeni, na mgeni husema lugha ya kigeni. Ezekieli alitumwa kwa nyumba ya Israeli ya kisasa, ambayo katika wakati wa kutiwa muhuri ni kanisa la Waadventista Wasabato wa Laodekia, ambalo linapitwa. Ujumbe wakati wa kutiwa muhuri wa mia moja arobaini na nne elfu ni kwa ajili ya kanisa la Mungu, ambalo ndilo la kwanza kuhukumiwa, na kisha, katika sheria ya Jumapili inayokuja hivi karibuni, sauti ya pili ya Ufunuo sura ya kumi na nane inaliita kundi la Mungu la watu wa Mataifa kutoka Babeli. Wakati Isaya, katika sura ya sita, anapowakilisha wale wanaokubali mwito wa kutumwa kwa nyumba ya waasi pamoja na ujumbe wa Laodekia, anatahadharishwa mapema kwamba wao ni watu ambao, wakiona, hawatambui, na wakisikia, hawaelewi. Isaya anarekodi sifa hiyo hiyo ambayo Yesu alinukuu kutoka Isaya, sura ya sita, alipoihusisha sifa hiyo hiyo na Wayahudi wabishi waliokuwa wakipitwa katika historia ya Kristo.

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

Katika sura ya kumi na mbili, Ezekieli pia anatumia istilahi zile zile, hivyo akiweka wazi kwamba sura ya kumi na mbili iko katika wakati wa kutiwa muhuri wa wale mia arobaini na nne elfu.

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

Tena neno la Bwana likanijia, kusema, Mwanadamu, wewe unakaa katikati ya nyumba ya waasi, wenye macho kuona, lakini hawaoni; wenye masikio kusikia, lakini hawasikii; kwa maana ni nyumba ya waasi. Ezekieli 12:1, 2.

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

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

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

Katika mistari ya tatu hadi kumi na tano, Ezekieli anaagizwa kuonyesha watu wa Mungu wakiingia katika utumwa wa Babeli. Utumwa wa Babeli unawakilisha sheria ya Jumapili inayokaribia kuja, na kisha katika mistari ya kumi na sita hadi ishirini, anatambua njaa inayosindikiza uharibifu wa miji unaoanza saa ya tetemeko kuu la ardhi, ambalo ndilo sheria ya Jumapili inayokaribia kuja. Faida za kuishi vijijini wakati wa kipindi hicho cha mzozo zinaonyeshwa hapo, na kisha katika mistari ya ishirini na moja hadi ishirini na nane, tunalo kifungu kilichotambuliwa kama kweli ya wakati huu katika historia ya Wamileraiti. Kifungu hicho kimenukuliwa neno kwa neno katika The Great Controversy katika maelezo ya historia ya Wamileraiti ndani ya kitabu hicho.

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

Neno la Bwana likanijia, kusema, Mwana wa binadamu, hiyo methali mliyo nayo katika nchi ya Israeli ni nini, mkisema, Siku zinarefushwa, na maono yote hayatimia? Basi uwaambie, Bwana MUNGU asema hivi; Nitaikomesha methali hii, wala haitakuwa tena methali katika Israeli; bali uwaambie, Siku ziko karibu, na maono yote yatatimia. Kwa maana hakutakuwa tena maono ya ubatili wala uaguzi wa kujipendekeza ndani ya nyumba ya Israeli. Kwa kuwa mimi ni Bwana; nitanena, na neno nitakalolinena litatimia; halitacheleweshwa tena; kwa maana katika siku zenu, enyi nyumba ya kuasi, nitalinena neno, nami nitalitimiza, asema Bwana MUNGU. Tena neno la Bwana likanijia, kusema, Mwana wa binadamu, tazama, watu wa nyumba ya Israeli husema, Maono ayaonayo ni ya siku nyingi zijazo, naye anatabiri habari za nyakati za mbali. Kwa hiyo uwaambie, Bwana MUNGU asema hivi; Hakuna neno lo lote langu litakalocheleweshwa tena, bali neno nililonena litatendeka, asema Bwana MUNGU. Ezekieli 12:21-28.

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

Ujumbe wa mvua ya mwisho wa bandia unaowasilishwa wakati wa kutiwa muhuri wa wale mia arobaini na nne elfu unadai, "siku zinakawia, na maono yote yanapunguka." Baada ya yote, je, wale wajumbe waliowakilishwa na Musa, Eliya, Ezekieli, Isaya na Yohana hawakushindwa katika utabiri wao wa Julai 18, 2020? Ujumbe wa Mwadventista wa Laodikia wakati huo ni "maono ayaonayo ni ya siku nyingi zijazo, naye anatabiri habari za nyakati za mbali." Katika historia hiyo, si tu kwamba kila maono yatatimia, bali mjumbe anapaswa kuiambia nyumba iliyopotea ya Israeli ya kisasa, "Hivi asema Bwana Mungu," "nitausababisha" msememo wa bandia wa Uadventista wa Laodikia "ukome." Waambie, "Siku ziko karibu, na utimilifu wa maono yote." "Hakuna hata neno mojawapo la maneno yangu litakalokawia tena, bali neno nililolinena litatendeka, asema Bwana Mungu."

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

Ujumbe wa Laodikia unahitaji kwamba ujumbe huo ubainishe kwamba siku zimekaribia ambapo matokeo ya kila maono yatatokea, na siku hizo ndizo siku za kutiwa muhuri kwa elfu mia moja arobaini na nne. Jambo la msingi lisilopaswa kupuuzwa katika kifungu hiki ni kwamba Mungu anasema moja kwa moja kwamba katika “siku” hizo, ambazo zinawakilisha kipindi cha kutiwa muhuri, Atasababisha “maono ya ubatili” ya Uadventista wa Laodikia, “ubashiri wao wa kujipendekeza,” na “methali” yao ya bandia vikome. Mungu husababisha ujumbe wao bandia wa mvua ya mwisho kukoma kabla ya sheria ya Jumapili inayokuja hivi karibuni, kwa kuwa Anausababisha ukome katika siku Anazozizungumzia. Anausimamisha kwa kuuthibitisha ujumbe wa kweli wa mvua ya mwisho huku Akiwainua wale walioteuliwa kuwa ishara wakati wa sheria ya Jumapili inayokuja hivi karibuni. Wateule hao wanatiwa muhuri kabla ya “tetemeko la ardhi.”

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

Njia nyingine anayotumia kuufanya ukome msemo wa ubatili wa ujumbe bandia wa mvua ya mwisho ni kuwasili kwa hukumu za Mungu zisizotarajiwa na zinazozidi kuongezeka, ambazo huja kama mshangao mkubwa kwa wana wa giza, lakini ni sehemu ya ule ule ujumbe ambao wana wa nuru watakuwa wamekuwa wakiutabiri. Historia tunayoingia sasa iko karibu kukabiliana na hukumu za Mungu. Hukumu hizo zimewakilishwa mara kwa mara katika Neno la Mungu, na kipindi cha kutiwa muhuri, kilichoanza Septemba 11, 2001, ndiko kila maono, yakiwemo maono ya hukumu za Mungu, lazima yafikie, kwa kuwa Neno lake halishindwi kutimia kamwe.

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

Katika makala zilizopita tulionyesha kwamba sura tatu za kwanza katika Kitabu cha Danieli zinawakilisha ujumbe wa malaika watatu wa Ufunuo sura ya kumi na nne. Sura ya pili ni ujumbe wa malaika wa pili, na hivyo ni kielelezo cha jaribio la pili katika kipindi cha kutiwa muhuri. Jaribio la kwanza lilikuwa sura ya kwanza, nalo lilikuwa jaribio la lishe la kama mtu angechagua chakula cha mbinguni au chakula cha Babeli. Sura ya pili iliwakilishwa na ukweli uliofichika ndani ya ndoto ya Nebukadneza kuhusu picha ya wanyama, ambao ni falme.

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

Danieli sura ya pili inawakilisha mtihani wa sanamu ya mnyama wakati wa kutiwa muhuri kwa wale mia na arobaini na nne elfu, na ina uelewa uliofichwa, kwa kuwa Nebukadneza hakuweza kukumbuka ndoto. Inawakilisha ukweli uliofichwa unaofunuliwa katika historia ya wale mia na arobaini na nne elfu, na ukweli uliofichwa kuhusu falme za unabii wa Biblia zinazowakilishwa katika ile sanamu. Ilikuwa mtihani wa maisha-au-kifo kwa Danieli na wale watatu waaminifu, na pia kwa wenye hekima Wakaldayo waliokula mlo wa Kibabeli.

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

Ellen White alionyeshwa kwamba sanamu ya mnyama itaundwa "kabla ya muda wa rehema kufungwa, kwa maana huo ndio mtihani mkuu kwa watu wa Mungu, ambao kupitia huo hatima yao ya milele itaamuliwa." Ndoto ya siri ya Nebukadneza inawakilisha mtihani huo. Ukweli uliofichika wa sanamu uliodhihirishwa katika siku hizi, ambapo utimilifu wa kila maono haucheleweshwi tena, ni kwamba Yesu, akiwa Alfa na Omega, alibainisha katika marejeo ya kwanza na ya mwisho kuhusu falme za unabii wa Biblia kwamba mnyama wa nane ni mmoja wa wale saba.

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

Mnyama wa nane wa Ufunuo sura ya kumi na saba, aliye wa wale saba, ni mamlaka ya kipapa ambayo imerudishwa kwenye kiti cha enzi cha dunia, na siri iliyofichika zaidi iliyofunuliwa ni kwamba Marekani inapounda picha ya mnyama katika taifa hili, pia itawakilisha jambo la yule wa nane, aliye wa wale saba. Rais wa sita tangu wakati wa mwisho mwaka 1989, ambaye ni rais tajiri aliyetikisa himaya yote ya joka, alipokea jeraha la mauti la kisiasa mikononi mwa wapenda mageuzi, ‘woke’, waliberali wa utandawazi mwaka 2020, wakati pembe ya Kirepublikan ilipouawa mitaani na mnyama asiyeamini Mungu wa Ufunuo sura ya kumi na moja.

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

Wakati huohuo, harakati ya malaika wa tatu ilipokea jeraha la mauti tarehe 18 Julai 2020, mikononi mwa yule mnyama wa kiatheisti wa Ufunuo sura ya kumi na moja. Harakati hiyo ilikuwa imeundwa na Waadventista Wasabato wa Laodikia, na mwaka 2023, harakati hiyo iliinuliwa kuwa harakati ya Filadelfia ya malaika wa tatu. Pembe zote mbili ziliuawa mwaka 2020, na pembe zote mbili zitasimama baada ya siku tatu na nusu za mfano. Kuundwa kwa mfano wa kisiasa wa yule mnyama kunajumuisha muungano wa Kanisa na Serikali nchini Marekani, na mnyama wanayemfanyia mfano katika siku za mwisho ni mnyama wa nane, aliye wa wale saba. Wakati mnyama wa mfano utakapoundwa nchini Marekani, utamiliki sifa ile ile ya kinabii ya mnyama wa nane wa Roma.

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

Wakati mtihani wa sanamu ya mnyama utakapotimia juu ya ile pembe ya kweli ya Kiprotestanti, wale wanaotambua kweli za kinabii zinazohusishwa na kuundwa kwa sanamu ya mnyama katika pembe zote mbili za mnyama atokaye katika nchi, watawekwa muhuri milele kwa mfano wa Kristo. Wale wanawali wapumbavu walioyakubali maono ya ubatili na ya kujipendekeza watakuwa wameunda sanamu ya mnyama milele.

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

Hiki ndicho alichoona nabii Ezekieli, wakati ishara zilizofichua Nguvu inayotawala juu ya mambo ya watawala wa dunia zilipoonyeshwa mbele ya macho yake ya mshangao. Magurudumu yaliyokatizana yalisukumwa na viumbe hai wanne. Juu sana ya haya yote 'palikuwa na mfano wa kiti cha enzi, kwa mwonekano kama yakuti samawi; na juu ya mfano wa kiti cha enzi aliketi mfano kana kwamba wa umbo la mwanadamu.' Ezekieli 1:26, RSV.

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

Magurudumu, yaliyo tata kiasi kwamba kwa mtazamo wa kwanza yalionekana yamevurugika, yalikuwa yakisonga kwa maelewano kamili. Viumbe wa mbinguni walikuwa wakiyaendesha magurudumu hayo. Mwenendo tata wa matukio ya kibinadamu uko chini ya udhibiti wa Mungu. Katikati ya mizozo na ghasia za mataifa, Yeye aketiye juu ya makerubi bado anaongoza mambo ya dunia hii. Kwa kila taifa na kila mtu, Mungu amewapa nafasi katika mpango wake mkuu. Leo, watu na mataifa, kwa uchaguzi wao wenyewe, wanaamua hatima yao, na Mungu anatawala juu ya yote ili kutimiza makusudi yake.

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

Unabii ambao yule 'MIMI NIKO' mkuu ametoa katika Neno Lake unatuambia tulipo katika mfululizo wa nyakati. Yote ambayo unabii umetabiri hadi sasa yameandikwa katika kurasa za historia, na yote ambayo bado yatakuja yatatimia kwa mpangilio wake.

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

Ishara za nyakati zatangaza kwamba tumesimama kwenye kizingiti cha matukio makubwa na ya kutisha. Kila kitu katika dunia yetu kiko katika msukosuko. Mwokozi alitabiri matukio yatakayotangulia Kuja Kwake: 'Mtasikia habari za vita na matetesi ya vita... . Taifa litaondoka kupigana na taifa, na ufalme kupigana na ufalme; na kutakuwa na njaa, na tauni, na matetemeko ya ardhi mahali mbalimbali.' Mathayo 24:6, 7. Watawala na wanasiasa wanatambua kwamba jambo kubwa na la maamuzi liko karibu kutokea—kwamba dunia iko ukingoni mwa mgogoro mkubwa mno.

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

"Biblia, na Biblia pekee, inatoa mtazamo sahihi wa matukio ambayo tayari yanatupa vivuli vyao mbele, sauti ya ujio wao ikiifanya dunia itetemeke na mioyo ya watu ikizimia kwa hofu. 'Tazama, Bwana ataharibu nchi na kuifanya kuwa ukiwa, naye atapindua uso wake na kuwatawanya wakazi wake.' 'Kwa maana wameziasi sheria, wamekiuka masharti, wamevunja agano la milele. Kwa hiyo laana inaimeza nchi, na wakazi wake wanateseka kwa sababu ya hatia yao.' Isaya 24:1, 5, 6, RSV."

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

"'Ole! maana siku ile ni kuu, hata hakuna siku iliyo kama hiyo; naam, ni wakati wa taabu ya Yakobo; lakini ataokolewa kutoka humo.' Yeremia 30:7."

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

'Kwa sababu umemfanya Bwana, aliye kimbilio langu, hata Aliye Juu Sana, kuwa makao yako; Hakuna uovu utakupata, wala tauni haitakaribia hema yako.' Zaburi 91:9, 10.

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

Mungu hataacha kanisa Lake katika saa ya hatari yake iliyo kuu kuliko zote. Ameahidi ukombozi. Kanuni za ufalme Wake zitaheshimiwa na wote walio chini ya jua. Historical Sketches 277-279.

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

"Mchanganyiko mgumu wa matukio ya kibinadamu" ndicho kilichoakilishwa na magurudumu yanayokatana na mengine katika maono ya Ezekieli ya Patakatifu pa Patakatifu, wakati wa kutiwa muhuri. Matukio hayo yako chini ya udhibiti wa Mungu, kwa kuwa ndiyo utimilifu wa maono yote ya Neno la Mungu, yanayopata matokeo yao ya mwisho na kamilifu katika wakati wa kutiwa muhuri. Kuna "sauti" inayotambulisha "msukosuko mkubwa ajabu" ambao "ulimwengu uko ukingoni" mwa kuukabili. "Sauti" hiyo husababisha "dunia kutetemeka na mioyo ya watu kuzimia kwa hofu." Kutetemeka kwa dunia, na kusababisha mioyo ya watu kuzimia kwa hofu, vyote ni alama za sauti ya tarumbeta ya saba na ya mwisho, ambayo ndiyo ole la tatu.

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

Kukasirishwa kwa mataifa kunakofanywa na Uislamu wa ole wa tatu ni kama mwanamke aliye katika utungu wa uzazi, hivyo kuwakilisha mzozo unaoongezeka na kukithiri. Mzozo huo unaozidi kukithiri ulianza tarehe 11 Septemba 2001; na tarehe 7 Oktoba 2023, maumivu makali ya uzazi yaliyofuata yaligonga, na kwa kuwa Neno la Mungu halishindwi kamwe, utungu unaofuata unakuja hivi karibuni sana, nao utakuwa wa uharibifu zaidi. Je, bado unaishi katika mji?

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

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

Kwa nabii, gurudumu ndani ya gurudumu, mwonekano wa viumbe hai vilivyounganishwa navyo, vyote vilionekana kuwa vya kutatanisha na visivyoweza kuelezwa. Lakini mkono wa Hekima Isiyo na Kikomo unaonekana miongoni mwa magurudumu, na mpangilio kamili ni matokeo ya kazi yake. Kila gurudumu, likiongozwa na mkono wa Mungu, hufanya kazi kwa upatanifu kamili na kila gurudumu jingine. Nimeonyeshwa kwamba vyombo vya kibinadamu huwa na mwelekeo wa kutafuta mamlaka makubwa mno na kujaribu kuidhibiti kazi hiyo wao wenyewe. Wanamweka Bwana Mungu, Mtenda Kazi Mwenye Nguvu, kando kupita kiasi katika mbinu na mipango yao, wala hawamkabidhi Yeye kila jambo linalohusu kuendelezwa kwa kazi. Hakuna anayepaswa hata kwa muda mfupi kudhani kwamba anaweza kusimamia yale yanayomhusu Yule MIMI NIKO aliye Mkuu. Mungu katika maongozi Yake anaitayarisha njia ili kazi ifanywe na mawakala wa kibinadamu. Basi kila mtu asimame katika kituo chake cha wajibu, atende sehemu yake kwa wakati huu, na ajue kwamba Mungu ndiye mwalimu wake." Ushuhuda, juzuu ya 9, 259.