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

Historia za 1776, 1789 na 1798 zinaonyesha historia ya kutiwa muhuri kwa mia arobaini na nne elfu. Katika kila moja ya tarehe hizo, mnyama wa nchi alinena. Alama tatu za njia, zinazowakilishwa kwa mfano na mara tatu ambazo mnyama wa nchi alinena, zinakwenda sambamba na sauti tatu za Kristo mnamo Septemba 11, 2001; Julai 2023; na sheria ya Jumapili itakayokuja hivi karibuni.

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

Nilikuwa katika Roho siku ya Bwana, nikasikia nyuma yangu sauti kuu, kama ya tarumbeta. Ufunuo 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.

Kila mojawapo ya zile alama tatu za sauti hutambulisha kuongezeka kwa “mlio” wa ole la tatu, ambalo pia ndilo tarumbeta ya saba ya onyo, na tarumbeta ni sauti.

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

Lia kwa sauti ya juu, usizuie; inua sauti yako kama tarumbeta, uwaonyeshe watu wangu maasi yao, na nyumba ya Yakobo dhambi zao. Isaya 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.

Sauti kwa pembe ya Uprotestanti mnamo Septemba 11, 2001 ilikuwa sauti ya walinzi waliokuwa wakiuita Uadventista wa Laodikia kurudi katika njia za kale za Yeremia, lakini kusanyiko la wadhihaki lilikataa kutembea humo.

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.

Hivi ndivyo asemavyo Bwana: Simameni katika njia, tazameni, na muulize habari za mapito ya zamani; ilipo njia iliyo njema, enendeni katika hiyo, nanyi mtapata raha kwa nafsi zenu. Lakini walisema, Hatutaenenda humo. Tena niliwaweka walinzi juu yenu, nikisema, Sikilizeni sauti ya baragumu; lakini walisema, Hatutasikiliza. Yeremia 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.

Sauti ya Julai 2023 ilikuwa ufufuo wa huduma ya Future for America, iliyokuwa kimya tangu kukatishwa tamaa kwa mara ya kwanza mnamo Julai 18, 2020. Kama ilivyokuwa kwa tangazo la Yohana la ujio wa karibu wa Masihi, na tangazo la Justinian la ujio wa karibu wa Mpinga Kristo, Future for America ilitambua kwamba mustakabali wa Marekani ulikuwa karibu kubadilishwa milele wakati wa sheria ya Jumapili inayokaribia, na kupigwa kwa tarumbeta ya saba katika alama hiyo ya njia. Sauti ya mtu aliaye nyikani ilikuwa sauti ya 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 inasikika katika sheria ya Jumapili ijayo hivi karibuni, wakati mnyama wa nchi anaposema kama joka. Ni wakati huo ndipo "punda" anapopigwa mara ya tatu, na ndipo "punda" atasema. "Punda" alipigwa muda mfupi baada ya 11 Septemba 2001, baada ya 7 Oktoba 2023, kisha atapigwa tena katika sheria ya Jumapili ijayo hivi karibuni, ambapo atazungumza. Katika ushuhuda wa Balaamu, aligeuzwa kutoka njiani na malaika, na malaika huyo anawakilisha malaika wanne waliamriwa kuzishika pepo nne za Uislamu, lakini katika sheria ya Jumapili punda wa Uislamu husema kwa sauti ya tarumbeta ya saba, ambayo pia ni 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.

Ni hapo ndipo maono ya Uislamu, ambayo yamekawia tangu 18 Julai 2020, yanaponena, kwa maana wakati huo hayatakawia tena. Kuna sauti nyingi katika kipindi cha kutiwa muhuri kwa wale mia arobaini na nne elfu, na kipindi hicho kinatangulia hukumu ya utekelezaji ya Mungu, inayoanza wakati wa sheria ya Jumapili inayokuja hivi karibuni. Hukumu ya utekelezaji ya Mungu inawakilishwa na malaika saba, wenye bakuli saba. Kipindi hicho kinaanza kwa kumiminwa kwa Roho Mtakatifu, na kinawakilisha kurudiwa kwa Pentekoste, wakati Roho Mtakatifu alipomiminwa na ndimi za moto zikashuhudia tukio hilo. Kumiminwa katika wakati huo hakutakuwa tena kwa kipimo, kwa maana Roho Mtakatifu atamiminwa bila kipimo.

“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.

Malaika anayeshiriki katika kutangaza ujumbe wa malaika wa tatu ataangaza dunia yote kwa utukufu wake. Kazi ya kiwango cha dunia nzima na yenye nguvu isiyo ya kawaida inatabiriwa hapa. Harakati ya Adventi ya 1840-44 ilikuwa udhihirisho mtukufu wa nguvu za Mungu; ujumbe wa malaika wa kwanza ulipelekwa katika kila kituo cha umishonari ulimwenguni, na katika baadhi ya nchi kulikuwa na shauku ya kidini kubwa kuliko zote iliyowahi kushuhudiwa katika nchi yoyote tangu Mageuzi ya karne ya kumi na sita; lakini haya yote yatapitwa na harakati kuu yenye nguvu itakayokuwa chini ya onyo la mwisho la malaika wa tatu.

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

Kazi hiyo itafanana na ile ya Siku ya Pentekoste. Kama vile 'mvua ya vuli' ilivyotolewa, katika kumiminwa kwa Roho Mtakatifu mwanzoni mwa injili, ili kusababisha kuota kwa mbegu ya thamani, vivyo hivyo 'mvua ya masika' itatolewa mwishoni mwa injili ili kuyakomaza mavuno. Pambano Kuu, 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”.

Mnamo Septemba 11, 2001, kutiwa muhuri kwa mia arobaini na nne elfu kulianza, na Roho Mtakatifu alimiminwa kwa kipimo. Kupimwa kwa kumiminwa huko kulionyeshwa katika historia ya Pentekoste, kuanzia ufufuo wa Kristo, ambapo malaika alinena akasema, "Mwana wa Mungu, toka nje, Baba anakuita," kama vile Yesu alimwita Lazaro kutoka kaburini kwa maneno, "Lazaro, njoo nje." Mwaka 2023, Kristo aliyaambia mifupa ya wafu iliyokauka ya wale mashahidi wawili, "Tokeni nje."

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.

Baada ya ufufuo wa Kristo, kwanza alipaa kwenda kwa Baba Yake, kisha akashuka kama alivyofanya tarehe 11 Septemba 2001. Kisha aliwafunulia wanafunzi wake hatua kwa hatua, kama ilivyoonyeshwa kwa kukutana na Maria, wale wanafunzi aliokutana nao na kuwafundisha njiani kuelekea Emau, na baadaye akaonekana kwa wanafunzi waliobaki. Kwa siku arobaini aliwafundisha wanafunzi kabla ya kupaa kwake kwa mwisho, kisha baada ya siku kumi zaidi, wote walikuwa kwa kauli moja na mahali pamoja na Roho Mtakatifu akamiminwa bila kipimo.

“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.

"Yesu alipokutana na wanafunzi wake, aliwakumbusha maneno aliyokuwa amewaambia kabla ya kifo chake, kwamba mambo yote lazima yatimie yaliyoandikwa katika torati ya Musa, na katika manabii, na katika Zaburi kumhusu Yeye. 'Kisha akawafumbua akili zao, ili wapate kuyaelewa Maandiko, akawaambia, Imeandikwa hivi, na hivyo ilimpasa Kristo kuteseka, na kufufuka kutoka kwa wafu siku ya tatu; na kwamba toba na msamaha wa dhambi yahubiriwe kwa jina lake miongoni mwa mataifa yote, kuanzia Yerusalemu. Nanyi ni mashahidi wa mambo haya.'" 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.

Mnamo Julai 2023, sauti ya Yesu iliwaamsha mashahidi wawili waliokufa na ikaanza kuwafumbua akili za wanafunzi Wake kuhusu mambo yote yaliyoandikwa katika torati ya Musa (“mara saba”), manabii (sanamu ya wanyama ya Nebukadneza), na Zaburi (uzoefu wa Musa na Mwana-Kondoo). Kazi Yake ya kufundisha ilianza wakati wa ufufuo Wake, na ikaongezeka katika siku arobaini zilizofuata. Ilianza na ombi Lake la kula.

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.

Nao bado hawakuamini kwa sababu ya furaha, wakastaajabu; akawaambia, Mna chakula chochote hapa? Wakampa kipande cha samaki aliyechomwa na sega la asali. Akavipokea, akala mbele yao. Akawaambia, Haya ndiyo maneno niliyowaambia nilipokuwa bado pamoja nanyi, kwamba ni lazima yote yaliyoandikwa kunihusu katika torati ya Musa, na katika manabii, na katika zaburi, yatimizwe. Luka 24:41-44.

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

Sala ilikuwa alama kuu ya njia katika historia inayoendelea, na historia kutoka kwa kufufuka kwa Kristo hadi alipopaa baada ya siku arobaini, kulisalia siku kumi (kumi ni mtihani) hadi Pentekoste, wakati Roho Mtakatifu angemiminwa bila kipimo. Kufufuka kwake, kupaa kwake, kisha kushuka kwake tena, kunawakilisha Septemba 11, 2001. Julai, 2023 inawakilisha mwisho wa siku arobaini, na zile siku kumi zinazofuata Julai, 2023 zinaelekea kwenye sheria ya Jumapili inayokuja hivi karibuni. Katika kipindi hicho cha mwisho cha siku kumi, umoja na sala ndizo alama za njia. Umoja huo uliwakilishwa na unabii wa kwanza wa Ezekieli katika sura ya thelathini na saba, uliounganisha pamoja mifupa, mishipa na nyama. Unabii wa pili wa Ezekieli ulikuwa pumzi ya pepo nne, na pumzi ni ishara ya sala. Katika zile siku kumi za mwisho wale elfu mia moja arobaini na nne wanatiwa muhuri, kama walivyowakilishwa kwa mfano na Lazaro.

“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.

Hii ndiyo ilikuwa sababu ya kuchelewa kwake kwenda Bethania. Mujiza huu wa kilele, yaani kufufuliwa kwa Lazaro, ulikusudiwa kuweka muhuri wa Mungu juu ya kazi yake na juu ya dai lake la uungu.

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.

Si tu kwamba wanawali wenye busara wanatiwa muhuri wakati wa muujiza huu wa kilele, bali pia wanawali wapumbavu wanatiwa muhuri upande usio sahihi wa suala hilo.

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

Muujiza wa kilele wa Kristo—kufufuliwa kwa Lazaro—ulitilia muhuri azma ya makuhani ya kumwondoa Yesu na kazi zake za ajabu duniani, ambazo zilikuwa zikiangamiza kwa kasi ushawishi wao juu ya watu. Matendo ya Mitume, 67.

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

Sauti nyingi katika historia ya kutiwa muhuri kwa elfu mia moja arobaini na nne kuelekea sheria ya Jumapili inayokuja hivi karibuni ni "mstari juu ya mstari," sauti za Neno la kinabii la Mungu, na sauti hizo zasikika katika kipindi ambacho "athari ya kila maono" inatimizwa. Zasikika wakati muhuri wa saba unafunguliwa.

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

Na alipoifungua muhuri wa saba, pakawa na ukimya mbinguni kama muda wa nusu saa. Nami nikawaona wale malaika saba wanaosimama mbele za Mungu; nao wakapewa tarumbeta saba. Na malaika mwingine akaja akasimama madhabahuni, akiwa na chetezo cha dhahabu; naye akapewa uvumba mwingi, ili aulete pamoja na maombi ya watakatifu wote juu ya madhabahu ya dhahabu iliyo mbele ya kiti cha enzi. Na moshi wa ule uvumba, pamoja na maombi ya watakatifu, ukapanda mbele za Mungu kutoka mkononi mwa malaika. Na yule malaika akakitwaa kile chetezo, akakijaza moto wa madhabahu, akakitupa juu ya nchi; pakawa na sauti, na ngurumo, na umeme, na tetemeko la nchi. Ufunuo 8:1–5.

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

Kufunguliwa kwa muhuri wa saba kulisababisha ukimya, kwa kuwa kipindi hicho kinawakilisha mabadiliko ya mpangilio wa kiungu, na katika mabadiliko ya mpangilio mtakatifu daima kuna ukimya mbinguni, kama ilivyoshuhudiwa msalabani wakati malaika walipoacha muziki na sifa zao. Ukimya mbinguni pia unashuhudiwa na masharti ya Siku ya Upatanisho, na tarehe 22 Oktoba, 1844, Habakuki MBILI, aya ISHIRINI, aliamuru dunia yote ikae kimya.

“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.

Nimeonyeshwa upendo mkuu na kujishusha kwa Mungu katika kumtoa Mwana Wake afe ili mwanadamu apate msamaha na aishi. Nikaonyeshwa Adamu na Hawa, ambao walipata kibali cha kuuona uzuri na upendevu wa Bustani ya Edeni, na wakaruhusiwa kula katika miti yote ya bustani isipokuwa mti mmoja. Lakini nyoka akamjaribu Hawa, naye akamjaribu mume wake, nao wote wawili wakala wa mti uliokatazwa. Wakavunja amri ya Mungu, wakawa wenye dhambi. Habari zikaenea mbinguni kote, na kila kinubi kikanyamaza kimya. Malaika wakahuzunika, wakaogopa isije Adamu na Hawa wakanyosha tena mkono na kula tunda la mti wa uzima, wakawa wenye dhambi wasiokufa. Lakini Mungu alisema kwamba angewafukuza waasi kutoka bustanini, na kwa makerubi na upanga uwakao moto angelinda njia ya mti wa uzima, ili mwanadamu asikaribie wala asile tunda lake, linalodumisha kutokufa. Maandishi ya Mapema, 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.

Mbingu zilinyamaza wakati wanadamu walipogeuka kuwa wenye dhambi, na mbingu zilinyamaza wakati damu ya Kristo ilipomwagwa ili kuwakomboa wenye dhambi, na mbingu zilinyamaza wakati kazi ya hukumu ya Kristo ilipoanza kuondoa dhambi kutoka kwa watu wake.

“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.

"Maombezi ya Kristo kwa niaba ya mwanadamu katika patakatifu pa mbinguni ni muhimu kwa mpango wa wokovu kama ilivyokuwa kifo Chake msalabani. Kwa kifo Chake Alianza kazi ile ambayo, baada ya Ufufuo Wake, Alipaa mbinguni ili kuikamilisha." Pambano Kuu, 489.

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

Kazi ya hukumu ilianza wakati wa ujio wa malaika wa tatu mwaka 1844, lakini watu wa Mungu walichagua kufa jangwani badala ya kuwa wamoja na Uungu milele. Malaika wa tatu alifika tena tarehe 11 Septemba 2001, na kwa mara nyingine kukawa kimya mbinguni. Kisha Simba wa kabila la Yuda akaanza kufungua muhuri wa saba huku malaika wakitazama ujio wa malaika wa tatu katika historia ya kizazi cha mwisho.

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 walikuwepo tayari kuanza kazi yao ya uharibifu, lakini wakaambiwa, “Zuieni, zuieni, zuieni, zuieni,” wakati mia moja arobaini na nne elfu walipokuwa wakitiwa muhuri. Maombi ya waaminifu yenye vipengele viwili yalitumwa mbinguni, yakionyeshwa kwa mfano na zile siku kumi zilizotangulia Pentekoste na ambazo zilianza baada ya siku arobaini (ishara ya nyika), yakiliwakilisha zile siku tatu na nusu (ishara ya nyika) za Ufunuo sura ya kumi na moja. Kisha mashahidi wawili wakaagizwa na sauti kutoka nyikani kwamba lazima watimize maombi mawili ya Danieli. Sala ya Danieli sura ya pili, ambapo Danieli na wale watatu wenye hadhi waliomba mwanga wa kuelewa ndoto ya siri ya Nebukadneza ya sanamu ya wanyama, na sala ya Danieli katika sura ya tisa, ambapo Danieli aliomba peke yake, akitimiza masharti 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.

Maombi ya pamoja ya Danieli sura ya pili yalikuwa ya kuomba mwanga kuhusu siri iliyositirika ambayo ilikuwa imefichwa ndani ya mstari wa nje wa historia ya kinabii. Maombi ya binafsi ya Danieli sura ya tisa yalikuwa ya kuomba rehema kuhusu hitaji la ndani. Moto wa mvua ya masika ulipoanza kushuka mwaka 2001, kulikuwa na sauti nyingi zilizoweza kusikika kwa wale waliyoielewa mbinu ya mstari juu ya mstari. Moto kutoka madhabahuni uliokuwa ukitupwa duniani ulikuwa ujumbe uliosababisha mgawanyiko wa mwisho kati ya wenye hekima na wapumbavu, na kadiri ujumbe huo ulivyoendelea kukua katika zile siku kumi za kiishara, ujumbe huo ulizidi kuwa wazi zaidi na zaidi.

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

Ujumbe ulikuwa mgogoro unaozidi kuongezeka wa ole wa tatu; katika Ezekieli sura ya thelathini na saba, huo ulikuwa unabii miwili uliowasababisha kwanza mashahidi wawili kuungana, kisha ukawasababisha wasimame kama jeshi lenye nguvu. Baadaye katika sura ya thelathini na saba, wanaunganishwa kuwa fimbo moja, na muungano unaowakilishwa na kuunganishwa kuwa fimbo moja unawakilisha muunganiko wa uungu na ubinadamu, ambao unakamilishwa katika harakati za mwisho za kutiwa muhuri kwa wale mia moja arobaini na nne elfu.

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

Mwezi wa Julai 2023, maombi yalianza kupaa, na yalikuwa maombi ya Danieli katika sura ya tisa na ya pili. Kisha sauti zikasikika pamoja na ngurumo, na miale ya umeme ikaonekana. Umeme na ngurumo huandamana na mvua katika ulimwengu wa asili na pia katika unabii. Mvua ilianza tarehe 11 Septemba 2001. Rejea ya kwanza kuhusu umeme na ngurumo inaonyesha kwamba ni ujumbe uliokusudiwa kuleta hofu ya Mungu.

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.

Ikawa asubuhi ya siku ya tatu, kulikuwa na ngurumo na umeme, na wingu nene juu ya mlima, na sauti ya tarumbeta iliyokuwa kubwa mno; hata watu wote waliokuwa kambini wakatetemeka. Kutoka 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.

Umeme wa radi na ngurumo viliambatana na "sauti" ya tarumbeta. Huambatana na mvua, na vinawakilisha hatua za kinabii za kuwaongoza watu wa Mungu.

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

Mawingu yakamwaga maji; mbingu zikatoa sauti; mishale yako pia ikapita kote. Sauti ya radi yako ilikuwa mbinguni; umeme ukaangaza ulimwengu; nchi ikatetemeka na kutikisika. Njia yako iko baharini, na mapito yako yamo katika maji mengi, na nyayo zako hazijulikana. Uliwaongoza watu wako kama kundi kwa mkono wa Musa na Haruni. Zaburi 77:17-20.

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

Umeme na ngurumo ni sauti ya Mungu, ambayo hutokea wakati wa mvua, na katika kipindi hicho, Yeye huleta upepo wake (Uislamu ni upepo wa mashariki) kutoka katika hazina yake.

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.

Anapotoa sauti yake, kuna wingi wa maji mbinguni; husababisha mvuke kupanda kutoka miisho ya nchi; hufanya umeme pamoja na mvua, na hutokeza upepo kutoka katika ghala zake. 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.

Mungu alitoa sauti yake alipolia kama simba, na kwa kuitikia ngurumo saba zikatoa sauti zao, na ngurumo hizo saba zinawakilisha nyayo za Mungu katika historia ya harakati ya Wamileraiti na pia katika harakati ya malaika wa tatu, ambayo iliwasili tena tarehe 11 Septemba 2001, alipoleta upepo wa mashariki kutoka katika hazina zake.

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

Yeye hupandisha ukungu kutoka miisho ya dunia; hufanya umeme kwa ajili ya mvua; hutoa upepo kutoka ghala zake. Ndiye aliyepiga wazaliwa wa kwanza wa Misri, wa binadamu na wa wanyama. Zaburi 135:7, 8.

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

Alitoa upepo kutoka katika ghala zake, wakati wazaliwa wa kwanza wa Misri walipoangamizwa, na Pasaka iliashiria msalaba, ambao nao uliashiria kuwasili kwa malaika wa tatu mwaka 1844, na kuwasili huko nako kuliashiria kurudi kwa malaika wa tatu katika siku ya upepo wa mashariki, mnamo Septemba 11, 2001.

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

Wakati mihuri inaondolewa kutoka kwenye kitabu kilichotiwa muhuri kwa mihuri saba, hilo linawakilisha maendeleo ya hatua kwa hatua ya ukweli. Kuondolewa kwa muhuri wa saba kunawakilisha wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Kitabu hicho kilichotiwa muhuri kwa mihuri saba kinapotajwa mara ya kwanza, kuna umeme, ngurumo na sauti, lakini hakuna tetemeko la ardhi.

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.

Na kutoka katika kile kiti cha enzi zilitoka umeme na ngurumo na sauti; na mbele ya kile kiti cha enzi kulikuwa na taa saba za moto zinazowaka, ndizo Roho saba za Mungu. Ufunuo 4:5.

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

Katika kutajwa kwa mara ya kwanza kwa sauti, umeme, na ngurumo; mvua inawakilishwa na Roho Mtakatifu, ambaye ndiye taa saba za moto, lakini hakuna tetemeko la ardhi. Ni katika kuondolewa kwa Muhuri wa Saba ndipo tetemeko la ardhi la sheria ya Jumapili inayokuja hivi karibuni linapotambuliwa. Sura ya nne ya Ufunuo inatambua mwanzo wa kufunguliwa kwa ukweli kunakotekelezwa na Simba wa kabila la Yuda, na wakati wa kutiwa muhuri unapobainishwa, unabainisha mwanzo na mwisho wa kipindi hicho.

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.

Mwanzo wa kipindi cha sasa ulikuwa wakati malaika alishuka kuuangazia dunia kwa utukufu Wake tarehe 11 Septemba 2001, kisha katika Isaya sura ya sita tunaarifiwa kwamba ujumbe unaowakilishwa na "sauti, mianga ya umeme, ngurumo, upepo na mvua" unaokamilika katika sheria ya Jumapili, unapaswa kutangaziwa watu wanaoona, lakini hawataweza kutambua maana ya mianga ya umeme, na ingawa wanasikia, hawataweza kuelewa sauti na ngurumo, hadi watakapokumbwa na tetemeko kuu la ardhi. Kipindi cha kutiwa muhuri kwa wale mia moja arobaini na nne elfu ndicho kipindi ambacho athari ya kila maono hutimia.

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.

Historia hiyo inazalisha na kudhihirisha makundi mawili ya waabudu. Kundi moja hutambua mvua, na hivyo huipokea, kwa kuwa wanaona umeme na kusikia sauti, ngurumo za radi na upepo. Mwishoni mwa kipindi cha kutiwa muhuri, tetemeko kuu la ardhi la sheria ya Jumapili inayokuja hivi karibuni ndipo huanzisha utekelezaji wa hukumu za Mungu.

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

Na hekalu la Mungu likafunguliwa mbinguni, na ndani ya hekalu lake likaonekana sanduku la agano lake; na kukawa na radi, na sauti, na ngurumo, na tetemeko la nchi, na mvua kubwa ya mawe. Ufunuo 11:19.

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

Katika tetemeko kuu la ardhi, "miale ya umeme, na sauti, na ngurumo," vinajumuisha pia "mvua ya mawe." "Mvua ya mawe" inawakilisha mahukumu yanayoanza kumiminwa na malaika saba waliokuwa wakijiandaa kufanya hivyo mwanzoni mwa wakati wa kutiwa muhuri, wakati muhuri wa saba ulikuwa ukifunguliwa, kama walivyokuwa wakimsubiri malaika apitie Yerusalemu na kuweka alama juu ya wale wanaougua na kulia kwa ajili ya machukizo yaliyofanywa katika nchi (ya nje), na katika kanisa (ya ndani).

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

Ile "mvua ya mawe" inaashiria wakati wa hukumu za maangamizi za Mungu, ambazo ni wakati wa rehema kwa kundi lingine la Mungu, ambao wakati huo wanaitwa kutoka Babeli, na wakati yule wa mwisho wa ule umati mkubwa atakapokuwa amejiunga na kundi la Mungu, kipindi cha rehema kwa wanadamu hufungwa kabisa.

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.

Na malaika wa saba akamimina bakuli lake hewani; ikatoka sauti kuu kutoka hekaluni mbinguni, kutoka kwenye kiti cha enzi, ikisema, Imekwisha. Na kulikuwa na sauti, na ngurumo, na umeme; na pakawa tetemeko kuu la nchi, ambalo halijapata kuwapo tangu wanadamu walipokuwa juu ya nchi, tetemeko kubwa na lenye nguvu sana. Na mji ule mkuu ukagawanyika sehemu tatu, na miji ya mataifa ikaanguka; na Babeli ile kuu ikakumbukwa mbele za Mungu, ili apewe kikombe cha mvinyo wa ukali wa ghadhabu yake. Ufunuo 16:17-19.

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

Msomaji mpendwa: Je, unaweza kusikia sauti na ngurumo za radi? Je, unaweza kuona umeme wa radi? Je, unaweza kuhisi upepo? Hivi karibuni utasikia sauti ya wanawali wapumbavu wakiomba mafuta.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

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.

Tulitazamia amani, lakini hakuna chema kilichokuja; na wakati wa afya, kumbe taabu! Pumzi ya farasi zake ilisikiwa kutoka Dani; nchi yote ikatetemeka kwa sauti ya mlio wa farasi wake wenye nguvu; kwa maana wamekuja, na wameimeza nchi, na vyote vilivyomo ndani yake; mji, na watu wakaao ndani yake. Maana, tazama, nitawatuma nyoka, baziliski, kati yenu, ambao hawatatulizwa kwa uchawi, nao watawauma, asema Bwana. Nilipotaka kujifariji juu ya huzuni, moyo wangu unazimia ndani yangu. Tazama sauti ya kilio cha binti ya watu wangu kwa sababu ya hao wakaao katika nchi ya mbali: Je, Bwana hayuko Sayuni? Je, mfalme wake hayumo ndani yake? Mbona wamenitia hasira kwa sanamu zao za kuchongwa, na kwa ubatili wa kigeni? Mavuno yamepita, kiangazi kimekwisha, nasi hatujaokolewa. Kwa ajili ya jeraha la binti ya watu wangu mimi nimeumia; nimefunikwa na giza; mshangao umenishika. Je, hakuna zeri huko Gileadi? Je, hakuna tabibu huko? Mbona basi afya ya binti ya watu wangu haijapona? Yeremia 8:15-22.