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

Simba wa kabila la Yuda ni jina la Yesu, linalosisitiza kazi ya Kristo ya kutia muhuri na kisha kuufungua Neno Lake la kinabii. Katika sura ya tano ya Ufunuo, Simba wa kabila la Yuda, ambaye pia ni shina la Daudi, alishinda kufungua kitabu. ‘Shina’ la Daudi lilikuwa Yese, na shina la Yese lilikuwa Peresi, na shina lake lilikuwa Yuda, na shina lake lilikuwa Yakobo, na shina lake lilikuwa Isaka, na shina lake lilikuwa Ibrahimu. Shina la Daudi au la Yese linapotajwa kwa uhusiano na Simba wa kabila la Yuda linasisitiza kanuni za mwanzo na mwisho, yaani Alfa na Omega. Ufunuo wa Yesu Kristo unapoondolewa muhuri katika sura ya kwanza ya Ufunuo, sifa ya msingi ya tabia Yake ni kwamba Yeye ni Alfa na Omega. Alivyo, ndiyo pia kanuni inayotumiwa kufungua unabii ambao Simba wa kabila la Yuda ameutia muhuri, Anapoamua kwamba wakati umefika.

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

Kufunuliwa kwa Neno la kinabii la Mungu ni kipengele cha kazi ya ukombozi ya Mungu, anapotumia nguvu za Neno Lake kuleta uamsho kulingana na mapenzi Yake. Dada White anasema kwamba vitabu vya Danieli na Ufunuo vitakapofahamika vyema zaidi, kutaonekana miongoni mwetu uamsho mkubwa. Ni nuru ya Neno la kinabii la Mungu ndiyo inayoleta uamsho na matengenezo kulingana na mapenzi Yake.

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

Dada White, anapotazama nyakati za mwisho, anarejelea matengenezo makubwa yanayotokea miongoni mwa watu wa Mungu katika siku za mwisho. Uamsho na matengenezo ya historia takatifu yote yalitokana na Neno la Mungu, na kila kimojawapo cha vipindi hivyo vitakatifu kiliashiria uamsho na matengenezo makuu ya mwisho yanayoanza muda mfupi kabla ya sheria ya Jumapili. Uamsho huo hutokana na kufunguliwa kwa Neno la Mungu. Ngurumo saba zilitiwa muhuri, kama vile kitabu cha Danieli katika sura ya kumi na mbili kilivyotiwa muhuri.

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

Tunapotumia sifa za kinabii za kipindi cha kutawanywa zinazohusishwa na ishara ya 1260, tunagundua kwamba katika Ufunuo sura ya kumi na moja, Musa na Eliya wamekufa barabarani kwa siku tatu na nusu. Ifikapo mstari wa kumi na nane, wakati wa hasira ya Mungu umewadia. Musa na Eliya wanawakilisha watu wa Mungu kabla tu ya kufungwa kwa wakati wa rehema wa wanadamu. Wanatawanywa kwa siku 1260 za mfano katika mitaa ya Sodoma na Misri, ambako Yesu alisulubiwa.

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

Musa na Eliya walitiwa nguvu kutoa ushuhuda wao kuanzia mstari wa tatu hadi mstari wa saba ambapo wanauawa barabarani. Yohana alimaliza kupima hekalu katika mstari wa pili, kisha Musa na Eliya wanatiwa nguvu kutoa ushuhuda wao, wakiwa wamevikwa magunia. Ujumbe wa Eliya na Musa ulitolewa kwa Uadventista wa Millerite wa Filadelfia mnamo 1844, na kufikia 1863, sauti zao zilizikwa chini ya desturi na mapokeo yanayorithishwa kizazi hadi kizazi. Walitiwa nguvu kutoa ushuhuda wao kwa miaka mitatu na nusu, wakiwa wamevikwa "magunia," ishara ya giza linaloongezeka kuanzia 1863 na kuendelea.

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

Tunapotumia ufafanuzi wa Dada White kuhusu ngurumo saba kuwa zinawakilisha matukio ya malaika wa kwanza na wa pili, kwa mtindo wa mstari juu ya mstari, tunaunda historia inayoanza na malaika anayeshuka akiwa na ujumbe, lakini mstari juu ya mstari, malaika huyo ni wote wawili, wa kwanza na wa pili. Mmoja aliweka mguu mmoja juu ya nchi na mguu mwingine juu ya bahari tarehe 11 Agosti 1840, na mwingine aliwasili katika tukio la kukata tamaa la tarehe 19 Aprili 1844.

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

Alama inayofuata ya njia katika kila historia sambamba ni mkono wa Mungu, unaohusishwa na mbao za Habakuki. Pamoja na malaika wa kwanza, chati ya 1843 ilitolewa, lakini kulikuwa na kosa katika baadhi ya hesabu. Pamoja na malaika wa pili, mkono wa Mungu ni alama ya njia ya mbao za Habakuki; ukiwakilishwa wakati Alipoondoa mkono Wake kutoka kwenye kosa hilo. Alipoondoa mkono Wake, ujumbe uliendelea kukua hatua kwa hatua hadi ukafikia kilele chake katika mkutano wa kambi huko Exeter, kabla tu ya tukio la kukatishwa tamaa la tarehe 22 Oktoba 1844.

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

Mistari miwili hutambulisha ujumbe wa ulimwengu mzima, kwa kuwa malaika anayewasili anaweka mguu mmoja juu ya nchi kavu na mguu mwingine juu ya bahari, na uvuvio unatufahamisha kwamba hili linawakilisha ujumbe wa ulimwengu mzima. Malaika huyo pia anatambulisha mwanzo wa wakati wa kuchelewa katika mfano wa wanawali kumi. Katika alama hii ya kwanza ya njia tunaona pia mkono wa Mungu ukitokeza uongo. Tarehe 19 Aprili 1844, kinabii ilionekana kana kwamba maono yalikuwa yamedanganya, lakini wale waliokuwa na subira walisubiri, na ingawa maono yalichelewa, hayakudanganya. Lakini mstari tunaoujenga unapoanza, uongo wa kukatishwa tamaa ya kwanza unatiwa alama kama sifa ya alama ya kwanza ya njia.

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

Kisha, alama ya njia ya mkono wa Mungu na meza za Habakuki zinaonyesha Mungu akifunika kosa na kisha kuondoa mkono wake kutoka kwenye kosa hilo. Katika historia ya Wamileriti, kosa hilo lilikubaliwa na Mungu mnamo Mei 1842, wakati chati ilipochapishwa, na kosa hilo baadaye lilidhihirika wakati mwaka wa 1843 ulipomalizika, lakini baada ya muda fulani ndipo Bwana akaondoa mkono wake kutoka kwenye kosa hilo katika hesabu. Kosa hilo liliendelea tangu Mei 1842 hadi wakati fulani baada ya kukatishwa tamaa ya kwanza. Kwa malaika wa kwanza, alama ya mkono wa Mungu na meza za Habakuki inaonekana mnamo Mei 1842, lakini kuondolewa kwa mkono wake katika historia ya malaika wa pili kungelitokea muda mfupi baada ya kukatishwa tamaa ya kwanza.

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

Hii inatambua alama ya njia ya “mkono” kama kipindi cha kinabii. Kipindi kinachoanza kwa mkono Wake kufunika kosa, kisha kuishia kwa mkono Wake kuondolewa kutoka kwenye kosa hilo. Kipindi hiki cha mkono Wake kufunika na kufunua ni taswira ya kazi ya Simba wa kabila la Yuda anapotia muhuri kisha kuufungua mwanga wa kinabii. Alifunika kweli, kisha akafunua hiyo hiyo kweli—katika mwanga tofauti usiopingana na mwanga wa awali. Alifanya hivyo ili kuleta uamsho na matengenezo ya Mwito wa Usiku wa Manane wa Wamileraiti.

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

Kipindi cha kusubiri, kilichoanza kwa kuwasili kwa malaika, kiliisha wakati mkono Wake ulipoondolewa, na hivyo kufunua nuru ya kinabii iliyoanzisha “harakati ya mwezi wa saba” iliyopelekea ujumbe wa “Kilio cha Usiku wa Manane” katika mkutano wa kambi huko Exeter, ambako ujumbe huo uligeuka kuwa wimbi kubwa, hadi mlango ulipofungwa katika Kuvunjika kwa Matarajio Makuu. Udhihirisho wa nguvu za Mungu kupitia kufunuliwa kwa Neno Lake ulizalisha uamsho na matengenezo yaliyozidi kuongezeka.

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

Mnamo 1863, harakati ya Wamileri ya Laodikia ilikatazwa kuvuka Yordani, na ikapelekwa jangwani kwa sababu ya kuwapiga kwa mawe Eliya na Musa. Ujumbe wa William Miller ulikuwa ujumbe wa Eliya, na ujumbe wa msingi wa Miller ulikuwa “mara saba” ya Musa. Kukataa “mara saba” kulikuwa kumuua Musa, na kukataa ukweli wa msingi uliowekwa na Miller kulikuwa kumuua Eliya. Mnamo 1863 mjumbe na ujumbe waliuawa barabarani, na kuanzia wakati huo, njia ya pekee ya kuwapata ilikuwa kutafuta makaburi yao katika njia za kale za Yeremia. Walikuwa wamekufa barabarani - yaani mpaka wafufuliwe. Wanafufuliwa wakati matukio ya wakati ujao ya “ngurumo saba” yatakapofunuliwa kwa mpangilio wao yanaporudiwa - katika historia ya mia arobaini na nne elfu.

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

Wakati historia ya malaika wa kwanza inapowekwa juu ya historia ya malaika wa pili, muundo wa kinabii hutoa alama ya marejeo ili kufuata mkono wa Kristo, ambao ndio mwanga juu ya njia ya Kilio cha Usiku wa Manane. Mwanga wa awali wa Kilio cha Usiku wa Manane unaangaza njia, na ni mwanga wa "mkono wake wa kuume mtukufu" unaoongoza safari kwenye njia hiyo.

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

Nilihisi kana kwamba nimezungukwa na nuru, na nilikuwa nikipaa juu na juu kutoka duniani. Nikageuka kuwatafuta watu wa advent ulimwenguni, lakini sikuweza kuwapata, hapo sauti ikaniambia, ‘Tazama tena, na tazama juu kidogo.’ Kwa hayo, nikainua macho yangu, nikaona njia iliyo nyoofu na nyembamba, iliyoinuliwa juu sana, juu ya ulimwengu. Katika njia hii watu wa advent walikuwa wakisafiri kuelekea mji uliokuwa kwenye mwisho wa mbali wa njia. Walikuwa na nuru angavu iliyowekwa nyuma yao mwanzoni mwa njia, ambayo malaika aliniambia ilikuwa ‘mwito wa usiku wa manane.’ Nuru hii iliangaza njia yote, na ikaangazia miguu yao, ili wasijikwae.

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

Kama wangeendelea kumkazia macho Yesu, aliyekuwa mbele yao tu, akiwaongoza kuelekea mji, walikuwa salama. Lakini si muda mrefu baadhi walichoka, wakasema kuwa mji ulikuwa mbali sana, nao walitarajia kuwa wameshauingia tayari. Ndipo Yesu angewatia moyo kwa kuinua mkono wake wa kuume wenye utukufu, na kutoka katika mkono wake kulitoka nuru iliyopepea juu ya msafara wa Adventi, nao wakapaza sauti, ‘Haleluya!’ Wengine kwa pupa walikana nuru iliyokuwa nyuma yao, wakasema kwamba si Mungu aliyekuwa amewaongoza hadi umbali huo. Nuru iliyokuwa nyuma yao ikazimika, ikaacha miguu yao katika giza totoro, nao wakajikwaa na kupoteza kuona alama ile na Yesu, wakaanguka nje ya njia hadi katika ulimwengu wa giza na uovu ulioko chini.

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

Kristo anapoinua mkono Wake mtukufu, anatumia "mkono" Wake kama ishara ya kazi Yake ya kuwaongoza watu Wake. Tunapounganisha ujio wa malaika wa pili na malaika wa kwanza aliyeshuka tarehe 11 Agosti 1840, tunagundua kwamba malaika wote wawili walikuwa na ujumbe mikononi mwao.

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

Nilionyeshwa jinsi mbingu yote ilivyokuwa imejishughulisha na kazi iliyokuwa ikiendelea duniani. Yesu alimtuma malaika mwenye nguvu ashuke na kuwaonya wakazi wa dunia wajitayarishe kwa kurudi kwake kwa mara ya pili. Malaika alipoondoka kutoka uweponi mwa Yesu mbinguni, nuru yenye kung’aa sana na ya utukufu mkubwa ilimtangulia. Niliambiwa kwamba jukumu lake lilikuwa kuangaza dunia kwa utukufu wake na kuwaonya watu kuhusu ghadhabu ya Mungu inayokuja. ...

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

Malaika mwingine mwenye nguvu alipewa agizo kushuka duniani. Yesu akaweka katika mkono wake andiko, naye aliposhuka duniani, akapaza sauti, 'Babeli imeanguka, imeanguka.' Kisha nikaona wale waliovunjika moyo wakinyanyua tena macho yao kuelekea mbinguni, wakitazama kwa imani na tumaini kuonekana kwa Bwana wao. Lakini wengi walionekana kubaki katika hali ya bumbuwazi, kana kwamba wamelala; hata hivyo niliweza kuona alama ya huzuni kuu nyusoni mwao. Wale waliovunjika moyo waliona kutokana na Maandiko kwamba walikuwa katika wakati wa kukawia, na kwamba iliwapasa kungojea kwa uvumilivu utimilifu wa maono. Ushahidi uleule uliowaongoza kumtazamia Bwana wao mwaka 1843 uliwaongoza pia kumtarajia mwaka 1844. Hata hivyo nikaona kwamba wengi hawakuwa na ile ari iliyotambulisha imani yao mwaka 1843. Kuvunjika kwao moyo kulidhoofisha imani yao. Maandishi ya Mapema, 246, 247.

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

Malaika wote wawili ni wawili kati ya malaika watatu ambao kwa pamoja ni ishara moja, hivyo wanalingana katika suala la ujumbe wanaouwakilisha, ingawa kila mmoja anawakilisha ujumbe wake wa kipekee. Kila mmoja ana "andiko" mikononi mwake, linaloashiria mtihani. "Malaika wa kwanza na wa pili wanapaswa kwenda sambamba" na malaika wa tatu.

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

Mungu ameweka ujumbe wa Ufunuo 14 mahali pake katika mfululizo wa unabii, na kazi yake haipaswi kukoma hadi mwisho wa historia ya dunia hii. Ujumbe wa malaika wa kwanza na wa pili bado ni kweli kwa wakati huu, na unapaswa kwenda sambamba na huu ufuatao. Malaika wa tatu hutangaza onyo lake kwa sauti kuu. ‘Baada ya mambo haya,’ akasema Yohana, ‘nilimwona malaika mwingine akishuka kutoka mbinguni, akiwa na mamlaka kuu, na nchi ikaangaziwa kwa utukufu wake.’ Katika mwangaza huu, nuru ya ujumbe wote watatu imeunganishwa. The 1888 Materials, 803, 804.

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

Dada White anatambua malaika wa tatu kuwa ndiye malaika wa Ufunuo kumi na nane, na anabainisha kwamba malaika wa kwanza na wa pili wanapaswa kwenda sambamba na historia ya kinabii inayowakilishwa na malaika wa tatu wa Ufunuo kumi na nane. Hivyo, analinganisha kushuka kwa malaika wa kwanza tarehe 11 Agosti 1840 na 9/11, na kubainisha kwamba malaika wa Ufunuo kumi na nane ndiye "malaika wa tatu." Malaika wa tatu ndiye wa mwisho kati ya watatu, na anatiwa mfano na wa kwanza, na kwa sababu hiyo Dada White anatufahamisha kwamba utume wa malaika wa kwanza ulikuwa sawa kabisa na utume wa malaika wa Ufunuo kumi na nane, kwa kuwa utume wa malaika hao wote wawili ulikuwa "kuangaza dunia kwa utukufu wake."

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

“Ngurumo saba” zinawakilisha mfululizo uliobainishwa wa matukio ndani ya historia ya malaika wa kwanza na wa pili ambao utarudiwa katika historia ya malaika wa tatu. Uvuvio umeelekeza kwamba tunapopanga historia hizi “mstari juu ya mstari”, kushuka kwa malaika wa kwanza mwaka 1840 kunalingana na kushuka kwake mnamo 9/11. Hii hutambulisha ujumbe wa kujaribu unaopaswa kuliwa pamoja na mashahidi wawili, na inalinganisha tukio la kukatishwa tamaa na alama ya kwanza ya njia.

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

"Ngurumo saba" zinawakilisha kipindi cha kinabii kinachoanza kwa kukatishwa tamaa na kuishia kwa kukatishwa tamaa kubwa zaidi.

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

Wakati mstari wa kinabii wa kushuka kwa malaika wa kwanza unapolinganishwa na kuwasili kwa malaika wa pili, huzalisha "muundo wa kweli." Kweli hufafanuliwa kama hatua tatu, ambapo ya kwanza na ya mwisho ni sawa, na hatua ya kati inawakilisha uasi. Kulinganisha malaika wawili wa kwanza na mpangilio huu kunazalisha muundo unaojumuisha malaika wa kwanza na wa pili, unaoonyesha malaika wa tatu wa Ufunuo kumi na nane, na malaika wa tatu wa Ufunuo kumi na nane ni mchanganyiko wa malaika wa kwanza na wa pili.

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

Malaika wa tatu wa Ufunuo kumi na nane anaundwa na sauti mbili. Sauti ya kwanza ilitimia wakati majengo ya New York yalipoanguka wakati wa 9/11 na sauti ya pili ya mstari wa nne ni sheria ya Jumapili. Ndani ya kipindi kutoka 9/11 hadi sheria ya Jumapili, malaika wa tatu wa Ufunuo kumi na nane anawakilisha mchanganyiko wa malaika wa kwanza na wa pili. Hili likiwa hivyo, kutumia historia ya hao malaika wawili "mstari juu ya mstari," kuwakilisha historia ya malaika wa tatu wa Ufunuo kumi na nane - ni kuoanisha malaika wa kwanza na wa pili na malaika wa kwanza na wa pili.

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

Malaika wawili wanafika katika kuvunjika kwa matumaini cha kwanza, na malaika wote wawili wanahusiana kinabii, na wote wana ujumbe wa kujaribu ulioko mkononi mwa malaika. Alama ya njia inayofuata inayoonyeshwa katika mstari ni meza za Habakuki, ambazo zinahusishwa moja kwa moja na mkono wa Mungu. Katika mstari wa malaika wa kwanza, chati ya 1843 ilitolewa mwezi Mei 1842, na katika mstari wa malaika wa pili, hakukuwa na chati. Chati hiyo iliishia wakati wa kuwasili kwa malaika wa pili. Alama ya njia ya meza ya Habakuki katika mstari wa malaika wa pili ni kuondolewa kwa mkono wa Mungu kutoka kwa kosa katika hesabu za chati ya 1843.

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

Mkono Wake ulifunika kosa katika alama ya njia ya malaika wa kwanza, na mkono Wake ukaondolewa katika alama hiyo hiyo ya njia, katika mstari wa malaika wa pili. Hivyo; alama ya njia ya meza za Habakuki katika mistari sambamba ya malaika wa kwanza na wa pili inawakilisha hatua mbili. Katika hatua ya kwanza mkono Wake unafunika kosa, na mwishoni mwa kipindi cha alama ya njia ya meza za Habakuki, Anaondoa mkono Wake. Wakati wa kusubiri ulianza kwa kuwasili kwa malaika wa pili na wakati wa kusubiri unakoma hatua kwa hatua, kuanzia kwa kuondolewa kwa mkono Wake. Alama ya njia ya meza za Habakuki inawakilisha kipindi cha wakati kilichoainishwa na mkono wa Kristo mwanzoni na mkono Wake mwishoni.

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

Mikono miwili imewekwa alama katika masikitiko ya kwanza, na kila mmoja una ujumbe wa kujaribu ambao lazima uchukuliwe na uliwe. Kisha kipindi cha wakati wa kinabii, kinachowakilisha kweli za msingi, kinaanza kwa mkono wa Mungu ukifunika na kuishia kwa mkono wake ukifunua. Alama ya njia inayofuata ni mkutano wa kambi wa Exeter ambapo mwito wa usiku wa manane unatenganisha na kuwatakasa wale ambao wangefuata mkono wa Kristo kuingia Patakatifu pa Patakatifu.

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

Kristo alipoingia katika Patakatifu pa Patakatifu, aliinua mkono wake mbinguni na akaapa kwamba muda usingekuwepo tena. Alikuwa amezitia tu muhuri “ngurumo saba” ambazo zinawakilisha historia ya malaika wawili wa kwanza, ikirudiwa katika historia ya wa tatu. Alizitia muhuri “ngurumo saba” kama vile alivyokuwa amezitia muhuri unabii wa Danieli katika sura ya kumi na mbili. Katika sura ya kumi na mbili ya Danieli, katika kipindi cha kwanza kati ya vipindi vitatu vya muda vya mfano, Kristo anainua mikono yake yote miwili mbinguni na anatangaza kwamba, utawanyiko wa watu wa Mungu utakapokamilika, wale watakaokuwa “watu wa kustaajabiwa” watatakaswa na kuinuliwa kama sadaka. Muundo wa malaika wa kwanza na wa pili tunaouzingatia sasa, kwa njia ya mfano unaonyesha mkono wa Mungu katika kila hatua.

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

Anapofunika ukweli, huzalisha kukatishwa tamaa, na anapoiondoa mkono wake, mwanga hutokea, nao mwanga huo ni mwanga wa ujumbe wa Kilio cha Usiku wa Manane. Kuanzia kukatishwa tamaa kwa kwanza hadi lile kukatishwa tamaa kuu hubeba alama ya Alfa na Omega na kunawekwa wazi katika muundo wa ukweli. Mwanzo unawakilisha mwisho, na alama ya njia kati ya yale kukatishwa tamaa mawili inaonyesha athari za kutiwa muhuri na kufunuliwa kwa meza za Habakuki, ambayo ni kufunuliwa kwa njia za zamani za Yeremia, na inawakilisha msingi ambao juu yake hekalu hujengwa kabla ya sheria ya Jumapili, wakati hekalu lililokamilika linapoinuliwa juu ya milima yote. Alama ya njia ya katikati katika neno la ukweli inawakilisha uasi, na katika historia inayoakilishwa na utengano wa mwisho wa ngano na magugu unadhihirisha uasi wa wanawali wapumbavu.

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

Uasi unaowakilishwa na alama ya njia ya vibao vya Habakuki unaonyeshwa kuwa wa hatua kwa hatua, kwa maana si alama moja ya njia, bali ni kipindi chenye mwanzo na mwisho uliobainishwa, kama inavyoonyeshwa na mkono wa Mungu. Mkono wa Mungu upo mara mbili katika sikitiko la kwanza, kwa kuwa kuna malaika wawili ambao wote wana ujumbe mikononi mwao. Alama ya njia inayofuata ya uasi ina mkono unaoashiria mwanzo na mwingine unaoashiria mwisho, hivyo pia ina mikono miwili ndani ya sifa zake za kinabii. Alama ya njia ya tatu ya sikitiko kubwa inaonyesha Kristo akiinua mkono wake na kuapa kwa mbingu, katika kifungu kilekile ambapo ngurumo saba zimetiwa muhuri, kama ilivyokuwa sura ya kumi na mbili ya Danieli. Katika wakati uleule malaika huyo anapoweka alama ya mwisho wa muundo wa kinabii wa malaika wawili wa kwanza tunaowazingatia sasa, anahitimisha matumizi ya wakati wa kinabii, na anajiweka katika kifungu sambamba katika kitabu cha Danieli, ambapo si kwamba anainua mkono wake, bali anainua mikono yake miwili.

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

Katika Danieli kumi na mbili kuna vipindi vitatu vya kinabii vinavyoondolewa mihuri katika siku za mwisho, kwa kuwa hiki ndicho kinachowapata watu wa Mungu katika siku za mwisho. Jambo la kwanza lililotajwa katika maono yake ya mwisho, ya kilele, ni kwamba Danieli, ambaye anayewakilisha mabaki ya watu wa Mungu, alikuwa na ufahamu wa vitu vyote viwili, yaani jambo lenyewe na maono. Jambo la mwisho lililorekodiwa na Danieli ni jinsi kuongezeka kwa maarifa kulivyotumiwa na Simba wa kabila la Yuda kuleta uamsho wa mwisho na matengenezo miongoni mwa watu wa Mungu, wanaotambulika kama wale waelewao. Anatimiza kuwatia muhuri watu Wake kwa kufunua "ngurumo saba" za Ufunuo kwa uhusiano na kufunua "vipindi vitatu" vya Danieli kumi na mbili.

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

Yesu anapoashiria kwamba mwishoni mwa siku tatu na nusu za kinabii za kutawanya nguvu za watu wa Mungu, maajabu yote yatakuwa yamekamilika, anabainisha Julai 2023, wakati siku tatu na nusu za mauti mitaani katika Ufunuo sura ya kumi na moja zilipokwisha. Sasa maajabu yangekuwa yamekamilika kabla ya sheria ya Jumapili. Aliitambulisha Julai 2023 kwa kuinua si mkono mmoja tu, bali mikono yote miwili. Kwa kufanya hivyo alikuwa akitia alama mwisho wa kipindi cha kusubiri, kama alipouondoa mkono wake kutoka kwenye kosa katika historia ya Wamileraiti. Sikitiko la kwanza lilitokea Julai 18, 2020, kama lilivyofananishwa na sikitiko la kwanza la Wamileraiti, na kipindi cha kusubiri kilianza na kuendelea hadi Aliponyoosha mkono wake mara ya pili kuwakusanya watu wake waliosalia mnamo Julai 2023.

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

Kuvunjika kwa matumaini la kwanza kunaonyeshwa na mkono wa Mungu ukifunika kosa, ambalo kwa Wafuasi wa Miller lilikuwa ni kuutambua mwaka 1843 badala ya Oktoba 22, 1844. Kuvunjika huko kwa matumaini kunaonyeshwa katika aya ya kumi na mbili ya sura ya kumi na mbili. Kuvunjika kwa matumaini la kwanza kunaonyeshwa na mkono wake ukifunika hilo kosa, na mfano wake ukaonekana kwa Wafuasi wa Miller waliolifikia kuvunjika kwa matumaini la kwanza. Neno katika aya ya kumi na mbili ni "cometh." Heri yeye asubiriyo, na yeye ambaye "cometh" hadi 1335; heri yeye ambaye "cometh" hadi kuvunjika kwa matumaini la Aprili 19, 1844. Neno linalotafsiriwa kama "cometh" linamaanisha "kugusa." Wafuasi wa Miller walipitia kuvunjika kwa matumaini lao la kwanza wakati mwaka 1843 ulipogusa mwaka 1844. Aya ya kumi na mbili ya Danieli sura ya kumi na mbili inatambua kuvunjika kwa matumaini la kwanza la Aprili 19, 1844, lakini kwa moja kwa moja zaidi, kuvunjika kwa matumaini la kwanza la Julai 18, 2020.

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

Kipindi cha kwanza cha kinabii na kipindi cha mwisho cha kinabii kati ya vipindi vitatu vinavyofunuliwa wakati wa mwisho, wakati maarifa yanaongezeka na hutimiza utenganisho wa mwisho kati ya ngano na magugu, hivyo kubainisha kufunuliwa kwa nuru ya kinabii inayowatia muhuri wale elfu mia arobaini na nne, ni kipindi kilekile cha kinabii.

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

Kipindi cha kwanza katika mstari wa saba ndicho mwisho wa utawanyiko wa siku tatu na nusu za Ufunuo kumi na moja mnamo Julai 2023, na kipindi katika mstari wa kumi na mbili ndicho mwanzo wa utawanyiko huo huo mnamo Julai 18, 2020. Alfa na Omega alikuwa ameweka alama historia ya ngurumo saba katika Danieli kumi na mbili, kama historia inayoanza katika masikitiko ya Julai 18, 2020 na kuishia siku tatu na nusu za mfano baadaye mnamo Julai 2023. La muhimu vilevile ni kwamba wakati Alfa na Omega alipoweka alama mwanzo na mwisho wa kipindi cha mwisho cha kusubiri, aliinua si mkono mmoja, bali mikono Yake yote miwili kuelekea mbinguni na akaapa kwa Yeye aishiyaye milele na milele.

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

Mwana wa Mungu ambaye ni Mwana wa Adamu anaweka kiapo pamoja na Baba, mahali pale pale ambako kilele cha simulizi la watu wa agano la Mungu kilianza, wakati Kristo alipomwita kwanza Abramu kwa ahadi, kisha akaitibitisha ahadi hiyo kwa kiapo. Vua viatu vyako, uko katika ardhi takatifu!

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

Herufi ya kati ya vipindi vitatu vya kinabii si kitu kingine ila utimizaji wa omega wa unabii wa wakati wa agano wa miaka 430 wa Abramu na Paulo kama unavyowakilishwa katika miaka 1290 ya aya ya kumi na moja. Aya hiyo ilipotazamwa kwa uelewa wa Millerite ilitambua kipindi cha miaka thelathini cha maandalizi ya upapa, kisha miaka 1260 ya mateso ya kipapa inayofuata. Miaka 430 ya Abramu inawakilisha utumwa na ukombozi katika taifa maalum, sambamba na miaka thelathini ya kwanza inayoonyesha Bwana kuingia katika agano na Abramu. Miaka thelathini ya maandalizi kwa makuhani ilianza mwaka 1989 wakati wa mwisho, na miaka hiyo thelathini inaisha katika sheria ya Jumapili, wakati ambapo aya hiyo inaonyesha kwamba chukizo la uharibifu lingewekwa, na kisha lingewatesa watu wa Mungu kwa miaka 1260 ya mfano ikilingana na miezi 42 ya mfano ya Yohana katika Ufunuo kumi na tatu.

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

Harakati ya marekebisho ya elfu mia moja arobaini na nne ilianza mwaka 1989, wakati Bwana alipoanza kazi Yake ya kuandaa ukuhani wa kuhudumu wakati wa mgogoro wa usiku wa manane, unaoanza na sheria ya Jumapili. Alfa na Omega alisimama juu ya maji ya mto Hiddekel na kuinua mikono Yake miwili kuelekea mbinguni, akaapa kwamba kipindi cha kutawanyika kuanzia Julai 18, 2020 hadi Julai 2023 kitakapotimia, maajabu yanayohusiana na kazi ya Kristo ya kuunganisha Uungu Wake na ubinadamu yatakuwa yamekamilika.

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

Hili ndilo tamko lile lile la sura ya kumi, katika mfuatano wa ngurumo saba, kwa kuwa si tu kwamba hapo aliweka kikomo kwa matumizi ya kinabii ya wakati, bali pia alibainisha kwamba katika siku za kupigwa kwa tarumbeta ya saba, siri ya Mungu ingekamilika. Fungu sambamba katika Danieli sura ya kumi na mbili linabainisha kwamba wakati utawanyiko ulipokoma mnamo Julai 2023, kutiwa muhuri kwa watu wa Mungu kungekuwa kumekamilika, kama kunavyoakishwa na kupigwa kwa tarumbeta ya saba kulikolingana na Kristo kuinua mkono wake na kuapa katika vifungu vyote viwili sambamba.

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

Kipindi cha kwanza na cha mwisho cha kinabii katika ujumbe wa mara tatu wa Danieli kumi na mbili vina alama ya Alfa na Omega. Kipindi cha kwanza cha aya ya saba hutambua mwisho wa kipindi kilekile ambacho aya ya kumi na mbili huashiria mwanzo wake. Katikati ya aya ya saba na ya kumi na mbili, historia ya wakati wa mwisho kuanzia mwaka 1989 hadi kufungwa kwa mlango wa rehema imewakilishwa. Katikati ya kipindi cha Alfa cha aya ya saba na historia ya Omega ya aya ya kumi na mbili, uasi wa mwisho wa wanadamu kuanzia sheria ya Jumapili hadi Mikaeli anaposimama umewakilishwa, na umeonyeshwa katika sura hiyo hiyo ambayo Mikaeli anasimama.

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

Uasi wa kipindi cha kati ni, kimsingi, historia ya nje ya uasi, lakini miaka thelathini ya kwanza ni historia ya ndani ya maandalizi ya makuhani ambao wako katika makabiliano ya moja kwa moja na nguvu za nje zinazowakilishwa katika kipindi cha 1260 kinachofuata.

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

Kipindi cha kati kinawakilisha uasi wa herufi ya kumi na tatu ya alfabeti ya Kiebrania, na kinaungana na cha ndani kadiri kinavyoonyesha vita ya mwisho ya Pambano Kuu juu ya sayari ya dunia, wakati mlango wa rehema bado uko wazi. Muunganiko wake wa nje na wa ndani pia ndilo ujumbe wa maono ya mwisho ya Danieli, yanayowakilishwa na Mto Hidekeli na sura tatu ambazo pia hubeba alama ya Alfa na Omega, na zimejengwa juu ya muundo wa ukweli. Sura ya kwanza na ya mwisho zinazungumzia kutiwa muhuri kwa watu wa Mungu, ambao wanaonyeshwa kama nyota zinazoangaza milele. Sura ya katikati ya uasi inatambua historia ileile inayoakisiwa katika aya ya kumi na moja inayohusu miaka 1290, ambayo ndiyo aya ya katikati katika muundo huo huo.

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

Kristo anapotumia mkono Wake ndani ya muundo wa kinabii, jambo hilo linawakilisha kweli nyingi, lakini pia linawakilisha njia anayowaongoza watu Wake kuifuata. Ufunuo wa Yesu Kristo ulianza kufunuliwa mnamo Julai 2023. Kufunuliwa huko kunajumuisha kufunuliwa kwa ngurumo saba na ujumbe wa Danieli kama unavyowakilishwa katika sura ya kumi na mbili. Kufunuliwa huku kunatokea ndani ya historia iliyofichwa ya aya ya arobaini, iliyoanza mwaka 1989 na kuhitimishwa katika sheria ya Jumapili. Katika historia hiyo watu wa Mungu watatiwa muhuri, na wanatiwa muhuri kwa kumiminwa kwa Roho Mtakatifu. Kumiminwa kwa mwisho kwa Roho Mtakatifu kunatambuliwa katika sura ya nane ya Ufunuo, ambako kunawakilishwa kama muhuri wa saba, na hivyo kuwa muhuri wa mwisho. Simba wa kabila la Yuda alishinda katika sura ya tano ili kufungua kitabu kilichotiwa mihuri saba.

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

Muhuri wa sita uliibua swali mwishoni mwa sura ya sita, ukiuliza ni nani atakayeweza kusimama katika kipindi ambacho hakuna tena upatanishi kwa ajili ya dhambi.

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

Kwa maana siku ile kuu ya hasira yake imekuja; na ni nani awezaye kusimama? Ufunuo 6:17.

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

Sura inayofuata, au unaweza kusema aya inayofuata, inatanguliza kutia muhuri kwa mia arobaini na nne elfu na umati mkubwa wanaokusanywa katika ufalme wa Mungu wakati wa mzozo wa sheria ya Jumapili. Mia arobaini na nne elfu ni jibu la swali la muhuri wa sita. Baada ya hao kuonyeshwa katika sura ya saba, kisha sura ya nane inaonyesha kuondolewa kwa muhuri wa saba na wa mwisho.

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

Na alipoifungua muhuri wa saba, kukawa kimya mbinguni kama muda wa nusu saa. Nikaona wale malaika saba waliokuwa wamesimama mbele za Mungu; nao wakapewa tarumbeta saba. Malaika mwingine akaja akasimama penye madhabahu, akiwa na chetezo cha dhahabu; naye akapewa uvumba mwingi, ili autoe pamoja na sala za watakatifu wote juu ya madhabahu ya dhahabu iliyo mbele ya kiti cha enzi. Na moshi wa uvumba, uliokuja pamoja na sala za watakatifu, ukapaa mbele za Mungu kutoka mkononi mwa yule malaika.

And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

Na yule malaika akakitwaa chetezo, akakijaza moto wa madhabahu, akakitupa juu ya nchi; kukawa na sauti, na ngurumo, na umeme, na tetemeko la nchi. Ufunuo 8:1-5.

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

“Moto,” uliowakilishwa katika Isaya sura ya sita kama “kaa la moto,” unaotambuliwa na Dada White kuwa ishara ya utakaso, huchukuliwa kutoka madhabahuni na kutupwa duniani. “Moto” kutoka mbinguni siku ya Pentekoste uliwakilishwa kama ndimi za “moto.” Mjumbe wa Agano hutumia “moto” kuwatakasa wana wa Lawi.

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

"'Ambaye pepeto lake lipo mkononi mwake, naye atasafisha kabisa uwanja wake wa kupuria, na kukusanya ngano yake ghalani.' Mathayo 3:12. Huu ulikuwa mmojawapo wa nyakati za kusafisha. Kwa maneno ya kweli, makapi yalikuwa yakitenganishwa na ngano. Kwa sababu walikuwa na majivuno na kujiona wenye haki kupita kiasi kiasi kwamba hawakuweza kupokea maonyo, na wapenda dunia mno kiasi kwamba hawakukubali maisha ya unyenyekevu, wengi walimwacha Yesu. Wengi bado wanafanya hivyo. Nafsi zinajaribiwa leo kama vile wale wanafunzi katika sinagogi la Kapernaumu walivyojaribiwa. Wakati kweli inaletiwa moyoni, wanaona kwamba maisha yao hayapatani na mapenzi ya Mungu. Wanaona haja ya mabadiliko kamili ndani yao; lakini hawako tayari kuichukua kazi ya kujikana nafsi. Kwa hiyo wanakasirika dhambi zao zinapofunuliwa. Huondoka wakiudhika, kama vile wanafunzi walivyomwacha Yesu, wakinung'unika, 'Haya ni maneno magumu; ni nani awezaye kuyasikia?'" The Desire of Ages, 392.

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

Moto ndio ulioshuka juu ya sadaka ya Eliya, kama ilivyotokea kwa sadaka ya Gideoni aliyomtolea malaika. "Moto" wa utakaso ni Neno la Mungu, kwa maana kuwa mtakatifu ni kutakaswa kwa Neno Lake. "Moto" unaotupwa duniani wakati muhuri wa saba unapoondolewa unaonyesha kutiwa nguvu kwa ujumbe wa kinabii unaofunuliwa katika siku za mwisho, wakati wa kupigwa kwa tarumbeta ya saba, wakati wa utimilifu wa mwisho na mkamilifu wa matukio yanayowakilishwa na ngurumo saba na kuthibitishwa na vipindi vitatu vya kinabii vya Danieli sura ya kumi na mbili vilivyotiwa muhuri hadi siku za mwisho.

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

Ufunuo wa Yesu Kristo unaofunuliwa kabla tu ya kufungwa kwa mlango wa rehema kwa wanadamu—unajumuisha kufunuliwa kwa ngurumo saba, kuondolewa kwa muhuri wa saba, kufunuliwa kwa Danieli sura ya kumi na mbili, na kufunuliwa kwa historia iliyofichwa ya aya ya arobaini ya Danieli sura ya kumi na moja, historia hiyo hiyo ambamo malaika alimwuliza Yule Aliyevaa Kitani mwisho wa maajabu haya ungekuwa nini.

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

Yule mtu aliyevikwa kitani alijibu akasema—Utakapofikia hitimisho la muda wa kusubiri mwezi wa Julai 2023, utakuwa umefikia historia ya kutiwa muhuri kwa wale laki moja na elfu arobaini na nne.

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

Alisema pia kwamba mwishoni mwa siku tatu na nusu za kiishara za Ufunuo sura ya kumi na moja, ujumbe wa kinabii kutoka katika kitabu cha Danieli ungefunuliwa, kama inavyowakilishwa na “wakati wa mwisho” mnamo 1798. Ukweli ambao kisha ungefunuliwa, mwishoni mwa siku tatu na nusu za kiishara, ungepatikana katika ile mistari tisa hasa kutoka katika kitabu cha Danieli inayobainisha na kufafanua kutiwa muhuri na kuondolewa muhuri kwa kitabu cha Danieli.

We will continue these things in the next article.

Tutaendelea na mambo haya katika makala ijayo.

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

Alipokuja Kristo duniani, mapokeo yaliyokuwa yamerithishwa kizazi baada ya kizazi, na tafsiri ya kibinadamu ya Maandiko, yaliwaficha wanadamu ukweli ulivyo katika Yesu. Ukweli ulizikwa chini ya lundo la mapokeo. Maana ya kiroho ya vitabu vitakatifu ilipotea; kwa maana katika kutokuamini kwao wanadamu walifunga mlango wa hazina ya mbinguni. Giza lilifunika dunia, na giza nene watu. Ukweli ulitazama chini kutoka mbinguni hadi duniani; lakini popote hapakuonekana alama ya kimungu. Kiza kizito kama sanda ya mauti kikaenea juu ya dunia.

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

"Lakini Simba wa kabila la Yuda alishinda. Akafungua ule muhuri uliokuwa umefunga kitabu cha mafundisho ya Mungu. Ulimwengu ukaruhusiwa kutazama ukweli safi usiopotoshwa. Ukweli wenyewe ukashuka ili kuondoa giza na kupinga upotoshaji. Mwalimu alitumwa kutoka mbinguni akiwa na ile nuru iliyokuwa ya kuwaangazia kila mtu ajaye ulimwenguni. Kulikuwa na wanaume na wanawake waliokuwa wakitafuta kwa shauku maarifa, neno la hakika la unabii, na lilipokuja, likawa kama nuru ing'aayo katika mahali pa giza." Spalding Magan, 58.

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

"Waandishi na Mafarisayo walidai kufafanua Maandiko, lakini waliyafafanua kulingana na mawazo na mapokeo yao wenyewe. Desturi na kanuni zao zilizidi kuwa za kudai mengi zaidi. Katika maana yake ya kiroho, Neno takatifu likawa kwa watu kama kitabu kilichotiwa muhuri, kisichoweza kueleweka kwao." Signs of the Times, Mei 17, 1905.