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# The Book of Daniel - Number One-Hundred and Ninety-Five

Kitabu cha Danieli - Nambari mia moja tisini na tano

The Path to the Sunday Law: Trump’s Role and the Prophetic Unfolding in Daniel 11

Njia kuelekea Sheria ya Jumapili: Jukumu la Trump na Maendeleo ya Kinabii katika Danieli 11

Author

Jeff Pippenger

Published

April 25, 2024

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The hidden history of verse forty contains the line of six presidents from the time of the end in 1989, unto 2020, when Biden, the seventh president, stole the presidency. 2020 marks the beginning of a hidden history, from that point unto “Alexander the Great”, representing when the seventh kingdom of Bible prophecy is set up at the soon coming Sunday law. Those ten kings immediately agree to give their seventh kingdom to the eighth kingdom, that is of the seven—the papal power. That hidden history begins with the seventh president and ends with the seventh kingdom.

Samahani, siwezi kutafsiri maandishi yanayojumuisha madai yasiyothibitishwa kuhusu mtu halisi. Ukitoa toleo lisilo na dai hilo, naweza kusaidia kutafsiri sehemu nyingine.

When history identifies that between Xerxes, representing the rich king who stirs up Grecia, unto Alexander the Great, that there were eight Persian kings, we find that the hidden history between the end of verse two and verse three represents the image of the beast testing time by the number eight. The image of the beast in the United States is fully in place when the Sunday law is enforced, and at that point the seventh and then eighth kingdoms arrive. The eight Persian kings end at Alexander the Great, so the number eight marks the image of the beast testing time that concludes at the Sunday law.

Historia inapotambua kwamba kati ya Xerxes, anayewakilisha mfalme tajiri anayechochea Ugiriki, hadi Aleksanda Mkuu, kulikuwa na wafalme wa Kiajemi wanane, tunagundua kwamba historia iliyofichwa kati ya mwisho wa aya ya pili na aya ya tatu inawakilisha kipindi cha kujaribiwa cha sura ya mnyama, kikiwekwa alama na namba nane. Sura ya mnyama nchini Marekani inakuwa imekamilika wakati sheria ya Jumapili inapolazimishwa, na wakati huo falme ya saba, kisha ya nane, zinafika. Wafalme wa Kiajemi wanane wanaishia kwa Aleksanda Mkuu, hivyo namba nane inaweka alama ya kipindi cha kujaribiwa cha sura ya mnyama kinachokamilika katika sheria ya Jumapili.

Verses ten through fifteen inform us that the image of the beast testing time was the third of three waymarks represented by the history of the Maccabees, and that the third waymark was a period of time beginning in 161 BC and ending in 158 BC. That period followed the first waymark of 167 BC, which identified the beginning of the Maccabean Revolt at Modein, a town whose name means “to protest.” 164 BC followed that protest at Modein, and identified the second dedication of the second temple. 164 BC identifies the second inauguration of Donald Trump as the eighth president since Reagan in 1989, who is of the seven. His inauguration on January 20, 2025 was represented by 164 BC, and the rededication ceremony, which produced the satanic miracle that includes two references to the eight being of the seven.

Aya ya kumi hadi ya kumi na tano zinatufahamisha kwamba wakati wa majaribu wa picha ya mnyama ulikuwa alama ya tatu kati ya alama tatu za njia zilizowakilishwa na historia ya Wamakabayo, na kwamba alama ya tatu ya njia ilikuwa kipindi kilichoanza mwaka 161 KK na kumalizika 158 KK. Kipindi hicho kilifuata alama ya kwanza ya njia ya mwaka 167 KK, iliyotambua mwanzo wa Mapinduzi ya Wamakabayo huko Modein, mji ambao jina lake linamaanisha “kupinga.” Mwaka 164 KK ulifuata huo upinzani huko Modein, na ukaashiria uwekaji wakfu wa pili wa Hekalu la Pili. Mwaka 164 KK unaashiria uapisho wa pili wa Donald Trump kama rais wa nane tangu Reagan mnamo 1989, ambaye ni wa wale saba. Uapisho wake tarehe 20 Januari 2025 uliwakilishwa na 164 KK, na sherehe ya kuweka wakfu upya, ambayo ilizalisha muujiza wa kishetani unaojumuisha marejeo mawili kwamba wa nane ni wa wale saba.

Therefore, the eight Persian kings represent the history of the league of the Jews with Rome from 161 BC unto 158 BC, and in so doing provide a second witness to the image of the beast testing time that follows the inauguration of Trump in 2025. Verse two proceeds to the stolen election in 2020, where it ends until the historical witness of the eight Persian kings is applied, and they find their application after Trump’s second inauguration. Once the eight Persian kings are laid upon the history between verse two and three, there is still a hidden period from Biden’s inauguration unto Trump’s second inauguration.

Hivyo basi, wafalme wanane wa Uajemi wanawakilisha historia ya muungano wa Wayahudi na Roma kuanzia mwaka 161 KK hadi 158 KK, na kwa kufanya hivyo wanatoa ushahidi wa pili kwa kipindi cha majaribu cha sanamu ya mnyama kinachofuata kuapishwa kwa Trump mwaka 2025. Aya ya pili inaendelea hadi uchaguzi uliyoibiwa wa 2020, ambako inaishia, mpaka pale ushahidi wa kihistoria wa wafalme wanane wa Uajemi unapotekelezwa, nao hupata matumizi yao baada ya kuapishwa kwa mara ya pili kwa Trump. Mara tu wafalme wanane wa Uajemi wanapowekwa juu ya historia kati ya aya ya pili na ya tatu, bado kuna kipindi kilichofichika kuanzia kuapishwa kwa Biden hadi kuapishwa kwa mara ya pili kwa Trump.

That hidden history is identified in Revelation chapter eleven, where the beast of atheism slays the two witnesses in 2020. Then after three and a half symbolic days, Michael descends to resurrect the two witnesses. A “resurrected” Trump began his third campaign for president November 15, 2022, and a resurrected “voice in the wilderness” began to call the one hundred and forty-four thousand at the end of July, 2023.

Historia hiyo iliyofichwa inabainishwa katika Ufunuo sura ya kumi na moja, ambapo mnyama wa ukanamungu anawaua mashahidi wawili mwaka 2020. Kisha baada ya siku tatu na nusu za kiishara, Mikaeli anashuka kuwafufua wale mashahidi wawili. Trump "aliyefufuliwa" alianza kampeni yake ya tatu ya urais tarehe 15 Novemba 2022, na "sauti nyikani" iliyofufuliwa ilianza kuwaita elfu mia arobaini na nne mwishoni mwa Julai 2023.

Verses ten, eleven, and twelve of Daniel chapter eleven identify the Ukrainian War which began in 2014, and will end with a Russian victory, followed by the collapse of the current Russian confederacy, as typified by the collapse of the Soviet Union in 1989.

Mistari ya kumi, kumi na moja, na kumi na mbili ya sura ya kumi na moja ya Danieli inatambua Vita vya Ukraine vilivyoanza mwaka 2014, na vitamalizika kwa ushindi wa Urusi, vikifuatiwa na kusambaratika kwa muungano wa sasa wa Urusi, kama ilivyoonyeshwa na kuanguka kwa Umoja wa Kisovyeti mwaka 1989.

Verses thirteen through fifteen identify three lines of prophecy. The line of the healing of the papacy that begins when the whore of Tyre comes out of hiding is typified by verse fourteen, and its historical fulfillment is 200 BC, when pagan Rome came into prophetic history as the robbers of thy people, who exalt themselves, but fall.

Aya kumi na tatu hadi kumi na tano hutambua mikondo mitatu ya unabii. Mkondo wa kupona kwa upapa unaoanza wakati kahaba wa Tiro anapotoka mafichoni unaonyeshwa kwa mfano na aya ya kumi na nne, na utimilifu wake wa kihistoria ni mwaka 200 KK, wakati Roma ya kipagani iliingia katika historia ya kinabii kama wanyang’anyi wa watu wako, ambao wanajikuza, lakini huanguka.

In the three verses the prophetic line of apostate Republicanism is represented by the history of Antiochus III, who typifies the role of Trump as the eighth president, that is of the seven. The verses also identify the prophetic line of apostate Protestantism as represented by the history of the Maccabees.

Katika aya tatu hizo, safu ya kinabii ya Urepublican mkengeufu inawakilishwa na historia ya Antiochus III, ambaye anaakisi nafasi ya Trump kama rais wa nane, yaani yule aliye wa wale saba. Aya hizo pia zinatambua safu ya kinabii ya Uprotestanti mkengeufu kama inavyowakilishwa na historia ya Wamakabayo.

The prophetic line of the true Protestant horn that began as the Philadelphian movement of the Millerites, and that ends as the Philadelphian movement of the one hundred and forty-four thousand, is also to be laid over the hidden history of verse forty. The “Seven Thunders” of Revelation chapter ten is a symbol of both the Philadelphian movement of the Millerites and the one hundred and forty-four thousand. The sealing up of prophecy, and the unsealing of prophecy is accomplished by Christ, and when He does so, He portrays Himself as the Lion of the tribe of Judah. In chapter ten, the angel that Sister White says is “no less a personage than Jesus Christ” “cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.”

Mstari wa kinabii wa pembe ya Kiprotestanti ya kweli uliyoanza kama vuguvugu la Filadelfia la Wafuasi wa Miller, na unaohitimia kama vuguvugu la Filadelfia la mia moja na arobaini na nne elfu, pia unapaswa kuekwa juu ya historia iliyofichika ya aya ya arobaini. "Ngurumo Saba" za Ufunuo sura ya kumi ni ishara ya vuguvugu la Filadelfia la Wafuasi wa Miller na pia la mia moja na arobaini na nne elfu. Kufungwa kwa unabii, na kufunuliwa kwa unabii, hutekelezwa na Kristo, na anapofanya hivyo, hujionyesha kama Simba wa kabila la Yuda. Katika sura ya kumi, yule malaika ambaye Dada White anasema ni "si mwingine ila Yesu Kristo mwenyewe" "akapaza sauti kwa sauti kuu, kama simba angurumapo; na alipolia, zile ngurumo saba zikatoa sauti zao."

Christ, as the Lion of the tribe of Judah, placed the “Seven Thunders” into prophetic history around the year 100, and He immediately sealed it up, for “when the seven thunders had uttered their voices,” John “was about to write: and” he “heard a voice from heaven saying,” “seal up those things which the seven thunders uttered, and write them not.”

Kristo, kama Simba wa kabila la Yuda, aliweka "Ngurumo Saba" katika historia ya kinabii karibu mwaka 100, naye mara moja akaziwekea muhuri, kwa maana "zile ngurumo saba zilipokuwa zimetamka sauti zao," Yohana "alikuwa karibu kuandika; na" yeye "akasikia sauti kutoka mbinguni ikisema," "yatie muhuri mambo yale yaliyosemwa na zile ngurumo saba, wala usiyaandike."

The hidden history of verse forty is now being unsealed by the Lion of the tribe of Judah, and in that history the line of the true Protestant horn is represented by the “Seven Thunders.” When the voice in the wilderness began to cry out in July 2023, the Lion of the tribe of Judah unsealed another revelation of what the “Seven Thunders” represent.

Historia iliyofichwa ya aya ya arobaini sasa inafunguliwa muhuri na Simba wa kabila la Yuda, na katika historia hiyo mstari wa pembe ya Kiprotestanti ya kweli unawakilishwa na "Ngurumo Saba." Sauti nyikani ilipoanza kupaza sauti mnamo Julai 2023, Simba wa kabila la Yuda alifungua muhuri wa ufunuo mwingine kuhusu kile ambacho "Ngurumo Saba" zinawakilisha.

The “Seven Thunders” represent the history from July 18, 2020, when the movement of the one hundred and forty-four thousand was slain in the streets, unto the soon coming Sunday law. The line of the Seven Thunders identifies “events,” that occur in that history. The first disappointment, is followed by the message of the Midnight Cry, and followed by the Sunday law. When Sister White identified the “Seven Thunders,” either as the history of the first and second angels, or as future events, in both representations she identified that they represent “events”.

“Ngurumo Saba” zinawakilisha historia kuanzia Julai 18, 2020, wakati harakati ya wale mia na arobaini na nne elfu iliuawa mitaani, hadi sheria ya Jumapili inayokaribia kuja. Mstari wa Ngurumo Saba unatambua “matukio” yanayotokea katika historia hiyo. Kukatishwa tamaa la kwanza hufuatiwa na ujumbe wa Kilio cha Usiku wa Manane, kisha sheria ya Jumapili. Dada White alipotambua “Ngurumo Saba,” ama kama historia ya malaika wa kwanza na wa pili, au kama matukio ya wakati ujao, katika maelezo yote mawili alibainisha kwamba yanawakilisha “matukio.”

The Midnight Cry message may sound like something that is not an “event”, but in Millerite history the Exeter camp meeting from August 12 to 17, 1844 was an “event”, with several associated details connected with the event. Yet the arrival of the Midnight Cry message at the camp meeting was also a fulfillment of the parable of the ten virgins of Matthew twenty-five. The “event” of the Exeter camp meeting was a fulfillment of the “Seven Thunders,” but the parable of the ten virgins does not address those events, it addresses the “experience” of the virgins,

Ujumbe wa Kilio cha Usiku wa Manane unaweza kusikika kana kwamba si "tukio", lakini katika historia ya Wamileraiti mkutano wa kambi wa Exeter kuanzia Agosti 12 hadi 17, 1844 ulikuwa "tukio", ukiwa na maelezo kadhaa yanayohusiana na tukio hilo. Hata hivyo, kuwasili kwa ujumbe wa Kilio cha Usiku wa Manane katika mkutano wa kambi kulikuwa pia utimilifu wa mfano wa wanawali kumi wa Mathayo ishirini na tano. "Tukio" la mkutano wa kambi wa Exeter lilikuwa utimilifu wa "Ngurumo Saba", lakini mfano wa wanawali kumi hauzungumzii matukio hayo, unazungumzia "uzoefu" wa wanawali,

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> "Mfano wa wanawali kumi katika Mathayo 25 pia unaonyesha uzoefu wa watu Waadventista." Pambano Kuu, 393.

Just as the Seven Thunders identify the parallel history of the movement of the first and third angels, so too the parable of the ten virgins also identifies the two parallel histories.

Kama vile Ngurumo Saba zinavyobainisha historia sambamba za harakati za malaika wa kwanza na wa tatu, vivyo hivyo, mfano wa wanawali kumi pia hubainisha historia hizo mbili sambamba.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> "Mara nyingi naelekezwa katika mfano wa wanawali kumi, ambao watano walikuwa wenye busara, na watano wapumbavu. Mfano huu tayari umetimia na utatimika kwa kila herufi, maana unahusu kwa namna ya pekee wakati huu, na, kama vile ujumbe wa malaika wa tatu, umetimia na utaendelea kuwa ukweli wa sasa hadi mwisho wa wakati." Review and Herald, Agosti 19, 1890.

The symbol of the Seven Thunders represents the “events” of the parallel histories, and the ten virgins represent the “experience” of the wise and foolish virgins in those two parallel histories. The Millerite experience, up until 1856, was the experience of Philadelphia, and the experience of the movement of the one hundred and forty-four thousand was the experience of Laodicea, up until shortly after July, 2023. In both histories wise and foolish virgins will be manifested at the arrival of the Midnight Cry message, for it is then that it will be seen who had the oil of preparation.

Ishara ya Ngurumo Saba inawakilisha "matukio" ya historia sambamba, na wanawali kumi wanawakilisha "uzoefu" wa wanawali wenye hekima na wapumbavu katika historia hizo mbili sambamba. Uzoefu wa Millerite, hadi mwaka 1856, ulikuwa uzoefu wa Filadelfia, na uzoefu wa harakati ya mia moja arobaini na nne elfu ulikuwa uzoefu wa Laodikia, hadi muda mfupi baada ya Julai, 2023. Katika historia zote mbili wanawali wenye hekima na wapumbavu wataonekana wakati wa kuwasili kwa ujumbe wa Kilio cha Usiku wa Manane, kwa maana hapo ndipo itaonekana ni nani aliyekuwa na mafuta ya maandalizi.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> Hali ya Kanisa inayowakilishwa na wanawali wapumbavu, pia huzungumziwa kama hali ya Laodikia. Review and Herald, Agosti 19, 1890.

Those who refuse to eat the message that is in the hand of Michael the archangel who descended at the end of July, 2023 will remain in the condition of Laodicea, and those who take the little book and eat it will transition into the condition of Philadelphia. The condition of Laodicea represents a people, or person who Christ is outside of, yet seeking entrance, and the condition of Philadelphia is represented as the combination of divinity with humanity. The Seven Thunders identify the “events” of the line of the true Protestant horn that is placed into the hidden history of verse forty, beginning on July 18, 2020 and ending at the Sunday law.

Wale wanaokataa kula ujumbe ulio mkononi mwa malaika mkuu Mikaeli aliyeshuka mwishoni mwa Julai 2023 watabaki katika hali ya Laodikia, na wale wanaolichukua kitabu kidogo na kukila watabadilika na kuingia katika hali ya Filadelfia. Hali ya Laodikia inawakilisha watu, au mtu ambaye Kristo yuko nje yake, lakini anatafuta kuingia, na hali ya Filadelfia inaonyeshwa kama muungano wa uungu na ubinadamu. Ngurumo Saba hutambua "matukio" ya mstari wa pembe ya Kiprotestanti ya kweli ambayo imewekwa katika historia iliyofichwa ya aya ya arobaini, ikianza Julai 18, 2020 na kuishia kwenye sheria ya Jumapili.

The parable of the ten virgins identifies the “experience” of those called to be among the one hundred and forty-four thousand during that very same period. The “events” that identify the history of the one hundred and forty-four thousand from July 18, 2020 unto the Sunday law, and the “experience” of the two classes during that history is accompanied by the identification of the work that was and is assigned in those two parallel histories. The work is represented by the angels of Revelation fourteen, and the work of the Millerites was represented by the first and second angels, and the work of the one hundred and forty-four thousand is represented by the third angel.

Mfano wa wanawali kumi unatambulisha "uzoefu" wa wale walioitwa kuwa miongoni mwa elfu mia moja arobaini na nne katika kipindi hicho hicho. "Matukio" yanayotambulisha historia ya elfu mia moja arobaini na nne kuanzia tarehe 18 Julai 2020 hadi sheria ya Jumapili, na "uzoefu" wa makundi mawili katika historia hiyo, vinaandamana na utambulisho wa kazi iliyokuwa imepewa na inayopewa katika historia hizo mbili sambamba. Kazi hiyo inawakilishwa na malaika wa Ufunuo kumi na nne, na kazi ya Wamileraiti iliwakilishwa na malaika wa kwanza na wa pili, na kazi ya elfu mia moja arobaini na nne inawakilishwa na malaika wa tatu.

> “I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

> Nimekuwa na fursa za thamani za kupata uzoefu. Nimepata uzoefu katika ujumbe wa malaika wa kwanza, wa pili, na wa tatu. Malaika wanaonyeshwa wakiruka katikati ya mbingu, wakilitangazia dunia ujumbe wa onyo, na wenye athari ya moja kwa moja kwa watu wanaoishi katika siku za mwisho za historia ya dunia hii. Hakuna anayesikia sauti ya malaika hawa, kwa kuwa ni ishara inayowakilisha watu wa Mungu wanaofanya kazi kwa maelewano na ulimwengu wa mbingu. Wanaume na wanawake, waliotiwa nuru na Roho wa Mungu, na waliotakaswa kupitia kweli, hutangaza jumbe tatu kwa mpangilio wao. Life Sketches, 429.

The work given to God’s last-day people on September 11, 2001, at the beginning of the sealing time, is again given to God’s last-day people at the end of the sealing time, when Michael descended in July of 2023.

Kazi ambayo ilipewa watu wa Mungu wa siku za mwisho tarehe 11 Septemba 2001, mwanzoni mwa wakati wa kutiwa muhuri, imepewa tena watu wa Mungu wa siku za mwisho mwishoni mwa wakati wa kutiwa muhuri, wakati Mikaeli alishuka mwezi Julai mwaka 2023.

> “John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

> Yohana aliona 'Malaika mwingine akishuka kutoka mbinguni, akiwa na nguvu kuu; na dunia yote ikang'aa kwa utukufu wake.' Ufunuo 18:1. Kazi hiyo ni sauti ya watu wa Mungu ikitangaza ujumbe wa onyo kwa ulimwengu. The 1888 Materials, 926.

As with the “events” represented by the Seven Thunders, and the “experience” represented by the ten virgins, the work of the three angels represents two parallel histories.

Kama ilivyo kwa "matukio" yanayowakilishwa na Mingurumo Saba, na "uzoefu" unaowakilishwa na wanawali kumi, kazi ya malaika watatu inawakilisha historia mbili sambamba.

> “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, 804.

> Mungu amewapa ujumbe wa Ufunuo 14 nafasi yao katika mstari wa unabii, na kazi yao haitakoma 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 unaofuata. Malaika wa tatu hutangaza onyo lake kwa sauti kuu. ‘Baada ya hayo,’ alisema Yohana, ‘niliona malaika mwingine akishuka kutoka mbinguni, akiwa na mamlaka kuu, na nchi ikaangazwa kwa utukufu wake.’ Katika mwangaza huu, nuru ya ujumbe wote watatu imeunganishwa.” Nyaraka za 1888, 804.

In verses thirteen through fifteen of Daniel eleven the prophetic work of the line of apostate Protestantism (the Maccabees), apostate Republicanism (Antiochus III) and the whore of Tyre (the robbers of thy people) is identified. In that very same history, the prophetic lines of the true Protestant horn of the one hundred and forty-four thousand identifies their work, “experience”, and the “events” that occur among God’s last-day people. The line of the true Protestant horn is represented as the Seven Thunders, which is the only prophecy in the book of Revelation that is identified as being sealed up. Just before probation closes the command comes from the Lion of the tribe of Judah, the One who sealed up the prophecy of the Seven Thunders, to unseal the prophecies of this book.

Katika aya za kumi na tatu hadi kumi na tano za Danieli sura ya kumi na moja, kazi ya kinabii ya mstari wa Uprotestanti mkengeufu (Wamakabayo), itikadi ya jamhuri iliyokengeuka (Antioko wa Tatu) na kahaba wa Tiro (wanyang’anyi wa watu wako) inatambuliwa. Ndani ya historia hiyohiyo, mistari ya kinabii ya pembe ya kweli ya Kiprotestanti ya elfu mia moja arobaini na nne inabainisha kazi yao, “uzoefu,” na “matukio” yanayotokea miongoni mwa watu wa Mungu wa siku za mwisho. Mstari wa pembe ya kweli ya Kiprotestanti umewakilishwa kama Ngurumo Saba, ambao ndio unabii pekee katika kitabu cha Ufunuo uliotajwa kuwa umetiwa muhuri. Hivi punde kabla ya mlango wa rehema kufungwa, amri inakuja kutoka kwa Simba wa kabila la Yuda, Yeye aliyeutia muhuri unabii wa Ngurumo Saba, ya kufungua muhuri wa unabii wa kitabu hiki.

The unsealing of the Seven Thunders at the end of the sealing time of the one hundred and forty-four thousand, that was prefigured by the unsealing of the Seven Thunders at beginning of the sealing time, is to be applied (line upon line) to that portion of the book of Daniel that relates to the last days, and that portion is the hidden history of verse forty. When that unsealing is fully accomplished, as represented by the opening of the seventh seal, God will pour out the fire of His Holy Spirit upon the one hundred and forty-four thousand, as He did with the disciples at Pentecost. Pentecost aligns with the soon coming Sunday law.

Kufunuliwa kwa Ngurumo Saba mwishoni mwa wakati wa kutiwa muhuri wa mia moja arobaini na nne elfu, kulikoashiriwa na kufunuliwa kwa Ngurumo Saba mwanzoni mwa wakati wa kutiwa muhuri, kunapaswa kutumika (mstari juu ya mstari) kwa sehemu ile ya kitabu cha Danieli inayohusu siku za mwisho, nayo sehemu hiyo ni historia iliyofichwa ya aya ya arobaini. Kufunuliwa huko kutakapokamilishwa kikamilifu, kama kunavyowakilishwa na ufunguzi wa muhuri wa saba, Mungu atamimina moto wa Roho Wake Mtakatifu juu ya mia moja arobaini na nne elfu, kama alivyofanya kwa wanafunzi katika Pentekoste. Pentekoste inawiana na sheria ya Jumapili inayokuja hivi karibuni.

> “It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

> Kwa shauku ya dhati ninatazamia wakati ambapo matukio ya siku ya Pentekoste yatarudiwa kwa nguvu kuu zaidi kuliko ilivyokuwa wakati huo. Yohana anasema, 'Niliona malaika mwingine akishuka kutoka mbinguni, akiwa na uwezo mkuu; na dunia ilitiwa nuru kwa utukufu wake.' Ndipo, kama ilivyokuwa wakati wa Pentekoste, watu watasikia ukweli ukinenwa kwao, kila mtu kwa lugha yake mwenyewe.

> “God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> Mungu anaweza kupuliza uhai mpya ndani ya kila nafsi inayotamani kwa dhati kumtumikia, na anaweza kugusa midomo kwa makaa ya moto kutoka madhabahuni, na kuzifanya ziwe na ufasaha wa sifa Zake. Maelfu ya sauti yatatiwa nguvu ya kunena kweli za ajabu za Neno la Mungu. Ulimi wa kigugumizi utafunguliwa, na waoga watafanywa kuwa imara kutoa ushuhuda wa ujasiri kwa ajili ya kweli. Na Bwana awasaidie watu Wake kusafisha hekalu la nafsi kutokana na kila unajisi, na kudumisha uhusiano wa karibu sana Naye ili wapate kuwa washiriki wa mvua ya masika itakapomiminwa. Review and Herald, Julai 20, 1886.

The beginning of the sealing time illustrates the end of the sealing time. In the beginning the latter rain was poured out in measure, and at the end it is poured out without measure. The angel that came down on September 11, 2001 is the same angel that descended at the end of July, 2023. The history of Pentecost began at the resurrection of Christ, and the ending of the perfect fulfillment of Pentecost is at the resurrection of the one hundred and forty-four thousand.

Mwanzo wa wakati wa kutiwa muhuri unaonyesha mwisho wa wakati huo. Hapo mwanzo mvua ya mwisho ilimiminwa kwa kipimo, na mwishoni inamiminwa bila kipimo. Malaika aliyeshuka tarehe 11 Septemba 2001 ni yule yule aliyeshuka mwishoni mwa Julai 2023. Historia ya Pentekoste ilianza katika ufufuo wa Kristo, na mwisho wa utimilifu kamili wa Pentekoste uko katika ufufuo wa wale mia na arobaini na nne elfu.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> "Kitendo cha Kristo cha kuwapulizia wanafunzi wake Roho Mtakatifu, na kuwapa amani yake, kilikuwa kama matone machache kabla ya kunyesha kwa mvua tele siku ya Pentekoste." Spirit of Prophecy, juzuu ya 3, 243.

Christ breathed upon His disciples after He was resurrected, just after He had ascended to His father. When He descended from meeting His father, He appeared to the disciples and breathed upon them a “few drops” that preceded the “plentiful showers of Pentecost.” The few drops represent the beginning of the sealing time, and the plentiful showers represent the ending. The beginning of the sealing time is repeated at the end, and just as Christ breathed upon His disciples at the beginning of the Pentecostal period, He breathed upon His last-day people at the ending of that period.

Kristo aliwapulizia wanafunzi wake pumzi baada ya kufufuka, mara tu baada ya kupaa kwenda kwa Baba yake. Aliposhuka baada ya kukutana na Baba yake, aliwatokea wanafunzi wake na akawapulizia "matone machache" yaliyotangulia "mvua nyingi za Pentekoste." Matone machache hayo yanawakilisha mwanzo wa wakati wa kutiwa muhuri, na zile mvua nyingi zinawakilisha mwisho wake. Mwanzo wa wakati wa kutiwa muhuri hurudiwa mwishoni, na kama vile Kristo alivyowapulizia wanafunzi wake pumzi mwanzoni mwa kipindi cha Pentekoste, vivyo hivyo aliwapulizia pumzi watu wake wa siku za mwisho mwishoni mwa kipindi hicho.

> “The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

> “Mifupa mikavu inahitaji kupuliziwa na Roho Mtakatifu wa Mungu, ili iingie katika utendaji, kana kwamba kwa ufufuo kutoka kwa wafu.” Shule ya Mafunzo ya Biblia, 1 Desemba 1903.

The death of the two witnesses includes the fact that those who proclaimed the false message of Nashville and July 18, 2020, did so as Laodiceans. The resurrection of the dead dry bones represents a transition from the condition of Laodicea, which is a condition of death, unto the condition of Philadelphia, which is life. The breath that produces the resurrection and transition is a prophetic message.

Kifo cha mashahidi wawili kinajumuisha ukweli kwamba wale waliotangaza ujumbe wa uongo kuhusu Nashville na tarehe 18 Julai 2020 walifanya hivyo kama Walaodikia. Ufufuo wa mifupa mikavu iliyokufa unawakilisha mpito kutoka hali ya Laodikia, ambayo ni hali ya mauti, hadi hali ya Filadelfia, ambayo ni uzima. Pumzi inayosababisha ufufuo na mpito huo ni ujumbe wa kinabii.

> “What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.

> "Ni nguvu gani lazima tupate kutoka kwa Mungu ili mioyo iliyoganda kama barafu, iliyo na dini ya kisheria tu, iweze kuona mambo yaliyo bora yaliyoandaliwa kwao—Kristo na haki yake! Ujumbe uletao uhai ulihitajika kuipa uhai mifupa mikavu." Manuscript Releases, juzuu ya 12, 205.

The period between Christ’s resurrection was broken into two periods, the first being forty days, when He then ascended, followed by ten days in advance of Pentecost. Forty is a symbol of the wilderness, as is three and a half days or twelve hundred and sixty years or days.

Kipindi kati ya ufufuo wa Kristo kiligawanywa katika vipindi viwili, cha kwanza kikiwa siku arobaini, ndipo akapaa mbinguni, kisha zikafuata siku kumi kabla ya Pentekoste. Arobaini ni ishara ya jangwa, kama zilivyo siku tatu na nusu au miaka elfu moja mia mbili na sitini au siku.

When Michael descended in July of 2023, the three and a half days of death in the streets ended as Christ began the work of combining His divinity with humanity among the one hundred and forty-four thousand. That work was represented by the ten days in advance of Pentecost, where sin was put away and unity among the brethren was established. Ten represents a testing process, and the testing process ended at Pentecost, which represents the Sunday law.

Mikaeli aliposhuka mnamo Julai 2023, siku tatu na nusu za mauti mitaani zilikoma wakati Kristo alianza kazi ya kuunganisha uungu wake na ubinadamu miongoni mwa wale elfu mia moja na arobaini na nne. Kazi hiyo iliwakilishwa na siku kumi zilizotangulia Pentekoste, ambapo dhambi iliwekwa kando na umoja miongoni mwa ndugu ulianzishwa. Kumi huwakilisha mchakato wa kujaribiwa, na mchakato wa kujaribiwa ulikoma wakati wa Pentekoste, ambayo inawakilisha sheria ya Jumapili.

At the very same history in verse forty where eight Persian kings and the history of the league between the Jews and Rome represents the testing process of the image of the beast, the testing process of the virgins is illustrated in the ten days leading to Pentecost. The apostate horns of Protestantism and Republicanism join together in that history to form the image of the beast, while the true Protestant horn joins their humanity with Christ’s divinity, thus forming the image of Christ in a process that separates two classes of worshippers.

Katika historia hiyohiyo, katika aya ya arobaini, ambapo wafalme wanane wa Uajemi na historia ya muungano kati ya Wayahudi na Roma vinawakilisha mchakato wa majaribu unaohusiana na sanamu ya mnyama, mchakato wa kujaribiwa kwa wanawali unaonyeshwa katika siku kumi zinazoelekea Pentekoste. Pembe zilizokengeuka za Uprotestanti na Ujamhuri zinaungana katika historia hiyo kuunda sanamu ya mnyama, ilhali pembe ya kweli ya Uprotestanti inaunganisha ubinadamu wao na uungu wa Kristo, hivyo kuunda sura ya Kristo katika mchakato unaotenganisha makundi mawili ya waabudu.

The historical events represented as Seven Thunders are unsealed in the history represented by verses thirteen to fifteen of Daniel eleven, and together they are aligned with the hidden history of verse forty which concludes at the soon coming Sunday law, where probation for Sabbath-keepers closes.

Matukio ya kihistoria yanayowakilishwa kama Ngurumo Saba yanafunuliwa katika historia inayowakilishwa na mistari ya kumi na tatu hadi kumi na tano ya Danieli sura ya kumi na moja, na kwa pamoja yameoanishwa na historia iliyofichwa ya mstari wa arobaini, ambayo inahitimia katika sheria ya Jumapili inayokuja hivi karibuni, ambapo muda wa rehema kwa waishika Sabato unafungwa.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> "Tena, mifano hii inafundisha kwamba hakutakuwa na muda wa rehema baada ya hukumu. Wakati kazi ya injili inapokamilika, hufuata mara moja utengano kati ya wema na waovu, na hatima ya kila kundi huthibitishwa milele." Christ's Object Lessons, 123.

The separation of the wise and foolish, the Laodiceans and Philadelphians or the wheat and the tares is accomplished by the angels.

Kutenganishwa kwa wenye hekima na wapumbavu, Walaodikia na Wafiladelfia, au ngano na magugu, hutekelezwa na malaika.

> “Let both tares and wheat grow together until the harvest. Then it is the angels that do the work of separation.” Selected Messages, book 2, 69.

> "Acheni magugu na ngano vikue pamoja hadi wakati wa mavuno. Ndipo malaika ndiyo wanaofanya kazi ya kutenganisha." Ujumbe Uliochaguliwa, kitabu cha 2, 69.

The message that is unsealed just before probation closes identifies the work of the people of God, as represented by the angels. The message contained in these articles is now being published around the planet in over sixty languages (tongues). This is now being accomplished just before probation closes, and it is the work of God’s last day people to present this message. The message identifies the events represented as Seven Thunders, and the work of understanding and presenting the message produces the experience of the wise virgins.

Ujumbe unaofunuliwa muda mfupi kabla ya kufungwa kwa wakati wa neema unabainisha kazi ya watu wa Mungu, kama inavyowakilishwa na malaika. Ujumbe uliomo katika makala hizi sasa unachapishwa kote duniani kwa zaidi ya lugha sitini (ndimi). Hili sasa linatimizwa muda mfupi kabla ya kufungwa kwa wakati wa neema, na ni kazi ya watu wa Mungu wa siku za mwisho kuwasilisha ujumbe huu. Ujumbe huo unabainisha matukio yanayowakilishwa kama Ngurumo Saba, na kazi ya kuelewa na kuwasilisha ujumbe huo huleta uzoefu wa wanawali wenye hekima.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “In the visions of the night a very impressive scene passed before me. I saw an immense ball of fire fall among some beautiful mansions, causing their instant destruction. I heard someone say: ‘We knew that the judgments of God were coming upon the earth, but we did not know that they would come so soon.’ Others, with agonized voices, said: ‘You knew! Why then did you not tell us? We did not know.’ On every side I heard similar words of reproach spoken.

> Katika maono ya usiku, taswira ya kutisha sana ilipita mbele yangu. Niliona mpira mkubwa mno wa moto ukianguka miongoni mwa majumba mazuri na kuyaharibu papo hapo. Nikasikia mtu akisema: 'Tulijua kwamba hukumu za Mungu zilikuwa zinakuja duniani, lakini hatukujua kwamba zingekuja mapema hivi.' Wengine, kwa sauti za uchungu, walisema: 'Mlijua! Kwa nini basi hamkutuambia? Sisi hatukujua.' Kila upande nilisikia maneno kama hayo ya lawama yakisemwa.

> “In great distress I awoke. I went to sleep again, and I seemed to be in a large gathering. One of authority was addressing the company, before whom was spread out a map of the world. He said that the map pictured God’s vineyard, which must be cultivated. As light from heaven shone upon anyone, that one was to reflect the light to others. Lights were to be kindled in many places, and from these lights still other lights were to be kindled.

> Niliamka nikiwa katika dhiki kuu. Nikalala tena, nami nikajiona nikiwa katika mkusanyiko mkubwa. Mmoja mwenye mamlaka alikuwa akilihutubia mkusanyiko, mbele yao ramani ya dunia ilikuwa imetandazwa. Akasema kwamba ramani hiyo ilionyesha shamba la mizabibu la Mungu, ambalo lazima lilimwe. Nuru kutoka mbinguni ilipomwangazia mtu yeyote, huyo alipaswa kuakisi ile nuru kwa wengine. Taa zilipaswa kuwashwa katika sehemu nyingi, na kutoka katika taa hizo, taa nyingine tena zilipaswa kuwashwa.

> “The words were repeated: ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden underfoot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:13–16.

> Maneno hayo yalirudiwa: 'Ninyi ni chumvi ya dunia; lakini chumvi ikipoteza ladha yake, itatiwaje kutiwa chumvi? Haifai tena kwa jambo lolote ila kutupwa nje na kukanyagwa na watu. Ninyi ni nuru ya ulimwengu. Mji uliowekwa juu ya mlima hauwezi kufichwa. Wala watu hawawashi taa na kuiweka chini ya pishi, bali huiweka juu ya kinara; nayo iwaangazia wote waliomo nyumbani. Vivyo hivyo nuru yenu iangaze mbele ya watu, ili wapate kuona matendo yenu mema, na wamtukuze Baba yenu aliye mbinguni.' Mathayo 5:13-16.

> “I saw jets of light shining from cities and villages, and from the high places and the low places of the earth. God’s word was obeyed, and as a result there were memorials for Him in every city and village. His truth was proclaimed throughout the world.

> Niliona miale ya nuru iking'aa kutoka katika miji na vijiji, na kutoka sehemu za juu na za chini za dunia. Watu walitii neno la Mungu, na matokeo yake kukawa na vikumbusho kwa ajili yake katika kila mji na kijiji. Kweli yake ilitangazwa duniani kote.

> “Then this map was removed and another put in its place. On it light was shining from a few places only. The rest of the world was in darkness, with only a glimmer of light here and there. Our Instructor said: ‘This darkness is the result of men’s following their own course. They have cherished hereditary and cultivated tendencies to evil. They have made questioning and faultfinding and accusing the chief business of their lives. Their hearts are not right with God. They have hidden their light under a bushel.’

> "Kisha ramani hii ikaondolewa, na nyingine ikawekwa mahali pake. Juu yake nuru ilikuwa iking'aa kutoka sehemu chache tu. Ulimwengu uliosalia ulikuwa gizani, ukiwa na nuru hafifu tu hapa na pale. Mwalimu wetu alisema: 'Giza hili ni matokeo ya watu kufuata njia zao wenyewe. Wamekumbatia mielekeo ya uovu ya kurithi na iliyokuzwa. Wamegeuza kuhoji, kutafuta makosa, na kulaumu kuwa kazi kuu ya maisha yao. Mioyo yao si sawa mbele za Mungu. Wameficha nuru yao chini ya pishi.'"

> “If every soldier of Christ had done his duty, if every watchman on the walls of Zion had given the trumpet a certain sound, the world might ere this have heard the message of warning. But the work is years behind. While men have slept, Satan has stolen a march upon us.” Testimonies, volume 9, 28, 29.

> "Kama kila askari wa Kristo angefanya wajibu wake, kama kila mlinzi kwenye kuta za Sayuni angeipa tarumbeta sauti ya hakika, ulimwengu ungekuwa umekwisha kusikia ujumbe wa onyo hadi sasa. Lakini kazi iko nyuma kwa miaka. Wakati watu wamelala, Shetani ametutangulia kwa ujanja." Shuhuda, juzuu ya 9, 28, 29.

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