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# The Revelation of Jesus Christ - Number Fifteen

Ufunuo wa Yesu Kristo - Nambari ya Kumi na Tano

The Seventh Seal and the Unsealing of Prophetic Truth

Muhuri wa saba na kufunuliwa kwa ukweli wa kinabii

Author

Jeff Pippenger

Published

November 13, 2023

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

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

We are addressing the outpouring of holy fire from the heavenly sanctuary, during the history that the United States is going to bring down unholy fire from the first heaven. The revelation of what the seven thunders uttered in Revelation chapter ten, was to be sealed up until just before probation closed. Probation is also represented as on the verge of closing when the seventh seal is opened.

Tunazungumzia kumiminwa kwa moto mtakatifu kutoka patakatifu pa mbinguni, katika kipindi cha historia ambapo Marekani itashusha moto usio mtakatifu kutoka mbingu ya kwanza. Ufunuo wa kile ambacho radi saba zilitamka katika Kitabu cha Ufunuo sura ya kumi, ulipaswa kutiwa muhuri hadi muda mfupi kabla ya wakati wa rehema kufungwa. Wakati wa rehema pia unaoneshwa kuwa uko ukingoni mwa kufungwa wakati muhuri wa saba unafunguliwa.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Akaniambia, Usifunge maneno ya unabii wa kitabu hiki; kwa maana wakati umekaribia. Mwenye kudhulumu na azidi kudhulumu; mwenye uchafu na azidi kuwa mchafu; mwenye haki na azidi kufanya haki; mtakatifu na azidi kutakaswa. Ufunuo 22:10, 11.

The opening of the seventh seal takes place as the seven angels prepare to sound.

Ufunguzi wa muhuri wa saba hutokea wakati malaika saba wanajiandaa kutoa sauti.

> And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:6.

> Na wale malaika saba waliokuwa na tarumbeta saba wakajitayarisha kuzipiga. Ufunuo 8:6.

When probation closes, “no man” is “able to enter the temple,” for the intercession of Christ for men’s sins has ended. Probation has closed, and the seven angels are commanded to pour out the vials of God’s wrath.

Wakati kipindi cha rehema kinapofungwa, “hakuna mtu” “awezaye kuingia hekaluni,” kwa kuwa maombezi ya Kristo kwa ajili ya dhambi za wanadamu yamekoma. Kipindi cha rehema kimefungwa, na malaika saba wanaamriwa kumimina bakuli za ghadhabu ya Mungu.

> And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. Revelation 15:8, 16:1.

> Na hekalu likaijaa moshi kwa sababu ya utukufu wa Mungu, na kwa sababu ya uweza wake; wala hakuna mtu aliyeweza kuingia hekaluni, mpaka mapigo saba ya wale malaika saba yalipotimia. Nami nikasikia sauti kuu itokayo hekaluni ikiwaambia wale malaika saba, Enendeni, mkamwage vile bakuli vya ghadhabu ya Mungu juu ya nchi. Ufunuo 15:8, 16:1.

There is no indication that the seven angels that sound the seven trumpets in Revelation chapters nine through eleven, are different from the seven angels that pour out the seven last plagues. On the contrary, the prophetic characteristics of the judgments represented by the seven trumpets, parallel the location and the effects of the seven vials of God’s wrath in chapter sixteen. As a more direct linkage, the trumpet judgments are directly called plagues.

Hakuna dalili kwamba malaika saba wanaopiga tarumbeta saba katika Ufunuo sura ya tisa hadi ya kumi na moja ni tofauti na malaika saba wanaomimina mapigo saba ya mwisho. Kinyume chake, sifa za kinabii za hukumu zinazowakilishwa na tarumbeta saba zinakwenda sambamba na mahali na athari za mabakuli saba ya ghadhabu ya Mungu katika sura ya kumi na sita. Kwa uhusiano wa moja kwa moja zaidi, hukumu za tarumbeta huitwa moja kwa moja mapigo.

> And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk. Revelation 9:20.

> Na wale waliosalia miongoni mwa wanadamu, ambao hawakuuawa kwa mapigo haya, hawakutubu matendo ya mikono yao, ili wasiabudu mashetani, wala sanamu za dhahabu, na za fedha, na za shaba, na za mawe, na za miti; ambazo haziwezi kuona, wala kusikia, wala kutembea. Ufunuo 9:20.

The opening of the seventh seal is purposely set within the context of the nearness of the close of probation. The seventh seal represents a second witness, of what the seven thunders “uttered,” that John and also Paul were forbidden to write.

Kufunguliwa kwa muhuri wa saba kumewekwa kwa makusudi katika muktadha wa ukaribu wa mwisho wa kipindi cha majaribio. Muhuri wa saba unawakilisha shahidi wa pili wa yale ambayo ngurumo saba "zilitamka", ambayo Yohana na pia Paulo walikatazwa kuyaandika.

> And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.

> Akalia kwa sauti kuu, kama simba angurumapo; na alipolia, zile radi saba zikatoa sauti zao. Na zile radi saba zilipotoa sauti zao, nilikuwa karibu kuandika; nikasikia sauti kutoka mbinguni ikiniambia, Yatie muhuri mambo yale yaliyosemwa na zile radi saba, wala usiyaandike. Ufunuo 10:3, 4.

What was “uttered” by the seven thunders was sealed up, and in chapter twenty-two, the prophecy that had been sealed up in the book of Revelation was to be unsealed, and as with the seventh seal, it was to be unsealed just before probation closed.

Kile kilichotamkwa na ngurumo saba kilitiwa muhuri, na katika sura ya ishirini na mbili, unabii uliokuwa umetiwa muhuri katika kitabu cha Ufunuo ulipaswa kuondolewa muhuri, na kama ilivyokuwa kwa muhuri wa saba, ulipaswa kuondolewa muhuri kabla tu ya mlango wa rehema kufungwa.

Sister White identifies that the sealing up of what the seven thunders “uttered” represented the same action of the Lion of the tribe of Judah, as when He commanded Daniel to seal up his book, until the time of the end. The books of Daniel and Revelation are the same book, and in the Revelation Jesus is represented as the Lion of the tribe of Judah, when He unseals the book that was sealed with seven seals, so it was the Lion of the tribe of Judah, that also commanded Daniel to seal up his book until the time of the end. The Lion of the tribe of Judah is He who seals and unseals His Word, for He is the Word.

Dada White anaeleza kwamba kutiwa muhuri kwa yale yaliyotamkwa na ngurumo saba kulionyesha tendo lilelile la Simba wa kabila la Yuda, kama alipoamuru Danieli autie muhuri kitabu chake hadi wakati wa mwisho. Vitabu vya Danieli na Ufunuo ni kitabu kimoja, na katika Ufunuo Yesu anaonyeshwa kama Simba wa kabila la Yuda, anapovunja mihuri ya kitabu kilichotiwa mihuri saba; hivyo basi, ndiye huyo Simba wa kabila la Yuda aliyemwamuru pia Danieli autie muhuri kitabu chake hadi wakati wa mwisho. Simba wa kabila la Yuda ndiye mwenye kutia muhuri na kulifunua Neno Lake, kwa kuwa Yeye ndiye Neno.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> Baada ya ngurumo hizi saba kutoa sauti zao, agizo likamjia Yohana, kama lilivyomjia Danieli, kuhusu kitabu kidogo: 'Zitie muhuri mambo yale ambayo ngurumo saba zilizotamka.' Ufafanuzi wa Biblia wa Waadventista wa Sabato, juzuu ya 7, 971.

The internal evidence in the books of Daniel and Revelation identify that the unsealing of the seventh seal, is a second witness to the unsealing of what the seven thunders uttered. Both the unsealing of the book of Daniel and the unsealing of the book that was sealed with seven seals, identify that the truths that are revealed when a prophetic message is unsealed, is progressive in nature. This is why the book of Daniel identifies it as an increase of knowledge, and the book of Revelation portrays it as removing one seal after another.

Ushahidi wa ndani katika vitabu vya Danieli na Ufunuo unaonyesha kwamba kufunguliwa kwa muhuri wa saba ni shahidi wa pili wa kufunuliwa kwa yale yaliyosemwa na ngurumo saba. Kufunguliwa kwa kitabu cha Danieli na kufunguliwa kwa kitabu kilichotiwa mihuri saba vyote vinaonyesha kwamba ukweli unaofunuliwa wakati ujumbe wa kinabii unapofunguliwa huwa wa kuendelea hatua kwa hatua. Ndiyo sababu kitabu cha Danieli kinaeleza kuwa kuna kuongezeka kwa maarifa, na kitabu cha Ufunuo kinaonyesha kuondolewa kwa muhuri mmoja baada ya mwingine.

It is a light that grows brighter and brighter unto the perfect day.

Ni nuru inayozidi kung'aa zaidi na zaidi hadi siku kamilifu.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.

> Lakini njia ya wenye haki ni kama nuru ing'aayo, inayozidi kung'aa hata kufikia mchana kamili. Mithali 4:18.

When “truth” is unsealed, it is progressive.

Wakati "ukweli" unapofunguliwa muhuri, huendelea.

> “If it was necessary for God’s ancient people to often call to mind His dealings with them in mercy and judgment, in counsel and reproof, it is equally important that we contemplate the truths delivered to us in His Word,—truth which, if heeded, will lead us to humility and submission, and obedience to God. We are to be sanctified through the truth. The Word of God presents special truths for every age. The dealings of God with His people in the past should receive our careful attention. We should learn the lessons which they are designed to teach us. But we are not to rest content with them. God is leading out His people step by step. Truth is progressive. The earnest seeker will be constantly receiving light from heaven. What is truth? should ever be our inquiry.” Signs of the Times, May 26, 1881.

> “Ikiwa ilihitajika kwa watu wa Mungu wa kale kukumbuka mara kwa mara jinsi Alivyoshughulika nao kwa rehema na hukumu, kwa ushauri na karipio, vivyo hivyo ni muhimu kwamba tutafakari kweli zilizoletwa kwetu katika Neno Lake—kweli ambazo, zikizingatiwa, zitatuelekeza katika unyenyekevu, kujitiisha, na utiifu kwa Mungu. Tunapaswa kutakaswa kwa kweli. Neno la Mungu linawasilisha kweli maalum kwa kila kizazi. Matendo ya Mungu kwa watu Wake huko zamani yanapaswa kupata uangalifu wetu wa makini. Tunapaswa kujifunza masomo ambayo yamekusudiwa kutufundisha. Lakini hatupaswi kuridhika kwa hayo tu. Mungu anawaongoza watu Wake hatua kwa hatua. Kweli inasonga mbele. Mtafutaji wa dhati atakuwa daima akipokea nuru kutoka mbinguni. ‘Kweli ni nini?’ lipaswe daima kuwa swali letu.” Signs of the Times, Mei 26, 1881.

At the end of July, 2023, the Revelation of Jesus Christ began to be unsealed.

Mwishoni mwa Julai 2023, Ufunuo wa Yesu Kristo ulianza kuondolewa mihuri yake.

As with the seventh seal and also the utterings of the seven thunders, the Revelation of Jesus Christ, is unsealed just before probation closes. It provides a third witness of the same message represented by the removal of the seventh seal, and the seven thunders. Those three representations in the book of Revelation are three witnesses that combine to make up the message of the Revelation of Jesus Christ. The unsealing of these three witnesses is progressive. Its effects are also progressive.

Kama ilivyo kwa muhuri wa saba na pia matamshi ya ngurumo saba, Ufunuo wa Yesu Kristo hufunguliwa kabla tu ya kufungwa kwa kipindi cha rehema. Hutoa shahidi wa tatu wa ujumbe uleule unaowakilishwa na kufunguliwa kwa muhuri wa saba, na ngurumo saba. Vielelezo hivyo vitatu katika kitabu cha Ufunuo ni mashahidi watatu wanaoungana kuunda ujumbe wa Ufunuo wa Yesu Kristo. Kufunuliwa kwa mashahidi hawa watatu ni kwa hatua kwa hatua. Athari zake pia ni za hatua kwa hatua.

> “Obedience to the law of God is sanctification. There are many who have erroneous ideas in regard to this work in the soul, but Jesus prayed that His disciples might be sanctified through the truth, and added, ‘Thy word is truth’ ( John 17:17). Sanctification is not an instantaneous but a progressive work, as obedience is continuous. Just as long as Satan urges his temptations upon us, the battle for self-conquest will have to be fought over and over again; but by obedience, the truth will sanctify the soul. Those who are loyal to the truth will, through the merits of Christ, overcome all weakness of character that has led them to be molded by every varying circumstance of life.” Faith and Works, 85.

> "Utii kwa sheria ya Mungu ndio utakaso. Kuna wengi walio na mawazo potofu kuhusu kazi hii ndani ya nafsi, lakini Yesu aliomba kwamba wanafunzi Wake watakaswe kwa njia ya kweli, na akaongeza, 'Neno lako ndilo kweli' (Yohana 17:17). Utakaso si wa ghafla, bali ni kazi inayoendelea, maana utii ni jambo endelevu. Maadamu Shetani anatusukumia majaribu yake, vita vya kujishinda vitapaswa kupiganwa tena na tena; lakini kwa utii, kweli itaitakasa nafsi. Wale walio waaminifu kwa kweli, kwa stahili za Kristo, watashinda kila udhaifu wa tabia uliowafanya kutiwa umbo na kila hali inayobadilika ya maisha." Imani na Matendo, 85.

The progressive development of the understanding of the Revelation of Jesus Christ began to be published at the end of July, 2023. The process of understanding the truths that began to be published at that time, began shortly after July 18, 2020.

Maendeleo ya hatua kwa hatua ya uelewa wa Ufunuo wa Yesu Kristo yalianza kuchapishwa mwishoni mwa Julai 2023. Mchakato wa kuelewa kweli zilizoanza kuchapishwa wakati huo ulianza muda mfupi baada ya Julai 18, 2020.

The truth that is identified in the message of the unsealing of the seventh seal is addressing the waymark of the Midnight Cry. The Midnight Cry in the Millerite history was a progressive development of truth, and that fact can be demonstrated by a historical review of the work of Samuel Snow. Jesus illustrates the movement of the third angel with the movement of the first angel, for he always illustrates the end with the beginning.

Kweli inayobainishwa katika ujumbe wa kufunguliwa kwa muhuri wa saba inashughulikia alama ya njia ya Mwito wa Usiku wa Manane. Mwito wa Usiku wa Manane katika historia ya Wamillerite ulikuwa maendeleo ya hatua kwa hatua ya kweli, na ukweli huo unaweza kuonyeshwa kupitia mapitio ya kihistoria ya kazi ya Samuel Snow. Yesu anafananisha harakati ya malaika wa tatu na harakati ya malaika wa kwanza, maana daima hufafanua mwisho kwa kutumia mwanzo.

The truths that come together to form the Midnight Cry message are an understanding of who God is, and how His character is represented in his Word. Those truths include a very detailed description of the historical process that those who ultimately proclaim the Midnight Cry message will fulfill. The hidden history of the seven thunders is what identifies that historical process. The seventh seal is a part of that detailed historical process, but its revelation is directed at the period of time that begins when the Midnight Cry message is finalized, thus marking when the sealing of the one hundred and forty-four thousand is accomplished. The progressive removal of the seventh seal begins when the message of the Midnight Cry is fully developed, as illustrated by the Exeter camp meeting in the summer of 1844. These articles represent your personal invitation to come to the Exeter camp meeting.

Kweli zinazokuja pamoja kuunda ujumbe wa Kilio cha Usiku wa Manane ni ufahamu wa Mungu ni nani, na jinsi Tabia Yake inavyowakilishwa katika Neno Lake. Kweli hizo zinajumuisha maelezo ya kina sana ya mchakato wa kihistoria ambao wale ambao hatimaye watatangaza ujumbe wa Kilio cha Usiku wa Manane watautimiza. Historia iliyofichwa ya ngurumo saba ndiyo inayotambulisha mchakato huo wa kihistoria. Muhuri wa saba ni sehemu ya mchakato huo wa kihistoria ulio wa kina, lakini ufunuo wake umeelekezwa kwa kipindi kinachoanza wakati ujumbe wa Kilio cha Usiku wa Manane unakamilishwa, hivyo kuashiria wakati kutiwa muhuri kwa wale mia na arobaini na nne elfu kunapokamilishwa. Kufunguliwa kwa hatua kwa hatua kwa muhuri wa saba kunaanza wakati ujumbe wa Kilio cha Usiku wa Manane umeendelezwa kikamilifu, kama inavyoonyeshwa na mkutano wa kambi wa Exeter katika majira ya kiangazi ya mwaka 1844. Makala haya yanawakilisha mwaliko wako binafsi kuja kwenye mkutano wa kambi wa Exeter.

When the seventh seal is opened, fire from the altar is cast unto the earth, and there are “voices, and thunderings, and lightnings, and an earthquake.” A “voice” represents a trumpet.

Wakati muhuri wa saba unapofunguliwa, moto kutoka madhabahuni unatupwa duniani, na kuna "sauti, na ngurumo, na umeme, na tetemeko la nchi." Neno "sauti" linawakilisha tarumbeta.

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

> Lia kwa sauti ya juu, usizuie; inua sauti yako kama tarumbeta, uwaonyeshe watu wangu maasi yao, na nyumba ya Yakobo dhambi zao. Isaya 58:1.

The voice of a trumpet identifies a message that is warning of impending judgment. When Isaiah commands God’s people to lift up their voice like a trumpet, they are to “cry” aloud. The Midnight Cry message is unsealed just before the hour of the earthquake of the Sunday law. The Midnight Cry message which is unsealed just before the soon coming Sunday law, is the message that swells into a loud cry. When Isaiah says, “Cry aloud,” he is referencing a combination of the loud cry of the third angel, which is the second voice that joins the Midnight Cry message. The loud Midnight Cry message is a warning of the seventh trumpet, which is the third woe. God’s people must understand that when that trumpet message is blown, they are in the final moments of their probationary time. Therefore Isaiah’s command is a warning to prepare for the close of probation, a warning that the trumpet judgment of the third woe of Islam is about to strike the United States for rejecting God’s Sabbath. At the Sunday law, the Midnight Cry, which is the first of the two “voices” in Revelation chapter eighteen, swells to a loud cry. As God’s other children that are still in Babylon are called out.

Sauti ya tarumbeta hutambulisha ujumbe unaoonya juu ya hukumu inayokaribia. Isaya anapoamuru watu wa Mungu kuinua sauti zao kama tarumbeta, wanapaswa "kupaza sauti" kwa sauti kuu. Ujumbe wa Kilio cha Usiku wa Manane unafunuliwa muda mfupi kabla ya saa ya tetemeko la ardhi la sheria ya Jumapili. Ujumbe wa Kilio cha Usiku wa Manane unaofunuliwa muda mfupi kabla ya sheria ya Jumapili iliyokaribia, ndio ujumbe unaopanuka na kuwa kilio kikuu. Isaya anaposema, "Paza sauti," anarejelea muunganiko wa kilio kikuu cha malaika wa tatu, ambacho ndicho sauti ya pili inayoungana na ujumbe wa Kilio cha Usiku wa Manane. Ujumbe wa Kilio cha Usiku wa Manane kilicho kwa sauti kuu ni onyo kuhusu tarumbeta ya saba, ambayo ni ole wa tatu. Watu wa Mungu lazima waelewe kwamba ujumbe huo wa tarumbeta unapopigwa, wako katika dakika za mwisho za wakati wao wa rehema. Kwa hiyo amri ya Isaya ni onyo la kujiandaa kwa kufungwa kwa mlango wa rehema, onyo kwamba hukumu ya tarumbeta ya ole wa tatu wa Uislamu iko karibu kuikumba Marekani kwa kukataa Sabato ya Mungu. Wakati wa sheria ya Jumapili, Kilio cha Usiku wa Manane, ambacho ndicho cha kwanza kati ya "sauti" mbili katika Ufunuo sura ya kumi na nane, kinapanuka na kuwa kilio kikuu, wakati watoto wengine wa Mungu ambao bado wako Babeli wanapoitwa watoke.

> “The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 710.

> Kweli ya wakati huu, ujumbe wa malaika wa tatu, inapaswa kutangazwa kwa sauti kuu, yaani kwa nguvu inayoongezeka, tunapokaribia jaribio kuu la mwisho. The 1888 Materials, 710.

The “increasing power” of the “loud cry” of the third angel was typified at Sinai when the Ten Commandments were proclaimed by Jehovah himself. The trumpet in that history increased in power as the mountain quaked and turned to smoke. The fear was so great, that even Moses greatly quaked. The people then raised their “voices” in fear, asking that God’s “voice” would cease to sound.

“Nguvu inayoongezeka” ya “mlio mkuu” wa malaika wa tatu ilionyeshwa kwa mfano huko Sinai wakati Amri Kumi zilitangazwa na Yehova mwenyewe. Tarumbeta katika historia hiyo iliongezeka nguvu kadiri mlima ulivyotetemeka na ukazingirwa na moshi. Hofu ilikuwa kubwa sana, hata Musa mwenyewe alitetemeka sana. Watu kisha wakainua “sauti” zao kwa hofu, wakiomba “sauti” ya Mungu ikome kusikika.

> And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:). Hebrews 12:19–21.

> Na sauti ya baragumu, na sauti ya maneno; ambayo sauti wale walioisikia waliomba kwamba neno lisinenwe tena kwao: (Kwa maana hawakuweza kustahimili kile kilichoamriwa, Na hata mnyama akigusa tu mlima, atapigwa kwa mawe, au achomwe kwa mshale: Na yale maono yalikuwa ya kutisha sana, hata Musa akasema, Ninaogopa sana na kutetemeka:). Waebrania 12:19-21.

The “voice” “they” had “heard” represents the “voice” of the warning message of the third angel. In fearful anguish they responded with their own “voices.” The voices at the Sunday law are also represented by the foolish virgins who are asking for oil, and the voices of the wise virgins tell them to go and buy for themselves. At the close of human probation, the “voices” of those that recognize they are lost, as do the foolish Adventist virgins at the Sunday law, cry out for the rocks and mountains to fall upon them. The Sunday law is typified by the giving of the law at Mount Sinai.

"Sauti" ambayo "wao" walikuwa "wamesikia" inawakilisha "sauti" ya ujumbe wa onyo wa malaika wa tatu. Katika dhiki ya kutisha walijibu kwa "sauti" zao wenyewe. Sauti katika sheria ya Jumapili pia zinawakilishwa na wanawali wapumbavu wanaoomba mafuta, na sauti za wanawali wenye busara zinawaambia waende wakajinunulie. Mwisho wa kipindi cha rehema kwa wanadamu, "sauti" za wale wanaotambua kwamba wamepotea, kama wanavyofanya wanawali wapumbavu Waadventista katika sheria ya Jumapili, zinalia zikiomba miamba na milima iwaangukie. Sheria ya Jumapili imetiwa mfano na kutolewa kwa sheria katika Mlima Sinai.

> “At the wonderful manifestations of divine power upon that solemn occasion,—the mysterious trumpet tones waxing louder and more terrible, the peals of thunder reverberating from every mountain side, the lightning’s flash illuminating the stern and solemn heights, and on Sinai’s summit, amid cloud, and tempest, and thick darkness, the glory of God as a devouring fire,—at these tokens of Jehovah’s presence, the hearts of Israel failed with fear, and the whole congregation ‘stood afar off.’ Even Moses exclaimed, ‘I exceedingly fear and quake.’ Then above the warring elements was heard the voice of Jehovah, speaking the ten precepts of his law.

> Katika mafunuo ya ajabu ya nguvu za Mungu katika tukio hilo tukufu—sauti za tarumbeta za fumbo zikizidi kuwa kubwa na za kutisha, mingurumo ya radi ikirindima ikirejea kutoka kila upande wa milima, miale ya umeme ikimulika vilele vya kutisha na vya heshima kuu, na juu ya kilele cha Sinai, katikati ya wingu, tufani na giza nene, utukufu wa Mungu kama moto ulao—kwa ishara hizi za uwepo wa Yehova, mioyo ya Israeli ilizimia kwa hofu, na mkutano wote wakasimama mbali. Hata Musa akasema, “Naogopa mno na natetemeka.” Kisha, juu ya nguvu za asili zilizokuwa zikigongana, ilisikika sauti ya Yehova, ikisema amri kumi za sheria yake.

> “As God’s great mirror revealed to the people of Israel their true condition, their souls were overwhelmed with terror. The awful power of God’s utterances seemed more than their quaking frames could bear. They entreated Moses, ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’ As God’s great rule of right was presented before them, they realized, as never before, the offensive character of sin, and their own guilt, in the sight of a pure and holy God.” Signs of the Times, March 3, 1881.

> Wakati kioo kikuu cha Mungu kilipowafunulia Waisraeli hali yao ya kweli, nafsi zao zikalemewa na hofu. Nguvu ya kutisha ya matamshi ya Mungu ilionekana kuwa zaidi ya yale ambayo miili yao iliyokuwa ikitetemeka ingeweza kuvumilia. Wakamsihi Musa, ‘Nena wewe nasi, nasi tutasikia; lakini Mungu asinene nasi, tusije tukafa.’ Kanuni kuu ya haki ya Mungu ilipowasilishwa mbele yao, walitambua, kuliko wakati wowote ule, asili inayochukiza ya dhambi, na hatia yao wenyewe, mbele za Mungu mtakatifu na safi. Signs of the Times, Machi 3, 1881.

When the fire from the altar is cast unto the earth, there are “voices, and thunderings, and lightnings, and an earthquake.” “Thundering and lightning” are symbols of God’s judgments. At the Sunday law, the United States will have fully filled its “cup of iniquity,” and “national apostasy, will be followed by national ruin.” The “cup of iniquity” becomes full in the fourth generation, for both horns of the earth beast progress through four generations of escalating rebellion. The Sunday law marks where God’s judgments, represented by “thunderings and lightnings” are delivered, and they are delivered unto the fourth generation.

Wakati moto kutoka madhabahuni unapotupwa duniani, kunakuwa na "sauti, na ngurumo, na umeme, na tetemeko la nchi." "Ngurumo na umeme" ni alama za hukumu za Mungu. Wakati wa sheria ya Jumapili, Marekani itakuwa imeujaza kikamilifu "kikombe chake cha uovu," na "uasi wa kitaifa utafuatiwa na maangamizi ya kitaifa." "Kikombe cha uovu" hujaa kikamilifu katika kizazi cha nne, kwa kuwa pembe zote mbili za mnyama wa nchi hupitia vizazi vinne vya uasi unaozidi kukithiri. Sheria ya Jumapili inaashiria wakati ambapo hukumu za Mungu, zinazowakilishwa na "ngurumo na umeme", zinatolewa, nazo zinatolewa hadi kizazi cha nne.

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> Kuhusu Waamori, Bwana alisema: ‘Katika kizazi cha nne watarudi hapa tena; kwa maana uovu wa Waamori bado haujatimia.’ Ingawa taifa hili lilijulikana kwa kuabudu sanamu na ufisadi, halikuwa bado limejaza kikombe cha uovu wake, na Mungu hangeutoa amri ya kuliharibu kabisa. Watu walipaswa kuona nguvu za Mungu zikidhihirishwa kwa njia iliyo wazi, ili wasibaki na udhuru. Muumbaji mwenye huruma alikuwa tayari kuvumilia uovu wao hadi kizazi cha nne. Kisha, ikiwa hakuna mabadiliko ya kuwa bora yangeonekana, hukumu zake zingewaangukia.

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.” Testimonies, volume 5, 208.

> "Kwa usahihi usio na kosa, Yule Asiye na kikomo bado anaweka hesabu ya mataifa yote. Wakati rehema zake zinapotolewa pamoja na miito ya toba, hesabu hii itabaki wazi; lakini hesabu inapofikia kiwango fulani ambacho Mungu ameweka, utekelezaji wa ghadhabu yake unaanza. Hesabu hiyo inafungwa. Uvumilivu wa Mungu hukoma. Hakuna tena maombezi ya rehema kwa niaba yao." Ushuhuda, juzuu ya 5, 208.

Sister White identifies the judgments that begin at the Sunday law as “God’s destructive judgments.” She teaches that it is too late for the foolish Laodicean Adventists, who had an opportunity to prepare for the crisis at midnight, but had refused to do so. That time of destructive judgments for the foolish virgins, is “a time of mercy” for those who had not yet heard the truth.

Dada White anazitambua hukumu zinazoanza wakati wa sheria ya Jumapili kama “hukumu za Mungu za kuangamiza.” Anafundisha kwamba imechelewa sana kwa Waadventista wa Laodikia wajinga, ambao walikuwa na nafasi ya kujiandaa kwa mgogoro wa usiku wa manane, lakini walikataa kufanya hivyo. Wakati huo wa hukumu za kuangamiza kwa wanawali wajinga ni “wakati wa rehema” kwa wale ambao bado hawakuwa wamesikia ukweli.

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.” Testimonies, volume 9, 97.

> "Ee, laiti watu wangeujua wakati wa kujiliwa kwao! Kuna wengi ambao bado hawajasikia ukweli unaowajaribu kwa wakati huu. Kuna wengi ambao Roho wa Mungu anashindana nao. Wakati wa hukumu za maangamizi za Mungu ni wakati wa rehema kwa wale ambao hawajapata nafasi ya kujifunza nini ni kweli. Bwana atawaangalia kwa upole. Moyo wake wa rehema umeguswa; mkono wake bado umenyoshwa kuwaokoa, wakati mlango umefungwa kwa wale waliokataa kuingia." Shuhuda, juzuu ya 9, 97.

When the seventh seal is opened there are “voices, and thunderings, and lightnings, and an earthquake.” The “hour” when the “earthquake” of Revelation eleven was first fulfilled was the French Revolution, and the perfect fulfillment of that “hour” is the “quake” of the “earth” beast, at the soon-coming Sunday law. It is in that “hour,” that the seventh seal is fully opened. The cross typifies the Sunday law, and there was a great earthquake at the cross.

Wakati muhuri wa saba unafunguliwa, kuna "sauti, na ngurumo, na miale ya umeme, na tetemeko la ardhi." "Saa" ambayo "tetemeko la ardhi" la Ufunuo sura ya kumi na moja lilitimia kwa mara ya kwanza ilikuwa Mapinduzi ya Ufaransa, na utimilifu kamili wa "saa" hiyo ni "tetemeko" la mnyama wa "nchi", katika sheria ya Jumapili inayokuja hivi karibuni. Ni katika "saa" hiyo ndipo muhuri wa saba unafunguliwa kikamilifu. Msalaba unaashiria sheria ya Jumapili, na kulikuwa na tetemeko kubwa la ardhi msalabani.

> Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent. Matthew 25:51.

> Yesu, alipopaza sauti tena kwa nguvu, akakata roho. Na tazama, pazia la hekalu likapasuka vipande viwili kutoka juu hata chini; nchi ikatetemeka, na miamba ikapasuka. Mathayo 25:51.

At the cross, a satanic kingdom was overthrown, as it will be at the Sunday law.

Msalabani, ufalme wa shetani ulipinduliwa, kama itakavyokuwa wakati wa sheria ya Jumapili.

> “Christ did not yield up His life till He had accomplished the work which He came to do, and with His parting breath He exclaimed, ‘It is finished.’ John 19:30. The battle had been won. His right hand and His holy arm had gotten Him the victory. As a Conqueror He planted His banner on the eternal heights. Was there not joy among the angels? All heaven triumphed in the Saviour’s victory. Satan was defeated, and knew that his kingdom was lost.” The Desire of Ages, 758.

> "Kristo hakuutoa uhai Wake hadi alipokuwa amekamilisha kazi aliyokuja kuifanya, na kwa pumzi Yake ya mwisho akasema, 'Imekwisha.' Yohana 19:30. Ushindi ulikuwa umepatikana. Mkono Wake wa kuume na mkono Wake mtakatifu vilikuwa vimempatia ushindi. Kama Mshindi alipandisha bendera Yake juu ya vilele vya milele. Je, hapakuwa na furaha miongoni mwa malaika? Mbingu yote ilishangilia kwa ushindi wa Mwokozi. Shetani alikuwa ameshindwa, naye alijua kwamba ufalme wake umepotea." The Desire of Ages, 758.

The earthquake of the cross is a representation of “truth,” which is Alpha and Omega. “Truth” is the beginning, the middle and the ending; it is the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. There was an earthquake when Christ died and then another earthquake at His resurrection. At the cross there was a first earthquake, then the grave and then the earthquake at His resurrection. At both earthquakes graves were opened.

Tetemeko la ardhi la msalaba ni uwakilishi wa “kweli,” ambayo ni Alfa na Omega. “Kweli” ni mwanzo, katikati na mwisho; ni neno la Kiebrania lililoundwa kwa kuunganisha herufi ya kwanza, ya kumi na tatu na ya mwisho ya alfabeti ya Kiebrania. Kulikuwa na tetemeko la ardhi Kristo alipokufa, na kisha tetemeko jingine la ardhi wakati wa kufufuka Kwake. Msalabani kulikuwa na tetemeko la ardhi la kwanza, kisha kaburi, na kisha tetemeko la ardhi wakati wa kufufuka Kwake. Katika matetemeko yote mawili ya ardhi makaburi yalifunguliwa.

> “When Jesus, as He hung upon the cross, cried out, ‘It is finished’, the rocks rent, the earth shook, and some of the graves were opened. When He arose a victor over death and the grave, while the earth was reeling and the glory of heaven shone around the sacred spot, many of the righteous dead, obedient to His call, came forth as witnesses that He had risen. Those favored, risen saints came forth glorified. They were chosen and holy ones of every age, from creation down even to the days of Christ. Thus while the Jewish leaders were seeking to conceal the fact of Christ’s resurrection, God chose to bring up a company from their graves to testify that Jesus had risen, and to declare His glory.” Early Writings, 184.

> Yesu, alipokuwa amening’inia msalabani, alipolia kwa sauti kuu, ‘Imekwisha,’ miamba ikapasuka, nchi ikatetemeka, na baadhi ya makaburi yakafunguka. Alipofufuka akiwa mshindi juu ya mauti na kaburi, wakati dunia ilikuwa ikiyumba na utukufu wa mbinguni uking’aa kuzunguka mahali pale patakatifu, wengi wa wafu wenye haki, wakiitika kwa utii mwito Wake, walitoka kama mashahidi kwamba Alikuwa amefufuka. Watakatifu wale waliopendelewa, waliokuwa wamefufuka, walitoka wakiwa wimetukuzwa. Walikuwa wateule na watakatifu wa kila kizazi, kuanzia uumbaji hata siku za Kristo. Hivyo, wakati viongozi wa Kiyahudi walipokuwa wakitafuta kuficha ukweli wa ufufuo wa Kristo, Mungu alichagua kuwatoa kikundi kutoka makaburini mwao ili kushuhudia kwamba Yesu alikuwa amefufuka, na kutangaza utukufu Wake. Maandishi ya Mapema, 184.

At the first earthquake graves were opened, and at the last earthquake the grave of Christ was opened. In Revelation eleven, the two witnesses come out of their graves in the same hour as the earthquake. The earthquake is the Sunday law, which is typified by the cross. There is to be therefore two resurrections in the hour of the Sunday law. The first represents the birth of the one hundred and forty-four thousand that occurs before the woman travails, the second takes place in her travail. The woman of Revelation twelve first births the man child that is to rule the nations with a rod of iron, without any labor pains. Then at the Sunday law, her travails begin and she brings forth the second child. First, she births Elijah, and last she births Moses. The Sunday law is the hour of the resurrection of the twins of Revelation seven.

Katika tetemeko la kwanza makaburi yalifunguliwa, na katika tetemeko la mwisho kaburi la Kristo lilifunguliwa. Katika Ufunuo kumi na moja, mashahidi wawili wanatoka makaburini mwao katika saa ile ile ya tetemeko la ardhi. Tetemeko la ardhi ni sheria ya Jumapili, iliyofananishwa na msalaba. Hivyo kutakuwa na ufufuo miwili katika saa ya sheria ya Jumapili. Wa kwanza unawakilisha kuzaliwa kwa mia arobaini na nne elfu kunakotokea kabla ya mwanamke kupata maumivu ya utungu, wa pili hutokea katika maumivu yake ya utungu. Mwanamke wa Ufunuo kumi na mbili kwanza anamzaa mtoto mwanamume atakayezitawala mataifa kwa fimbo ya chuma, bila maumivu ya utungu. Kisha wakati wa sheria ya Jumapili, maumivu yake ya utungu yanaanza na anamzaa mtoto wa pili. Kwanza, anamzaa Eliya, na mwisho anamzaa Musa. Sheria ya Jumapili ndiyo saa ya ufufuo wa mapacha wa Ufunuo saba.

When the seventh seal is fully opened at the Sunday law, there is silence in heaven for half an hour.

Muhuri wa saba unapofunguliwa kabisa wakati wa sheria ya Jumapili, kuna ukimya mbinguni kwa nusu saa.

> “But God suffered with His Son. Angels beheld the Saviour’s agony. They saw their Lord enclosed by legions of satanic forces, His nature weighed down with a shuddering, mysterious dread. There was silence in heaven. No harp was touched. Could mortals have viewed the amazement of the angelic host as in silent grief they watched the Father separating His beams of light, love, and glory from His beloved Son, they would better understand how offensive in His sight is sin.” The Desire of Ages, 693.

> Lakini Mungu aliteseka pamoja na Mwana Wake. Malaika walitazama mateso ya Mwokozi. Walimuona Bwana wao amezingirwa na vikosi vya kishetani, asili Yake ikiwa imelemewa na hofu ya kutisha na ya ajabu iliyomtetemesha. Kulikuwa na ukimya mbinguni. Hakuna kinubi kilichopigwa. Lau wanadamu wangeweza kutazama mshangao wa jeshi la malaika, walipotazama kwa huzuni kimyakimya Baba akitenganisha miale Yake ya nuru, upendo, na utukufu kutoka kwa Mwana Wake mpendwa, wangeelewa vyema zaidi jinsi dhambi ilivyo chukizo machoni Pake. Hamu ya Enzi Zote, 693.

The first half an hour of the hour of the earthquake, represents the first birth or resurrection of the two witnesses. In that half an hour, the two witnesses are sealed. They must be sealed in advance of the Sunday law, for they are the ensign that calls the other child, out of the grave during the remaining half an hour. The second child can only be brought to life by seeing men and women with the seal of God during the travails of the Sunday law crisis.

Nusu saa ya kwanza ya saa ya tetemeko la ardhi inawakilisha kuzaliwa kwa mara ya kwanza au ufufuo wa mashahidi wawili. Katika ile nusu saa, mashahidi hao wawili wanatiwa muhuri. Lazima watiwe muhuri kabla ya sheria ya Jumapili, kwa kuwa wao ni ishara inayomwita yule mtoto mwingine atoke kaburini katika nusu saa iliyosalia. Mtoto wa pili anaweza kufufuliwa tu kwa kuwaona wanaume na wanawake wenye muhuri wa Mungu wakati wa taabu za mgogoro wa sheria ya Jumapili.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> Kazi ya Roho Mtakatifu ni kuuthibitishia ulimwengu hatia kuhusu dhambi, haki na hukumu. Ulimwengu unaweza kuonywa tu kwa kuwaona wale waaminio ukweli wakiwekwa wakfu kwa njia ya ukweli, wakitenda kwa kanuni za juu na takatifu, wakiweka wazi, kwa namna ya juu na yenye adhama, mpaka kati ya wale wanaozishika amri za Mungu na wale wanaozikanyaga chini ya miguu yao. Kutakaswa na Roho hubainisha tofauti kati ya wale walio na muhuri wa Mungu na wale wanaoshika siku ya mapumziko bandia. Jaribu litakapokuja, itaonyeshwa kwa uwazi ni nini chapa ya mnyama. Ni kushika siku ya Jumapili. Wale ambao, baada ya kusikia ukweli, wanaendelea kuichukulia siku hii kuwa takatifu, hubeba saini ya mtu wa dhambi, aliyedhani kubadili nyakati na sheria. Bible Training School, 1 Desemba 1903.

The first born of the woman are the one hundred and forty-four thousand that are identified as the first fruits in the book of Revelation. They represent the sign which the other flock must recognize in the crisis and conflict of the Sunday law battle. That sign is the Sabbath, that the one hundred and forty-four thousand uphold in the time when it is unlawful to do so. Sister White calls their ensign the “blood-stained banner of Prince Emmanuel.”

Wazaliwa wa kwanza wa yule mwanamke ni elfu mia na arobaini na nne wanaotambuliwa kama malimbuko katika Kitabu cha Ufunuo. Wao wanawakilisha ishara ambayo kundi lingine la kondoo lazima litambue wakati wa msukosuko na mapambano ya vita vya sheria ya Jumapili. Ishara hiyo ni Sabato, ambayo elfu mia na arobaini na nne huishika wakati ambapo ni kinyume cha sheria kufanya hivyo. Dada White anaita bendera yao ya kivita “bendera iliyotiwa damu ya Mkuu Emanueli.”

> “In vision I saw two armies in terrible conflict. One army was led by banners bearing the world’s insignia; the other was led by the blood-stained banner of Prince Emmanuel. Standard after standard was left to trail in the dust, as company after company from the Lord’s army joined the foe, and tribe after tribe from the ranks of the enemy united with the commandment-keeping people of God. An angel flying in the midst of heaven put the standard of Emmanuel into many hands, while a mighty general cried out with a loud voice: ‘Come into line. Let those who are loyal to the commandments of God and the testimony of Christ now take their position. Come out from among them, and be ye separate, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters. Let all who will, come up to the help of the Lord, to the help of the Lord against the mighty.’” Testimonies, volume 8, 41.

> Katika maono nikaona majeshi mawili katika mapigano ya kutisha. Jeshi moja liliongozwa na mabendera yaliyobeba nembo za dunia; lingine liliongozwa na bendera iliyotiwa damu ya Mkuu Emmanueli. Bendera baada ya bendera iliachwa ikibururushwa mavumbini, kadiri kikosi baada ya kikosi kutoka katika jeshi la Bwana kilivyojiunga na adui, na kabila baada ya kabila kutoka katika safu za adui likaungana na watu wa Mungu wanaoshika amri. Malaika mmoja, akiruka katikati ya mbingu, aliweka bendera ya Emmanueli mikononi mwa wengi, wakati jemadari hodari alipolia kwa sauti kuu: 'Ingieni safuni. Wale waaminifu kwa amri za Mungu na ushuhuda wa Kristo sasa wachukue nafasi yao. Tokeni miongoni mwao, mkajitenganishe, wala msiiguse kitu kichafu; nami nitawapokea, nami nitakuwa Baba kwenu, nanyi mtakuwa wana wangu na binti zangu. Wote watakao, waje kuusaidia Bwana, kuusaidia Bwana dhidi ya wenye nguvu.' Ushuhuda, juzuu ya 8, 41.

The blood-stained banner is what God’s other flock must see in the time of the Sunday law crisis. The banner is a rising light carried by the one hundred and forty-four thousand. That banner is red in color, for it is a blood-stained banner. That banner was typified in the battle of Jericho, when Rahab received and protected the spies, and then acknowledged her submission to Joshua’s army by placing a scarlet thread out of her window. Rahab represents God’s second born children in the Sunday law crisis, who see and accept the scarlet sign, and come into obedience to Joshua’s army. The scarlet thread that was used by Rahab, was a sign for the army of Joshua not to destroy Rahab’s household.

Bendera iliyotiwa damu ndicho kitu ambacho kundi lingine la Mungu linapaswa kuiona wakati wa mzozo wa sheria ya Jumapili. Bendera hiyo ni mwanga unaochomoza unaobebwa na wale laki moja na arobaini na nne elfu. Bendera hiyo ni ya rangi nyekundu, kwa kuwa ni bendera iliyotiwa damu. Bendera hiyo ilitiwa mfano katika vita vya Yeriko, wakati Rahabu alipowapokea na kuwalinda wapelelezi, kisha akathibitisha kujitiisha kwake kwa jeshi la Yoshua kwa kuweka uzi wa rangi nyekundu nje ya dirisha lake. Rahabu anawakilisha wazaliwa wa pili wa Mungu katika mzozo wa sheria ya Jumapili, ambao wanaona na kukubali ile ishara ya rangi nyekundu, na kuingia katika utii kwa jeshi la Yoshua. Uzi wa rangi nyekundu alioutumia Rahabu ulikuwa ishara kwa jeshi la Yoshua wasije wakaharibu nyumba ya Rahabu.

Rahab represents those that are still in Babylon at the Sunday law crisis and Joshua’s army represents the first born of the one hundred and forty-four thousand. The scarlet thread is the symbol of God’s Sabbath. The scarlet thread was the command of the spies given to Rahab that she must follow if she would obtain God’s protection.

Rahabu anawakilisha wale ambao bado wako Babeli wakati wa mgogoro wa sheria ya Jumapili, na jeshi la Yoshua linawakilisha mzaliwa wa kwanza wa wale elfu mia arobaini na nne. Uzi wa rangi nyekundu ni ishara ya Sabato ya Mungu. Uzi wa rangi nyekundu ulikuwa amri ya wapelelezi waliyoitoa kwa Rahabu ambayo ilimpasa aifuate ili apate ulinzi wa Mungu.

> Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. Joshua 2:8.

> Tazama, tutakapoingia katika nchi, utaifunga kamba hii ya rangi nyekundu katika dirisha ulilotuteremshia; tena utawaleta baba yako, na mama yako, na ndugu zako, na nyumba yote ya baba yako, nyumbani kwako. Yoshua 2:8.

The sign that those still in Babylon must see is represented by the scarlet thread, which is the Sabbath, but which also identifies the distinction between the two twins. The first born twin is the one hundred and forty-four thousand, for they bear the blood-stained banner of Prince Emmanuel in their hands.

Ishara ambayo wale bado walioko Babeli lazima waione imewakilishwa na uzi mwekundu, yaani Sabato, ambayo pia hubainisha tofauti kati ya mapacha wawili. Pacha mzaliwa wa kwanza ni wale elfu mia na arobaini na nne, kwa maana wanabeba bendera ya Mwanamfalme Emmanuel iliyotiwa damu mikononi mwao.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:12–14.

> Na atainua bendera kwa mataifa, na atakusanya waliofukuzwa wa Israeli, na atawakusanya waliotawanyika wa Yuda kutoka pembe nne za dunia. Wivu wa Efraimu nao utaondoka, na maadui wa Yuda watakatiliwa mbali; Efraimu hatamwonea Yuda wivu, wala Yuda hatamsumbua Efraimu. Lakini wataruka juu ya mabega ya Wafilisti kuelekea magharibi; pamoja watawateka nyara wale wa mashariki; wataweka mkono wao juu ya Edomu na Moabu; na wana wa Amoni watawatii. Isaya 11:12-14.

The first-born twin has the scarlet sign, which is the scarlet thread that marks the first born. The first born twin is Zarah, and the second born is Pharez.

Pacha wa kwanza kuzaliwa ana alama ya rangi nyekundu, ambayo ni uzi mwekundu unaoweka alama ya mzaliwa wa kwanza. Pacha wa kwanza ni Zarah, na wa pili ni Pharez.

> And it came to pass in the time of her travail, that, behold, twins were in her womb. And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:27–30.

> Ikawa wakati wa utungu wake, tazama, mapacha walikuwa tumboni mwake. Ikawa, alipokuwa katika utungu, mmoja akatoa mkono wake; mkunga akautwaa mkono wake, akafunga juu yake uzi mwekundu, akisema, Huyu ametoka kwanza. Ikawa, aliporudisha mkono wake, tazama, ndugu yake akatoka; naye akasema, Umejipasua vipi? Upasuko huu na uwe juu yako; kwa hiyo jina lake likaitwa Pharez. Baadaye akatoka ndugu yake, yule aliyekuwa na uzi mwekundu juu ya mkono wake; na jina lake likaitwa Zarah. Mwanzo 38:27-30.

Zarah means a rising light, and Pharez means to break out. When the twin Pharez sees the rising light of the sign of the scarlet thread on the hand of his twin brother Zarah, he “breaks out,” or comes out of Babylon. Zarah’s recognition of the rising light of the scarlet thread identifies the submission of the last born twin to the first born twin.

Zarah humaanisha mwanga unaochomoza, na Pharez humaanisha kuibuka. Wakati pacha Pharez anapoona mwanga unaochomoza wa ishara ya uzi mwekundu kwenye mkono wa ndugu yake pacha Zarah, yeye “anaibuka,” yaani anatoka Babeli. Utambuzi wa Zarah wa mwanga unaochomoza wa uzi mwekundu unaonyesha unyenyekevu wa pacha wa mwisho kuzaliwa kwa pacha mzaliwa wa kwanza.

> And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last. Luke 13:29, 30.

> Nao watatoka mashariki, na magharibi, na kaskazini, na kusini; nao wataketi katika ufalme wa Mungu. Na tazama, wapo walio wa mwisho watakaokuwa wa kwanza, na wapo walio wa kwanza watakaokuwa wa mwisho. Luka 13:29, 30.

The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are disappointments. The period between the first disappointment and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the last disappointment.

Historia iliyofichwa ya ngurumo saba inatambua alama tatu za njia. Alama mbili za njia, ya kwanza na ya mwisho, ni za kuvunjika moyo. Kipindi kati ya kuvunjika moyo wa kwanza na ujumbe wa Kilio cha Usiku wa Manane ni wakati wa kungoja. Kuanzia Kilio cha Usiku wa Manane, ambacho ni alama ya pili ya njia, kipindi kinachofuata ni wakati wa kutiwa muhuri. Kipindi cha kutiwa muhuri huishia katika kuvunjika moyo wa mwisho.

The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are the opening of the graves at an earthquake. The period between the opening of the first grave and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the opening of the last grave.

Historia iliyofichwa ya ngurumo saba inatambua alama tatu za njia. Alama ya kwanza na ya mwisho ni kufunguliwa kwa makaburi wakati wa tetemeko la ardhi. Kipindi kati ya kufunguliwa kwa kaburi la kwanza na ujumbe wa Kilio cha Usiku wa Manane ni wakati wa kusubiri. Kuanzia Kilio cha Usiku wa Manane, ambacho ni alama ya pili ya njia, kipindi hicho ni wakati wa kutiwa muhuri. Kipindi cha kutiwa muhuri kinamalizika kwa kufunguliwa kwa kaburi la mwisho.

These two witnesses of the three steps of the hidden history of the seven thunders are also testified to by Christ’s death and resurrection. The first opening of the grave was symbolized with Christ’s baptism into the watery grave, the last grave was the cross. Between the baptism of Christ and the cross, Christ proclaimed His message, that typified the Midnight Cry. He accomplished that proclamation in twelve hundred and sixty days. After the cross, in the person of His disciples, the Midnight Cry message was repeated for twelve hundred and sixty days until the death of Stephen.

Mashahidi hawa wawili wa hatua tatu za historia iliyofichika ya ngurumo saba pia wanashuhudiwa na kifo na kufufuka kwa Kristo. Ufunguzi wa kwanza wa kaburi ulionyeshwa kwa ishara kupitia ubatizo wa Kristo katika kaburi la maji, kaburi la mwisho lilikuwa msalaba. Kati ya ubatizo wa Kristo na msalaba, Kristo alitangaza ujumbe wake, uliokuwa mfano wa Kilio cha Usiku wa Manane. Alikamilisha kutangaza huko katika siku elfu moja mia mbili na sitini. Baada ya msalaba, kupitia wanafunzi wake, ujumbe wa Kilio cha Usiku wa Manane ulirudiwa kwa siku elfu moja mia mbili na sitini hadi kifo cha Stefano.

The two witnesses of Revelation eleven were empowered to give the message of the Midnight Cry for twelve hundred and sixty days. They were then slain, and laid in the streets for twelve hundred and sixty days, until they were brought back to life, and empowered.

Mashahidi wawili wa Ufunuo sura ya kumi na moja walipewa uwezo wa kutoa ujumbe wa Kilio cha Usiku wa Manane kwa siku elfu moja mia mbili na sitini. Kisha waliuawa, wakaachwa mitaani kwa siku elfu moja mia mbili na sitini, hadi walipofufuliwa na kupewa uwezo.

We will continue to investigate these truths in the next article.

Tutaendelea kuchunguza ukweli huu katika makala ijayo.

> “Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

> Isipokuwa kuwe na uongofu wa kweli wa nafsi kwa Mungu; isipokuwa pumzi ya uzima ya Mungu ihuisha nafsi kwa maisha ya kiroho; isipokuwa wakiri wa ukweli waongozwe na kanuni ya mbinguni, hawajazaliwa kwa ile mbegu isiyoharibika iishiyo na kudumu milele. Isipokuwa wamtegemee haki ya Kristo kuwa usalama wao wa pekee; isipokuwa waiige tabia Yake, wafanye kazi katika roho Yake, wako uchi, hawajavikwa vazi la haki Yake. Wafu mara nyingi hufanywa waonekane kuwa hai; kwa maana wale wanaotekeleza kile wanachokiita wokovu kufuatana na mawazo yao wenyewe, hawana Mungu akifanya kazi ndani yao kutia nia na kutenda kwa mapenzi Yake mema.

> “This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

> "Kundi hili linawakilishwa vyema na bonde la mifupa mikavu ambalo Ezekieli aliliona katika maono." Review and Herald, Januari 17, 1893.

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