In the first seventeen verses of Isaiah forty the one hundred and forty-four thousand are prophetically located at the end of three and a half days, where they had been lying dead in the streets, while the world rejoiced. All the prophets agree with each other and the prophetic events they present always align with the other prophets, for God is not the author of confusion.
Isaías cuarenta ñiqin chunka qanchisniyuq versiculokunapi, pachak tawa chunka tawa waranqa runakunaqa proféticamente churakunku kimsa p’unchay huk kuskan tukukuyninpi, maypichus ñankunakapi wañusqa hinalla siraykasharqanku, hinaptinpas kay pachaqa kusikurqan. Llapa profetakunam hukllachasqa rimanakunku, paykuna rikuchisqan profético ruwaykunapas sapa kutin wakin profetakunawanmi tupanku, Diosqa manam pantasqa ch’aqwaypa qillqaqninchu.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Nabiiwwan ruuhuwwan nabiyyootaas nabiyyootaaf bitamu. Waaqayyo walitti bu’iinsaa utuu hin ta’in, kan nagaa ti; akkuma waldoota qulqullootaa hundumaa keessatti ta’etti. 1 Qorontos 14:32, 33.
The Comforter, who Jesus promised to send in His absence, was placed into the very first words, of the very first verse, of the twenty-six chapters that make up Isaiah’s final prophetic narrative. “Comfort ye, comfort ye my people, saith your God.” The rule of first mention emphasizes that the following twenty-six chapters is to be understood in reference to the perfect and final fulfillment of the coming of the Comforter.
ᎤᏓᏅᏘ, ᏥᏌ ᎤᏚᎢᏍᏗ ᎠᏍᏓᏩᏗᏍᎬ ᎤᎵᏍᏕᎸᎲ ᎤᏓᏅᏛ ᏧᏓᎴᎾᏍᎬ, ᎤᏪᏙᎸᎩ ᎢᏳᏍᏗ ᎢᎬᏱᏱ ᎧᏁᎬ, ᎢᎬᏱᏱ ᎪᏪᎵ, ᎯᏍᎩ ᏑᏓᎵ ᏑᏓᎵ ᏕᎪᏪᎵ ᎢᏯᏂᏛ ᎢᏯᏍᏗ ᎢᏌᏯ ᎤᎵᏱᎶᎯᏍᏔᏅ ᎤᏙᎯᏳᎯ ᎠᏙᎴᎰᏍᎬ ᎧᏃᎮᏓ. “ᎠᏓᏅᏘᏍᎩ, ᎠᏓᏅᏘᏍᎩ ᏴᏫ, ᎠᏗᏔᎴᎯᏌᏛ ᎤᏁᎬ ᎤᏁᎯ.” ᎢᎬᏱᏱ ᎤᏃᎮᎸ ᎤᏍᏆᏂᎪᏗ ᎢᏳᏍᏗ ᎠᏓᏟᎶᏍᏗᏍᎪᎢ ᎯᏍᎩ ᏑᏓᎵ ᏑᏓᎵ ᏕᎪᏪᎵ ᎠᎾᏍᏓᏩᏗᏍᎬ ᎤᏃᎯᏳᎯ ᎠᎴ ᎤᎵᏍᏆᏗᏗ ᎤᏙᎯᏳᎯ ᎠᏍᏆᎸᎲ ᎤᏓᏅᏘ ᎠᎯᎷᎩ ᎠᎬᏩᏛᏁᎸᎢᏍᏗ ᎢᎬᏁᎸᎢ.
And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever. . .. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:16, 26.
Y yo rogaré al Padre, y os dará otro Consolador, para que esté con vosotros para siempre.... Mas el Consolador, el Espíritu Santo, a quien el Padre enviará en mi nombre, él os enseñará todas las cosas, y os recordará todo lo que yo os he dicho. Juan 14:16, 26.
The Midnight Cry of the Millerite history is repeated in the history of the one hundred and forty-four thousand.
Akhrib n Wamas n uḍris n Millerite yettwales deg umezruy n yiwen n meyyet d ukuẓt mraw d ukuẓt n ifḍanen.
“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
“Jest świat pogrążony w nieprawości, w zwiedzeniu i ułudzie, w samym cieniu śmierci, — śpi, śpi. Kto odczuwa bóle duszy, aby ich obudzić? Jaki głos może do nich dotrzeć? Mój umysł został przeniesiony w przyszłość, gdy dany będzie znak. ‘Oto Oblubieniec idzie; wyjdźcie Mu na spotkanie’. Lecz niektórzy zwlekali z nabyciem oliwy do uzupełnienia swoich lamp i zbyt późno przekonają się, że charakter, który jest przedstawiony przez oliwę, nie może być przekazany.” Review and Herald, 11 lutego 1896.
The question is asked, “what voice can” “awaken” those that are “asleep”? The “voice” that awakens them in Isaiah chapter forty, is the “voice” that “cries” in the “wilderness.”
Mibuzo kugira kiti: “Ni irihe ‘jwi’ rishobora ‘gukangura’ abari ‘asinziriye’?” “Ijwi” ribakangura muri Yesaya igice cya mirongo ine, ni ryo “jwi” “rirangurura” mu “butayu.”
Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The “voice” of him that “crieth” in the wilderness. . .. Isaiah 40:2, 3.
ብልቢ ናብ የሩሳሌም ተዛረቡ፣ ውን ናብኣ ጨውዩ፣ ውግእኣ ከም ዝተፈጸመ፣ ኣበሳኣ ከም ዝተሓደገ፤ እንሆ፣ ንዅሉ ሓጢኣታ ካብ ኢድ እግዚአብሔር ዕፍሪ ተቐቢላ እያ። ድምፂ ናይ እቲ ኣብ በረኻ ዝጭውዕ.... ኢሳይያስ 40:2, 3.
The message of the Midnight Cry is also the message of the latter rain.
ᎢᎦᎵᏍᏙᏗ ᎤᏁᎷᎬ ᎤᏪᎵᏍᎬ ᎾᏍᏉ ᎠᎴ ᎤᏪᎵᏍᎬ ᎣᏂ ᎤᎾᏫᏯ ᎠᎹ ᎤᏤᎵᎦᎵᏉᎩ ᎤᏬᏢᏅᎯ ᎤᏍᏗ.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
«Сіздер Иеміздің келуін тым алысқа ысырып жүрсіздер. Мен кейінгі жаңбырдың түн ортасындағы айқай сияқты [кенеттен] және он есе зор құдіретпен келіп жатқанын көрдім». Spalding and Magan, 5.
One of the many symbols found in the Word of God that represents the latter rain message, is the symbol that is recognized by a doubling of words or phrases. The doubling of words, or phrases is a symbol of the Midnight Cry, or latter rain message in the last days. The symbolism of the doubling of “comfort ye,” places the opening of Isaiah chapter forty in the tarrying time, when the message represented as the Midnight Cry of the parable of the ten virgins is to be recognized and then proclaimed. At that time, Christ sends the Comforter to awaken the sleeping virgins, who are prophetically represented as sleeping, and in some prophetic passages as sleeping, the sleep of death. The first verse of Isaiah forty, is prophetically located three and a half symbolic days ‘after’ the disappointment of July 18, 2020, for that is when the Comforter is sent to awaken those that are asleep. Three and a half days is a symbol of a wilderness, and there is where the “voice” begins to “cry.”
Minji yvwi ade hla anetsohisdodi nihi Tsisa Gawonihisdi Duyukdv nvhi agidodadv, tsalagi ale “latter rain message” adanvdoa, ale udanvdoa digaduhv’i ugwutliha ale nidwa’dodi ge’i nigada, hla nigi adanvdoa. Ugwutliha ale nidwa’dodi ge’i nigada, hla nigi “Midnight Cry,” ale “latter rain message” tsigesv’i digaduhv’i adanvdoa. “Comfort ye, comfort ye” ugwutliha ale nidwa’dodi ge’i nigada adanvdoa, Isaiah agayv’i forty ade uwodvnehi “tarrying time” nigohilv’i ayelidodi, hla “parable of the ten virgins” gi “Midnight Cry” udanvdoa digaduhv’i ale ujumv adanvdoa, tsalagi atse nigada iha nigohilv’i, tsalagi iyuwodvnehi gagadoga. Hia tsunadeloquasdi, Christ agwaduliha Comforter, tsalagi “sleeping virgins” adanvdoa tsigesv’i iyuniyvda, hla nihi tsigesv’i atsogewi passages nihi “sleeping,” hla nigi “sleep of death” tsigesv’i “sleeping” nigada. Isaiah forty agayv’i svhi verse, tsigesv’i three and a half symbolic days “after” July 18, 2020 disappointment digaduhv’i ayelidodi, hla hia tsunadeloquasdi Comforter agwaduliha atsagesdi iyuniyvdanv. Three and a half days hla nigi wilderness adanvdoa, hla hia nigohilv’i “voice” adanvdoa “cry” adanvdoa udvnelvquodi.
Revelation eleven, Ezekiel thirty-seven, Matthew twenty-five, the history of the Millerites (along with the same waymarks of Millerite history that occur in every reform movement), combine to identify a ‘specific process’ of awakening the sleeping virgins. The process starts with the virgins going to sleep at the disappointment. The period of the tarrying time that began at the disappointment is ultimately recognized as the tarrying time. The last portion of the tarrying time is the development of the message of the Midnight Cry. When the message is established, it is then proclaimed until it reaches its climax, the judgment.
ܓܠܝܢܐ ܚܕܥܣܪ, ܚܙܩܝܐܝܠ ܬܠܬܝܢ ܘܫܒܥ, ܡܬܝ ܥܣܪܝܢ ܘܚܡܫ, ܘܬܫܥܝܬܐ ܕܡܝܠܪ̈ܝܬܐ (ܥܡ ܐܢܘܢ ܕܘܟܪ̈ܢܐ ܕܕܪܟܐ ܕܬܫܥܝܬܐ ܕܡܝܠܪ̈ܝܬܐ ܕܡܬܚܙܝܢ ܒܟܠ ܚܕܐ ܡܢ ܬܢܘ̈ܝܬܐ ܕܬܘܪܨܐ)، ܡܬܚܒܪܝܢ ܠܡܫܘܕܥܘ ܥܠ «ܗܠܝܟܐ ܡܝܚܕܐ» ܕܡܥܝܪܘܬܐ ܕܒܬܘ̈ܠܬܐ ܕܕܡܟ̈ܢ. ܗܢܐ ܗܠܝܟܐ ܫܪܐ ܟܕ ܒܬܘ̈ܠܬܐ ܐܙ̈ܠܢ ܠܕܡܟܐ ܒܐܟܣܦܬܐ. ܙܒܢܐ ܕܡܘܫܟܐ، ܗܘ ܕܫܪܝ ܡܢ ܐܟܣܦܬܐ، ܒܚܪܬܐ ܡܫܬܘܕܥ ܐܝܟ ܙܒܢܐ ܕܡܘܫܟܐ. ܦܠܓܗ ܐܚܪܝܐ ܕܙܒܢܐ ܕܡܘܫܟܐ ܗܘ ܓܘܫܡܐ ܕܐܓܪܬܐ ܕܩܪܝܬܐ ܕܦܠܓܐ ܕܠܠܝܐ. ܘܟܕ ܐܓܪܬܐ ܡܬܩܝܡܐ، ܗܝܕܝܢ ܡܬܟܪܙܐ ܥܕܡܐ ܕܡܛܝܐ ܠܫܘܠܡܗ، ܕܝܢܐ.
The messenger represented as the “voice” in Isaiah, asked what the message was that was to be proclaimed. He was told in symbolic language to present the message of Islam. The prophetic message of Islam cannot be separated from the soon-coming Sunday law, for Islam is a trumpet power, and the seven trumpets of Revelation represent God’s judgment upon the powers who pass Sunday laws. Those powers were pagan Rome in 321, a symbol of the dragon; papal Rome in 538, a symbol of the beast; and the soon coming Sunday law in the United States, a symbol of the false prophet.
رسولِ خدا که در اشعیا بهصورت «صدا» نمود یافته است، پرسید پیامی که باید اعلام شود چیست. به او گفته شد که به زبانِ رمزی، پیامِ اسلام را عرضه کند. پیامِ نبویِ اسلام را نمیتوان از قانونِ یکشنبه که بهزودی خواهد آمد جدا ساخت، زیرا اسلام قوّتی از سنخِ شیپور است، و هفت شیپورِ مکاشفه داوریِ خدا را بر قدرتهایی نمایان میسازند که قوانینِ یکشنبه را به اجرا درمیآورند. آن قدرتها عبارت بودند از رومِ مشرک در سال 321، نمادی از اژدها؛ رومِ پاپی در سال 538، نمادی از وحش؛ و قانونِ یکشنبهای که بهزودی در ایالات متحده خواهد آمد، نمادی از نبیِ کذّاب.
In connection with the identification of what the message that the “voice” who had been crying in the wilderness was to proclaim, was the promise that God’s word never fails. The ‘promise and assurance’ that God’s word never fails, is located in the identical prophetic setting that in Habakkuk chapter two, and verse three, is expressed as “at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” The message of Islam will never fail, it will surely come. The last verse of Isaiah chapter forty, addresses those that wait for the vision in Habakkuk.
ⴳ ⵓⵎⵢⵓⵏ ⵏ ⵓⵙⵙⵉⵏ ⵏ ⵎⴰⵏ ⴰⵙ ⴷ ⵉⵍⵍⴰ ⵓⵣⵎⵎⵓⵎ ⵏ ⵜⵉⴷⴷⵜ ⵉⵜⵜⵙⵉⵍⵉⵏ “ⵜⴰⵎⵙⵍⴰⵢⵜ” ⵉⵣⵣⵓⵖⵏ ⴳ ⵜⵉⵏⵉⵔⵉ, ⵉⵍⵍⴰ ⵓⵍⵖⵓ ⵎⴰⵙ ⴰⵡⴰⵍ ⵏ ⵕⴱⴱⵉ ⵓⵔ ⵉⵜⵜⴼⵛⵛⴰⵍ. “ⴰⵍⵖⵓ ⴷ ⵜⵎⴰⵙⵙⴰⵢⵜ” ⵎⴰⵙ ⴰⵡⴰⵍ ⵏ ⵕⴱⴱⵉ ⵓⵔ ⵉⵜⵜⴼⵛⵛⴰⵍ, ⵢⵓⴳⴰ ⴳ ⵓⵙⴰⴳⴳⵯⴰⵙ ⵏ ⵜⵉⵏⴱⵉⵢⵜ ⵏⵏⴰ ⵢⴰⴹⵏⵉⵏ, ⴰⵢⵍⵍⵉ ⵉⵎⵎⴰⵍⵏ ⴳ Habakkuk ⵉⵖⵉⵔⵎ ⵡⵉⵙ ⵙⵉⵏ, ⴷ ⴰⵢⴰⵜ ⵡⵉⵙ ⴽⵕⴰⴹ, ⵙ ⵡⴰⵡⴰⵍ ⴰ: “at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” ⵜⵉⵏⵏⵓⴱⴳⴰ ⵏ Islam ⵓⵔ ⵜⵜⴼⵛⵛⴰⵍ, ⴰⴷ ⵜⴰⵙ ⵙ ⵜⵉⴷⵜ, ⵓⵔ ⵜⵜⵉⵖⵉⵢ. ⴰⵢⴰⵜ ⴰⵎⴳⴳⴰⵔⵓ ⵏ Isaiah ⵉⵖⵉⵔⵎ ⵡⵉⵙ ⴽⵓⵥ, ⵉⵜⵜⵡⴰⵍⴽⴰⵎ ⵉ ⵡⵉⴷⴰ ⵢⵜⵜⵔⴰⵊⴰⵏ ⵜⵉⵏⵉⵜ ⴳ Habakkuk.
But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. Isaiah 40:31.
Emi umi kiet manektae iti Apo ket mapabaroda ti pigsada; agtayabda a kasla agila babaen kadagiti payakda; agtarayda ket saandanto a mabannog; magmagnaanda ket saandanto a mapuyat. Isaias 40:31.
The “hidden history” of the seven thunders, that is now being unsealed, identifies three waymarks that begin and end with a disappointment. In that symbolic history, there are three waymarks, separated by two periods of time. A disappointment begins the tarrying time. The tarrying time leads to the corrected message and prediction of the Midnight Cry. The message of the Midnight Cry begins a period of proclaiming the message of the Midnight Cry, that leads to a second disappointment, that is represented as judgment. Those three steps, separated by two periods of time, represent the Alpha and Omega, as created in the Hebrew word “truth.”
“ܬܫܥܝܬܐ ܟܣܝܬܐ” ܕܫܒܥܐ ܪ̈ܥܡܐ، ܗ̇ܝ ܕܗܫܐ ܡܬܦܬܚܐ، ܡܚܘܝܐ ܬܠܬܐ ܐܬܪ̈ܐ ܕܫܘܐܕܐ ܕܫܪܝܢ ܘܡܫܬܠܡܝܢ ܒܟܐܒܐ ܕܐܟܣܦܬܐ. ܒܗ̇ܝ ܬܫܥܝܬܐ ܪܡܙܝܬܐ، ܐܝܬ ܬܠܬܐ ܐܬܪ̈ܐ ܕܫܘܐܕܐ، ܕܡܬܦܠܓܝܢ ܒܬܪܝܢ ܙܒܢ̈ܐ. ܐܟܣܦܬܐ ܫܪܝܐ ܠܙܒܢܐ ܕܡܣܟܝܘܬܐ. ܙܒܢܐ ܕܡܣܟܝܘܬܐ ܡܘܒܠ ܠܗ̇ ܠܡܠܬܐ ܡܬܬܩܢܬܐ ܘܠܢܒܝܘܬܐ ܕܩܪܝܬܐ ܕܦܠܓܐ ܕܠܠܝܐ. ܡܠܬܐ ܕܩܪܝܬܐ ܕܦܠܓܐ ܕܠܠܝܐ ܫܪܝܐ ܙܒܢܐ ܕܟܪܘܙܘܬܐ ܕܗ̇ܝ ܡܠܬܐ ܕܩܪܝܬܐ ܕܦܠܓܐ ܕܠܠܝܐ، ܗ̇ܘ ܕܡܘܒܠ ܠܐܟܣܦܬܐ ܬܪܝܢܝܬܐ، ܗ̇ܝ ܕܡܬܪܡܙܐ ܐܝܟ ܕܝܢܐ. ܗܢܘܢ ܬܠܬܐ ܫܠܒ̈ܐ، ܕܡܬܦܠܓܝܢ ܒܬܪܝܢ ܙܒܢ̈ܐ، ܡܪܡܙܝܢ ܠܐܠܦ ܘܬܘ، ܐܝܟ ܕܐܬܒܪܝܘ ܒܡܠܬܐ ܥܒܪܝܬܐ “ܫܪܪܐ.”
In Ezekiel thirty-seven, Ezekiel also represents the “voice” of Isaiah forty. The voice in Isaiah forty asks, “What shall I cry?” The “voice” in Ezekiel thirty-seven, verse seven, then “prophesied as” he “was commanded.”
En Ezequiel treinta y siete, Ezequiel también representa la «voz» de Isaías cuarenta. La voz en Isaías cuarenta pregunta: «¿Qué clamaré?» Entonces la «voz» en Ezequiel treinta y siete, versículo siete, «profetizó como» le «fue mandado».
So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.
Asina amaŋana me kɔ ya la, mɛɛrɛ me kɔ ya la. Yɛlɛ maama la, sigi yɛlɛ, a ni mɛɛrɛ yɛlɛ, ni siini-biri maŋa ka taa kelen-kelen, biri ye a birina la. N ka yɛlɛ la, a la, kɔnɔnw ni sogo yera ka bɔ u kan, ni kari ye u datugu san fɛ: nka nɛfɛ tɛ u la. Ezekiel 37:7, 8.
Ezekiel’s first prophecy brought the bones and flesh together, but they were not yet alive. “So,” Ezekiel “prophesied as he” was “commanded” a second time. The second prophecy brought the bodies to life. The two prophecies are typified by the creation of Adam.
Վերջինի առաջին մարգարեությունը ոսկորներն ու միսը միացրեց իրար, բայց դրանք դեռ կենդանի չէին։ «Եվ» Եզեկիելը «մարգարեացավ, ինչպես իրեն» «պատվիրված էր» երկրորդ անգամ։ Երկրորդ մարգարեությունը մարմիններին կյանք տվեց։ Այս երկու մարգարեությունները նախատիպավորված են Ադամի արարումով։
And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Genesis 2:7.
Ыйаа Дуне́ Лемкаӏе мирал дуне тӏалбадашка цуьнан адам вуьйр вина, цуьнан нозакашна яьхьна тӏе кхелла доьзаллин самукъ; амма адам дийна йоьхка йолу са хилира. Genesis 2:7.
The two-step process of bringing the dead dry bones to life is first mentioned in the creation of Adam, thus emphasizing that God’s prophetic Word is also His creative power. God first “formed” Adam, and Ezekiel’s first prophecy brought the bones and bodies together, then God “breathed into his nostrils the breath of life; and man became a living soul.”
आदम की सृष्टि में मरे हुए सूखे हड्डियों को जीवन में लाने की यह दो-चरणीय प्रक्रिया पहले ही उल्लिखित है, इस प्रकार यह बल देकर प्रकट करती है कि परमेश्वर का भविष्यवाणीमय वचन उसकी सृजनात्मक शक्ति भी है। परमेश्वर ने पहले आदम को “रचा,” और यहेजकेल की पहली भविष्यवाणी ने हड्डियों और शरीरों को एक साथ ला दिया; फिर परमेश्वर ने “उसके नथनों में जीवन का श्वास फूंका; और मनुष्य जीवित प्राणी बन गया।”
Ezekiel’s second prophecy was directed “unto the wind,” not unto the bones, for he was told to “say to the wind,” “Come from the four winds, O breath, and breathe upon these slain, that they may live.” Ezekiel’s second prophecy, which brings the dead bodies to life as a mighty army, was directed, not at the dead bodies, but at the wind. It was a command to the wind to breathe upon the bodies. The first time the word “breath” is mentioned in God’s Word is the creation of Adam, and it is there defined as the breath of life, and what brings life into the dead bodies, comes from the four winds.
የሕዝቅኤል ሁለተኛው ትንቢት “ለነፋስ” ነበር የተመራው፣ ለአጥንቶቹ ሳይሆን፤ ምክንያቱም “ለነፋስ ተናገር” ተብሎ ታዞ ነበር፥ “እነዚህ የተገደሉት እንዲኖሩ ከአራቱ ነፋሳት ና፣ አቤቱ ትንፋሽ፣ በእነዚህም ላይ እፍ” ተብሎ። ሕዝቅኤል ሁለተኛው ትንቢት፣ የሞቱትን ሥጋዎች እንደ ታላቅ ሠራዊት ወደ ሕይወት የሚያመጣው፣ ለሞቱት ሥጋዎች ሳይሆን ለነፋስ ነበር የተመራው። ለሥጋዎቹ እንዲነፍስባቸው ለነፋስ የተሰጠ ትእዛዝ ነበር። “ትንፋሽ” የሚለው ቃል በእግዚአብሔር ቃል ለመጀመሪያ ጊዜ የተጠቀሰው በአዳም ፍጥረት ላይ ነው፤ በዚያም የሕይወት ትንፋሽ መሆኑ ተገልጦአል፤ ሕይወትንም ወደ ሞቱት ሥጋዎች የሚያመጣው ከአራቱ ነፋሳት ይመጣል።
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Malaykoobni afurta qabadhoo jiru; isaanis farda dheekkame of irraa hiikamee fuula lafaa hundumaa irra ariifatee darbuu barbaaduudhaan, karaa isaa irratti badiisaa fi du’a baatee dhufuudhaan bakka bu’ameera.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.
«¿Dormiremos al mismo borde del mundo eterno? ¿Seremos torpes, fríos y muertos? ¡Oh, que pudiéramos tener en nuestras iglesias el Espíritu y el aliento de Dios insuflados en su pueblo, para que se pongan sobre sus pies y vivan!» Manuscript Releases, tomo 20, 217.
The two questions here are shall we sleep, and shall we be dead?…two terms for the same prophetic condition. The message of the four winds that are being restrained by angels, is the message that causes the breath of God to enter the dead and causes them to stand up and live. The message of the four winds is the message of the angry horse of Islam. The message of the four winds in the book of Revelation, is the sealing message. The sealing message of Revelation seven, verse one through three, is the message that identifies that the four winds are restrained, until the servants of God are sealed.
Ibi bibazo bibiri hano ni iki: tuzasinzira, kandi tuzaba dupfuye?… amagambo abiri asobanura kimwe, ari yo mimerere y’ubuhanuzi. Ubutumwa bw’imiyaga ine ihagaritswe n’abamarayika ni bwo butuma umwuka w’Imana winjira mu bapfuye, kandi bukabatera guhaguruka bakabaho. Ubutumwa bw’imiyaga ine ni ubutumwa bw’ifarashi irakaye ya Isilamu. Ubutumwa bw’imiyaga ine mu gitabo cy’Ibyahishuwe ni ubutumwa bwo gushyirwaho ikimenyetso. Ubutumwa bwo gushyirwaho ikimenyetso bwo mu Byahishuwe 7:1–3 ni bwo butumwa bugaragaza ko imiyaga ine ihagaritswe kugeza aho abagaragu b’Imana bashyiriweho ikimenyetso.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Kandi na sima ya biloko wana, namonaki baanzelu minei batelemi na bampembe minei ya mabele, bazalaki kokanga mipɛpɛ minei ya mabele, mpo ete mopɛpɛ epumbwa te likoló ya mabele, to likoló ya mbu, to likoló ya nzete moko te. Mpe namonaki anzelu mosusu azalaki komata uta na ɛsti, azalaki na elembo ya Nzambe na bomoi; mpe agangaki na mongongo makasi epai ya baanzelu minei, oyo epesamaki na bango nzela ya kosala mabe na mabele mpe na mbu, Alobaki: Bosala mabe te na mabele, ata na mbu te, to na banzete te, kino tokotia elembo na basali ya Nzambe na biso na bilongi na bango ya liboso. Emoniseli 7:1–3.
Ezekiel’s second prophecy was directed to the wind, and the life that the wind delivered unto the bodies came from the message of the four winds. In verses eight through ten, in Ezekiel thirty-seven the words that appear either as “wind” or “breath” is the same Hebrew word in each occurrence. God breathed into Adam, the breath of life, and in Ezekiel the breath of life is the message of the sealing of the one hundred and forty-four thousand that comes from the four winds. That message delivers God’s creative power to the bodies that have been brought together in the valley of death, by the first message. The message of the four winds is the message of Islam bringing judgment upon the United States for the Sunday law. It is the message of the Midnight Cry.
حزقیئیل کی دوسری نبوت ہوا کی طرف متوجہ تھی، اور وہ زندگی جو ہوا نے ان جسموں تک پہنچائی، چار ہواؤں کے پیغام سے آئی۔ حزقیئیل سینتیس کی آیات آٹھ سے دس میں وہ الفاظ جو کہیں “ہوا” اور کہیں “سانس” کے طور پر ظاہر ہوتے ہیں، ہر مقام پر ایک ہی عبرانی لفظ ہیں۔ خدا نے آدم میں زندگی کا سانس پھونکا، اور حزقیئیل میں زندگی کا سانس ایک لاکھ چوالیس ہزار کی مُہر بندی کے اُس پیغام کو کہا گیا ہے جو چار ہواؤں سے آتا ہے۔ یہی پیغام اُن جسموں تک خدا کی تخلیقی قدرت پہنچاتا ہے جو پہلی خبر کے ذریعے موت کی وادی میں اکٹھے کیے گئے تھے۔ چار ہواؤں کا پیغام، اتوار کے قانون کے سبب، ریاستہائے متحدہ پر اسلام کے ذریعے آنے والے عدالت کے فیصلے کا پیغام ہے۔ یہ نصف اللیل کے ندا کا پیغام ہے۔
The hidden history of the seven thunders begins with a disappointment, which begins the tarrying time. In Revelation eleven when the two prophets were slain on July 18, 2020, the tarrying time began. Ezekiel was among the dead when the Lord asked Ezekiel if the two witnesses that are dead in the street could live.
Ja historia chinkapaskaq qanchis truynukunapa qallarin huk llakiywanmi, chaymi suyakuy unaykuy tiempota qallarin. Apocalipsis chunka hukniyuqpi, iskay profetakuna 18 julio 2020 p’unchaypi wañuchisqa kaptinku, suyakuy unaykuy tiempo qallarisqa. Ezequielqa wañusqakunawan kasharqanmi, Señor Ezequielta tapuptin, si callepi wañusqa kachkaq iskay testigokuna kawsarimuyta atinmanchu nispa.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Ezekiel 37:1–3.
Tayta Diospa makinmi ñoqapi karqan, hinaspan Señorpa Espíritunwan horqomuwarqan, churaspataq huk pampapa chawpinman, chay pampaqa tullukunawan hunt’a karqan. Hinaspan muyuriqninpi purichiw arqan; qhawariy, pampapiqa ancha achka tullukuna karqan, chaykunataq ancha ch’akikapusaqña karqanku. Hinaspan niwarqan: Runa Churi, ¿kay tullukuna kawsarinqakuchu? Ñoqataq kutichirqani: Ay Señor Dios, qammi yachanqui. Ezequiel 37:1–3.
In verse seven, when Ezekiel delivers the first of the two prophecies the message was simply, “O ye dry bones, hear the word of the Lord.” John, in the Revelation records, “blessed are those who hear the words of the prophecy of this book.” Ezekiel represents the dead dry bones who are blessed, as those who hear Ezekiel’s command to hear the Word of the Lord, and His Word is Truth. In chapter two of Ezekiel, the experience of those who hear God’s word is described.
ꯚꯥꯔꯁ ꯇꯔꯥꯅꯤꯗ, ꯏꯖꯦꯀꯤꯌꯦꯜꯅ ꯃꯐꯝ ꯑꯅꯤꯒꯤ ꯑꯑꯣꯏꯕ ꯄ꯭ꯔꯣꯐꯦꯁꯤ ꯑꯃ ꯄꯨꯔꯛꯄ ꯃꯇꯝꯗ, ꯄꯥꯎꯗꯝ ꯑꯗꯨ ꯃꯁꯤ ꯑꯣꯏ, “ꯑꯩꯍꯥꯛ ꯊꯤꯅ ꯂꯩꯔꯤꯕ ꯔꯨꯁꯤꯡꯁꯦ, ꯄ꯭ꯔꯚꯨꯒꯤ ꯋꯥ ꯇꯥꯕꯤꯌꯨ।” ꯖꯣꯟꯅ ꯔꯦꯚꯦꯂꯦꯁꯟꯗ ꯏꯔꯛꯏ, “ꯃꯁꯤ ꯂꯥꯏꯔꯤꯛꯀꯤ ꯄ꯭ꯔꯣꯐꯦꯁꯤꯒꯤ ꯋꯥꯁꯤꯡ ꯇꯥꯕꯁꯤꯡ ꯑꯗꯨ ꯑꯉꯥꯡꯕ ꯑꯣꯏꯔꯦ꯫” ꯏꯖꯦꯀꯤꯌꯦꯜꯅ ꯑꯗꯨꯒ ꯃꯔꯝ ꯑꯣꯏꯅ, ꯊꯤꯅ ꯂꯩꯔꯤꯕ ꯃꯁꯥꯛ ꯔꯨꯁꯤꯡꯁꯤꯡ ꯑꯗꯨ ꯑꯉꯥꯡꯕꯁꯤꯡ ꯑꯣꯏ, ꯃꯔꯝꯗꯤ ꯃꯈꯣꯏꯅ ꯏꯖꯦꯀꯤꯌꯦꯜꯒꯤ ꯍꯥꯛꯆꯥꯡ ꯑꯗꯨ, ꯄ꯭ꯔꯚꯨꯒꯤ ꯋꯥ ꯇꯥꯕꯤꯌꯨ ꯍꯥꯏꯕꯗꯨ ꯇꯥꯕꯁꯤꯡ ꯑꯣꯏꯕ ꯅꯥꯇꯦ; ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯋꯥ ꯑꯗꯨ ꯑꯆꯨꯝꯕ ꯑꯣꯏ꯫ ꯏꯖꯦꯀꯤꯌꯦꯜꯒꯤ ꯆꯥꯞꯇꯔ ꯑꯅꯤꯗ, ꯏꯁ꯭ꯋꯔꯒꯤ ꯋꯥ ꯇꯥꯕꯁꯤꯡꯒꯤ ꯑꯍꯥꯔꯣꯜ ꯑꯗꯨ ꯄꯨꯊꯣꯛꯂꯤ꯫
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
ሃድን ወለየ በለኒ፦ ወልደ ሰብእ፥ በእግርከ ቁም፤ ወእነግረከ። ወመንፈስ በቃሉ ጊዜ ኀቤየ በአ፤ በእግሮቼም አቆመኝ፥ እቲ ይነግረኝ ዘነበረ ሰማሁ። ሕዝቅኤል 2፥1, 2።
In Revelation eleven, when the dead bodies hear the Word of the Lord, the Comforter enters into them and they stand on their feet. It is the Comforter that sets them on their feet.
ରିଭେଲେସନ୍ ଅଧ୍ୟାୟ ଏଗାରରେ, ଯେତେବେଳେ ମୃତଦେହମାନେ ପ୍ରଭୁଙ୍କ ବାକ୍ୟ ଶୁଣନ୍ତି, ସାନ୍ତ୍ୱନାଦାତା ସେମାନଙ୍କ ଭିତରକୁ ପ୍ରବେଶ କରନ୍ତି ଏବଂ ସେମାନେ ନିଜ ପାଦ ଉପରେ ଦଣ୍ଡାୟମାନ ହୁଅନ୍ତି। ସେମାନଙ୍କୁ ନିଜ ପାଦ ଉପରେ ଦଣ୍ଡାୟମାନ କରିଦେଇଥିବା ସେହି ସାନ୍ତ୍ୱନାଦାତା ହେଉଛନ୍ତି।
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
ۋە ئۈچ كۈن يېرىمدىن كېيىن، خۇدادىن كەلگەن ھاياتلىق رۇھى ئۇلارغا كىردى، ۋە ئۇلار پۇتلىرى ئۈستىدە تۇردى؛ ۋە ئۇلارنى كۆرگەنلەرنىڭ ئۈستىگە زور قورقۇنچ چۈشتى. ۋەھىي 11:11.
The standing up of the dead is step number one, in a two-step process that raises them out of their graves to become the ensign that is lifted up at the judgment of the Sunday law. When they stand in chapter eleven, “great fear” comes upon those that see them.
Ang pagbangon ng mga patay ay ang unang hakbang sa isang dalawang-hakbang na proseso na nag-aahon sa kanila mula sa kanilang mga libingan upang maging watawat na itinataas sa paghatol ng batas ng Linggo. Nang sila’y tumayo sa kabanata labing-isa, “malaking takot” ang sumapit sa mga nakakita sa kanila.
And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:9.
Na u a ḓo fhira a ya hune ha vha fhethu hawe ha tsireledzo nga nṱhani ha nyofho, nahone vhakololo vhawe vha ḓo ofha fhasi ha ndila ya luswayo, hu ralo Yehova, ane mulilo wawe wa vha Tsioni, na tshivhiso tshawe Yerusalema. Yesaya 31:9.
The Midnight Cry message of Millerite history was the second part of the second angel’s message. The second angel’s message produced a separation of the Millerites from the churches that were then identified as the daughters of Babylon, and the faithful were called out to come and stand with the Millerites. A ‘body’ of believers was formed by that message, and then the second step was the message of the Midnight Cry that joined and added power to the second message. The Millerites then became a mighty army that took the message like a tidal wave across the land. That two-step process is the two voices of Revelation eighteen, and it is the identical process of the resurrection of the dead dry bones in Ezekiel who were slain in the street of Revelation eleven.
Миллериттер тарыхындагы Түн ортосундагы кыйкырык кабары экинчи периштенин кабарынын экинчи бөлүгү болгон. Экинчи периштенин кабары ошол кезде Бабылдын кыздары деп таанылган чиркөөлөрдөн миллериттердин бөлүнүп чыгышын пайда кылган, жана ишенимдүүлөр чакырылып, чыгып келип, миллериттер менен бирге турууга үндөлгөн. Ошол кабар аркылуу ишенгендердин бир «денеси» түзүлгөн, андан соң экинчи кадам катары Түн ортосундагы кыйкырык кабары келип, экинчи кабарга кошулуп, ага күч берген. Ошондо миллериттер бул кабарды жер жүзү боюнча ташкындаган толкун сыяктуу алып өткөн кубаттуу аскерге айланган. Бул эки баскычтуу жараян — Аян он сегиздеги эки үн, жана ал Аян он бирдин көчөсүндө өлтүрүлгөн Жезекиилдеги кургак сөөктөрдүн тирилүүсүнүн дал өзүнө тең жараян.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844.” Spiritual Gifts, volume 1, 195, 196.
«فەرشتەکان نێردران بۆ یارمەتیدانی ئەو فەرشتەی بەهێزەی لە ئاسمانەوە، و من دەنگانم بیست کە وا دیاربوو لە هەموو شوێنێک دەنگ بدەن: لێی دەربچن، ئەی گەلی من، تاکو بەشدار نەبن لە گوناهەکانی، و لە بلاکانی وەرنەگرن؛ چونکە گوناهەکانی گەیشتوونەتە ئاسمان، و خودا تاوانەکانی هێناوەتەوە بیر. ئەم پەیامە وا دیاربوو زیادکراوێک بێت بۆ پەیامی سێیەم، و پێکەوە پەیوەست بوو بەوە، وەک هاواری نیوەشەو پەیوەست بوو بە پەیامی فەرشتەی دووەم لە ساڵی 1844.» Spiritual Gifts, volume 1, 195, 196.
The first waymark in the hidden history of the seven thunders, is the disappointment which begins the tarrying time. The tarrying time is a period of time that is represented as three and a half days, which is a symbol of the wilderness. At the end of the forty years of wandering in the wilderness, Joshua led a mighty army into the Promised Land. At the end of the three and a half days, Ezekiel is taken to the valley of death, and is told to command the dead bodies to “hear the word of the Lord.” Ezekiel is a “voice” crying in the wilderness. The command to hear the Word of the Lord brings the body parts together, but they are not yet alive, they are not yet an army, they are not yet sealed. The “word of the Lord” which is spoken by Ezekiel in chapter two, identifies that when the Comforter arrives, God’s people stand, while they simultaneously hear the Word of the Lord. Christ promised He would send the Comforter, three and a half days after they were murdered in the street.
ꯃꯄꯥꯟꯗꯒꯤ ꯁꯦꯚꯦꯟ ꯊꯟꯗꯔꯁꯀꯤ ꯂꯣꯠꯂꯤꯕ ꯄꯨꯋꯥꯔꯤꯗ ꯑꯍꯥꯟꯕ ꯋꯦꯃꯥꯔꯛ ꯑꯁꯤ, ꯂꯦꯄꯊꯣꯛꯄ ꯑꯁꯤꯅ ꯑꯗꯨꯒ ꯇꯥꯔꯤꯡ ꯇꯥꯏꯝ ꯍꯧꯗꯣꯛꯄ ꯑꯁꯤꯅꯤ꯫ ꯇꯥꯔꯤꯡ ꯇꯥꯏꯝ ꯑꯁꯤ ꯃꯇꯝ ꯃꯄꯨꯡ ꯑꯃꯥꯅꯤ, ꯃꯁꯤ ꯑꯍꯨꯝ ꯑꯃꯁꯨꯡ ꯑꯋꯥꯔꯤ ꯅꯨꯃꯤꯠ ꯑꯣꯏꯅ ꯃꯤꯁꯛ ꯄꯤꯔꯛꯄ ꯑꯃꯗꯤ, ꯃꯁꯤ ꯂꯝꯍꯥꯡꯕꯒꯤ ꯃꯤꯁꯛ ꯑꯃꯅꯤ꯫ ꯂꯝꯍꯥꯡꯕꯗ ꯆꯍꯤ ꯃꯔꯤ ꯍꯤꯔꯤ ꯍꯤꯔꯤ ꯆꯠꯄ ꯂꯣꯏꯔꯕ ꯃꯇꯨꯡꯗ, ꯖꯣꯁꯨꯋꯥꯅ ꯑꯉꯥꯡ ꯑꯁꯦꯡꯕ ꯂꯥꯟꯃꯤ ꯑꯃ ꯆꯤꯡꯕꯤꯅ ꯄ꯭ꯔꯣꯃꯤꯁꯠ ꯂꯦꯟꯗ ꯆꯥꯠꯂꯛꯈꯤ꯫ ꯑꯍꯨꯝ ꯑꯃꯁꯨꯡ ꯑꯋꯥꯔꯤ ꯅꯨꯃꯤꯠ ꯂꯣꯏꯔꯕ ꯃꯇꯨꯡꯗ, ꯏꯖꯦꯛꯤꯌꯦꯜꯕꯨ ꯁꯤꯕꯒꯤ ꯊꯪꯈꯪꯗ ꯄꯨꯈ꯭ꯔꯦ, ꯑꯗꯨꯒ ꯁꯤꯕ ꯍꯥꯞꯄꯁꯤꯡꯗ “ꯃꯄꯨꯡ ꯑꯁꯤꯒꯤ ꯋꯥꯈꯜ ꯇꯥꯕꯤꯌꯨ” ꯍꯥꯏꯅ ꯌꯥꯟꯕꯥ ꯄꯤꯕꯤꯔꯦ꯫ ꯏꯖꯦꯛꯤꯌꯦꯜ ꯑꯁꯤ ꯂꯝꯍꯥꯡꯕꯗ ꯀꯧꯊꯣꯛꯄ “ꯈꯣꯟꯖꯦꯜ” ꯑꯃꯅꯤ꯫ “ꯃꯄꯨꯡ ꯑꯁꯤꯒꯤ ꯋꯥꯈꯜ” ꯇꯥꯕꯤꯌꯨ ꯍꯥꯏꯕ ꯌꯥꯟꯕ ꯑꯁꯤꯅ ꯍꯥꯞꯄꯁꯤꯡꯒꯤ ꯈꯨꯠꯁꯝ ꯑꯄꯨꯟꯕ ꯄꯨꯟꯅꯕ ꯄꯨꯔꯛꯄꯤ, ꯑꯗꯨꯕꯨ ꯃꯈꯣꯏ ꯍꯧꯖꯤꯛ ꯍꯤꯡꯂꯤꯇ꯭ꯔꯦ, ꯃꯈꯣꯏ ꯍꯧꯖꯤꯛ ꯂꯥꯟꯃꯤ ꯑꯃ ꯑꯣꯏꯇ꯭ꯔꯦ, ꯃꯈꯣꯏ ꯍꯧꯖꯤꯛ ꯁꯤꯜ ꯇꯧꯔꯕ ꯑꯣꯏꯇ꯭ꯔꯦ꯫ ꯆꯦꯞꯇꯔ ꯑꯅꯤꯗ ꯏꯖꯦꯛꯤꯌꯦꯜꯅ ꯍꯥꯏꯈꯤꯕ “ꯃꯄꯨꯡ ꯑꯁꯤꯒꯤ ꯋꯥꯈꯜ” ꯑꯁꯤꯅ, ꯀꯝꯐꯣꯔꯇꯔ ꯂꯥꯛꯄ ꯃꯇꯝꯗ ꯏꯁ꯭ꯋꯔꯒꯤ ꯃꯤꯌꯣꯏꯁꯤꯡꯅ ꯂꯦꯄ꯭ꯂꯒ ꯂꯦꯜꯂꯤ, ꯑꯃꯁꯨꯡ ꯃꯈꯣꯏꯅ ꯃꯄꯨꯡ ꯑꯁꯤꯒꯤ ꯋꯥꯈꯜ ꯇꯥꯕ ꯃꯇꯝ ꯑꯗꯨꯗ ꯑꯃꯨꯛ ꯑꯃꯨꯛ ꯑꯣꯏꯅ ꯊꯣꯛꯂꯤ ꯍꯥꯏꯕ ꯄꯨꯡꯗꯣꯛꯏ꯫ ꯈ꯭ꯔꯥꯏꯁꯇꯅ ꯄꯣꯃꯤꯁ ꯇꯧꯈꯤ ꯃꯁꯥꯒꯤ ꯁ꯭ꯇ꯭ꯔꯤꯠꯇ ꯃꯍꯥꯛꯁꯤꯡ ꯍꯥꯠꯄ ꯃꯇꯨꯡꯗ ꯑꯍꯨꯝ ꯑꯃꯁꯨꯡ ꯑꯋꯥꯔꯤ ꯅꯨꯃꯤꯠ ꯂꯣꯏꯔꯕ ꯃꯇꯨꯡꯗ, ꯃꯍꯥꯛꯅ ꯀꯝꯐꯣꯔꯇꯔ ꯊꯥꯗꯣꯛꯂꯒꯅꯤ꯫
Once standing, the bodies ‘who are not yet alive,’ are going to be given a second prophecy. The “voice that crieth in the wilderness” in Isaiah, asks what the prophecy is that he is to cry? The “message” that both Ezekiel, and the “voice” in Isaiah forty are commanded to present, is the message of Islam. When that prophecy is delivered, “Adam” comes to life as a mighty army. The living two witnesses then proclaim the message of Islam’s judgment upon the United States, because of the passage of the soon-coming Sunday law. The judgment of the Sunday law is the third waymark of the hidden history of the seven thunders. When it is fulfilled, the army is lifted up as an ensign to heaven, and is represented in Revelation fourteen.
Тік тұрғаннан кейін, «әлі тірі емес» денелерге екінші бір пайғамбарлық беріледі. Ишаядағы «шөлде айқайлаушының даусы» өзіне айқайлап жариялауы тиіс пайғамбарлықтың не екенін сұрайды. Езекиелге де, Ишая қырықтағы «дауысқа» да ұсыну бұйырылған «хабар» — Исламның хабары. Сол пайғамбарлық жеткізілген кезде, «Адам» құдіретті бір әскер болып тіріледі. Сонда тірі екі куәгер жуырда қабылданатын жексенбілік заңның қабылдануына байланысты, Америка Құрама Штаттарына Исламның үкімі туралы хабарды жариялайды. Жексенбілік заңның үкімі — жеті күн күркіреуінің жасырын тарихындағы үшінші жол-белгі. Ол орындалғанда, әскер көкке белгі ретінде көтеріліп, Аян он төртте бейнеленеді.
“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.” Selected Messages, book 2, 387.
“Nkaroon ako iti maysa a kapadasan iti umuna, maikadua, ken maikatlo a mensahe dagiti anghel. Dagiti anghel ket naiparangda a kas agtaytayab iti tengnga ti langit, nga ipakpakda iti lubong ti maysa a mensahe ti pammagbaga, ken adda diretso a pakaigapuan na kadagiti tattao nga agbiag kadagiti maudi nga aldaw ti pakasaritaan daytoy daga. Awan ti makangngeg iti timek dagitoy nga anghel, ta isuda ket maysa a simbolo a mangipakita kadagiti tattao ti Dios nga agtrabtrabaho a maitunos iti uniberso ti langit. Dagiti lallaki ken babbai, a nasilnaganda babaen ti Espiritu ti Dios ken napasantos babaen ti kinapudno, ipakpakdada dagiti tallo a mensahe iti umno a pannakaurnosda.” Selected Messages, libro 2, 387.
The ensign that is lifted up is the third angel that is flying in the midst of heaven, warning mankind against accepting the mark of the beast. The mighty army continues to present that message to the world, until Michael stands up and human probation closes.
A bandera a ser levantada yaʼe pe mbojapyha ánhel oveháva yvága mbyte rupi, omomarandúva yvyporakuérape ani hag̃ua oguerovia mymba vai rembiu. Pe ehérsito mbarete osegi oikuaauka upe marandu ko yvy ape ári, peve Miguel opuʼã ha yvypóra aravo poravo oñemboty.
We will continue these thoughts in the next article.
ꯑꯩꯈꯣꯏꯅꯥ ꯃꯈꯥꯒꯤ ꯑꯃꯨꯛ ꯃꯇꯝ ꯇꯧꯔꯒ ꯉꯁꯤꯕ ꯂꯝꯍꯤꯡ ꯑꯁꯤ ꯃꯊꯛꯀꯤ ꯂꯤꯈꯤꯠ ꯑꯗꯨꯒ ꯃꯀꯣꯛ ꯆꯥꯎꯅ ꯆꯠꯅꯔꯒꯅꯤ॥
And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Matthew 25:6.
Na ne mfinimfini no, wɔyɛɛ osebɔ sɛ, Hwɛ, ayeforohyia no reba; mommra mmekohyia no. Mateo 25:6.