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.
Tại mười bảy câu đầu của Ê-sai bốn mươi, một trăm bốn mươi bốn nghìn người được đặt vào vị trí theo ý nghĩa tiên tri ở cuối ba ngày rưỡi, là nơi họ đã nằm chết ngoài đường phố, trong khi thế gian vui mừng hớn hở. Mọi đấng tiên tri đều hòa hợp với nhau, và các biến cố tiên tri mà họ trình bày luôn phù hợp với các đấng tiên tri khác, vì Đức Chúa Trời không phải là tác giả của sự hỗn loạn.
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.
At awọn ẹmi awọn woli wa labẹ awọn woli. Nítorí Ọlọrun kì í ṣe akọ̀dá ìdàrúdàpọ̀, bí kò ṣe ti àlàáfíà, gẹ́gẹ́ bí ó ti rí nínú gbogbo àwọn ìjọ àwọn ènìyàn mímọ́. 1 Kọrinti 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.
The Comforter, whom 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 compose 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 are to be understood in relation to the perfect and final fulfillment of the coming of the Comforter.
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.
Et je prierai le Père, et il vous donnera un autre Consolateur, afin qu’il demeure éternellement avec vous.... Mais le Consolateur, qui est le Saint-Esprit, que le Père enverra en mon nom, lui, vous enseignera toutes choses, et vous rappellera tout ce que je vous ai dit. Jean 14:16, 26.
The Midnight Cry of the Millerite history is repeated in the history of the one hundred and forty-four thousand.
Le cri de minuit de l’histoire millérite se répète dans l’histoire des cent quarante-quatre mille.
“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.
“दुष्टता, धोखे और भ्रम में, यहाँ तक कि मृत्यु की छाया में पड़ा हुआ एक संसार है,—सोया हुआ, सोया हुआ। उन्हें जगाने के लिए कौन आत्मा की पीड़ा अनुभव कर रहा है? कौन-सी वाणी उन तक पहुँच सकती है? मेरा मन भविष्य की ओर ले जाया गया, जब संकेत दिया जाएगा। ‘देखो, दूल्हा आता है; उससे भेंट करने के लिये बाहर निकलो।’ परन्तु कुछ लोग अपने दीपकों को फिर से भरने के लिये तेल प्राप्त करने में विलम्ब कर चुके होंगे, और तब बहुत देर हो चुकी होगी; वे पाएँगे कि चरित्र, जिसका प्रतिनिधित्व तेल करता है, स्थानान्तरित नहीं किया जा सकता।” Review and Herald, February 11, 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.”
La question est posée : « quelle voix peut “réveiller” ceux qui sont “endormis” ? » La « voix » qui les réveille dans Ésaïe, chapitre quarante, est la « voix » qui « crie » dans le « désert ».
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.
Parlez au cœur de Jérusalem, et criez-lui que son combat est accompli, que son iniquité est pardonnée ; car elle a reçu de la main de l’Éternel le double pour tous ses péchés. La « voix » de celui qui « crie » dans le désert.... Ésaïe 40:2, 3.
The message of the Midnight Cry is also the message of the latter rain.
Ujumbe wa Kilio cha Usiku wa Manane pia ni ujumbe wa mvua ya masika ya mwisho.
“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.
« Vous placez la venue du Seigneur trop loin. J’ai vu que la pluie de l’arrière-saison venait [aussi soudainement que] le cri de minuit, et avec une puissance décuplée. » 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.”
Neno moja kati ya alama nyingi zinazopatikana katika Neno la Mungu linalowakilisha ujumbe wa mvua ya mwisho ni alama inayotambuliwa kwa kurudiwa mara mbili kwa maneno au vifungu vya maneno. Kurudiwa mara mbili kwa maneno, au vifungu vya maneno, ni alama ya Kilio cha Usiku wa Manane, au ujumbe wa mvua ya mwisho katika siku za mwisho. Ishara ya kurudiwa mara mbili kwa “farijini ninyi,” huiweka mwanzo wa Isaya sura ya arobaini katika wakati wa kukawia, wakati ambapo ujumbe unaowakilishwa kama Kilio cha Usiku wa Manane cha mfano wa mabikira kumi unapaswa kutambuliwa kisha kutangazwa. Wakati huo, Kristo humtuma Mfariji kuwaamsha mabikira waliolala, ambao kwa kinabii wanawakilishwa kuwa wamelala, na katika baadhi ya vifungu vya unabii kama wamelala usingizi wa mauti. Mstari wa kwanza wa Isaya arobaini, kwa kinabii umewekwa siku tatu na nusu za kiishara ‘baada ya’ kukatishwa tamaa kwa Julai 18, 2020, kwa maana hapo ndipo Mfariji hutumwa kuwaamsha wale waliolala. Siku tatu na nusu ni alama ya nyika, na hapo ndipo “sauti” huanza “kulia.”
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.
Zvakazarurwa gumi nechimwe, Ezekieri makumi matatu nenomwe, Mateo makumi maviri neshanu, nenhoroondo yavaMillerite (pamwe chete nezviratidzo zvematanho enhoroondo yevaMillerite zvinoonekwa mumafambiro ose erumutsiriro), zvinobatana mukuzivisa “maitiro akatsanangurika” okumutsa mhandara dzakarara. Maitiro acho anotanga mhandara padzinovata pakunyadziswa kukuru. Nguva yokunonoka yakatanga pakunyadziswa uku inozopedzisira yazivikanwa senguva yokunonoka. Chikamu chokupedzisira chenguva yokunonoka ndiko kusimudzirwa kweshoko reKuchema kwePakati pousiku. Kana shoko racho rasimbiswa, rinobva raziviswa kusvikira rasvika pachinhanho charo chapamusoro, kutonga.
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.
Qulup-tussaasoq, Esajami “nipitut” assersuutigineqartoq, aperivoq suut nalunaarutigineqartussatut oqaatigineqarsimanersut. Assersuutaasumik oqaasertalimmik nalunaarutaa Islam pillugu saqqummiutissagaa oqaatigineqarpoq. Islamip pillugu pruffiitikkut nalunaarutaa qanittukkut takkuttussamik sapaatip-akunnerata ulluani inatsisissamut avissaartinneqarsinnaanngilaq, tassami Islam oqaluffigineqarneranut qarlortaatitut pissaaneqarmat, aammalu Saqqummersitani qarlortaatit arfineq-pingasut sapaatip-akunnerata ulluani inatsisinik atulersitsisartunut Guutip eqqartuussineranik assersuutaammata. Pissaaneqarfiit taakku tassaapput Romamiut pallorfiunngitsut ukioq 321-mi, terianniamik assersuutitut; Romamiut paaviusut ukioq 538-mi, uumasumik assersuutitut; aammalu qanittukkut takkuttussaq Amerikami Naalagaaffiit Peqatigiit iluanni sapaatip-akunnerata ulluani inatsit, pruffiiti salloqittartumik assersuutitut.
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.
Li dîtina nasnameya wê peyamê ku “deng”ê ku di çolê de gazî dikir diviyabû ragihîne re, peymana ku peyva Xwedê qet têk naçe hate girêdan. “Peyman û temînat”a ku peyva Xwedê qet têk naçe, di heman çarçoveya pêxemberî de cih digire ku di Habakkuk beşa duyemîn, ayeta sêyemîn de bi vê gotinê tê îfadekirin: “di dawiyê de ew ê biaxivê, û derew nekê: ger dereng bimîne, li wê bendê be; çimkî bêguman ew ê were, ew ê dereng nemîne.” Peyama Îslamê qet têk naçe; bêguman ew ê were. Ayeta dawî ya Işaya beşa çilêmîn, wan kesan di nav xwe de tîne ku li bendê dîmenê di Habakkuk de ne.
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.
Mais ceux qui s’attendent à l’Éternel renouvelleront leur force; ils s’élèveront avec des ailes comme les aigles; ils courront, et ne se fatigueront point; ils marcheront, et ne se lasseront point. Ésaïe 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.”
७ गर्जनहरूको “लुकेको इतिहास”, जुन अहिले उन्मोचित हुँदैछ,ले तीनवटा मार्गचिह्नहरू पहिचान गर्दछ, जसको आरम्भ र अन्त्य दुवै निराशासँग हुन्छ। त्यस प्रतीकात्मक इतिहासमा, तीनवटा मार्गचिह्नहरू छन्, जुन दुई समयावधिद्वारा पृथक गरिएका छन्। एक निराशाले ढिलाइको समयको आरम्भ गर्दछ। ढिलाइको समयले मध्यरात्रिको पुकारको सच्याइएको सन्देश र भविष्यवाणीतर्फ डोर्याउँछ। मध्यरात्रिको पुकारको सन्देशले मध्यरात्रिको पुकारको सन्देशको घोषणा गर्ने एक समयावधिको आरम्भ गर्दछ, जसले दोस्रो निराशातर्फ डोर्याउँछ, जुन न्यायको रूपमा प्रस्तुत गरिएको छ। ती तीन चरणहरू, दुई समयावधिद्वारा पृथक गरिएका, हिब्रू शब्द “सत्य” मा सृष्टि गरिएअनुसार अल्फा र ओमेगाको प्रतिनिधित्व गर्दछन्।
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.”
Dans Ézéchiel trente-sept, Ézéchiel représente aussi la « voix » d’Ésaïe quarante. La voix d’Ésaïe quarante demande : « Que crierai-je ? » La « voix » d’Ézéchiel trente-sept, verset sept, alors « prophétisa selon » ce qui lui « avait été commandé ».
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.
Je prophétisai donc selon l’ordre qui m’avait été donné; et comme je prophétisais, il se fit un bruit, et voici, il y eut un mouvement, et les os se rapprochèrent, chacun selon son os. Et je regardai, et voici, les nerfs et la chair crûrent sur eux, et la peau les couvrit par-dessus; mais il n’y avait point en eux de souffle. Ézéchiel 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.
La première prophétie d’Ézéchiel rassembla les os et la chair, mais ils n’étaient pas encore vivants. « Alors » Ézéchiel « prophétisa comme il » lui avait été « ordonné » une seconde fois. La seconde prophétie donna la vie aux corps. Ces deux prophéties sont figurées par la création d’Adam.
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.
Et l’Éternel Dieu forma l’homme de la poussière du sol, et souffla dans ses narines un souffle de vie ; et l’homme devint une âme vivante. Genèse 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.”
لفرایند دو مرحلهایِ زنده ساختن استخوانهای خشکِ مرده، نخستینبار در آفرینش آدم ذکر میشود، و بدینسان تأکید میگردد که کلام نبوّتیِ خدا همچنین قدرت خلاقهٔ اوست. خدا نخست آدم را «سرشت»، و نبوّتِ نخستِ حزقیال استخوانها و بدنها را به یکدیگر پیوست؛ سپس خدا «در بینی او نَفَسِ حیات دمید؛ و انسان نَفسِ زنده شد.»
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.
Ezekiel-এর দ্বিতীয় ভাববাণীটি অস্থিসমূহের প্রতি নয়, “বায়ুর প্রতি” নির্দেশিত ছিল; কারণ তাঁকে বলা হয়েছিল, “বায়ুকে বলো,” “হে শ্বাস, চার বায়ু থেকে এসে এই নিহতদের উপর ফুঁ দাও, যেন তারা জীবিত হয়।” Ezekiel-এর দ্বিতীয় ভাববাণী, যা মৃতদেহসমূহকে এক পরাক্রমশালী সৈন্যদলে জীবিত করে তোলে, তা মৃতদেহসমূহের প্রতি নয়, বরং বায়ুর প্রতি নির্দেশিত ছিল। এটি ছিল বায়ুর প্রতি একটি আদেশ, যেন সে দেহগুলোর উপর শ্বাস ফেলে। “শ্বাস” শব্দটি প্রথমবার ঈশ্বরের বাক্যে উল্লেখিত হয়েছে Adam-এর সৃষ্টির প্রসঙ্গে, এবং সেখানে তা জীবনশ্বাস হিসেবে সংজ্ঞায়িত; আর যা মৃতদেহসমূহের মধ্যে জীবন নিয়ে আসে, তা চার বায়ু থেকে আসে।
“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.
“Bamalayika bazinze empewo ennya, ezikiikiriziddwa embalaasi esunguwadde eyagala okwekomolako n’eyiringisa n’ewalula ku nsi yonna, ng’ereeta okuzikirira n’okufa mu kkubo lyayo.”
“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.
«Трябва ли да спим на самия праг на вечния свят? Трябва ли да бъдем вяли, студени и мъртви? О, дано в нашите църкви имаме Духа и диханието на Бога, вдъхнати в Неговия народ, за да могат те да се изправят на нозете си и да живеят.» Manuscript Releases, том 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.
Les deux questions ici sont les suivantes : dormirons-nous, et serons-nous morts ? … deux termes désignant la même condition prophétique. Le message des quatre vents retenus par des anges est le message qui fait entrer le souffle de Dieu dans les morts et les fait se lever et vivre. Le message des quatre vents est le message du cheval furieux de l’islam. Le message des quatre vents dans le livre de l’Apocalypse est le message du scellement. Le message du scellement d’Apocalypse sept, versets un à trois, est le message qui identifie que les quatre vents sont retenus jusqu’à ce que les serviteurs de Dieu soient scellés.
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.
Na ngemuva kwalezi zinto ngabona izingelosi ezine zimile emagumbini omane omhlaba, zibambe imimoya emine yomhlaba, ukuze umoya ungavunguzi emhlabeni, naphezu kolwandle, nakunoma yimuphi umuthi. Ngase ngibona enye ingelosi inyuka ivela empumalanga, inophawu lukaNkulunkulu ophilayo; yamemeza ngezwi elikhulu ezingelosini ezine, ezazinikiwe amandla okulimaza umhlaba nolwandle, yathi, Ningalimazi umhlaba, nolwandle, nemithi, size sibeke uphawu eziphongweni zezinceku zikaNkulunkulu wethu. IsAmbulo 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.
La seconde prophétie d’Ézéchiel était adressée au vent, et la vie que le vent communiqua aux corps provenait du message des quatre vents. Aux versets huit à dix, dans Ézéchiel trente-sept, le mot rendu soit par « vent », soit par « souffle », est, à chaque occurrence, le même mot hébreu. Dieu insuffla à Adam le souffle de vie, et dans Ézéchiel, le souffle de vie est le message du scellement des cent quarante-quatre mille qui vient des quatre vents. Ce message communique la puissance créatrice de Dieu aux corps qui ont été rassemblés dans la vallée de la mort par le premier message. Le message des quatre vents est le message de l’islam apportant le jugement sur les États-Unis à cause de la loi du dimanche. C’est le message du grand cri de minuit.
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.
L’histoire cachée des sept tonnerres commence par une déception, laquelle inaugure le temps du retard. Dans Apocalypse 11, lorsque les deux prophètes furent mis à mort le 18 juillet 2020, le temps du retard commença. Ézéchiel était parmi les morts lorsque le Seigneur demanda à Ézéchiel si les deux témoins, morts dans la rue, pouvaient revivre.
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.
De hand van de HEERE was op mij, en Hij voerde mij uit in de Geest des HEEREN, en zette mij neer in het midden van de vallei, die vol beenderen was. En Hij deed mij er rondom langsgaan; en zie, er lagen er zeer vele in de open vallei; en zie, zij waren zeer dor. En Hij zeide tot mij: Mensenkind, zullen deze beenderen levend worden? En ik zeide: Heere HEERE, Gij weet het. Ezechiël 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.
En le verset sept, lorsque Ézéchiel prononce la première des deux prophéties, le message était simplement : « Ossements desséchés, écoutez la parole de l’Éternel. » Jean, dans l’Apocalypse, écrit : « heureux ceux qui entendent les paroles de la prophétie de ce livre. » Ézéchiel représente les ossements desséchés et morts qui sont bénis, comme ceux qui entendent l’ordre d’Ézéchiel d’écouter la Parole du Seigneur, et sa Parole est la Vérité. Au chapitre deux d’Ézéchiel, l’expérience de ceux qui entendent la parole de Dieu est décrite.
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.
Siis wuxuu igu yidhi, Wiilka Aadanaha ahow, cagahaaga ku istaag, oo waan kula hadli doonaa. Ruuxiina wuu igu soo galay markuu ila hadlay, oo cagahayga ayuu igu taagay, si aan u maqlo kii ila hadlay. Ezekiel 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.
Mu Byahishuwe igice cya cumi na kimwe, igihe intumbi zumvise Ijambo ry’Umwami, Umuhumuriza azinjira muri zo maze zihagarara ku birenge byazo. Ni Umuhumuriza uzishyira ku birenge byazo.
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.
Na baada ya siku tatu na nusu, roho ya uzima itokayo kwa Mungu ikaingia ndani yao, nao wakasimama juu ya miguu yao; hofu kuu ikawapata wale waliowaona. Ufunuo 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.
Lelleeji eɓɓiraaɓe ɗin ko laawol ɗiɗiijo wonnde yeeso e nder ɗowdi ɗiɗiijo ɗiɗi, nde yeesintaɓe e gese maɓɓe ngam ngartaade maɓɓe alamiji ɗi uppitaaka e kiita ndaari Alahadji. So ɓe ndarii e sura sappo e go'o, “hulnde mawnde” waɗi e dow annduɓe ɓe.
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.
他必因惊惧越过归向自己的保障；他的首领必因旌旗惊惶，这是耶和华说的；他的火在锡安，他的炉在耶路撒冷。以赛亚书 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.
इतिहास में मिलेराइटों की मध्यरात्रि की पुकार का संदेश दूसरे स्वर्गदूत के संदेश का दूसरा भाग था। दूसरे स्वर्गदूत के संदेश ने मिलेराइटों को उन कलीसियाओं से अलग कर दिया, जिन्हें उस समय बाबुल की पुत्रियाँ ठहराया गया था, और विश्वासयोग्यों को पुकारा गया कि वे बाहर निकलकर आकर मिलेराइटों के साथ खड़े हों। उस संदेश के द्वारा विश्वासियों की एक “देह” गठित की गई, और फिर दूसरा चरण मध्यरात्रि की पुकार का संदेश था, जिसने दूसरे संदेश के साथ मिलकर उसमें सामर्थ्य जोड़ दी। तब मिलेराइट एक पराक्रमी सेना बन गए, जिसने उस संदेश को ज्वार-भाटे की प्रबल लहर के समान सारे देश में फैला दिया। यह दो-चरणीय प्रक्रिया प्रकाशितवाक्य अठारह की दो वाणियाँ हैं, और यही प्रकाशितवाक्य ग्यारह की सड़क पर मारे गए लोगों के रूप में वर्णित यहेजकेल की सूखी हड्डियों के पुनरुत्थान की सर्वथा समान प्रक्रिया है।
“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.
“Wamalayika walitumwa kumsaidia yule malaika mwenye nguvu kutoka mbinguni, nami nikasikia sauti ambazo zilionekana kusikika kila mahali, Tokeni kwake, enyi watu wangu, msije mkashiriki dhambi zake, wala msije mkapokea mapigo yake; kwa maana dhambi zake zimefika hata mbinguni, naye Mungu ameyakumbuka maovu yake. Ujumbe huu ulionekana kuwa nyongeza kwa ujumbe wa tatu, nao ukaungana nao, kama vile kilio cha usiku wa manane kilivyoungana na ujumbe wa malaika wa pili mwaka 1844.” Spiritual Gifts, juzuu ya 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.
پہلا سنگِ نشان، جو سات گرجوں کی مخفی تاریخ میں ظاہر ہوتا ہے، وہ مایوسی ہے جو مہلت کے زمانہ کی ابتدا کرتی ہے۔ مہلت کا زمانہ ایک مدت ہے جسے ساڑھے تین دنوں کے طور پر پیش کیا گیا ہے، اور یہ بیابان کی ایک علامت ہے۔ بیابان میں چالیس برس کی آوارہ گردی کے اختتام پر، یشوع نے ایک عظیم لشکر کو موعودہ سرزمین میں داخل کیا۔ ساڑھے تین دنوں کے اختتام پر، حزقی ایل کو وادیِ موت میں لے جایا جاتا ہے، اور اسے حکم دیا جاتا ہے کہ مُردہ بدنوں کو یہ فرمان دے کہ “خداوند کا کلام سنو۔” حزقی ایل ایک “آواز” ہے جو بیابان میں پکارتی ہے۔ خداوند کے کلام کو سننے کا حکم بدن کے اعضا کو باہم ملا دیتا ہے، لیکن وہ ابھی زندہ نہیں ہوتے، وہ ابھی لشکر نہیں ہوتے، وہ ابھی مُہر نہیں کیے گئے ہوتے۔ “خداوند کا کلام” جو حزقی ایل باب دو میں بیان کرتا ہے، یہ واضح کرتا ہے کہ جب تسلی دینے والا آتا ہے تو خدا کے لوگ کھڑے ہوتے ہیں، اور اسی وقت وہ خداوند کا کلام بھی سنتے ہیں۔ مسیح نے وعدہ کیا تھا کہ وہ تسلی دینے والے کو بھیجے گا، اس وقت سے ساڑھے تین دن بعد جب وہ گلی میں قتل کیے گئے تھے۔
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.
Une fois debout, les corps « qui ne sont pas encore vivants » vont recevoir une seconde prophétie. La « voix de celui qui crie dans le désert » d’Ésaïe demande quelle est la prophétie qu’elle doit crier. Le « message » qu’Ézéchiel et la « voix » d’Ésaïe quarante reçoivent l’ordre de présenter est le message de l’islam. Lorsque cette prophétie est proclamée, « Adam » vient à la vie comme une puissante armée. Les deux témoins vivants proclament alors le message du jugement de l’islam sur les États-Unis, à cause de l’adoption de la loi dominicale qui doit bientôt venir. Le jugement de la loi dominicale est le troisième repère de l’histoire cachée des sept tonnerres. Lorsqu’il s’accomplit, l’armée est élevée comme une bannière vers le ciel et elle est représentée dans Apocalypse quatorze.
“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.
« Tuve una experiencia en los mensajes del primero, segundo y tercer ángel. Los ángeles son representados como volando en medio del cielo, proclamando al mundo un mensaje de amonestación, y teniendo una relación directa con el pueblo que vive en los postreros días de la historia de esta tierra. Nadie oye la voz de estos ángeles, porque son un símbolo que representa al pueblo de Dios que obra en armonía con el universo del cielo. Hombres y mujeres, iluminados por el Espíritu de Dios y santificados por medio de la verdad, proclaman los tres mensajes en su orden ». Selected Messages, book 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.
L’étendard qui est élevé, c’est le troisième ange qui vole au milieu du ciel, avertissant l’humanité de ne pas accepter la marque de la bête. La puissante armée continue de présenter ce message au monde, jusqu’à ce que Micaël se lève et que le temps de grâce accordé à l’humanité prenne fin.
We will continue these thoughts in the next article.
Nous poursuivrons ces réflexions dans le prochain article.
And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Matthew 25:6.
Na nɔɔsɛntɛr mu no, wɔtee osu bi sɛ: Hwɛ, ayeforohyia no reba; mommra mfiri adi nkohyia no. Mateo 25:6.