Sister White often identifies the golden image on the plain of Dura as the Sunday law.

خواهر وایت غالباً تمثالِ زرّینِ واقع در صحرای دورا را قانونِ یکشنبه معرّفی می‌کند.

“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.

“Mu thilithu ya kulomba chifwifwi chatekelwa, nge fi chifwifwi cha golide fyatekelwe mu mapu ya Dura. Kabili nge Nebukadinezara, imfumu ya Babuloni, afumishe umulandu wa kuti bonse abatakakunkama no kulambila ichi chifwifwi bafwile kwipaiwa, ifyo fine no kulandikwa ukutila bonse abatakapela umucinshi ku cisungusho ca pa Mulungu baakafuntikwa no kukakwa no kufwa. Efyo Isabata yakwe Lesa yapondwa panshi ya makasa. Lelo Shikulu alilandile ati, ‘Mayo kuli abo abapanga amafunde ya butalungami, no kulemba ubulanda ubwatekwa kuli bena’ [Esaya 10:1]. [Zefanya 1:14–18; 2:1–3, fyalembwa.]” Manuscript Releases, volume 14, 91.

In this particular passage Sister White references the book of Zephaniah, and in so doing she adds to the prophetic connection of Daniel chapter two and chapter three. Zephaniah identifies that God’s people are to gather together before the decree. He also identifies a trumpet message, which is a symbol of a warning message that is directed against the cities (States) and towers (Churches). He identifies a gathering, which is the element of the “seven times,” that occurs when the Leviticus twenty-six prayer is offered. He identifies a “nation that is not desired,” all the while emphasizing the arrival of God’s executive judgment that begins at the Sunday law and escalates through to the Second Coming of Christ.

Mundutag weng i zatin nga sipi, i Sister White ket tudtudoenna ti libro ni Zephaniah, ket iti panangaramidna iti kasta, inayonna pay ti naimpadtoan a pannakikadua ti Daniel kapitulo dua ken kapitulo tallo. Ilasin ni Zephaniah a dagiti tattao ti Dios ket maurnongda sakbay ti bilin. Ilasinna met ti maysa a mensahe ti trumpeta, a simbolo ti mensahe ti ballaag a naiturong a maibusor kadagiti siudad (States) ken kadagiti torre (Churches). Ilasinna ti panagurnong, nga isu ti elemento dagiti “pito a daras,” a mapasamak inton maipaay ti kararag ti Leviticus bente-sais. Ilasinna ti “maysa a nacion a saan a kayat,” kabayatan a pagtaltalinaedenna ti panangipateg iti yaasideg a yaay ti ehekutibo a panangokom ti Dios, a mangrugi iti linteg ti Domingo ken agdur-as agingga iti Maikadua a Yaay ni Cristo.

What precedes the decree of the Sunday law is the formation of the image of the beast. The formation of the image of the beast is the visual test that confronts those of God’s people, who have previously passed the dietary test. Before the decree, which is the third (the litmus test), God’s people, who Zephaniah identifies as a “nation that is not desired,” are called to gather together. The first prophecy of Ezekiel is the gathering message, but it is only accomplished for those who recognize their scattered condition and pray the Leviticus twenty-six prayer, as did Daniel, in chapter nine.

Ecili cya mulao wa Sunda, kuza kwa sanamu ya mnyama hutangulia. Kuumbwa kwa sanamu ya mnyama ndiko jaribio la kuona linalowakabili wale walio wa watu wa Mungu, ambao hapo awali wamekwisha kupita jaribio la chakula. Kabla ya mulao huo, ambao ni wa tatu (jaribio la litmasi), watu wa Mungu, ambao Sefania anawatambulisha kuwa ni “taifa lisilotamaniwa,” wanaitwa kukusanyika pamoja. Unabii wa kwanza wa Ezekieli ndio ujumbe wa kukusanyika, lakini hutimizwa tu kwa wale wanaotambua hali yao ya kutawanyika na kuomba ombi la Mambo ya Walawi ishirini na sita, kama alivyofanya Danieli, katika sura ya tisa.

The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, A day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land. Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger. Zephaniah 1:14–2:3.

UMUSI MUKURU w’Uhoraho uri bugufi, uri bugufi kandi urihutira cyane, ndetse n’ijwi ry’umunsi w’Uhoraho: intwari izahaborogera cyane. Uwo munsi ni umunsi w’uburakari, umunsi w’amakuba n’ishavu, umunsi w’isenyuka n’ubutayu, umunsi w’umwijima n’umwijima mwinshi, umunsi w’ibicu n’umwijima w’icuraburindi, umunsi w’impanda n’impuruza zirwanya imigi ikikijwe n’inkike, n’iminara miremire. Kandi nzateza abantu amakuba, ku buryo bazagendera nk’impumyi, kuko bacumuye ku Uhoraho: kandi amaraso yabo azasandazwa nk’umukungugu, n’umubiri wabo nk’amase. Nta feza yabo cyangwa izahabu yabo bizashobora kubakiza ku munsi w’uburakari bw’Uhoraho; ahubwo igihugu cyose kizakongorwa n’umuriro w’ishyari rye: kuko azatsemba vuba rwose abatuye igihugu bose. Nimuteranire hamwe, koko nimuteranire hamwe, yemwe bwoko butifuzwa; mbere y’uko itegeko risohora, mbere y’uko umunsi uhita nk’umurama, mbere y’uko uburakari bukaze bw’Uhoraho bubageraho, mbere y’uko umunsi w’uburakari bw’Uhoraho ubageraho. Mushake Uhoraho, mwa bicisha bugufi mwe mwese bo mu isi, mwe mwakoze ibyo yaciriyeho iteka; mushake gukiranuka, mushake ubugwaneza: ahari mwazahishwa ku munsi w’uburakari bw’Uhoraho. Zefaniya 1:14–2:3.

A “mighty man” in the Scriptures is a man of power, and the first reference to a “mighty man” is Gideon.

Ebyahandi bya Kusemererwa, “omushaija ow’amaani” ni omushaija w’obushoboorozi, kandi okuvugwa okw’okubanza okw’“omushaija ow’amaani” ni Gidyoni.

And there came an angel of the Lord, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. And Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’s house. And the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. Judges 6:11–16.

Bongozi bwa Mukama ne bujja, ne butuula wansi w’omwera ogwali mu Ofura, ogwali gwa Yowaasi Omwabiezeeri; mutabani we Gidyoni yali awuula eŋŋaano awali essogolero ly’emizabbibu, okugikweka eri Abamidiyaani. Awo bongozi bwa Mukama ne bumulabikira, ne bumugamba nti Mukama ali naawe, ggwe omusajja ow’amaanyi era ow’obuzira. Gidyoni n’amugamba nti Ayi Mukama wange, oba nga Mukama ali naffe, kale kiki ekitutuuseeko bino byonna? era ebyamagero bye byonna bakadde baffe bye baatubuulira biri ludda wa, nga boogera nti Mukama teyatuggya mu Misiri? naye kaakano Mukama atwabulidde, era atuwadde mu mukono gw’Abamidiyaani. Mukama n’amutunuulira, n’ayogera nti Genda n’amaanyi go gano, era onooolokola Isiraeri mu mukono gw’Abamidiyaani; si nze nkutumye? N’amugamba nti Ayi Mukama wange, nnaalokola ntya Isiraeri? laba, ennyumba yange ye nsomo mu Manase, era nze ndi muto okusinga bonna mu nnyumba ya kitange. Mukama n’amugamba nti Mazima ddala ndiba naawe, era onoofumita Abamidiyaani ng’omuntu omu. Balamuzi 6:11–16.

In Zephaniah the mighty man, who is also Gideon, is to cry bitterly. The word “cry” is a symbol of the Midnight Cry in the last days, and the word “bitter” represents righteous indignation. Gideon, or Zephaniah’s “mighty man,” is a symbol of the Elijah message that has the responsibility of showing God’s people their sins, and of course the sins of their fathers.

Mu Seffaniya, umugabo w’intwari, ari we na Gideyoni, azarira asakuza cyane. Ijambo “kurira” ni ikimenyetso cy’Induru yo mu Gicuku yo mu minsi y’imperuka, kandi ijambo “gusharira” rigereranya uburakari bukiranuka. Gideyoni, cyangwa “umugabo w’intwari” wa Seffaniya, ni ikimenyetso cy’ubutumwa bwa Eliya bufite inshingano yo kwereka ubwoko bw’Imana ibyaha byabwo, kandi birumvikana n’ibyaha bya ba sekuruza babo.

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.

Kaaha kwa nguvu, usizuie; ipaze sauti yako kama tarumbeta, uwadhihirishie watu wangu kosa lao, na nyumba ya Yakobo dhambi zao. Isaya 58:1.

All the prophets align with one another in the last days, so the trumpet message of Isaiah is also the “cry” of the mighty man of Zephaniah, who is Gideon, and they all are identifying the Elijah messenger and his work in the last days. In Isaiah the following verses identify their sins as presumption, for they believe they are actually worshipping and serving the Lord.

Abahanuzi bose bahuriza hamwe ku minsi y’imperuka; ni cyo gituma ubutumwa bw’impanda bwa Yesaya na bwo ari bwo “gutaka” kw’umunyamaboko wa Zefaniya, ari we Gideyoni; kandi bose bagaragaza intumwa ya Eliya n’umurimo wayo mu minsi y’imperuka. Muri Yesaya, imirongo ikurikira igaragaza ibyaha byabo ko ari ukwibwira no kwigira ko bakiranuka, kuko bemera yuko mu by’ukuri basenga kandi bakorera Uwiteka.

Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. Isaiah 58:2.

Naupale vanandu ve vandyandam naane toosikondirutaru; nanna maargagalannu tilidukoḷḷuvudaralli santoshapaḍutaru; dharmavannu aacharisida, tamma Devara niyamavannu tyajisada janangadavarante irutaru. avaru nanninda neetiya vidhigalannu keluttare; Devarannu sameepisuvudaralli santoshapaḍuttare. Yeshaya 58:2.

The bitter cry of the mighty man is the message of the Midnight Cry, which includes the revelation that July 18, 2020 was a presumptuous sin against the Lord that must be repented of and confessed. The nuts and bolts of the message of the Midnight Cry is the formation of the image of the beast, and the subsequent judgment brought upon the United States, and then the world, by Islam.

ꞌEtsíyá̱nę́ł doo níłtsą́ągo bee yázhí atʼéego yiitsʼą́ą́dę́ę́ʼígíí, Áłtsʼíís łikizhígíí biyiʼ bitoodnáádáál bąąh hoolyéégo, 2020 July 18 biyiʼ Łeetsóóz doo bikʼehgo kʼad bee íiyisí nitsáhákeesígíí nihá biniinaa bíkááʼgi átʼé, áádóó tʼáá ajiłiiʼígíí yee hadííshį́į́ł dóó bee hadóóʼíílnih da. Áłtsʼíís łikizhígíí biyiʼ bitoodnáádáál biniiyé dóó bitsʼą́ą́dę́ę́ʼígíí atʼé, naaltsoos bibeehazʼą́anii biyiʼ chʼil bee akʼeʼeshchį́įhígíí yitʼį́į́ł, áádóó tʼáá íiyisí Islam yee Áłahasdzoóz Dineʼé Bikéyah dóó azhǫ́ʼgo nihiká adínílʼį́į́ʼígíí, áádóó tłʼááʼíjiłiiʼígíí nihikááʼ yikááʼgo adínílʼį́į́ʼígíí.

When the Leviticus twenty-six prayer is accomplished at the end of the wilderness of the three and a half days of Revelation eleven, the precious and vile will be separated. The wise and foolish will either have the golden oil or they will not, and at that time they will be as Gideon’s “one man.” According to Zephaniah, before the Sunday law decree, Gideon, who is Elijah, who is Ezekiel, who is the mighty man will present the message of the Midnight Cry, in conjunction with the bitterness of showing God’s people their sin of participating in the prediction of July 18, 2020, and their unjustified attempt to vindicate their prediction after it utterly failed.

Igihe isengesho ryo muri Lewitiki makumyabiri na gatandatu risohojwe ku mperuka y’ubutayu bw’iminsi itatu n’igice bwo mu Ibyahishuwe cumi na rimwe, iby’igiciro n’iby’agasuzuguro bizatandukanywa. Abanyabwenge n’abapfapfa bazaba bafite amavuta ya zahabu cyangwa ntibazaba bayafite, kandi muri icyo gihe bazaba nk’“umuntu umwe” wa Gideyoni. Dukurikije Zefaniya, mbere y’itegeko ryo ku Cyumweru, Gideyoni, ari we Eliya, ari we Ezekiyeli, ari we wa mugabo w’intwari, azatangaza ubutumwa bw’Induru yo mu Gicuku, bufatanyije n’uburakari bw’ukwereka ubwoko bw’Imana icyaha cyabwo cyo kugira uruhare mu guhanura kwa 18 Nyakanga 2020, no kugerageza kwabo kutagira ishingiro guharanira gutsindishiriza ubuhanuzi bwabo nyuma y’uko bwananiwe rwose.

Zephaniah identifies a gathering together of God’s people in the last days that precedes the Sunday law decree. The gathering together is also represented by Ezekiel’s first prophecy in chapter thirty-seven.

Sepania anatambulisha kukusanyika pamoja kwa watu wa Mungu katika siku za mwisho kunakotangulia amri ya sheria ya Jumapili. Kukusanyika pamoja huko pia kunawakilishwa na unabii wa kwanza wa Ezekieli katika sura ya thelathini na saba.

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.

Basi ndiŋámbwilé bu mu nátumínwa; káyi ndiŋámbwilé, kwábelá luyitu, mpe tala, kuzakazakana; mpe mikwa yákuwisaná, lukwa ku lukwa lwáyo. Mpe pándi natálá, tala, misinga mpe musuni byámatuká pa yó, mpe lupusu lwábyífuniká ku likoló; kanshi mwáshálá pángó pévé. Hezekiele 37:7, 8.

Ezekiel prophesied to the dry bones that lay dead in the street of that city of Revelation chapter eleven, where also our Lord was crucified. They are first gathered together.

Ezekiel akahanura ku mafupa yumye yari aryamye yapfuye mu muhanda w’uwo mugi uvugwa mu Ibyahishuwe igice cya cumi na kimwe, aho kandi Umwami wacu yabambwe. Mbere na mbere arateranirizwa hamwe.

And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.

Naa mĩĩri yao ya arĩa akuũ magakoma njĩra-inĩ cia itũũra-inĩ rĩnene, rĩrĩa kĩĩroho gĩtanagwo Sodomu na Misiri, kũrĩa o na Mwathani witũ aarĩ mũtanĩirwo. Nao arĩa a andũ na mĩhĩrĩga na thiomi na ndũĩrĩri magacokeria mĩĩri yao ya arĩa akuũ mĩthenya ĩtatũ na nuthu, na matigakĩrĩria mĩĩri yao ya arĩa akuũ ikĩhithwo matu-inĩ. Nao arĩa matũũraga thĩ magakenagĩra nĩ ũndũ wao, na magathaga na gĩkeno, nao magatumagĩrana mahoya; tondũ manabii aya eeri maanyamaria arĩa matũũraga thĩ. Kũguũrũrio 11:8–10.

They are gathered as the three and a half days are coming to a conclusion. The three and a half days represents the tarrying time of Matthew chapter twenty-five, but it is also the scattering of the “seven times” of Leviticus twenty-six. Those that are gathered have previously been scattered, and Zephaniah identifies them as a “nation not desired.” The nation that is not desired are those who have been dead in the streets while the world rejoiced over their dead bodies, but who are gathered together and then become the nation that is the point of attack of the dragon power of the last days, who lift up the whore of Tyre as their head.

Bashe bakusanyikwe uko iyo minsi itatu n’igice iri hafi kurangira. Iyo minsi itatu n’igice igereranya igihe cyo gutinda kivugwa muri Matayo igice cya makumyabiri na gatanu, ariko kandi ni no gutatanywa kwa “inshuro ndwi” zo mu Balewi makumyabiri na gatandatu. Abakusanyijwe ni abari baratatanyijwe mbere, kandi Zefaniya abamenyesha ko ari “ishyanga ritifuzwa.” Iryo shyanga ritifuzwa ni abari barapfiriye mu mihanda mu gihe isi yishimiraga intumbi zabo, ariko bakaza gukusanywa hamwe maze hanyuma bakaba ishyanga rihinduka icyo imbaraga z’ikiyoka zo mu minsi y’imperuka zigabaho igitero, bo bazamura maraya w’i Tiro ngo abe umutwe wabo.

A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalm 83:1–5.

Wimbo au Zaburi ya Asafu. Ee Mungu, usinyamaze; usinyamaze kwa amani, wala usikae kimya, Ee Mungu. Kwa maana, tazama, adui zako wanafanya ghasia; nao wakuchukiao wameinua kichwa. Wamefanya shauri la hila juu ya watu wako, nao wamefanya mashauri juu ya watu wako ulio waficha. Wamesema, Njoni, tuwaangamize wasiwe taifa; ili jina la Israeli lisikumbukwe tena. Kwa maana wamefanya shauri pamoja kwa nia moja; wamefanya mapatano juu yako. Zaburi 83:1–5.

Their intent is to take spiritual Israel of the last days and throw them into Nebuchadnezzar’s fiery furnace. When the dead bones first hear Isaiah’s “voice,” crying the message of the Midnight Cry, they are still in the wilderness of the three and a half days. They then must choose to receive or reject the Comforter that Christ promised to send which convicts them of their sin of July 18, 2020.

Bongana ezali ya kozwa Yisraele ya elimo ya mikolo ya suka mpe kobwaka bango na litumbu ya mɔtɔ ya Nebukadanesala. Ntango mikuwa ekufá eyoki liboso “mongongo” ya Yisaya, oyo ezali kobelela nsango ya Eleli ya Kati na Butu, bango bazali naino na esobe ya mikolo misato na ndambo. Bongo esengeli baponaka koyamba to koboya Mobɔndisi oyo Klisto alakaki kotinda, oyo azali kondimisa bango mpo na lisumu na bango ya mokolo mwa 18 Saanzá ya Nsambo, 2020.

Comfort ye, comfort ye my people, saith your God. 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, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.

Humurizani, humurizani abantu banje, ni ko Imana yanyu ivuga. Muvugane neza n’i Yerusalemu, kandi muyibwire n’ijwi rirenga yuko intambara yayo irangiye, yuko gukiranirwa kwayo kubabariwe; kuko yakiriye mu kuboko kw’Uhoraho incuro ebyiri ku byaha byayo byose. Ijwi ry’uvugira mu butayu riti: Nimutegeke inzira y’Uhoraho, mutsindagize mu kidaturwa umuhanda w’Imana yacu. Buri kibaya kizashyirwa hejuru, kandi buri musozi n’agasozi bizacishwa bugufi; kandi ahagoramye hazatunganywa, n’aharehare hahindurwe aharinganiye. Maze ubwiza bw’Uhoraho buzahishurwa, kandi abafite umubiri bose bazabubona icyarimwe; kuko akanwa k’Uhoraho ari ko kabivuze. Yesaya 40:1–5.

The passage identifying the work of the voice crying in the wilderness has some very detailed information. His message will be based upon a revelation of Christ’s character, as represented by the fact that the “glory,” which is Christ’s character, will be revealed. The Revelation of Jesus Christ that is unsealed just before the close of probation is an unsealing of Christ’s character as represented by the element of His character that is represented as Alpha and Omega. It will also be revealed that His character is “truth.”

“Jangli ni bujrangbu ngana duol ni seng·an” ko ma·sia-o, uni kamo be·en dal·begipa ja·rikgipa kattarang gnang. Uni katta Kristoni cholonko parakgipa parape·ani kosako pangchake ong·gen, maina “rasong,” jekon Kristoni cholon ine mesokaha, parape·ako man·gen. Probation bon·atna skang unsealed ong·gipa Yesu Kristoni Parape·ani, Alpha aro Omega ine mesokgipa Uni cholonni baksa mesokgimin gita Kristoni cholonko unseal ka·ani ong·a. Aro Uni cholon “bebeko” ong·a ine ba·dake parape·ako man·gen.

Another detail is that when the voice begins to cry, he is still in the wilderness of the three and a half days, for he is crying in the wilderness. Prophetically when his work begins the two witnesses are still dead in the street that runs through Ezekiel’s valley. Another specific fact is that when the voice begins his work, the entire world shall have access to the message. Another observation is that the message is given in the period of the last days when Christ is blotting out the sins of the one hundred and forty-four thousand, for their iniquity has been pardoned. The sad fact that is also revealed “line upon line,” is that only those who meet the requirements of the gospel will receive the pardon that is being accomplished in that history.

Omupwa gumwegu nigutya kutya, eshi ewi lya hovele okukunga, oye natango oku li mombuwa yomafima gatatu nehafu, osheshi oku li okukungila mombuwa. Moupofi, eshi oilonga yaye ya hovele, ofakadaneki vavali natango vafile moshikando shepandavanda tashi piti momutumba waEzekieli. Oshili shimwe sha yeleka po kutya, eshi ewi lya hovele oilonga yalo, ounyuni aushe tau ka mona omhito yokufika komutumwa oo. Omukalo gumwe wo ku tala ko nigutya omutumwa oo tau pewa moshigaba shomafiku axuuninwa, eshi Kristus ta dimi po omatimba ovandu omayovi omulongo nane nanhe, osheshi owii wavo wa dimalwa po. Oshili yoshinima shokuhauka, shoye yo tashi hololwa “omusholondodo kombada yomusholondodo,” nikutya, ovali ashike va gwana po oinima ya pumbiwa yevangeli tava ka tambula ondjambi yokudimwa po tai longwa mo momaimbilo oo.

Only those that respond to the demands associated with the Leviticus twenty-six prayer will have their sins and their father’s sins blotted out, for they will have received “double for all her sins.” The Lord’s “hand” that is associated with their sins and the sins of their fathers is a symbol of the first disappointment, where the Lord held His hand over a mistake that produced the first disappointment. In Millerite history His hand prevented God’s people from seeing a hidden truth. His hand in that history represented His divine providence. In the last days His hand represents God’s peoples rejection of a revealed truth by God’s people, and His hand then represents His divine judgment.

Kuvaavo kwonka vaabuka ku biyombo biaambulwapo ne lipa lya Levitikasi twenti-siksi, keo va ke vafumwapo masumu avao ne masumu aa bashakulwavo, mambo va ka pokela “kabidi kubidi pa masumu aako oonse.” “Kiboko” kya Mwami, kyaambulwapo ne masumu avao ne masumu aa bashakulwavo, ni cishimpikizo ca kukubudwa kwa kutaanzi, awo Mwami waakakakata kiboko Cakwe pa lubembu olo lwakaletela kukubudwa kwa kutaanzi. Mu nkhani ya ba Millerite, kiboko Cakwe cakavimbilila bantu ba Leza kubona bulemu bwafisama. Kiboko Cakwe mu nkhani eyo cakaiminina bulangizi Bwakwe bwa Buleza. Mu mazuba aa mamanino, kiboko Cakwe ciminina kukaka kwa bantu ba Leza kwa bulemu bwakasololwa kuli bantu ba Leza, alimwi kiboko Cakwe mpawo ciminina bulumbu Bwakwe bwa Buleza.

With the voice of Ezekiel’s first prophecy the dead are formed together, but not yet standing as a mighty army. The second prophecy of Ezekiel chapter thirty-seven, accomplishes that by bringing the breath that comes from the four winds.

Kwa izwi la unabii wa kwanza wa Ezekieli, wafu wanaunganishwa pamoja, lakini bado hawajasimama kama jeshi kuu lenye nguvu. Unabii wa pili wa Ezekieli sura ya thelathini na saba hutimiza hayo kwa kuleta pumzi itokayo katika pepo nne.

Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:9–14.

Akamwambilila kwamba, “Sakula ku mpupu, sakula, we mwana wa muntu, no kubula ku mpupu kwamba, ‘MUKWETU Leza wabula buno: Iza ukufuma ku mpupu ine, we mupashi, no kupupula pali aba bafwile, ukuti babe abomi.’ ” Elo nasakula ngefyo anjwelele, no mupashi waingila muli bene, elo baba abomi, no kwimina pa makasa yabo, impu yakwe ikalamba nganshi. Elo ambula kuli ine kwamba, “We mwana wa muntu, aya mafupa eŋŋanda yonse iya kwa Israyeli; moneni, babula bati, ‘Amafupa yesu nayuma, no bulole bwesu nabupwa: twatantikwa ukututukila ku cebo cesu.’ Kanshi sakula no kubabula kwamba, ‘MUKWETU Leza wabula buno: Moneni, we bantu bandi, nkesula impanga shenu, no kumifumya mu mpanga shenu, no kumileta mu calo ca kwa Israyeli. Elo mukeshiba kwamba ne MUKWETU, ilyo nasula impanga shenu, we bantu bandi, no kumifumya mu mpanga shenu, no kubika Mupashi wandi muli imwe, elo mukaba abomi, no kumibika mu calo cenu mwe bene: elyo mukeshiba kwamba ne MUKWETU nalanda ici, no kucicita,’ efyo wabula MUKWETU.” Ezekieli 37:9–14.

That breath of Ezekiel’s prophecy is the sealing message, for it comes from the four winds.

Ule pumzi wa unabii wa Ezekieli ni ujumbe wa kutiwa muhuri, kwa maana unatoka kwa pepo nne.

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 baada ya hayo nikaona malaika wanne wamesimama katika pembe nne za dunia, wakiizuia pepo nne za dunia, ili upepo usivume juu ya dunia, wala juu ya bahari, wala juu ya mti wo wote. Kisha nikaona malaika mwingine akipanda kutoka mashariki, mwenye muhuri wa Mungu aliye hai; naye akalia kwa sauti kuu kuwaambia wale malaika wanne, waliopewa kuidhuru dunia na bahari, akisema, Msiidhuru dunia, wala bahari, wala miti, hata tutakapokwisha kuwatia muhuri watumishi wa Mungu wetu katika vipaji vya nyuso zao. Ufunuo 7:1–3.

The four winds arise from the east, and prophetically, Islam is both “the east wind” and “the children of the east.” Ezekiel’s “breath,” which transforms the formed bodies into “a great and exceeding army” is the message that seals the one hundred and forty-four thousand. The sealing message of Revelation chapter seven, arises from the east. That message is the message of the Midnight Cry, and Zephaniah identifies it as the trumpet “alarm against the fenced cities, and against the high towers.”

ئاسلام نبوتی طور پر هم «بادِ مشرق» است و هم «فرزندانِ مشرق»، و چهار باد از مشرق برمی‌خیزند. «نَفَس»ِ حزقیال که پیکرهای ساخته‌شده را به «لشکری عظیم و بسیار» تبدیل می‌کند، همان پیامی است که آن یک‌صد و چهل و چهار هزار را مُهر می‌نهد. پیامِ مُهرگذاریِ مکاشفه باب هفتم، از مشرق برمی‌خیزد. آن پیام، پیامِ فریادِ نیمه‌شب است، و صفنیا آن را کرناِ «هشدار بر ضدّ شهرهای حصاردار، و بر ضدّ برج‌های بلند» معرفی می‌کند.

A tower is a symbol of the church.

ማማ ምልክት ናይ ቤተ ክርስቲያን እዩ።

“In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” The Desire of Ages, 597.

“Mu mùshokela, mwine nzùbu waimenekedyanga Nzambi, nsadì wa vinyo waimenekedyanga ditunga dya Bayuda, ne lupangu lwaimenekedyanga mikenji wa buNzambi uvwa mbutu wa bukùbi bwabu. Munène wa ntàndu waimenekedyanga cimanyinu cya ntempelo.” The Desire of Ages, 597.

A city is a kingdom in Bible prophecy. The papacy is “Babylon,” “that great city.” France and thereafter the United States are “the great city,” of “Sodom and Egypt.” Jerusalem is the “great city,” that comes down out of heaven. Zephaniah’s message is against the cities and towers, or against the combination of church and state, which by definition is the image of the beast. It is the “secret” message of Daniel chapter two.

Ndziyiso wa Bibele, muti i mfumo. Vupapa i “Babilona,” “muti lowukulu wolowo.” Furwa, kutani endzhaku ka sweswo, United States i “muti lowukulu,” wa “Sodoma na Egipta.” Yerusalema i “muti lowukulu,” lowu xikelaka ehansi wu huma etilweni. Hungu ra Sofaniya ri lwisana ni miti ni swihondzo, kumbe ri lwisana ni ku hlangana ka kereke na mfumo, leswi hi nhlamuselo swi nga xifaniso xa xivandzana. I hungu ra “xihundla” ra Daniyele ndzima ya vumbirhi.

Just before the Sunday law decree, that is Nebuchadnezzar’s golden image test of Daniel chapter three, the dead bodies awaken and are transformed into a mighty army to proclaim the message identifying and opposing the formation of the combination of church and state, while also identifying that Islam is the providential tool which God employs to exercise His judgment upon those who enforce Sunday worship as He has in past history. The message identifies that when the image is fully developed, and enforces the mark of the beast, the judgment will be delivered.

Mbere kidogo tu kabla ya amri ya sheria ya Jumapili, yaani jaribu la sanamu ya dhahabu ya Nebukadreza la Danieli sura ya tatu, miili iliyokufa huamka na kubadilishwa kuwa jeshi kuu ili kutangaza ujumbe unaotambulisha na kupinga kuundwa kwa muungano wa kanisa na serikali, huku pia ukitambulisha kwamba Uislamu ni chombo cha majaliwa ambacho Mungu hutumia kutekeleza hukumu Yake juu ya wale wanaolazimisha ibada ya Jumapili, kama alivyofanya katika historia ya zamani. Ujumbe huo hutambulisha kwamba sanamu hiyo itakapokuwa imekamilika kikamilifu, na kutekeleza alama ya mnyama, hukumu itatolewa.

There is no direct reference in Daniel chapter three to the image of the beast that leads to and reaches its maturity at the Sunday law, but there cannot be a third message without a first and second, for chapter two of Daniel must be included in the revelation of the truths represented in Daniel chapter three. The “secret” of the image dream of chapter two identifies God’s people coming to recognize the life and death implications of Nebuchadnezzar’s image of the beast.

Mu nda ya Danieli igice cya gatatu nta hantu havugwamo mu buryo butaziguye ishusho ya ya nyamaswa, iyiganisha ku itegeko ryo ku cyumweru kandi ikarigeraho mu bukure bwaryo; ariko ntihashobora kubaho ubutumwa bwa gatatu hatabanje kubaho ubwa mbere n’ubwa kabiri, kuko igice cya kabiri cya Danieli kigomba gushyirwa mu ihishurwa ry’ukuri kugereranywa n’ibigaragazwa muri Danieli igice cya gatatu. “Ibanga” ry’inzozi z’ishusho byo mu gice cya kabiri rigaragaza ubwoko bw’Imana bugera ku kumenya ingaruka z’ubuzima n’urupfu z’ishusho ya Nebukadinezari ya ya nyamaswa.

Sanctified logic requires that when Nebuchadnezzar determined that he was going to have a dedication ceremony to his golden idol, that the idol must first be built, and the musicians would need to practice the music they would play at the ceremony. There had to be advance preparation of construction going on over a period of time with excavation, a foundation laid, scaffolding, and workmen coming and going, and that preparation was the formation of the image of Nebuchadnezzar’s dream, but Nebuchadnezzar’s pride determined to make an image of only one beast, not all the kingdoms of Bible prophecy. The construction of that image is the test that God’s people must pass before probation closes, and before they are sealed, before the music plays.

Logika ilyotakasibwa lyeetaaga nti, Nebukaduneeza bwe yamalirira okuba n’omukolo gw’okutikkira ekifaananyi kye eky’ezaabu, ekifaananyi ekyo kyali kiteekwa okusooka okuzimbibwa, era n’abavuuzi b’ebivuga baali beetaaga okutendekebwa ku nnyimba ze bandivuze ku mukolo ogwo. Kyali kiteekwa okubaawo okwetegekera edda okw’okuzimba nga kugenda mu maaso okumala ekiseera, nga kuliko okusima ettaka, okuteekawo omusingi, okutimba eby’okuyambako ku kizimbe, n’abakozi nga bajja era nga bagenda; era okwetegekera okwo kwe kwali okubumbibwa kw’ekifaananyi eky’endowooza ya Nebukaduneeza, naye amalala ga Nebukaduneeza ne gategeka okukola ekifaananyi ky’ensolo emu yokka, so si obwakabaka bwonna obw’obunnabbi bwa Bayibuli. Okuzimbibwa kw’ekifaananyi ekyo kwe kugezesebwa abantu ba Katonda kwe balina okuyitamu nga omuggalo tegunnaggwaawo, era nga tebannateekebwako akabonero, nga eby’okuvuga tebinnatandika.

Sanctified logic also identifies that Shadrach, Meshach and Abednego were not the only Hebrew slaves that witnessed the advance preparation for the dedication of the golden image. They were simply the only Hebrews that understood the implications of those preparations as a life and death warning, and made their own personal preparation for the coming crisis.

لۆژیکی پیرۆز هەروەها ناساندنی ئەوە دەکات کە شەدرەخ، مەیشەخ و عەبدنەگۆ تەنها ئەو کۆیلە عیبرانییانە نەبوون کە ئامادەکاریی پێشەکیی بۆ تەرخانکردنی پەیکەری زێڕین بینیبوو. ئەوان تەنها ئەو عیبرانییانە بوون کە لێکدانەوەکانی ئەو ئامادەکارییانەیان وەک ئاگادارکردنەوەیەکی ژیان و مردن تێگەیشتن، و ئامادەکاریی کەسیی خۆیان بۆ قەیرانی داهاتوو کرد.

In the passage from Sister White at the beginning of this article, she not only aligns Zephaniah’s decree with Nebuchadnezzar’s golden image and the Sunday law, she also identifies Isaiah’s unrighteous decree.

Mu gice cy’amagambo ya Mushiki wa White ari mu ntangiriro y’iyi nyandiko, ntiyahuje gusa itegeko rya Zefaniya n’igishushanyo cy’izahabu cya Nebukadinezari hamwe n’itegeko ryo ku Cyumweru, ahubwo yanagaragaje itegeko ritari iry’ubutungane rya Yesaya.

Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:1–3.

Ole toia kiate kinautolu ʻoku nau tuʻutuʻuni ki he ngaahi tuʻutuʻuni taʻetotonu, pea mo kinautolu ʻoku nau tohi ʻa e fakamamahi kuo nau fakanofo; ke afeʻi ʻa e masiva mei he fakamaau, pea toʻo ʻa e totonu mei he kakai masiva ʻo hoku kakaí, koeʻuhi ke hoko ʻa e kau uitou ko ʻenau meʻa maʻu, pea ke nau kaihaʻasi ʻa e fānau taʻemātuʻá! Pea ko e hā te mou fai ʻi he ʻaho ʻo e ʻaʻahi, pea ʻi he fakaʻauha ʻa ia ʻe haʻu mei mamaʻo? te mou hola ki fē ki ha tokoni? pea te mou tuku ki fē hoʻomou nāunaú? Aisea 10:1–3.

Isaiah’s “unrighteous decree,” is the Sunday law, and it is “the day of visitation” and “desolation,” for the United States, for “national apostasy” is followed by “national ruin.” According to Isaiah, at the Sunday law, which is also Nebuchadnezzar’s golden image, the “desolation” “shall come from far.”

Yisaya ahanuriri “omuteka ogutali ogw’oburingaaniza,” niwo muteka gwa Ssande, kandi ni “olunaku olw’okulambuza” n’“okuzikirira,” eri Amerika eya Bungyereza, ahabw’okuba “okuhaba kw’ihanga” kukuratirwa “okuzikirira kw’ihanga.” Nk’oku Yisaya arikugamba, omu muteka gwa Ssande, ogwo ogu gundi ni ekishushani kya zaabu kya Nebukadneza, “okuzikirira” “kuryija kuruga hare.”

Remember this, and show yourselves men: bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. Hearken unto me, ye stouthearted, that are far from righteousness: I bring near my righteousness: it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. Isaiah 46:8–13.

Ibukeni ibi, kandi mwiyereke ko muri abagabo; mwongere mubizirikane, yemwe banyabyaha. Mwibuke ibintu bya kera, iby’ibihe bya kera cyane; kuko ndi Imana, kandi nta yindi iriho; ndi Imana, kandi nta nsa yanjye iriho, Menyesha iherezo nkiri mu itangiriro, kandi nkamenyesha uhereye kera cyane ibintu bitarakorwa, nkavuga nti, Umugambi wanjye uzahama, kandi nzakora ibyo nshaka byose; Mpamagara inyoni y’inkazi iturutse iburasirazuba, wa muntu usohoza umugambi wanjye aturutse mu gihugu cya kure: koko narabivuze, kandi nzabisohoza; narabigambiriye, kandi nzabikora. Nimunyumvire, yemwe abafite imitima inangiye, mwe kure y’ubutungane: Ndegeranya ubutungane bwanjye; ntibuzaba kure, kandi agakiza kanjye ntikazatinda: kandi nzashyira agakiza i Siyoni ku bwa Isirayeli, icyubahiro cyanjye. Yesaya 46:8–13.

Isaiah places this passage at the end of the tarrying time, for then his “salvation shall” no longer “tarry.” It is at the end of Revelation eleven’s three and a half days. The end of the tarrying time is marked by the arrival of the message of the Midnight Cry, when Ezekiel’s great army stands up. When they stand up, they are lifted up as an ensign in Revelation chapter eleven.

Yesaya anaiweka aya hii mwishoni mwa wakati wa kungojea, kwa maana hapo “wokovu wake” hautaendelea tena “kukawia.” Hapo ni mwisho wa siku tatu na nusu za Ufunuo kumi na moja. Mwisho wa wakati wa kungojea unaonyeshwa kwa kufika kwa ujumbe wa Kilio cha Usiku wa Manane, wakati jeshi kuu la Ezekieli linasimama. Wanaposimama, waliinuliwa kama bendera katika Ufunuo sura ya kumi na moja.

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. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:11–14.

Na baada ya siku tatu na nusu, Roho ya uzima itokayo kwa Mungu ikaingia ndani yao, nao wakasimama kwa miguu yao; hofu kuu ikawapata wale waliowaona. Nao wakasikia sauti kuu kutoka mbinguni, ikiwaambia, Njoni huku juu. Nao wakapanda juu mbinguni katika wingu; na adui zao wakawaona. Na saa iyo hiyo pakawa na tetemeko kuu la nchi, na sehemu ya kumi ya mji ikaanguka, na katika tetemeko hilo watu elfu saba wakauawa; na waliosalia wakaogopa, wakamtukuza Mungu wa mbinguni. Ole ya pili imepita; tazama, ole ya tatu yaja upesi. Ufunuo 11:11–14.

The two witnesses of Revelation eleven ascend to heaven as the ensign, in the same hour as the earthquake, which is the Sunday law. At that time, or as John says, “in that hour,” according to Isaiah, chapter forty-six, God calls “the man” who executes His counsel, who is also “a ravenous bird from the east”. The ravenous bird, that is “the man” God employs to execute His counsel comes from “a far country”. In Isaiah chapter ten, at the time of the “unrighteous decree” which is the Sunday law, the “desolation” of the United States comes from “far.” “East” is a symbol of Islam, for in prophecy they are both “the children of the east,” and “the east wind.” A “bird” in prophecy is a religion, as represented by Babylon being a cage full of hateful and unclean birds. The “ravenous bird” that comes from a far country in the east, is the religion of Islam.

Omushaija babiri ab’omu Okushuuruurwa ekicweka ikumi n’ekimwe bashemezibwa mu iguru nk’akamanyiso, mu shaaha niyo emwe n’omutingito, ariwo etteeka rya Sande. Mu biro ebyo, oba nk’oku Yohaana agamba ati, “mu shaaha egyo,” nk’uko Isaaya, esuula amakumi ana mu mukaaga, eraga, Ruhanga ayeta “omushaija” akora okuteesa Kwe, kandi ni we “enyonyi erya n’obukambwe eruga eburasirazuba.” Enyonyi erya n’obukambwe, ni ukuvuga “omushaija” Ruhanga akozesa okukora okuteesa Kwe, eruga “omu nsi ya hare.” Mu Isaaya esuula ikumi, mu biseera by’“ekiragiro ekitali kya butuukirivu,” ari ryo etteeka rya Sande, “okuzikirira” kwa Leta Zunze Ubumwe za Amerika kuruga “hare.” “Eburasirazuba” ni akamanyiso k’Obusiraamu, kubanga mu bunnabbi bombi bayetebwa “abaana b’eburasirazuba,” kandi “embuyaga ey’eburasirazuba.” “Enyonyi” mu bunnabbi ni ediini, nk’uko kiragibwa Babulooni okuba ekifundikwa kijwire enyonyi ez’omuzizo era ezitali nongoofu. “Enyonyi erya n’obukambwe” eruga mu nsi ya hare eburasirazuba, ni ediini y’Obusiraamu.

And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

Na akapaaza kwa sauti kuu, akisema, Babeli mkuu umeanguka, umeanguka, nao umekuwa makao ya mashetani, na ngome ya kila roho mchafu, na tundu la kila ndege mchafu na mwenye kuchukiza. Ufunuo 18:2.

The three-fold-union of modern Babylon represents three forms of government, and also three forms of religion. The religion of the United Nations is spiritualism, the religion of the United States is apostate Protestantism and the religion of the pope is Catholicism. All those religious persuasions are sometimes symbolized as women, but also as birds. It is the religious and political force of the United Nations, with the United States as the primary king, that places the papacy on the throne of the earth. In the book of Zechariah, it is two birds that establish the pope, who is identified as that “wicked” by the apostle Paul in second Thessalonians.

სამდგოვანი ერთობა თანამედროვე ბაბილონისა წარმოადგენს მმართველობის სამ ფორმას და აგრეთვე რელიგიის სამ ფორმას. გაერთიანებული ერების რელიგია არის სპირიტუალიზმი, შეერთებული შტატების რელიგია — განდგომილი პროტესტანტიზმი, ხოლო პაპის რელიგია — კათოლიციზმი. ყველა ეს რელიგიური მიმართულება ზოგჯერ სიმბოლურად გამოიხატება როგორც ქალები, მაგრამ აგრეთვე როგორც ფრინველები. სწორედ გაერთიანებული ერების რელიგიური და პოლიტიკური ძალა, შეერთებული შტატებით, როგორც მთავარი მეფით, აღაზევებს პაპობას დედამიწის ტახტზე. ზაქარიას წიგნში სწორედ ორი ფრინველი ამყარებს პაპს, რომელიც მოციქულ პავლეს მიერ მეორე თესალონიკელთა მიმართ წერილში გაიგივებულია იმ „ურჯულოსთან“.

Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

Taranji anela yatangentengana na ngai abimaki, mpe alobaki na ngai ete: Tombola sik’oyo miso na yo, mpe tala oyo ezali kobima ezali nini. Mpe nalobaki ete: Ezali nini? Mpe alobaki ete: Oyo ezali efa moko oyo ezali kobima. Alobaki lisusu ete: Oyo ezali elilingi na bango na mokili mobimba. Mpe, tala, eteni moko ya plomb ya talanta ematisamaki; mpe oyo ezali mwasi moko afandi na kati ya efa. Mpe alobaki ete: Oyo ezali mabe. Mpe abwakaki yango na kati ya efa; mpe abwakaki kilo ya plomb na monoko na yango. Bongo natombolaki miso na ngai, mpe natalaki, mpe, tala, basi mibale babimaki, mpe mopepe ezalaki na mapapu na bango; mpo bazalaki na mapapu lokola mapapu ya nzoni: mpe batombolaki efa kati na mabele mpe likoló. Bongo nalobaki na anela oyo azalaki kotangentengana na ngai ete: Oyo bazali komema efa epai wapi? Mpe alobaki na ngai ete: Mpo na kotongela yango ndako na mokili ya Shinari; mpe ekolendisama, mpe ekotia kuna likoló ya moboko na yango moko. Zekaria 5:5–11.

An ephah is a basket used for measuring. The two women that place the ephah, or basket that the papacy sits in the midst of, are two churches. Two religions will take the religion that is defined in the Bible as “that wicked” and build her a house in the land of Shinar. Shinar is another name for Babylon, and the Catholic church is Babylon the great in the last days.

ایفاه سەبەتێکە بۆ پێوانەکردن بەکاردێت. ئەو دوو ژنەی کە ئەو ایفاه، یان سەبەتەیە، دادەنێن کە پاپایەتی لە ناوەڕاستییەکەیدا دانیشتووە، دوو کڵێساین. دوو ئایین ئەو ئایینە دەبەن کە لە پەرتوکی پیرۆزدا بە «ئەو خراپە» ناسێنراوە، و خانوویەکی بۆ دروست دەکەن لە خاکی شنعار. شنعار ناوێکی دیکەی بابڵە، و کڵێسای کاتۆلیک لە ڕۆژانی کۆتاییدا بابڵی مەزنە.

The two women that “establish” the wicked woman in Babylon, have “wind in their wings.” Those women are also birds, for they have “wings,” and their justification for placing the woman is the “wind” of Islam, for Islam brings together every man’s hand. The woman that is lifted up, has been trapped in the ephah since her deadly wound in 1798, for there had been a leaden weight placed upon the mouth of the ephah she was in. But when the music of Nebuchadnezzar’s worship ceremony begins, the two women of apostate Protestantism and Spiritualism remove the leaden weight, and lift up the eighth head, that is of the seven.

Babylon’de kötü kadını “yerleştiren” iki kadının “kanatlarında yel” vardır. Bu kadınlar aynı zamanda kuşlardır, çünkü “kanatları” vardır; kadını yerleştirmelerinin gerekçesi ise İslâm’ın “yeli”dir, zira İslâm her adamın elini bir araya getirir. Yukarı kaldırılan kadın, 1798’de aldığı ölümcül yarasından beri efa içinde kapatılmıştır; çünkü içinde bulunduğu efanın ağzı üzerine kurşundan bir ağırlık konmuştu. Fakat Nebukadnetsar’ın tapınma töreninin müziği başladığında, irtidat etmiş Protestanlık ve Spiritüalizm’in iki kadını kurşundan ağırlığı kaldırır ve yediden olan sekizinci başı yukarı kaldırır.

“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

“Pỳci mỳhci̱du̱ hpe ga hkraw shadu ai ten, Madu a amyu ni hta htingran ai amu-matu ni gaw hkrum tsunghkring ai mungdan hpe ga ai ni wa, grau rawng ai hkying ai re. Mungkan gaw nbung-jawng, majan, lachyit-lasa hte hpring ai re. Raitimung, gahtet langai—pāp hpe hkungga ai atsam—akraw na, masha ni gaw shi a sakse ni a hpe hkan ma ni hta Karai Kasang hpe hkap la na matu hkum tsunghkring na mara. Ndai tsunghkring ai gaw grau kaba ai nawng malai ai wa e shachyeng da ai re. Shi gaw n-gun a amyu ni hpe htruth hpe hpyen gasat na matu sawn tsunghkring shangun yang, de a langai mi hte, de a hkan ai ni hpe hkapga, hkaubyu, katawng shangun na matu amu galaw na ra ai. Myit hkrum byin ai, n hkru ai myit hpe lajang ai, n hkra ai ga tsun ai ni gaw, shi e shachyen ai re, mazum-mayang hte hkapga-hkaphku byin shangun na matu.” Testimonies, volume 7, 182.

The threefold union lifts up the papacy as the head, for they intend to destroy the nation not desired.

Ubumwe bw’incuro eshatu bushyira hejuru ubupapa nk’umutwe, kuko bagamije kurimbura ishyanga ritifuzwa.

For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. Psalm 83:2–4.

Nanga, tánda, bana ya kunina baleka makelele; mpe baye bayinaka yo batomboli motó. Basali likanisi ya mayele mabe mpo na bato na yo, mpe basoli elongo mpo na baye obombaka. Balobi ete: “Bóya, mpe tókata bango bázala lisusu ekólo te; mpo ete nkombo ya Yisraele ekanisama lisusu te.” Nzembo 83:2–4.

A bird is a religion, and the “ravenous bird from the east” which God calls at the “hour” of the Sunday law, when the message of the Midnight Cry is being proclaimed, is Islam. That is why in the very hour that the resurrected dead ascend into heaven as the ensign, the “third woe” of Islam comes quickly. This is why Isaiah states in verse one of chapter ten, “Woe” unto them that declare unrighteous decrees. The “Woes” of Revelation are Islam, and Islam is the providential judgment, or tool, or staff (Isaiah 10:5) that God uses to punish the United States for enforcing Sunday worship.

Ndeke ni dini, na “ndege mla nyama wa mashariki” ambaye Mungu humwita katika “saa” ya sheria ya Jumapili, wakati ujumbe wa Kilio cha Usiku wa Manane unapotangazwa, ni Uislamu. Ndiyo sababu katika saa ile ile ambayo wafu waliofufuliwa hupaa mbinguni kama bendera, “ole wa tatu” wa Uislamu huja upesi. Hii ndiyo sababu Isaya asema katika aya ya kwanza ya sura ya kumi, “Ole” wao waamuruo amri zisizo za haki. “Ole” za Ufunuo ni Uislamu, na Uislamu ni hukumu ya majaliwa, au chombo, au fimbo (Isaya 10:5) ambayo Mungu hutumia kuiadhibu Marekani kwa kulazimisha ibada ya Jumapili.

Isaiah chapter forty-six, identifies the “ravenous bird from the east,” as “the man that executeth my counsel.” That “man” is Islam, and he is called “from a far country,” for God “purposed” to judge the United States, and thereafter the world, for Sunday enforcement, as He did in former times with pagan Rome and the first four trumpets, and then with papal Rome in the fifth and sixth “Woe” trumpets. His purpose in Isaiah chapter forty-six is to call the “ravenous bird from the east,” and He informs His people who desire to understand His counsel and purpose “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.”

Isaya kapitulo makumi anai na matanhatu inoratidza “shiri inopamba ichibva kumabvazuva” se “munhu anoita zano rangu.” “Munhu” iyeye iIslam, uye anonzi “anobva kunyika iri kure,” nokuti Mwari “akaronga” kutonga United States, uye pashure pacho nyika yose, nokuda kwekumanikidzwa kweSvondo, sezvaakaita munguva dzakare neRoma yechihedheni nezviridzwa zvina zvokutanga, uyezve neRoma yepapa muzviridzwa zvechishanu nechechitanhatu zve “Nhamo.” Chinangwa Chake muna Isaya kapitulo makumi mana na matanhatu ndechokudana “shiri inopamba ichibva kumabvazuva,” uye Anozivisa vanhu Vake vanoshuva kunzwisisa zano Rake nechinangwa Chake achiti, “Rangarirai zvinhu zvekare zvenguva dzekare; nokuti ndini Mwari, uye hakuna mumwe; ndini Mwari, uye hakuna wakafanana neni, ndichizivisa kuguma kubva pakutanga, uye kubva kunguva dzekare zvinhu zvisati zvaitwa, ndichiti, Zano rangu richamira, uye ndichaita kufara kwangu kwose.”

In verse three Isaiah chapter ten, Isaiah records three important questions:

Mu vesi lya kusatu lya Isaya kapu ya ikumi, Isaya walemba bipusho bisatu bya mushinga mukatampe:

And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:3.

Mûsâng mukũũma ma thikũ wa mũtũĩrĩri, na mũthĩna ũrĩa ũgooka kuuma kũraya? Mũgĩtĩra ani nĩguo mũkũnyitwo ũteithio? Na ri ri mũgĩtigĩra riiri rĩanyu? Isaia 10:3.

The final question identifies that the glorious land loses her glory at the unrighteous decree. The glory of the United States is the Constitution, which is fully overturned at the Sunday law.

Pirsê dawî diyar dike ku erda rûmetdar bi biryara neheq rûmeta xwe winda dike. Rûmeta Dewletên Yekbûyî yên Amerîkayê Destûr e, ku bi qanûna Yekşemê de bi tevahî tê hilweşandin.

“And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity.” The Great Controversy, 441.

“قانونِ اساسى نیز به مردم حقِ خودحکومتى را تضمین مى‌کند و مقرر مى‌دارد که نمایندگانى که با رأى مردم برگزیده مى‌شوند، قوانین را وضع و اجرا کنند. آزادىِ ایمانِ دینى نیز اعطا شد، به‌گونه‌اى که هر انسان مجاز باشد خدا را مطابق با حکمِ وجدانِ خویش عبادت کند. جمهوری‌خواهى و پروتستانیسم به اصولِ بنیادىِ ملت بدل شدند. این اصول رازِ قدرت و کامیابىِ آن هستند.” جدال عظیم، 441.

It is the Constitution that identifies the glory that is left in the dust at the Sunday law.

Ey’intekateevamen naneeloshii aatł’óol daats’eeldlį́į́go Sunday law bił daats’ééhígíí bee hane’ígíí t’áá Constitution biniiyé.

“When the nation for which God has worked in such a marvelous manner, and over which He has spread the shield of Omnipotence, abandons Protestant principles, and through its legislature gives countenance and support to Romanism in limiting religious liberty, then God will work in His own power for His people that are true. The tyranny of Rome will be exercised, but Christ is our refuge.” Testimonies to Ministers, 206.

“Ekyalo Katonda kye yakolereramu mu buryo bw’ekitalo ennyo, era kye yabikkako engabo ey’Obuyinza bwonna, bwe kinaaleka emisingi gya Bupolotesitante, era nga kiyita mu mateeka gaakyo okuwa Obulomaani ekitiibwa n’obuyambi mu kukugira eddembe ly’eddiini, awo Katonda alikola mu buyinza bwe ye ku lw’abantu be abeesigwa. Obufuzi bw’ekikakafu obw’Obulomaani bulikozesebwa, naye Kristo kye kiddukiro kyaffe.” Testimonies to Ministers, 206.

At Isaiah’s “unrighteous decree,” which is the Sunday law, the glory of the United States is gone, and it immediately answers Isaiah’s second question as it prophetically flees to the United Nations, the ten-king confederacy of Revelation chapter seventeen for help to address the attack of Islam of the third “Woe”. The first of the three questions identifies the setting of the Sunday law desolation that causes the United States to begin its next work of forcing the entire world to accept the combination of church and state, as represented by the unification of the United Nations and the Catholic Church, with the pope in control of the unholy relationship. It calls that desolation “the day of visitation”. All these prophetic realities align with Nebuchadnezzar’s dedication service for the golden image.

Yesaya amriay mya “yasiyo ya haki”mya, ambayo ni sheria ya Jumapili, utukufu wa Marekani waondoka, na mara moja hujibu swali la pili la Yesaya inapoikimbilia kinabii Umoja wa Mataifa, shirikisho la wafalme kumi la Ufunuo sura ya kumi na saba, kwa msaada ili kushughulikia shambulio la Uislamu la “Ole” ya tatu. Swali la kwanza kati ya yale maswali matatu hutambulisha mazingira ya uharibifu wa sheria ya Jumapili unaoifanya Marekani kuanza kazi yake inayofuata ya kuilazimisha dunia yote kukubali muungano wa kanisa na serikali, kama unavyowakilishwa na kuunganishwa kwa Umoja wa Mataifa na Kanisa Katoliki, huku papa akiwa na udhibiti wa uhusiano huo usio mtakatifu. Huutaja uharibifu huo kuwa “siku ya kujiliwa”. Uhalisi huu wote wa kinabii unapatana na ibada ya wakfu ya Nebukadneza kwa sanamu ya dhahabu.

We will continue chapter three of Daniel in the next article.

Tukizangiza kikulu kya tatu kya Danieli mu kipande gikeng’ha.

“In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today. The condemnation that will fall upon the inhabitants of the earth in this day will be because of their rejection of light. Our condemnation in the judgment will not result from the fact that we have lived in error, but from the fact that we have neglected Heaven-sent opportunities for discovering truth. The means of becoming conversant with the truth are within the reach of all; but, like the indulgent, selfish king, we give more attention to the things that charm the ear, and please the eye, and gratify the palate, than to the things that enrich the mind, the divine treasures of truth. It is through the truth that we may answer the great question, ‘What must I do to be saved?’” Bible Echo, September 17, 1894.

“Mu lisolo ya Nebukadenezari ne Belesazari, Mungu uolonga ku bantu ba lelo. Ukondemwa uo ukowila pa bakikaji ba ntoto mu siku ino ukaba ku sababu ya kuleka kwao mwanga. Ukondemwa wetu mu hukumu haukatoka ku jambo la kwamba tumeishi mu kosa, ila ku jambo la kwamba tumepuuza nafasi zilizotumwa na Mbingu za kugundua kweli. Njia za kufikia ufahamu wa kweli ziko karibu na uwezo wa wote; lakini, kama mfalme wa kujiachilia ne wa ubinafsi, tunatia maanani zaidi vitu vinavyopendeza sikio, ne kufurahisha jicho, ne kuridhisha kaakaa, kuliko vitu vinavyoutajirisha moyo wa akili, hazina za kimungu za kweli. Ni kwa njia ya kweli kwamba twaweza kujibu swali kubwa, ‘Nifanye nini nipate kuokolewa?’” Bible Echo, September 17, 1894.