All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Nwenu nyonso ba ke zingaka na nza-ntoto, mpe beno nyonso ba ke vwandaka na ntoto, tala beno, ntangu yandi ke telemisa elembo na zulu ya bangumba; mpe ntangu yandi ke bula kelelo, wa beno. Yezaya 18:3.
The messenger represented as Elijah proclaiming the message represented by Moses is slain in the streets by a beast that ascends from the bottomless pit. After being trampled down for a period represented by the “curse” of Moses which is the “scattering” of Leviticus twenty-six the Holy Spirit enters into their dead bodies through God’s Word. They then stand up and thereafter ascend up into heaven. A message that is represented as in heaven is the everlasting gospel of the three angels.
Omukwenda alagibwa nga Eriya ng’alangirira obubaka obulagibwa nga Musa, attibwa mu nguudo n’ensolo eyambuka okuva mu bunnya obutaliiko nkomerero. Oluvannyuma lw’okulinnyirirwa wansi okumala ekiseera ekiragiddwa ekikolimo kya Musa, kye “kusaasaana” okwa Eby’Abaleevi abiri mu mukaaga, Omwoyo Omutukuvu ayingira mu mibiri gyabwe egyafudde okuyita mu Kigambo kya Katonda. Awo ne bayimirira; oluvannyuma ne bambuka okugenda mu ggulu. Obubaka obulagibwa nga buli mu ggulu bwe njiri ey’olubeerera ey’abamalayika abasatu.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people. Revelation 14:6.
Ndzi tlhela ndzi vona yin’wana ntsumi yi haha exikarhi ka tilo, yi ri ni evhangeli leri nga heriki leswaku yi ri twarisa eka lava akeke emisaveni, ni eka matiko hinkwawo, ni tinyimba hinkwato, ni tindzimi hinkwato, ni vanhu hinkwavo. Nhlavutelo 14:6.
Before Elijah and Moses ascend into heaven they first would stand upon their feet.
Kabla Eliya na Musa hawajapaa kwenda mbinguni, kwanza wangalisimama juu ya miguu yao.
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. Revelation 11:11, 12.
Na baada ya siku tatu na nusu, Roho ya uzima itokayo kwa Mungu ikaingia ndani yao, nao wakasimama kwa miguu yao; hofu kuu ikawashukia wale waliowaona. Nao wakasikia sauti kuu kutoka mbinguni, ikiwaambia, Njoo huku juu. Nao wakapanda juu mbinguni katika wingu; na adui zao wakawaona. Ufunuo 11:11, 12.
Every prophet agrees with the other prophets and they all come together in the book of Revelation. The book of Ezekiel teaches that when the Spirit enters into men they stand upon their feet.
Buri mũnabii acokania na anabii abandi, kandi bose bahurira hamwe mu gitabo c’Ivyahishuwe. Igitabo ca Ezekieli cigisha yuko, igihe Mpwemu yinjira mu bantu, baca bahagarara ku birenge vyabo.
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.
Kandi ambwira ati, Mwana wa munthu, imirira pa mapazi ako, ndipo ndidzayankhula nawe. Ndipo Mzimu unalowa mwa ine pamene iye anayankhula ndi ine, ndipo unandiimitsa pa mapazi anga, kuti ndimve iye amene anayankhula ndi ine. Ezekieli 2:1, 2.
Ezekiel represents God’s people in the “last days” who are dead, yet they hear God speak, and the reception of God’s Word brings the presence of the Holy Spirit and they then stand upon their feet. Those in Revelation who have been slain and left in the street to be trampled down for twelve hundred and sixty symbolic days also hear God’s Word, which conveys the Holy Spirit into their hearts and minds and they stand upon their feet. Ezekiel informs us what the Word of God is that they hear, which in turn brings the entire movement represented by Moses and Elijah that has been dead in the streets back to life, and causes them to stand.
Ezekieli amanyiso lw’abantu b’Imana bo mu “minsi ya nyuma” bapfuye, nyamara bakumva Imana ivuga; kandi kwakira Ijambo ry’Imana bizana ukubaho kw’Umwuka Wera, maze bahagarara ku birenge byabo. Abo mu Byahishuwe bishwe bagasigara mu muhanda ngo bakandagirwe iminsi igihumbi na magana abiri na mirongo itandatu y’ikigereranyo na bo bumva Ijambo ry’Imana, rishyira Umwuka Wera mu mitima no mu ntekerezo zabo, maze bagahagarara ku birenge byabo. Ezekieli atumenyesha iryo Jambo ry’Imana bumva, ari ryo na ryo rizura ubuzima bw’umutwe wose ushushanyijwe na Mose na Eliya wari warapfiriye mu mihanda, kandi rikabatera guhagarara.
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. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. 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. 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 37:1–14.
دەستی یەزدان لەسەرم بوو، و لە ڕۆحی یەزداندا بردمیە دەرەوە، و لە ناوەڕاستی دۆڵەکە دانیشاندنم؛ ئەوەی پڕ بوو لە ئێسقان. و وام لێکرد دەوریان بدەم لە هەموو لاوەکان؛ و ئەوەتا، زۆر زۆر بوون لەسەر ڕووی دۆڵە فراوانەکە؛ و ئەوەتا، بە تەواوی وشک بوون. ئەویش پێی فەرمووم، ئەی کوڕی مرۆڤ، ئایا ئەم ئێسقانانە دەتوانن بژین؟ منیش وەڵامم دایەوە، ئەی پەروەردگاری یەزدان، تۆ دەزانیت. دیسان پێی فەرمووم، پێشبینی لەسەر ئەم ئێسقانانە بکە و پێیان بڵێ، ئەی ئێسقانی وشک، قسەی یەزدان ببیستن. ئاوا دەفەرموێ یەزدانی پەروەردگار بەو ئێسقانانە: ئەوەتا، من هەناسە دەهێنمە ناوتان، و دەژین؛ و پێوەندەکانتان لەسەر دادەنێم، و گۆشتتان لەسەر دەڕوێنم، و بە پێست داپۆشتان دەکەم، و هەناسە دەخەمە ناوتان، و دەژین؛ و دەزانن کە من یەزدانم. ئینجا من وەک ئەوەی فەرمانم پێکرابوو پێشبینیم کرد؛ و کاتێک پێشبینیم دەکرد، دەنگێک هات، و ئەوەتا، لەرزینێک بوو، و ئێسقانەکان هاتنەوە پێکەوە، هەر ئێسقانێک بۆ ئێسقانی خۆی. و کاتێک سەیرم کرد، ئەوەتا، پێوەندەکان و گۆشت لەسەریان هاتە سەر، و پێست لە سەرەوە دایپۆشین؛ بەڵام هەناسەیان تێدا نەبوو. ئینجا پێی فەرمووم، پێشبینی بۆ با بکە، پێشبینی بکە، ئەی کوڕی مرۆڤ، و بە با بڵێ، ئاوا دەفەرموێ یەزدانی پەروەردگار؛ ئەی هەناسە، لە چوار باکەوە وەرە، و بەسەر ئەم کوژراوانەدا بفوێنە، تاکو بژین. جا من وەک ئەوەی فەرمانی پێدام پێشبینیم کرد، و هەناسە چووە ناویان، و ژیانەوە، و لەسەر پێیان وەستان، سوپایەکی زۆر گەورە. ئینجا پێی فەرمووم، ئەی کوڕی مرۆڤ، ئەم ئێسقانانە تەواوی ماڵی ئیسرائیلن؛ ئەوەتا، دەڵێن، ئێسقانەکانمان وشک بوون، و هیوامان لەدەست چووە: ئێمە لە بەشەکانمان بڕاوین. بۆیە پێشبینی بکە و پێیان بڵێ، ئاوا دەفەرموێ یەزدانی پەروەردگار؛ ئەوەتا، ئەی گەلی من، من گۆڕەکانتان دەکەمەوە، و وادەکەم لە گۆڕەکانتان بێنە دەرەوە، و دەهێنمتانە خاکی ئیسرائیل. و دەزانن کە من یەزدانم، کاتێک گۆڕەکانتانم کردەوە، ئەی گەلی من، و لە گۆڕەکانتانم هێنانە دەرەوە، و ڕۆحی خۆم دەخەمە ناوتان، و دەژین، و لە خاکی خۆتان جێگیرتان دەکەم؛ ئینجا دەزانن کە من، یەزدان، قسەم کردووە و جێبەجێم کردووە، یەزدان دەفەرموێت. حیزقیال 37:1–14.
Daniel and John represent God’s one hundred and forty-four thousand in the “last days” who have been symbolically killed and resurrected. John in the boiling oil, Daniel in the lion’s den. The movement that was an offspring of its Laodicean mother is symbolically slain and thereafter resurrected, thus becoming the eighth that is of the seven. It is the resurrection of the sixth church, which was Philadelphia that becomes the eighth, though it is not a church but a movement. At the end of a period where they remain unburied, that they might be trampled down by those that are celebrating their deaths, they stand upon their feet as a mighty army. They stand up because they hear a message from God’s Word. Any corpse that has been in the street for over three years has rotted away to the point that all that would remain would be bones.
Danyeli na Yohana wanafananisha watu wa Mungu laki moja na arobaini na nne katika “siku za mwisho,” ambao wameuawa kwa mfano na kufufuliwa. Yohana katika mafuta yanayochemka, Danyeli katika tundu la simba. Vuguvugu lililokuwa uzao wa mama yake Laodikia linachinjwa kwa mfano, na baadaye kufufuliwa; hivyo linakuwa wa nane aliye wa wale saba. Huo ni ufufuo wa kanisa la sita, ambalo lilikuwa Filadelfia, nalo linakuwa wa nane, ingawa si kanisa bali ni vuguvugu. Mwishoni mwa kipindi ambacho wanabaki bila kuzikwa, ili wakanyagwe chini na wale wanaosherehekea vifo vyao, wanasimama juu ya miguu yao kama jeshi kuu. Wanasimama kwa sababu wanasikia ujumbe kutoka kwa Neno la Mungu. Maiti yoyote iliyokuwa barabarani kwa zaidi ya miaka mitatu imeoza kiasi kwamba kinachobaki ni mifupa tu.
“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.
“Amagufa yumye akeneye guhumekererwaho n’Umwuka Wera w’Imana, kugira ngo aze gukora, nk’aho yazuwe mu bapfuye.” Bible Training School, 1 Ukuboza 1903.
We are required to participate in the work of resurrecting ourselves. We do this by reading, hearing and keeping the things which are written.
Patuikekatïl tukwi katïnkapakin nupuri ti pünüra. Ipülaa sümaa anasü je akumajalaa, ayatawaa sümaa akalijaawaa tü e'irukuukat süpüla.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
“Ezbalizivu lya buLesa bwa nadi mu bupole buetu ni kyakulomba kikulu manene ne kyakutandikilapo pa byonso byo tubula. Kukeba ici cilingile ukuba mulimo wesu wa kutanga.” Selected Messages, book 1, 121.
The prophetic “Word” that produces this resurrection from a Laodicean experience unto the experience of Philadelphia comes from a message found in the books of Daniel and Revelation.
مەبەستدارەتی «وشە»ی پێشبینییەکە کە ئەم هەستانەوەیە لە تاقیکردنەوەی لاودیقیایەوە بۆ تاقیکردنەوەی فیلادلفیا بەرهەم دەهێنێت، لە پەیامێکەوە دێت کە لە کتێبەکانی دانیال و ئاشکرابووندا دۆزرابووەوە.
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience.” Testimonies to Ministers, 112–114.
“Daniel na Kuuhə ǂHõaǂais ra mîs ge aob ge nâi hâ hâs, nîsen-khoe ra mûsâ i ge aitsama tsîs xa hâ hâs dâureb ge aob ge ǂgâi ǁnâs.” Testimonies to Ministers, 112–114.
The experience of the legal religion of Laodicea is changed by a life-giving message. The message of the Revelation of Jesus Christ is the message of His creative power, which most certainly is the power of God unto salvation for everyone that believes.
Эмыйзамчыл Лаодикея дининин тажрыйбасы өмүр берүүчү кабар аркылуу өзгөртүлөт. Иса Машаяктын Аяны жөнүндөгү кабар — Анын жаратуучу күчү жөнүндөгү кабар; ал болсо, ишенген ар бир адам үчүн куткарылууга алып баруучу Кудайдын күчү экени шексиз.
“What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.
“Ni nguvu gani yatupasa kuwa nayo itokayo kwa Mungu, ili mioyo ya barafu, iliyo na dini ya sheria tu, ione mambo yaliyo bora zaidi yaliyowekewa—Kristo na haki Yake! Ujumbe utoao uzima ulihitajika ili kuwapa uzima yale mifupa mikavu.” Manuscript Releases, volume 12, 205.
The legal religion is a backslidden religion as represented by Adventism’s departure from the foundations in 1863 and onward.
Dinî ya kisheria ni dini iliyorudi nyuma, kama inavyowakilishwa na kuiacha kwa Uadventista misingi yake tangu mwaka 1863 na kuendelea.
“I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.
“Ndiñuururisa epy atykra ha amopu'ã che ánga ñembo'épe, ikatu hag̃uáicha Ñandejára opytu'u hag̃ua hi'ári itavayguakuéra ojevy va'ekue hapykuévo, ha'éva kangue piruicha, ikatu hag̃uáicha oikove jey.” General Conference Bulletin, 4 de febrero de 1893.
Jesus is “the faithful witness” in the Revelation.
Jesus a mono “shahidi mwaminifu” mu Ufunuo.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God. Revelation 3:14.
Na kwa malaika wa kanisa la Walaodikia andika; Haya ndiyo asemayo yeye aliye Amina, shahidi aliye mwaminifu na wa kweli, mwanzo wa uumbaji wa Mungu. Ufunuo 3:14.
Sister White informs us that it is Jesus who is the “faithful witness” that presents a “straight testimony” to the Laodiceans who are dead in trespasses and sin, and that just as with the message to the valley of dead dry bones, the message causes a shaking.
Sister White atutemanyisa nti Yesu ye “omujulirwa omwesigwa” aleeta “obujulizi obw’ensonga” eri Abalaodikiya abafudde mu kusobya n mu kibi, era nti nga bwe kyali ku bubaka eri ekiwonvu eky’amagumba amakalu agafudde, obubaka buno buleeta okukankana.
“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.
“Náhúnséík iitx̱ yéi x̱at sitee áwé x̱wasáakw, tsú x̱at woo.óotx̱ yeedát aa yéi x̱at wushoo.áat áwé, du jeedát át wutuwa.áat, Yáatx̱’i S’éekʼ yéi x̱at wushoo.áat Laodicea haa jeeyís ḵusteeyí sáwé has du x̱ʼéidei. Yáa át du yoo x̱ʼéit has oosikóo, tsú du x̱ʼéit awsiḵáa, tsú áyá ashdáx̱ yee duwasáakw át wootee, tsú a káa yéi x̱ʼasixán áwé has awsiteen. Átlein has du jeeyís yáa tleixʼ yéi áyá x̱ʼéit has oosikóowu. Has du x̱ʼéidei akeidáakw, tsú yáa áyá at shukáax̱ awsiteen Xʼunaa God yéi has du jee.”
“I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.
“Ndzi vone leswaku vumbhoni bya Mbhoni ya Ntiyiso a byi si yingisiwa hafu. Vumbhoni lebyi nga bya nkoka swinene, lebyi masiandzhaka ya kereke ma akeke ehenhla ka byona, byi tekiwe hi ku olova, loko byi nga si honisiwa hi ku helela. Vumbhoni lebyi byi fanele ku vanga ku hundzuka lokukulu ka mbilu; hinkwavo lava byi amukelaka hi ntiyiso va ta byi yingisa naswona va ta basisiwa.
“Said the angel, ‘List ye!’ Soon I heard a voice like many musical instruments all sounding in perfect strains, sweet and harmonious. It surpassed any music I had ever heard, seeming to be full of mercy, compassion, and elevating, holy joy. It thrilled through my whole being. Said the angel, ‘Look ye!’ My attention was then turned to the company I had seen, who were mightily shaken. I was shown those whom I had before seen weeping and praying in agony of spirit. The company of guardian angels around them had been doubled, and they were clothed with an armor from their head to their feet. They moved in exact order, like a company of soldiers. Their countenances expressed the severe conflict which they had endured, the agonizing struggle they had passed through. Yet their features, marked with severe internal anguish, now shone with the light and glory of heaven. They had obtained the victory, and it called forth from them the deepest gratitude and holy, sacred joy.
“Ndziyile yingelosi, ‘Lulekani!’ Kungasikhalanga nkarhi wo leha ndzi twa rito ro fana ni swichayachayana swo tala swa vuyimbeleri, hinkwaswo swi ba hi ku twanana loku hetisekeke, swi nandziha naswona swi twanana. Ri hundzile vuyimbeleri byin’wana ni byin’wana lebyi ndzi tshameke ndzi byi twa, byi vonaka byi tele tintswalo, ntwelavusiwana, ni ntsako wo kwetsima, lowo tlakusa. Byi tsutsumile hi ku tsakisa eka vumunhu bya mina hinkwabyo. Ndziyile yingelosi, ‘Langutani!’ Kutani nyingiso wa mina wu hundziseriwile eka ntshungu lowu ndzi a ndzi wu vonile, lowu a wu rhurhumerisiwa hi matimba. Ndzi kombiwile lava ndzi a ndzi va vone eku sunguleni va rila naswona va khongela hi ku vaviseka ka moya. Nhlawa ya tintsumi ta vahlayisi leti a ti va rhendzerile a yi andzisiwile kambirhi, naswona a va ambexiwile matlhari ku sukela enhlokweni ya vona ku ya emilengeni ya vona. A va famba hi nongonoko lowu hetisekeke, ku fana ni khampani ya masocha. Swikandza swa vona a swi kombisa mpfilumpfilu lowukulu lowu a va wu tiyiserile, ku lwisana loku tlhavekaka lebyi a va hundzile eka byona. Hambiswiritano, swivumbeko swa vona, leswi a swi funghiwile hi ku vaviseka lokukulu ka le ndzeni, sweswi a swi hatima hi ku vonakala ni ku kwetsima ka tilo. A va kumile ku hlula, naswona sweswo swi humesile eka vona ku nkhensa lokukulu swinene ni ntsako lowo kwetsima, lowo hlawuleka.”
“The numbers of this company had lessened. Some had been shaken out and left by the way. The careless and indifferent, who did not join with those who prized victory and salvation enough to perseveringly plead and agonize for it, did not obtain it, and they were left behind in darkness, and their places were immediately filled by others taking hold of the truth and coming into the ranks. Evil angels still pressed around them, but could have no power over them.
“Abandu ba k’ekibiina kino baali bakendedde obungi. Abamu baali bakunkumuddwa ne basigalira mu kkubo. Abatafaayo era abatali banyiikivu, abataagatta wamu n’abo abaawa obuwanguzi n’obulokozi omuwendo ogumala okubwegayirira n’okubulwa ennaku ku lwabwo nga bagumiikiriza, tebaabufuna, era baaleka emabega mu kizikiza, n’ebifo byabwe ne bijjuzibwa amangu ddala abalala abaakwata amazima ne bayingira mu nnyiriri. Bamalayika ababi baali bakyabeetooloola, naye tebaasobola kubafuga.”
“I heard those clothed with the armor speak forth the truth with great power. It had effect. Many had been bound; some wives by their husbands, and some children by their parents. The honest who had been prevented from hearing the truth now eagerly laid hold upon it. All fear of their relatives was gone, and the truth alone was exalted to them. They had been hungering and thirsting for truth; it was dearer and more precious than life. I asked what had made this great change. An angel answered, ‘It is the latter rain, the refreshing from the presence of the Lord, the loud cry of the third angel.’” Early Writings, 270, 271.
“Ndzi twe lava a va ambale matlhomulo ya nyimpi va vula ntiyiso hi matimba lamakulu. Swi ve ni vuyelo. Vo tala a va bohiwile; van’wana vasati hi vavanuna va vona, kutani van’wana vana hi vatswari va vona. Lava va tshembekeke lava a va siveleriwe ku twa ntiyiso sweswi va wu khome hi ku hiseka lokukulu. Ku chava maxaka ya vona hinkwako a ku herile, kutani ntiyiso ntsena wu tlakusiwile eka vona. A va ri karhi va twa ndlala ni torha ra ntiyiso; a wu ri wa nkoka swinene, wu ri wa risima lerikulu ku tlula vutomi. Ndzi vutisile leswaku i yini lexi endleke ku cinca loku lokukulu. Ntsumi yi hlamurile yi ku, ‘I mpfula ya le ndzhaku, ku phyuphyisiwa loku humaka emahlweni ka Hosi, xirilo lexikulu xa ntsumi ya vunharhu.’” Early Writings, 270, 271.
The straight testimony to Laodicea that raises up an army after a severe shaking is the message to the valley of dead dry bones, and those bones represent the message of Moses and the messenger Elijah that were slain in the street on July 18, 2020 by a beast from the bottomless pit.
Laodikea’ya yönelik, şiddetli bir sarsıntının ardından bir orduyu ayağa kaldıran dosdoğru tanıklık, ölü kuru kemikler vadisine verilen mesajdır; ve o kemikler, 18 Temmuz 2020’de dipsiz çukurdan çıkan bir canavar tarafından sokakta öldürülen Musa’nın mesajını ve ulak İlyas’ı temsil eder.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
“Ekiheerezo ekigolokere kisaana okuhabwa amakanisa n’ebitongole byaitu, kugira ngu bimutse abaaseesire.”
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
“कमि ला बुमि याहवे की खुंमना थ्ला आर दाङमना थ्लाबा, थाङ-थाङगा मथौख्रि खालामनांगौ। दा जोंफोरा जोंनि गेदेर गोबां गोनांथि बुङो। याहवे जोंखौ बाहायनो हाया, जेब्ला बेयो गुसु-जादोंनि हाडि-फोराव जिउ बिथायो। आं एसे बाथ्रा खालामनाय सोरजिनो: ‘इसोरनि आत्मानि गहिर गुदुंथि मोनसे गोसोआव मावनाय गैया, बेनि जिउ-होनाय जोबोद गैया, साचिया मोनसे गोजौ चिठि जेंना जायो।’” Review and Herald, November 18, 1902.
We have shown that the four waymarks that represent the history of the seven thunders are represented in every reform line. In connection with that is the fact that in each reform line each of the four waymarks represent the same prophetic theme. With Moses the theme at each of the four waymarks typifying the seven thunders was the covenant with a chosen people. With David it was the ark of God. With Christ it was death and resurrection. With the Millerites it was the day for a year principle.
Tukamonyeshe kwamba zile alama nne za njia zinazowakilisha historia ya ngurumo saba zinawakilishwa katika kila mstari wa matengenezo. Kinachohusiana na hilo ni ukweli kwamba katika kila mstari wa matengenezo, kila moja ya zile alama nne za njia huwakilisha mada ileile ya kinabii. Kwa Musa, mada katika kila moja ya zile alama nne za njia zilizokuwa mfano wa ngurumo saba ilikuwa agano na watu wateule. Kwa Daudi, ilikuwa sanduku la Mungu. Kwa Kristo, ilikuwa kifo na ufufuo. Kwa Wamilleri, ilikuwa kanuni ya siku kwa mwaka.
With Future for America, it is Islam. Islam on September 11, 2001. It was again Islam on July 18, 2020 with the failed prediction, the first disappointment and the beginning of a tarrying time. The third waymark that produces a mighty army that stands up is the message of the four winds, which represents Islam, the “angry horse” of Bible prophecy.
Na Future for America, ezali Islam. Islam na mokolo mwa 11 Sɛtɛmbɛ 2001. Ezalaki lisusu Islam na mokolo mwa 18 Yuli 2020 elongo na esakweli oyo elongaki te, kozanga kokokana ya liboso, mpe ebandeli ya eleko ya koumela. Elembo ya nzela ya misato oyo ebotaka mampinga monene oyo etelemaka ezali nsango ya mipɛpɛ minei, oyo emonisaka Islam, “mpunda ya nkanda” ya esakweli ya Biblia.
“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 bakwete embepo ine, eyo emela ng’ifarasii ery’obusungu nga enoonyereza okweyulula n’okudduka ng’eserengeta ku maaso g’ensi yonna, nga etisse okuzikiriza 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. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.
« Tuzolale kuna mbandu mpenza ya nsi ya seko? Tokozala bongo bato ya malembe, ya malili, mpe ya kufa? Ee, soki kaka na mangomba na biso Molimo mpe pema ya Nzambe ekopemama kati na bato na Ye, mpo ete batelema na makolo na bango mpe bazala na bomoi. Tosengeli komona ete nzela ezali moke, mpe ekuke ezali ya mpasi. Kasi ntango tozali koleka na ekuke ya mpasi, bonene na yango ezali na ndelo te. » Manuscript Releases, volimi 20, 216, 217.
Immediately after Elijah and Moses stand up, they are lifted up to heaven as an ensign.
Angadwigi dikumakanya Eliya na Musa bakesimama, bakanuligwa ku igulu ngʼulu nka ishara.
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. Revelation 11:12.
Ne beo ngkúma ebegha kitémíri táka lúrí ngwáne atí, Níke yíri ngó. Ne beo ngwáka yíri lúrí ngwáne ku owi; ne abanú bóng bebo ngkéta yíri. Ufunú 11:12.
We will address the ensign represented by Moses and Elijah in the next article.
Katika makala inayofuata, tutalishughulikia bendera ya ishara inayowakilishwa na Musa na Eliya.