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 zile siku tatu na nusu, Roho ya uzima itokayo kwa Mungu ikaingia ndani yao, nao wakasimama kwa miguu yao; na hofu kuu ikawapata wale waliowaona. Nao wakasikia sauti kuu kutoka mbinguni ikiwaambia, Njoni huku juu. Nao wakapaa kwenda mbinguni katika wingu; na adui zao wakawaona. Ufunuo 11:11, 12.
After being trampled down in the street, Elijah and Moses receive the Comforter and they then stand upon their feet. Ezekiel’s valley of bones first hear a noise and then experience a shaking, but they were still without breath.
Ninyuma yo guhonyorwa mu muhanda, Eliya na Mose bahabwa Umuhumuriza, maze bahagarara ku birenge byabo. Mu kibaya cy’amagufwa cya Ezekiyeli, amagufwa yabanje kumva urusaku, hanyuma aza kunyeganyega, ariko yari agifite ubuhumekero butarimo umwuka.
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.
Nĩ gũkũ ndaragũrire ta ũrĩa ndatumĩtwo; na rĩrĩa ndaragũraga, hakĩgĩrĩra mũgambo, na rora, gũkĩgĩrĩra gũtinĩka; nayo mahiũ magĩcookana hamwe, ihũ rĩkĩgerana na ihũ rĩngĩ. Na rĩrĩa ndarorire, rora, mĩtĩgo na nyamũ ikĩmera igũrũ rĩao, narĩo ngozi ikĩmahumbĩra igũrũ; no matiarĩ na mũhũmũ ndani yao. Ezekieli 37:7, 8.
When the bodies have been reconstituted, they hear the message of the four winds.
هنگامێک جەستەکان دووبارە پێکهاتنەوە، پەیامی چوار با شنە دەکەن.
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. Ezekiel 37:9, 10.
Apo alobaki ngai ete: “Sakolá epai ya mopepe, sakolá, mwana na moto, mpe lobá na mopepe: Tala liloba oyo Nkolo Nzambe alobi: Yaka longwa na mipɛpɛ minei, yo mpema, mpe pemá likoló ya babomami oyo, mpo ete bázwa bomoi.” Boye nasakolaki ndenge apesaki ngai mitindo, mpe mpema ekotaki kati na bango, mpe bazwaki bomoi, mpe batelemaki na makolo na bango, mampinga monene koleka. Ezekiele 37:9, 10.
All the prophets identify the end of the world, so the passage from Ezekiel produces a dilemma for those who wish to avoid the message of Revelation eleven’s two prophets. Of course, for those who wish to reject the message the easiest lie they can tell themselves is that Revelation eleven is just a history that represents the French Revolution, and it has no end of the world application. But if you accept the premise that even Revelation eleven identifies the end of the world, then you must reconcile the fact that the mighty army at the end of the world that presents the third angel’s message in a loud cry is identified as being dead and resurrected in advance of their standing up as God’s army.
ئەمەش هەموو پێغەمبەران کۆتایی جیهان دەستنیشان دەکەن، بۆیە ئەو بەشەی حەزقیال بۆ ئەوانەی دەیانەوێت پەیامی دوو پێغەمبەری ئاشکراکردنی یازدە ڕەت بکەن، کێشەیەکی سەخت دروست دەکات. بێگومان، بۆ ئەوانەی دەیانەوێت ئەو پەیامە ڕەت بکەن، ئاسانترین درۆیەک کە دەتوانن بە خۆیان بڵێن ئەوەیە کە ئاشکراکردنی یازدە تەنها مێژوویەکە کە شۆڕشی فەرەنسی وێنا دەکات، و هیچ پەیوەندییەکی بە کۆتایی جیهانەوە نییە. بەڵام ئەگەر تۆ ئەو بنەمایە قبووڵ بکەیت کە تەنانەت ئاشکراکردنی یازدەش کۆتایی جیهان دەستنیشان دەکات، ئەوا دەبێت ئەو ڕاستییە هاوسەنگ بکەیتەوە کە ئەو سوپای بەهێزەی لە کۆتایی جیهاندا کە پەیامی فریشتەی سێیەم بە هاوارێکی بەرز پێشکەش دەکات، پێش ئەوەی وەک سوپای خودا هەستبنە سەر پێ، بە مردوو و زیندووبوونەوە ناسێنراون.
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 37:11–14.
Awo nĩambĩrĩirie atĩrĩria, “Mwana wa mũndũ, ihua rĩĩrĩ nĩ nyũmba yothe ya Isiraeli; rora, moigaga atĩ, ‘Ihua ciitũ nĩ cũmĩte, na kĩhooto gĩitũ nĩ gũthira; twarĩkĩtio biũ.’ Nĩ ũndũ ũcio anĩrĩra na ũmeere atĩ, ‘Ũguo nĩguo Mwathani Jehova ekuuga: Rora, inyui andũ akwa, ngũhingũra mbĩrĩra cianyu, na ngũmĩruta kuuma mbĩrĩra-inĩ cianyu, na ngũmũcookia bũrũri-inĩ bwa Isiraeli. Na mũkaamenya atĩ niĩ niĩ Jehova, rĩrĩa ndakũhingũra mbĩrĩra cianyu, inyui andũ akwa, na ndakũmĩruta kuuma mbĩrĩra-inĩ cianyu. Nake ndakamĩhe Roho wakwa arĩ thĩinĩ wenyu, namu mũikare muoyo, na ndakamũikarĩria bũrũri-inĩ bwanyu mwene; hapo nĩho mũkaamenya atĩ niĩ Jehova ndarĩtie ũndũ ũcio, na ndawĩka,’ ũguo nĩguo Jehova ekuuga.” Ezekieli 37:11–14.
Christ ascended into heaven with a cloud and He returns with clouds, and the clouds represent angels. Moses and Elijah ascend up into heaven in a cloud that represents the message of the third angel that flies in the midst of heaven at the Sunday law in the United States. Moses and Elijah ascend up into heaven at the Sunday law in connection with a message of Islam.
Kristo akatemba mu igulu n’ekire, era alikomawo n’ebire, kandi ebire birikukirira baamaraika. Musa na Eriya batemba mu igulu mu kire ekirikukirira obutumwa bwa maraika waakashatu, orikuguruka hagati y’egulu aha biro by’iteka rya Sande muri Leta Zunze Ubumwe za Amerika. Musa na Eriya batemba mu igulu aha biro by’iteka rya Sande, nga bihamire ku butumwa obukwata aha Busiraamu.
Isaiah identifies many of the truths connected with this history and in the very same passage that Jesus referenced to identify His work. He employed the prophets Elijah and Elisha as examples of a prophetic message not being received by their own countrymen, and it immediately brought those of the church in Nazareth to anger and they sought to kill him.
Yesaya akamenya ukuri kwinshi gufitanye isano n’aya mateka, kandi yabivuze muri wa murongo nyene Yesu yerekejeho kugira ngo arangure igikorwa ciwe. Yakoresheje abahanuzi Eliya na Elisha nk’ingero z’ubutumwa bw’ubuhanuzi butakiriwe n’ab’iwabo ubwabo, maze ubwo nyene bitera ishavu ab’ishengero ry’i Nazareti, baca bashaka kumwica.
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.
BẼi Ngài Tà Hókʉ́ra me bup; tuma Ngài Tà bĩ́ me kã́ya, nà me hã̀n nɔ́kì pìi ɓɔ́rɔ̀ ku bìkʉ́rɛ̀; wã nì me sɔ̀kɔ̀tɔ̀ pù bɛ̀rɛ̀, nà me pã̀a ɓɛ́rɛ̀rɛ̀ nàkà kɛ̀rɛ̀bɛ̀rɛ̀, à nì pàtì gèlè ku àbà sɔ́kɔ̀rɔ̀tɔ̀; nà me pã̀a mbɛ̀rɛ̀ ku Ngài Tà bɔ̀rɔ̀ màa nàŋ, à ku mɔ́ɔ̀rɔ̀ ku Bẽ́i hɛ̀nù; nà me hɔ̀rɔ̀ à pìi nɔ̀ɔ̀rɔ̀tɔ̀; nà me tìi à pìi nɔ̀ɔ̀rɔ̀tɔ̀ ku Sìyɔn, nà me kɛ́ à bɛ̀rɛ̀ ku sìsìa tìi kàràmà, mbùrù ku hɛ̀rɛ̀ tìi nɔ̀ɔ̀rɔ̀, bɔ̀rɔ̀-sùgù ku sàkà tìi bìrìkì-hã̀; dɔ̀ à bà kà à pè à “mììsì ku bɔ̀rɔ̀-sɔ̀ŋ,” tììrì ku Ngài Tà kɔ́ɔ̀rɔ̀, dɔ̀ à pɛ̀rɛ̀rɛ̀ nɔ́ɔ̀ Ngài hùgù. À bà sã́ŋ à kùrù kùrù tìi bùrùkù nàà, à bà kɔ́rɔ̀ sàkàrà tìi kɔ́rɔ̀nɔ̀, à bà sɔ̀kɔ̀rɔ̀ gɔ̀rɔ̀ kùrù tìi bùrùkù, sàkàrà tìi nɛ́rɛ̀ mɛ̀hɛ̀nɛ̀ gùrù. À pìi kùrùmà bà yɛ̀rɛ̀ nà bà sɔ́ à nùùrùwɛ̀rɛ̀ bɛ̀rɛ̀, à nɛ̀mɛ̀ ku bà pìi bà kɛ̀ à tɔ́rɔ̀-bɛ̀rɛ̀ nà à pìi sɔ́rɔ̀-vììni. Sɛ̀ à yí bà kà à “Màkɛ̀nɛ̀ ku Ngài Tà”; à bà hɔ̀rɔ̀ à “Bàtùùrù ku Bẽ́i hɛ̀nù”: à bà ɲà mùrùmùrù ku pìi tàmbà, nà ku hùgù bà bà bàra à yí. Tuma tìi à sàkà, à bà kɛ́ à bɛ̀rɛ̀ ku pàkà-pàkà; tìi yàrìyàrì, à bà hɛ̀rɛ̀ ku kɛ̀rɛ̀ bàrɛ̀ bɛ̀rɛ̀: tuma ku tìì à kùrù, à bà sɔ̀ à kɛ̀rɛ̀ pàkà-pàkà; hɛ̀rɛ̀ ku nàà-nàà bà kà à bɛ̀rɛ̀. Tuma mɛ̀ Ngài Tà hɛ̀rɛ̀ kìtìkìtì, me kɛ̀nɛ̀ kàkàrà tìi sùrùgù-sùrùgù; nà me bà kɔ́ à kɛ̀rɛ̀rɛ̀ ku tɛ̀rɛ̀, me bà kɛ́ à nà bɔ̀rɔ̀-kàràmà ku nàà-nàà. À sìyà bà tɔ́ɔ̀rɔ̀ nɔ́ɔ̀ pìi tàmbà, nà à nɛ̀mɛ̀rɛ̀ nɔ́ɔ̀ bàra pìi; à pìi kɛ́ à yɛ̀rɛ̀ bà yí à nɔ́ɔ̀, kà à yí sìyà nì Ngài Tà hã̀nù. Me bà hɛ̀rɛ̀ ku sàkàrà màa ku Ngài Tà, yà me bà hɛ̀rɛ̀ ku hùgù ku Bẽ́i me; tuma wã kùù me nà bɔ̀rɔ̀-sùgù ku pàtì, wã dɛ́rɛ̀ me nà bɔ̀rɔ̀-kùù ku bɔ̀rɔ̀-sɔ̀ŋ, nàtɛ̀nɛ̀ à tɔ́rɔ̀-kàkàrà hùgù yí nà sísɛ̀rɛ̀rɛ̀wɛ̀, à nàtɛ̀nɛ̀ tɔ́rɔ̀-pìi sàkà yí nà zàwɛ́rɛ̀ nì bà. Tuma nàtɛ̀nɛ̀ tìì tɔ́rɔ̀ nà pùùrù yì, nà nàtɛ̀nɛ̀ gàrà kɛ̀rɛ̀ tìi bà sìi nà pùùrù sɔ́ɔ̀; sè nàŋ Ngài Tà Hókʉ́ra bà kɛ́ bɔ̀rɔ̀-sɔ̀ŋ nà hùgù kà à pùùrù sɔ́ɔ̀ nɔ́ɔ̀ gùrù pìi pɛ̀rɛ̀.
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence. And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. The Lord hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: But they that have gathered it shall eat it and praise the Lord; and they that have brought it together shall drink it in the courts of my holiness. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Sought out, A city not forsaken. Isaiah 61:1–62:12.
Nifukwa cha Ziyoni sindidzakhala chete, ndipo chifukwa cha Yerusalemu sindidzapuma, kufikira chilungamo chake chituluke ngati kuwala, ndi chipulumutso chake ngati nyale yoyaka. Ndipo Amitundu adzaona chilungamo chako, ndi mafumu onse ulemerero wako; ndipo udzatchedwa ndi dzina latsopano, limene pakamwa pa Yehova lidzatchula. Iweyo udzakhalanso chisoti chaulemerero m’dzanja la Yehova, ndi nduwira yaufumu m’dzanja la Mulungu wako. Sudzatchedwanso kuti Wosiyidwa; ndipo dziko lako silidzatchedwanso kuti Lopanda Anthu; koma iwe udzatchedwa Hefiziba, ndi dziko lako Beula; pakuti Yehova akukondwera nawe, ndipo dziko lako lidzakwatiwa. Pakuti monga mnyamata akwatira namwali, momwemo ana ako adzakwatira iwe; ndipo monga mkwati akondwera ndi mkwatibwi, momwemo Mulungu wako adzakondwera nawe. Ndakhazikitsa alonda pa malinga ako, iwe Yerusalemu, amene sadzakhala chete konse usana kapena usiku; inu amene mukumbutsa za Yehova, musakhale chete. Ndipo musamupatse mpumulo, kufikira atakhazikitsa, ndi kufikira atachita Yerusalemu kukhala chitamando padziko lapansi. Yehova walumbira ndi dzanja lake lamanja, ndi mkono wa mphamvu yake, Ndithudi sindidzaperekanso tirigu wako kukhala chakudya cha adani ako; ndipo ana a alendo sadzamwa vinyo wako, amene unagwirira ntchito: koma iwo amene anausonkhanitsa adzadya ndi kutamanda Yehova; ndipo iwo amene anauunjika pamodzi adzamwera m’mabwalo a chiyero changa. Pitani, pitani m’zipata; konzekerani njira ya anthu; mangani, mangani msewu waukulu; sonkhanitsani miyala; kwezani mbendera kwa anthu. Taonani, Yehova walalikira kufikira kumalekezero a dziko lapansi, Nenani kwa mwana wamkazi wa Ziyoni, Taona, chipulumutso chako chikudza; taona, mphoto yake ili naye, ndi ntchito yake ili patsogolo pake. Ndipo adzawatcha, Anthu Oyera, Oomboleredwa a Yehova: ndipo iwe udzatchedwa, Wofunidwa, Mzinda wosasiyidwa. Yesaya 61:1–62:12.
The Lord enters into “an everlasting covenant” with the one hundred and forty-four thousand who have previously been “forsaken,” but then become “a city” that is “not forsaken.” They were “desolate,” and dead in the street. Isaiah identifies them as the “Priests of the Lord,” the Lord’s “ministers,” a “holy people” and the “watchmen” on the walls of Zion.
Omukama ayingira mu “ndagaano etaggwaawo” n’abantu emitwalo kikumi mu enkumi ana mu nnya abaali edda “balekeddwa,” naye oluvannyuma ne bafuuka “ekibuga” eki “tekyalekeddwa.” Baali “mizibu,” era nga bafu mu luguudo. Isaaya ababaza ng’“Abakabona b’Omukama,” “abaweereza” b’Omukama, “eggwanga ettukuvu,” era “abakumi” ku bbugwe bwa Sayuuni.
In contrast with those who rejoiced over their dead bodies, God then rejoices over them “as the bridegroom rejoiceth over the bride.” The bride has then been made ready. Just as in the promise to Philadelphia the Lord gives them a “new name,” and He identifies their name as “Hephzibah” and “Beulah.” Hephzibah means my delight is in her, and Beulah means to marry. The Lord marries those represented by Elijah and Moses.
아희의 죽은 시체를 두고 기뻐하던 자들과는 대조적으로, 그때에 하나님께서는 그들에 대하여 “신랑이 신부를 기뻐함 같이” 기뻐하신다. 그리하여 그 신부는 준비를 마치게 된다. 빌라델비아에 주신 약속에서 주께서 그들에게 “새 이름”을 주시는 것과 같이, 그 이름을 “헵시바”와 “쁄라”라고 밝히신다. 헵시바는 “나의 기쁨이 그녀에게 있다”는 뜻이며, 쁄라는 “결혼하다”는 뜻이다. 주께서는 엘리야와 모세로 상징되는 자들과 혼인하신다.
The work they are given is to prepare the way for Christ Second Coming by preaching the “good tidings” of Christ and His righteousness “unto the end of the world.” They have been anointed by the Comforter in the outpouring of the Spirit and will then be lifted “up as a standard,” as “a great voice from heaven” says “unto them, Come up hither.” They will then be as “a crown of glory” and “a royal diadem” in the hand of the Lord. Zechariah identifies the same crown as an ensign, while also placing the event during the time of the latter rain.
Omulimu gwo baheebwa kwe kulongosa ekkubo ery’Okukomawo kwa Kristo okw’Okubiri nga babuulira “Amawulire Amalungi” ga Kristo n’obutuukirivu Bwe “okutuuka ku nkomerero y’ensi.” Bafukiddwako amafuta Omubeezi mu kufukibwa kw’Omwoyo, era oluvannyuma balisitulibwa “ng’akabonero,” nga “eddoboozi eddene okuva mu ggulu” bwe ligamba “gye bali nti, Mwambuke wano.” Olwo baliba ng’“engule ey’ekitiibwa” era “engule ya kabaka” mu mukono gwa Mukama. Zekkaliya alaga engule y’emu ng’akabonero, ate era n’ateeka ekyo mu kiseera ky’enkuba ey’oluvannyuma.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 9:16–10:1.
Ne Yehova Mungu wao atawaokoa siku hiyo kama kundi la watu wake; kwa maana watakuwa kama mawe ya taji, yaliyoinuliwa kama bendera juu ya nchi yake. Kwa maana wema wake ni mkuu jinsi gani, na uzuri wake ni mkuu jinsi gani! Nafaka itawafurahisha vijana, na divai mpya itawafurahisha wanawali. Ombeni kwa Yehova mvua wakati wa mvua ya masika ya mwisho; ndivyo Yehova atakavyofanya mawingu yenye umeme, na kuwapa manyunyu ya mvua, kila mtu majani shambani. Zekaria 9:16–10:1.
They will be the “flock of His people,” but the Lord has a second flock who are then still in Babylon who he will also call. Their work will be to rebuild the “old” waste places and the “desolations” of many generations. They will be those who return and reestablish the old paths that have been rejected and covered up within Adventism and without Adventism. They will return to the Millerite foundational truths and present them in their purity to Laodicean Adventism and they will also present a message to those outside of Adventism concerning the “old” truths connected with God’s law, especially the Sabbath. In doing so they will use the histories of many generations to illustrate the new history. Their work will take place during the latter rain, when the judgments of God are in the land. When the Lord with His right hand, lifts them up as an ensign the entire world that had previously rejoiced over their dead bodies lying in the street will see the ensign, and hear the watchmen’s warning trumpet.
ئەوان «مەڕی گەلەکەی ئەو» دەبن، بەڵام یەزدان مەڕێکی دووەمیش هەیە کە لەو کاتەدا هێشتا لە بابڵۆن دان، کە ئەویش بانگیان دەکات. کاریان ئەوە دەبێت کە «شوێنە وێرانە»ی «کۆن» و «چۆڵبوونەوەکان»ی زۆر نەوە بنیاد بنیات بنێننەوە. ئەوانە دەبن کە دەگەڕێنەوە و ڕێگا کۆنەکان دووبارە دامەزرێننەوە، ئەو ڕێگایانەی لە ناو ئادڤێنتیزم و دەرەوەی ئادڤێنتیزم ڕەتکراونەتەوە و داپۆشراون. ئەوان بۆ ڕاستییە بنەڕەتییەکانی میلەریتی دەگەڕێنەوە و ئەوان لە پاکیی خۆیاندا بۆ ئادڤێنتیزمی لاودیکیا پێشکەش دەکەن، هەروەها پەیامێکیش بۆ ئەوانەی دەرەوەی ئادڤێنتیزمن پێشکەش دەکەن سەبارەت بەو ڕاستییە «کۆنانە»ی پەیوەندیدار بە یاسای خودا، بە تایبەتی شەممە. لەمەدا مێژووی زۆر نەوە بەکاردێنن بۆ ئەوەی مێژووی نوێ وێنە بکەن. کاریان لە کاتی بارانی دوا دەبێت، کاتێک حوکمەکانی خودا لەسەر زەویدا هەن. کاتێک یەزدان بە دەستی ڕاستی خۆی وەک ئاڵایەک بەرزیان دەکاتەوە، هەموو جیهانێک کە پێشتر بەسەر جەستە مردووەکانیاندا کە لە شەقامدا کەوتبوون خۆشحاڵی کردبوو، ئاڵاکە دەبینێت و بووقی ئاگادارکردنەوەی چاودێران دەبیستێت.
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.
Bantu bonke abahlali bomhlaba, nani enihlala emhlabeni, bonani, lapho ephakamisa ifulegi ezintabeni; nalapho ekhalisa icilongo, yizwani. Isaya 18:3.
In chapter eleven of Revelation when those who had been rejoicing over their dead bodies see them stand up “great fear fell upon them which saw them.”
دەركەوتنی 11:11دا، کاتێك ئەوانەی بەسەر لاشەی مردووی ئەوان شادییان دەكرد، بینییانەوە كە هەستانە سەرپێ، «ترسێكی گەورە داکەوتە سەر ئەوانەی ئەوانیان بینی.»
Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. 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 31:8, 9.
Basi Mwashuru azagwa kwa upanga, si kwa wa mtu hodari; na upanga, si wa mtu wa hali ya chini, utamla; naye ataukimbia upanga, na vijana wake watafadhaishwa. Naye atapita kwenda ngome yake kwa hofu, na wakuu wake wataiogopa bendera, asema Bwana, ambaye moto wake umo Sayuni, na tanuru yake umo Yerusalemu. Isaya 31:8, 9.
All the prophet’s testimonies come together in the book of Revelation. The Assyrian represents the king of the north in Daniel eleven verse forty to forty-five who comes to his end with none to help. When the one hundred and forty-four thousand, who are God’s watchmen, blow the trumpet the entire world will hear and be afraid. Those represented by the two prophets will be “anointed” by the Comforter “to preach good tidings” that are the “tidings out of the east and out of the north” that “trouble” the king of the north in Daniel chapter eleven verse forty-four and that marks the beginning of the persecution of the Sunday law crisis. At that time the Gentiles will respond to the message to come out of Babylon and come and join the priests of the Lord, who are also represented as “a root of Jesse,” thus identifying the biblical methodology that they will use to present the warning message unto the Gentiles.
Alaboch abed abañ profeta roktakl melemall tial Bebil er a Berredel a Juan. Assiria a ulekerreu el chad er a uldesuir er Daniel 11:40–45, el sebechel a cheral me a diak el mo medengei a melasem. Ngii el 144,000, ng locha el Dios, a ngar ngii el ouchais el klalo, a dirrek el bisech el cheldecheduch, e a beluulechad a klou a rengrir a ngar ngii me a medakt. Ngii el melatk er aikel ru prophet a dirrek el “mechas” er a Chedaol er a “omtechei el ungil chais,” ngii el “chais er a mechas” me “er a uldesuir” a “omellach” el chad er a uldesuir er Daniel 11:44; e ngii a kmal melemalt me a omesodel a ta er a deleuill er a cheldecheduch er a sandei-law crisis. Er a ta er ngii, a Gentiles a mo melekoi er a chais el meketmokl me a oltobed er Babylon, e mo omekedong el merael me a omong er a re priest er a Rubak, ng re dirrek el melekoi el “a root of Jesse,” e ngii a melemolem er a biblical methodology el sebechir el omesubed er a warning message er a Gentiles.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Na na mukolo wana, ekolo ya Yese ekobima, oyo akotelema lokola elembo mpo na bato; bikólo bakoya koluka ye; mpe bopemi na ye ekozala ya nkembo. Mpe ekosalema na mokolo wana ete Nkolo akosembola lisusu lobɔkɔ na ye mpo na mbala ya mibale, mpo na kozongisa batikali ya bato na ye oyo bakotikala, longwa na Asulia, mpe na Ejipito, mpe na Patelo, mpe na Kushi, mpe na Elama, mpe na Shinare, mpe na Hamati, mpe na bisanga ya mbu. Mpe akotelemisa elembo mpo na bikólo, mpe akoyanganisa babenganami ya Yisraele, mpe akosangisa bato ya Yuda oyo bapalangani longwa na nsuka minei ya mabele. Yisaya 11:10–12.
The Lord gathered His people on September 11, 2001 with the message that identified Islam’s attack as the arrival of the third woe. The Lord gathers His people again a second time after they have been dead in the street. When He does so those gathered are identified as “the outcasts of Israel,” the “dispersed of Judah.” They were cast out into the streets on July 18, 2020, but they are gathered a second time to be the ensign that gathers God’s other flock that are still in Babylon. The gathering of those still in Babylon begins at the Sunday law in the United States, which is the second of two voices in Revelation eighteen.
Bwana aliwakusanya watu Wake mnamo Septemba 11, 2001 kwa ujumbe uliotambulisha shambulio la Uislamu kuwa ni kufika kwa ole wa tatu. Bwana anawakusanya tena watu Wake mara ya pili baada ya kuwa wamekufa barabarani. Afanyapo hivyo, hao waliokusanywa hutambulishwa kuwa “wafukuzwa wa Israeli,” na “waliotawanywa wa Yuda.” Walitupwa nje barabarani mnamo Julai 18, 2020, lakini wanakusanywa mara ya pili ili wawe bendera iikusanyayo kundi jingine la Mungu ambalo bado limo Babeli. Kukusanywa kwa wale ambao bado wako Babeli huanza katika sheria ya Jumapili nchini Marekani, ambayo ni ya pili kati ya sauti mbili katika Ufunuo kumi na nane.
The first gathering took place on September 11, 2001 when Islam struck the United States. As the ensign that is to be gathered a second time they are represented as the root of Jesse, which is a symbol which represents the work of Alpha and Omega illustrating the end of a thing with the beginning of a thing. The first gathering was marked by an Islamic strike upon the United States and illustrates and identifies an Islamic strike upon the United States as the second gathering. When the root of Jesse stands for an ensign to the Gentiles his “rest” shall be glorious, for the ensign will lead those still in Babylon back to the biblical old path of the seventh-day Sabbath, thus marking the raising of the ensign for the Gentiles at the Sunday law crisis.
Urutonde rwa mbere rwabaye ku wa 11 Nzeri 2001 igihe Ubuyisilamu bwagabaga igitero kuri Leta Zunze Ubumwe za Amerika. Nk’ibendera rigomba guteranyirizwaho ku ncuro ya kabiri, bahagarariwe nk’umuzi wa Yese, ari wo kimenyetso gishushanya umurimo wa Alufa na Omega, kigaragaza iherezo ry’ikintu hamwe n’intangiriro y’ikintu. Urutonde rwa mbere rwaranzwe n’igitero cy’Ubuyisilamu kuri Leta Zunze Ubumwe za Amerika, kandi rugereranya ndetse rukanagaragaza igitero cy’Ubuyisilamu kuri Leta Zunze Ubumwe za Amerika nk’urutonde rwa kabiri. Igihe umuzi wa Yese uhagaze nk’ibendera ku banyamahanga, “ikiruhuko” cye kizaba icy’icyubahiro, kuko iryo bendera rizayobora abakiri i Babuloni kubagarura ku nzira ya kera ya Bibiliya, ari yo Sabato y’umunsi wa karindwi, bityo bikaranga ishyirwaho ry’ibendera ku banyamahanga mu gihe cy’ihungabana ry’itegeko ryo ku Cyumweru.
The “ensign” first experiences a purification process that has been illustrated in Malachi chapter three, the two temple cleansings of Christ and of course the parable of the ten virgins at the end of the Millerite movement. The purification process at the beginning is repeated to the very letter at the end, and is represented by Isaiah in connection with a singular table that has been noted in a book. The rebellion of Adventism is the counterfeit table produced in 1863 to reject and replace the two tables noted in the book of Habakkuk chapter two.
“Chimanyiro” kutanga chino pinda mumuitiro wokunatswa wakafananidzirwa muna Maraki chitsauko 3, nokucheneswa kuviri kwetembere kwakaitwa naKristu, uye chokwadi, nomufananidzo wemhandara gumi pakuguma kwesangano reMillerite. Muitiro wokunatswa uri pakutanga unodzokororwa pakuguma, mutsamba nomutsamba, uye unomiririrwa naIsaya maererano netafura imwe chete yakatariswa mubhuku. Kupanduka kweAdventism ndiyo tafura yokunyepedzera yakagadzirwa muna 1863 kuti irambe uye itsive matafura maviri akatariswa mubhuku raHabhakuki chitsauko 2.
Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. Isaiah 30:8–19.
None hosi, andika mbere yabo ku rupapuro, kandi ubishyire mu gitabo, kugira ngo bibeho ku gihe kizaza iteka ryose: Kuko ubu ari ubwoko bw’abagome, abana b’abanyabinyoma, abana batemera kumva amategeko y’Uwiteka: Babwira abahanuzi-berekwa bati, “Ntimutwereke”; kandi babwira abahanuzi bati, “Ntimuduhanurire ibitunganye; mutubwire ibidushimisha, muhanuze ibishukana: Nimukureho inzira, muyiveho, mutume Uwera wa Isirayeli ava imbere yacu.” Nuko rero Uwera wa Isirayeli avuga atya, “Kubera ko musuzuguye iri jambo, mukiringira akarengane n’ubugoryi, mukabyishingikirizaho: Ni cyo gituma ubwo bugome buzababera nk’umwenge wenda kugwa, ubyimbye ku nkike ndende, ugusenyuka kwawo kukaza giturumbuka, mu kanya nk’ako guhumbya. Kandi azawumena nk’uko bamenagura urwabya rw’umubumbyi, rukajanjagurika; ntazababarira, ku buryo mu bisigazwa byarwo hatabonekamo agace na kamwe ko gukurisha umuriro ku ziko, cyangwa ko kuvomesha amazi mu rwobo.” Kuko Uwiteka Imana, Uwera wa Isirayeli, avuga atya ati, “Mu kugaruka no mu kuruhuka ni mo muzaherwa agakiza; imbaraga zanyu zizaba mu mutuzo no mu kwiringira”; ariko ntimwabyemeye. Ahubwo mwaravuze muti, “Oya; tuzahunga turi ku mafarashi”; ni cyo gituma muzahunga. Kandi muti, “Tuzagendera ku byihuta”; ni cyo gituma abazabirukankana bazihuta. Igihumbi kimwe kizahunga gicyahwa n’umuntu umwe; nimucyahwa n’abatanu muzahunga; kugeza ubwo muzasigara mumeze nk’ikirango ku mpinga y’umusozi, kandi nk’ibendera ku gasozi. Ni cyo gituma Uwiteka azategereza kugira ngo abagirire ubuntu, kandi ni cyo gituma azashyirwa hejuru kugira ngo abagirire imbabazi; kuko Uwiteka ari Imana itabera: Hahirwa abamutegereza bose. Kuko abantu bazatura i Siyoni, i Yerusalemu: ntuzongera kurira ukundi na hato; azakugirira ubuntu bwinshi cyane ijwi ryo gutaka kwawe nirimumugeraho; narimara kukumva azagusubiza. Yesaya 30:8–19.
In 1863 Adventism began the process of rejecting the prophetic message of William Miller as represented upon the two sacred tables of Habakkuk. Jesus illustrates the end with the beginning. In this passage the rebels at the beginning of Adventism, also represent the rebels at the end of Adventism. In both cases the rebellion represents a rejection of the prophetic message and methodology of each history, when they proclaim to the “seers,” “See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.”
Mwaka wa 1863, Uadventista ulianza mchakato wa kuukataa ujumbe wa kinabii wa William Miller kama ulivyowakilishwa juu ya yale mabamba mawili matakatifu ya Habakuki. Yesu huonyesha mwisho kwa mwanzo. Katika kifungu hiki, waasi wa mwanzo wa Uadventista pia huwakilisha waasi wa mwisho wa Uadventista. Katika hali zote mbili, uasi huo huwakilisha kuukataa ujumbe wa kinabii na mbinu ya kinabii ya kila historia, wanapowaambia “waonaji,” “Msione; na kwa manabii, Msitutabirie mambo yaliyo ya haki, tuambieni mambo laini, tabirini madanganyo.”
They also determine to leave the path when they proclaim “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path of the righteous is the “old paths” of Jeremiah chapter six verses sixteen and seventeen. The rebels determine not to walk in the foundational truths or to hearken to the sound of the trumpet that is blown by the watchmen that have been lifted up, representing the Millerite movement and the movement of Future for America.
Bona mpe bazwaka ekateli ya kotika nzela ntango bazali kosakola ete: “Bólongwa na nzela, bópɛngwa pembeni ya nzela, bólongola Mosantu wa Yisalaele liboso na biso.” Nzela ya bayengebene ezali “banzela ya kala” ya Yilimia mokapo motoba, milongo zomi na motoba mpe zomi na nsambo. Batomboki bazwaka ekateli ya kotambola te kati na solo ya miboko to ya koyoka mongongo ya kelelo oyo ezali kobɛtama na bakengeli oyo batombolami likoló, oyo bazali komonisa mouvement Millerite mpe mouvement Future for America.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Kîrîa ka kîrîriĩ, ĩmwerĩre njĩra-inĩ, mũkĩone, na mũũrie ũhoro wa njĩra cia tene, mũmenye kũrĩa kũrĩ njĩra njega, na mũgĩthiĩke kuo, nĩguo mũgaacooka mũone ũhurũko wa ngoro cianyu. No mao makiuga atĩ, Tũtigĩthiĩka kuo. O na ningĩ ndamũrũngĩĩire arangĩri igũrũ rĩanyu, ngĩuga atĩ, Thikĩrĩriai mũgambo wa tarumbeta. No mao makiuga atĩ, Tũtigĩthikĩrĩria. Nĩ ũndũ ũcio thikĩrĩriai, inyuĩ ndũrĩrĩ; na mũmenye, ee kĩrĩkaniro, ũrĩa ũrĩ gatagatĩ-inĩ kaao. Thikĩrĩria, ee thĩ: rora, nĩngĩrehe ũũru igũrũ rĩa andũ aya, na nĩ yo mbeca cia meciiria mao, tondũ matigĩthikĩrĩirie ciugo ciakwa, o na watho wakwa matigũthikĩrĩirie, no nĩmaũtharĩire. Jeremia 6:16–19.
The rebels’ refusal to walk in the old paths is also represented as their desire to “cause the Holy One of Israel to cease from before them”, and represents the rejection of the message of the Midnight Cry which is premised upon the Alpha and Omega illustrating the end of Adventism with the beginning.
Abagomvyi kwanka kugendera mu nzira za kera na kera na kwo kugaragazwa nk’ukwipfuza kwabo “gutuma Uwera wa Isirayeli ava imbere yabo,” kandi kugereranya kwanka ubutumwa bw’Imborogo yo mu Gicugu, bushingiye kuri Alufa na Omega nk’ibyerekana iherezo ry’Ubwadiventisiti rihuzwa n’intangiriro yabwo.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Eri na mbela ya nsemo ya kongenga etelemisamaki na nsima na bango na ebandeli ya nzela, oyo anzelu moko ayebisaki ngai ete ezalaki ‘koganga ya kati na butu.’ Nsemo yango ezalaki kongenga na molai mobimba ya nzela, mpe ezalaki kopesa pole na makolo na bango, mpo bábɛta libaku te.
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Abo nga rîsagha mato ghabo ghumîreghwa kuri Yesu, uyo aari mbere ghabo, abakulembederanga ku ndembo, bakaba bari omutekano. Kyonkai bitabaireho bano bakaruha, kandi bakagira bati, endembo eri hare muno, kandi bakaba basuubiraga ngu bakabiremu kera. Neryo Yesu akabagaruramu amaani ng’aimutsya omukono Gwe gwa buryo ogw’ekitiinisa, kandi omu mukono Gwe hakava omushana ogwajungajunganga aha kitambi ky’abarindiriire okuija, kandi bakaboroga bati, ‘Alleluia!’ Abandi, omu bwangu obw’obutalenga, bakahakana omushana ogwabaire enyuma ghabo, kandi bakagira bati, ti Ruhanga owabaleetsire kure okwo. Omushana ogwabaire enyuma ghabo gukazimwa, gugasiga ebigere byabo omu mwirima gwonyini, kandi bakesitalira, kandi bakabura akamanyiso na Yesu, kandi bakagwa bakava aha nzira bakamanuka omu nsi y’ansi ey’omwirima n’obubi.” Christian Experience and Teachings of Ellen G. White, 57.
The purification process represented by the Midnight Cry produces two classes of worshippers, and Isaiah chapter thirty represents the foolish virgins lack of oil as an inability to gather water or fire, which are both symbols of the Comforter when Isaiah writes, “whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.” Their judgment comes “suddenly” as represented by the cry at midnight, when they then find that it is too late to obtain the oil. The fire and water in Isaiah’s testimony are simply another representation of the oil in the parable of the ten virgins. Oil, water and fire represent character, they represent the message and also the presence of the Comforter. None of these symbols can be obtained when the judgment of the ten virgins “cometh suddenly at an instant.” It is then too late.
Echibanze ibonetswe n’Okurira okw’Ekiro wakati kireeta ebika bibiri by’abasinza, kandi Isaaya esuura ya makumi asatu eraga obubura bwa mafuta obw’abeisiki abatashemeire nk’obutashoboora kugira amaizi nari omuriro, byombi bikaba biri obumanyiso bw’Omuhozi, Isaaya kuhandiika ati, “okumenyeka kwakyo kulija mangu ago omu kanya kamwe. Kandi alikimenyagura nk’oku ekibya ky’omubumbi kimenyagurwa kikahinduka obucweka; talisasira: nikwo omu kucwa kwacyo hatalisangwamu n’agacweka ko kutwara omuriro omu ziko, n’obu kuba obw’okugesha amaizi omu kiina.” Orubanja rwabo rwijaho “mangu ago” nk’oku rugaragazwa n’okurira okw’omu itumbi, obu nibamara kumanya ngu kyahika obwire bw’okuza kutunga amafuta. Omuriro n’amaizi omu buhamya bwa Isaaya ni ekindi kiragiro kyonyini eky’amafuta omu mugane gw’abeisiki ikumi. Amafuta, amaizi n’omuriro birikworeka empisa; birikworeka obutumwa kandi n’okubaho kw’Omuhozi. Tihariho na kimwe omu bimanyiso ebi ekishemereire kutungwa oburubanja rw’abeisiki ikumi “rulija mangu ago omu kanya kamwe.” Obwo nibwo kiba kyakerereirwe.
The only safety is in “returning,” which is the promise made to Jeremiah when he represented those that were disappointed at the first disappointment. If God’s people would return unto Him, He would return unto them, but the rebels refuse and the light that illuminated the path went out. The light at the beginning was the Midnight Cry and the path forward was illuminated by Christ’s glorious right arm all the way into eternity. Christ was in front of those on the path and the light behind must be the same light, for Christ illustrates the end of the path with the beginning of the path. The Midnight Cry was and is present truth.
تنها ایمنی در «بازگشتن» است؛ همان وعدهای که به ارمیا داده شد، آنگاه که او نمایندهٔ کسانی بود که در نخستین نومیدی، نومید شدند. اگر قوم خدا نزد او بازمیگشتند، او نیز نزد ایشان بازمیگشت؛ اما عاصیان امتناع میورزند، و نوری که راه را روشن میساخت خاموش شد. نور در آغاز، فریاد نیمهشب بود، و راهِ پیشِ رو بهوسیلهٔ بازوی راستِ پرجلالِ مسیح تا ابدیت روشن میشد. مسیح در پیشِ رویِ کسانی بود که در آن راه بودند، و نوری که در پشت سر بود نیز باید همان نور باشد، زیرا مسیح پایان راه را با آغاز راه تصویر میکند. فریاد نیمهشب حقیقتِ حاضر بود و هست.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Ndzi tala ku kongomisiwa eka xifaniso xa vanhwanyana va khume, lava ntlhanu a va tlharihile, kutani lava ntlhanu a va ri swiphukuphuku. Xifaniso lexi xi hetisekile naswona xi ta hetiseka hi ku helela ka rito rin’wana ni rin’wana, hikuva xi ni ku tirhisiwa ko hlawuleka enkarhini lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi va ntiyiso wa nkarhi wa sweswi ku fikela eku pfaleni ka nkarhi.” Review and Herald, August 19, 1890.
A desire to cause the Holy One to cease from before them is a rejection of not only Christ, but Christ as the Alpha and Omega. It is the rejection of the Midnight Cry message. The Midnight Cry message in the beginning of Adventism was a correction of the failed prediction.
Ukutaka kumfanya Yule Mtakatifu aondoke mbele yao ni kumkataa si Kristo pekee, bali Kristo kama Alfa na Omega. Huu ni kuukataa ujumbe wa Kilio cha Usiku wa Manane. Ujumbe wa Kilio cha Usiku wa Manane, katika mwanzo wa Uadventista, ulikuwa marekebisho ya utabiri ulioshindwa.
The rebels who rejected the “old paths” and created a counterfeit “table” separate from the righteous as represented in the Millerite movement’s fulfillment of the Midnight Cry. Then “One thousand” fled “at the rebuke of one” and the movement suddenly went from fifty thousand down to fifty. They fled because of the “rebuke” which came from the “five” wise virgins who told them they had no oil to share, and that they must go and buy their own oil. The separation of the foolish from the wise left the wise virgins “as a beacon upon the top of a mountain, and as an ensign on an hill.” The rebellion of the foolish virgins on October 22, 1844 illustrated the rebellion of 1863, for October 22, 1844 was the beginning of the nineteen years that represents the end of the “seven times” of Leviticus twenty-six. We have more to say on this subject, but the rebellion in 1844 typified the rebellion of 1863 and marks the point when the counterfeit table was created.
“njila za kale” na kuunda “meza” ya bandia iliyotengwa na wenye haki, kama ilivyowakilishwa katika utimilifu wa Kilio cha Usiku wa Manane ndani ya vuguvugu la Millerite. Kisha “elfu moja” wakakimbia “kwa kukemewa na mmoja,” na vuguvugu hilo ghafla likashuka kutoka elfu hamsini hadi hamsini. Walikimbia kwa sababu ya “kukemewa” kulikotoka kwa mabikira “watano” wenye hekima, waliowaambia kwamba hawakuwa na mafuta ya kuwagawia, na kwamba iliwapasa kwenda kununua mafuta yao wenyewe. Kutenganishwa kwa wajinga na wenye hekima kuliwaacha mabikira wenye hekima “kama kinara juu ya kilele cha mlima, na kama bendera juu ya kilima.” Uasi wa mabikira wajinga mnamo Oktoba 22, 1844, ulionyesha kwa mfano uasi wa 1863, kwa maana Oktoba 22, 1844, ulikuwa mwanzo wa miaka kumi na tisa inayowakilisha mwisho wa “nyakati saba” za Mambo ya Walawi ishirini na sita. Tuna mengi zaidi ya kusema juu ya somo hili, lakini uasi wa mwaka 1844 uliwakilisha kwa mfano uasi wa 1863 na huonyesha mahali ambapo meza ya bandia iliundwa.
The fear that is experienced by the foolish virgins, is the fear represented when the wise virgins are brought back to life and stand upon their feet. It is then too late to return from the disappointment of July 18, 2020, and the next thing to happen is the ascension up into heaven that takes place at the Sunday law. It is then that a great earthquake takes place.
Ubwoba bugirwa n’abakobwa b’inkumi b’abapfu, ni bwo bwoba bugaragazwa igihe abakobwa b’inkumi b’abanyabwenge basubijwe mu bugingo maze bagahagarara ku birenge byabo. Icyo gihe biba bitinze cyane kugira ngo bagaruke bavanwe mu gucika intege ko ku wa 18 Nyakanga 2020, kandi ikintu gikurikiraho ni ukuzamurwa kujyanwa mu ijuru kubaho igihe cy’itegeko ryo ku Cyumweru. Icyo gihe ni ho habaho umutingito ukomeye cyane.
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 11:13, 14.
Aho isaha rimwe habayeho umutingito ukomeye, kimwe cya cumi cy’umujyi kiragwa, kandi muri uwo mutingito hapfamo abantu ibihumbi birindwi; abasigaye baratinya cyane, baha icyubahiro Imana yo mu ijuru. Ishyano rya kabiri rirarangiye; kandi dore, irya gatatu riraza vuba. Ibyahishuwe 11:13, 14.
Revelation eleven identifies that during the French Revolution a tenth part of the city fell, and in that history the nation of France, a nation that consisted of two prophetic horns represented as Sodom and Egypt was overthrown. The two horns of France typify the two horns of the United States.
Ufunuo ikumi na moja unaonyesha kwamba wakati wa Mapinduzi ya Ufaransa sehemu ya kumi ya mji ilianguka, na katika historia hiyo taifa la Ufaransa, taifa lililokuwa na pembe mbili za kinabii zilizowakilishwa kama Sodoma na Misri, liliangushwa. Pembe mbili za Ufaransa ni mfano wa pembe mbili za Marekani.
France was prophetically one of ten kingdoms that represent pagan Rome in Daniel seven, and therefore a tenth part of the kingdom (city) fell. In fact, of those ten horns of Daniel seven that ultimately placed the papacy on the throne of the earth in 538, France was the primary kingdom that established the papacy. As one of the ten powers of Daniel seven France typifies the role of the two horned earth beast of Revelation thirteen. The United States accomplishes the same work for the papacy at the end as France did at the beginning. The United States is the premier power of ten kings that represent the United Nations, and it falls at the earthquake of the Sunday law. We will address these verses more fully in the next article.
France yali kwa njia ya kiunabii mojawapo ya falme kumi zinazowakilisha Rumi ya kipagani katika Danieli saba, na kwa hiyo sehemu ya kumi ya ufalme (mji) ikaanguka. Kwa kweli, kati ya zile pembe kumi za Danieli saba ambazo hatimaye ziliiweka upapa juu ya kiti cha enzi cha dunia mwaka 538, France ilikuwa ufalme mkuu uliouanzisha upapa. Kama mojawapo ya mamlaka kumi ya Danieli saba, France ni mfano wa jukumu la mnyama wa nchi mwenye pembe mbili wa Ufunuo kumi na tatu. Marekani hutimiza kazi iyo hiyo kwa ajili ya upapa mwishoni kama vile France ilivyofanya hapo mwanzo. Marekani ndiyo mamlaka kuu ya wafalme kumi wanaowakilisha Umoja wa Mataifa, nayo huanguka katika tetemeko la sheria ya Jumapili. Tutazishughulikia aya hizi kwa ukamilifu zaidi katika makala inayofuata.
One of the primary issues of this article is that it is a message that brings God’s people to their feet, for the Comforter that brings them to their feet represents the oil, which not only represents the Holy Spirit but also the communications that God sends to His people. The message of Revelation eleven that brings Moses and Elijah to their feet is also represented with the promise given to Jeremiah.
Dingila dya ntumu wa ntete wa mukanda wawu wa zola nde wuadi mukanda wa nsangu udi usumbulula bantu ba Nzambi bua kuimana pa makasa abo, pamba bua Mupembi udi ubasumbulula bua kuimana pa makasa abo udi umanyisha mafuta, atshi ka amanyisha pe Mupashi Mutoke nkayi to, kadi pe masangisha a meyi aa Nzambi udi utuma kudi bantu Bende. Nsangu wa Buakabuluibua nshapita wa dikumi ne umwe udi usumbulula Mose ne Elia bua kuimana pa makasa abo udi pe umanyishiibua ku tshidi ne mulayi uakapuwa Yeremia.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Nanga emonis Bwana: Ukiirudia njia, ndipo nitakurudisha tena, nawe utasimama mbele zangu; na ukiitoa ya thamani itoke katika iliyo duni, utakuwa kama kinywa changu; wao na wakurudie wewe, lakini usiwarudie wao. Nami nitakufanya kwa watu hawa kuwa ukuta wa shaba uliozungukwa ngome; nao watapigana nawe, lakini hawatakushinda; kwa maana mimi ni pamoja nawe kukuokoa na kukukomboa, asema Bwana. Nami nitakuokoa na mkono wa waovu, nami nitakukomboa na mkono wa watu wa kutisha. Yeremia 15:19–21.
Isaiah had made the same appeal when he said “For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved.” Isaiah added that the “returning” was in connection with the tarrying time of the parable, for he wrote, “And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.”
Yesaya atulaka kulombela ko kwa mufwa umo pene paakatile ati, “Pano eci eco asosa Shikulu Lesa, Mushilo wa Israyeli; Mu kubwelela no mu kupumula e mo mukapusukila.” Yesaya alundileko ukuti “ukubwelela” kwali kwaisengelele ku nshita ya kulolela iya cikope, pantu aalembele ati, “Kanshi Shikulu akalolela, ukuti amubele uluse; kanshi akasansamuka, ukuti amumonkeshe inkumbu; pantu Shikulu ni Lesa wa bupingushi: balipalwa bonse abalolela pali wene.”
The privilege of being God’s “mouth” as Jeremiah identified is the privilege of speaking for God at the time when the United States “speaks as a dragon.” The words that will then be spoken by God’s people is the warning against the mark of the papal beast. To partake in that glorious movement requires that we return.
Urumwa wo kuba “akanwa” k’Imana, nk’uko Yeremiya yabivuze, ni urubuga rwo kuvugira Imana mu gihe Leta Zunze Ubumwe z’Amerika “zivuga nk’ikiyoka.” Amagambo azaba avugwa icyo gihe n’ubwoko bw’Imana ni umuburo urwanya ikimenyetso cy’inyamaswa ya gipapa. Kugira uruhare muri uwo murimo w’ikuzo bisaba ko tugaruka.
If thou wilt return, O Israel, saith the Lord, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory. For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. Jeremiah 4:1–7.
ഇസ്രായേലേ, നീ മടങ്ങിവരുവാൻ ഇച്ഛിക്കുന്നുവെങ്കിൽ, യഹോവ അരുളിച്ചെയ്യുന്നു, എന്റെയടുക്കൽ മടങ്ങിവരിക; നീ എന്റെ ദൃഷ്ടിയിൽനിന്നു നിന്റെ അകൃത്യഘൃണിതങ്ങളെ നീക്കിക്കളയുന്നുവെങ്കിൽ, പിന്നെ നീ അലയുകയില്ല. “യഹോവ ജീവനുള്ളവൻ” എന്നു നീ സത്യത്തിലും ന്യായത്തിലും നീതിയിലും സത്യം ചെയ്തു പറയും; ജാതികൾ അവനിൽ തങ്ങളെ അനുഗ്രഹീതരാക്കി എണ്ണും, അവനിൽ അവർ മഹത്വപ്പെടുകയും ചെയ്യും. യഹോവ യെഹൂദാപുരുഷന്മാരോടും യെരൂശലേമിലെ നിവാസികളോടും ഇപ്രകാരം അരുളിച്ചെയ്യുന്നു: നിങ്ങളുടെ കിടപ്പാടമായ നിലം ഉഴുതൊരുക്കുവിൻ; മുള്ളുകളുടെ ഇടയിൽ വിതെക്കരുത്. യെഹൂദാപുരുഷന്മാരേ, യെരൂശലേമിലെ നിവാസികളേ, യഹോവേക്കു നിങ്ങളെത്തന്നെ പരിച്ഛേദനം ചെയ്യുവിൻ; നിങ്ങളുടെ ഹൃദയത്തിന്റെ അഗ്രചർമ്മം നീക്കിക്കളവിൻ; അല്ലെങ്കിൽ നിങ്ങളുടെ പ്രവൃത്തികളുടെ ദോഷം നിമിത്തം എന്റെ ക്രോധം അഗ്നിപോലെ പുറപ്പെട്ടു ആരും അണയ്ക്കാനാവാത്തവണ്ണം ദഹിച്ചുകളയും. യെഹൂദയിൽ പ്രസ്താവിപ്പിൻ, യെരൂശലേമിൽ അറിയിപ്പിൻ; “ദേശത്തു കാഹളം ഊതുവിൻ” എന്നു പറവിൻ; ഉച്ചത്തിൽ നിലവിളിച്ചു, “ഒന്നിച്ചുകൂടുവിൻ” എന്നു പറവിൻ; “നമുക്കു കോട്ടപ്പെട്ട നഗരങ്ങളിലേക്കു പോകാം” എന്നും പറവിൻ. സീയോനെ അഭിമുഖമായി പതാക ഉയർത്തുവിൻ; പിൻവാങ്ങുവിൻ, താമസിക്കരുത്; എന്തെന്നാൽ ഞാൻ വടക്കുനിന്നു അനർത്ഥവും മഹാനാശവും വരുത്തും. സിംഹം തന്റെ കാടുകൊട്ടാരത്തിൽനിന്നു കയറിയിരിക്കുന്നു; ജാതികളുടെ സംഹാരകൻ തന്റെ വഴിയിൽ ഇരിക്കുന്നു; അവൻ തന്റെ സ്ഥാനത്തു നിന്നു പുറപ്പെട്ടിരിക്കുന്നു, നിന്റെ ദേശത്തെ ശൂന്യമാക്കുവാൻ; നിന്റെ നഗരങ്ങൾ നിവാസിയില്ലാതെ ശൂന്യങ്ങളാകുകയും ചെയ്യും. യിരെമ്യാവു 4:1–7.
But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:34, 35.
Bwana aqwika nguzu Gideoni, naye akapiga tarumbeta; nao Waabiezeri wakakusanyika kumfuata. Akatuma wajumbe katika Manase yote; nao pia wakakusanyika kumfuata. Akatuma tena wajumbe kwa Asheri, na kwa Zabuloni, na kwa Naftali; nao wakapanda kwenda kukutana nao. Waamuzi 6:34, 35.