The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.

Ujumbe wa Ufunuo wa Yesu Kristo unaofunguliwa unajumuisha utambulisho wa neno la Kiebrania lililotafsiriwa kuwa “truth,” ambalo, miongoni mwa mambo mengine, linawakilisha tabia ya Kristo kama Alfa na Omega. Mwanzo wa jambo ukiuwakilisha mwisho wa jambo umeenea katika Biblia yote, na tabia ya Kristo inadhihirishwa katika Biblia, kwa maana Yeye ndiye Neno. Alfa na Omega ni kipengele cha tabia ya Kristo ambacho Yeye mwenyewe anakitambulisha kuwa uthibitisho kwamba Yeye ni Mungu.

Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.

Yesaya sura ya arobaini inaashiria mwanzo wa simulizi ya kinabii inayoendelea hadi mwisho wa kitabu cha Yesaya katika sura ya sitini na sita. Huanza kwa kumtambulisha Mfariji anayetumwa, ambaye Kristo aliwaahidi wanafunzi ili awafariji kwa sababu ya kuondoka kwake, lakini kuja kwa Mfariji hupata utimilifu wake mkamilifu, kama ilivyo kwa unabii wote, katika siku za mwisho. Utambulisho wa Yesaya na wa Yesu kuhusu kuwasili kwa Mfariji unaelekeza kwenye kukatishwa tamaa kwa vuguvugu la wale mia moja arobaini na nne elfu, kulikotokea tarehe 18 Julai 2020.

Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.

Bembe lesi nginitjela iqiniso; kulungele nina ukuba mina ngimuke; ngokuba uma ngingamuki, uMduduzi akayikuza kini; kodwa uma sengihambile, ngiyakumthuma kini. Futhi nxa esefikile, uyakuwulahla umhlaba ngesono, nangokulunga, nangokwahlulela. Johane 16:7, 8.

The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.

“dhambi, kugoloka, ne musango” ge magambo Omuhumuzi galikozesa “okunenyeza” ensi. Ekigambo ekyavvuunulwa nga “okunenyeza,” kirimu n’amakulu ag’okusikiriza okukkiriza. Emitendera esatu egya “dhambi, kugoloka, n’omusango” gyekiikirira ekigambo eky’Olwebbulaniya ekyavvuunulwa nga “amazima.” Ekigambo ekyo kyakolebwa okuva ku nnukuta esooka, ey’ekkumi n’essatu, n’ey’enkomerero ez’ennukuta z’Olwebbulaniya, era ekigambo ekyo kiikirira nti Omutonzi w’ebintu byonna ye musooka era ye munenkomerero, Alufa ne Omega. Omuhumuzi bw’alijja eri abo akasiriikirisibwa emitwalo kikumi mu amakumi ana mu enkumi nnya, alibasikiriza okukkiriza, oluvannyuma n’ensi, nti Katonda ye Alufa ne Omega.

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.

“Muririze, muririze ubwoko bwanjye,” ni ko Imana yanyu ivuga. “Muvugane ineza na Yerusalemu, muyitangarize n’ijwi rirenga ko intambara yayo irangiye, ko ubugome bwayo bubabariwe; kuko yakiriye mu kuboko k’Uwiteka incuro ebyiri ku byaha byayo byose.” Ijwi ry’uwarangurura mu butayu riti: “Mutegurire Uwiteka inzira, mukorere Imana yacu umuhanda ugororotse mu kidaturwa. Buri kibaya kizazamurwa, kandi buri musozi n’agasozi bizacishwa bugufi; ahagoramye hazagororwa, n’ahagoranye hacururukwe. Kandi ubwiza bw’Uwiteka buzahishurwa, kandi abafite umubiri bose bazabubona hamwe; kuko akanwa k’Uwiteka ari ko kabivuze.” Yesaya 40:1–5.

The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”

Eheɛ fa Elia ɔsomafoɔ a ɔtwa toɔ no adwuma a wɔde William Miller yɛɛ no sɛ ne mfonini no ho; na wɔde John Ɔsakyerɛni yɛɛ William Miller sɛ ne mfonini; na wɔde Elia yɛɛ John Ɔsakyerɛni sɛ ne mfonini; na Malaki nso de no sii hɔ sɛ ɔsomafoɔ a ɔsiesie ɛkwan ma apam no Ɔsomafoɔ no. Wɔ Elia kuw a ɛtwa toɔ no mu, ɛberɛ a Awurade soma Ɔkyerɛkyerɛfoɔ no sɛ ɔnhyɛ wɔn a wɔadi awerɛhoɔ na wɔretwɛn Awurade no den wɔ twantwansoɔ berɛ mu no, “Awurade anuonyam bɛda adi, na honam nyinaa behunu no prɛko pɛ.” Awurade “anuonyam” ne Ne suban, na Yesu Kristo Adiyisɛm no yɛ ne suban no fã a wɔgyina hɔ ma no sɛ Alfa ne Omega no yi firi ano. Nsɛm anum a ɛdi kan no nkyerɛaseɛ akyi no, “nne a ɛteɛm wɔ sare so” no bisa Onyankopɔn sɛ, “Ɛdeɛn na menyi nteɛm?”

The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.

Dengbêj got, Bigrî. Û wî got, Ez ê çi bigrîm? Hemû beden giyay e, û hemû bedewiya wê wekî kulîlka zeviyê ye: Giyay diweşe, kulîlk dimire: ji ber ku ruhê Xudan li ser wê difûre: bi rastî gel giyay e. Giyay diweşe, kulîlk dimire: lê peyva Xwedayê me dê heta hetayê bimîne. Îşaya 40:6–8.

The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.

Eroho omuenyo Kristi, ey’erukireho nk’Alpha na Omega, eshyairwa omu bimanyiso bya Islam. Omu Ezekieli makumi asatu na musanju, omu kiikaro ky’amagufa agafire, okusooka gagumibwa hamwe, hanyuma gagarurwamu amagara n’obutumwa bw’obunabi obw’emiyaga ena.

“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.

“Ebanjelo ezine zibanjwe ziingelosi, zimelwe lihashe elinomsindo elifuna ukuzikhulula lize ligqatse phezu kobuso behlabathi liphela, lithwale intshabalalo nokufa endleleni yalo.

“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, 217.

“Twahasela kusangula ku mupaka wine wa calo ca muyayaya? Twabapo abaicefya, aba mutima utondo, kabili aba fwa mu bumupashi? Wee, nga twalaba mu machechi yesu Umupashi no mupemo wa kwa Lesa uwafemwa mu bantu Bakwe, ukuti beminine pa makasa yabo no kuba no mweo. Tulefwaya ukumona ukuti inshila ni yakwepa, kabili irembo lyaikata. Lelo pa kuti twapita mu irembo ilyaikata, ubukulu bwalyo tabwaba no mupaka.” Manuscript Releases, volume 20, 217.

The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.

Farasi ya hasira ya unabii wa Biblia ni Uislamu. Farasi huyo wa hasira anazuiliwa asitende kazi yake ya uharibifu, kama inavyowakilishwa na kushikiliwa kwa pepo nne na malaika wanne katika Ufunuo saba. Wanazuiwa mpaka wale mia moja arobaini na nne elfu watakapotiwa muhuri.

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

The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.

Omuyaga ena ena zikwatiddwa zitegeeza okuziyizibwa kw’Obusiraamu okutuusa ng’okuteekebwako akabonero okw’abantu ba Katonda kutuukiridde. Obusiraamu bukiikirirwa mu Kubikkulirwa ng’enzamba esatu ezisembayo ku munaana omusanvu, era n’ebibonoobono ebisatu.

And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

Ndzi langutile, ndzi twa ntsumi yi haha exikarhi ka tilo, yi vula hi rito lerikulu, yi ku: Khombo, khombo, khombo eka lava akeke emisaveni hikwalaho ka marito man’wana ya mhalamhala ya tintsumi letinharhu leti ha lavaka ku ba! Nhlavutelo 8:13.

After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.

Baada ya kuitambulisha tarumbeta tatu za ole, Yohana anabainisha sifa za Uislamu katika sura ya tisa. Katika aya ya nne ya sura ya tisa, Uislamu unapewa amri, ambayo ilitimizwa katika historia ya Abubekr, kiongozi wa kwanza baada ya Mohammed.

And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

Basi batiizire kutangakaza n’isubi ryo ku isi, canke ikintu cose kibisi, canke igiti ico ari co cose; ahubwo abantu bonyene batagira ikimenyetso c’Imana mu ruhanga rwabo. Ivyahishuwe 9:4.

Uriah Smith, identified the relation of Abubekr to verse four.

Урия Смит 4-дэх эшлэлтэй холбоотойгоор Абубекрийн хамаарлыг тодорхойлсон.

“After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:

“Piştî mirina Mohammed, di fermandariyê de Abubekr, di sala 632 P.Z. de, şûna wî girt; ew, gava ku desthilatdarî û hikûmeta xwe bi awayekî têkûz saz kir, nameyek gerok ji eşîrên Ereb re şand, ku jê derxistina li jêr ev e:

“‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.

“‘Ambia vita vya Bwana, mjioneshe kama wanaume, bila kugeuza migongo yenu; lakini ushindi wenu usitiwe waa kwa damu ya wanawake na watoto. Msiangamize mitende, wala msichome mashamba ya nafaka. Msiikate miti ya matunda, wala msidhuru mifugo, isipokuwa ile mnayochinja kwa ajili ya chakula. Nanyi mfanyapo agano lolote au sharti lolote, lishikeni, mwe waaminifu kwa neno lenu. Nanyi mwendapo, mtawakuta watu wa dini wanaoishi faraghani katika nyumba za watawa, wakikusudia kumtumikia Mungu kwa njia hiyo; waacheni, wala msiwaue wala kuziangamiza nyumba zao za watawa. Nanyi mtakuta aina nyingine ya watu walio wa sinagogi la Shetani, wenye vipara vya kutiwa wembe; hakikisheni kwamba mnawapasua mafuvu yao, wala msiwape robo, hata waingie katika Uislamu au watoe kodi ya ushuru.’” Uriah Smith, Daniel and the Revelation, 500.

Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.

Uriah Smith anaendelea kutambua makundi mawili ya watu, ambao walipaswa kutofautishwa na wapiganaji wa Kiislamu ambao Abubekr aliwatuma kuiletea Roma vita. Kundi moja analitambua kuwa ni watawa wa Kikatoliki, waliokuwa wakiabudu siku ya Jumapili; na kundi lile lingine lilikuwa ni wale waliokuwa wakiabudu siku ya saba. Uislamu ulipaswa kuwashambulia tu waabudu wa jua. Lililo la muhimu zaidi kwa maangazio yetu ni kwamba wanadamu, wawe washika-Jumapili au washika-Sabato, kwa ishara wanawakilishwa kama majani, vitu vya kijani, na miti. Pepo nne katika sura ya saba zilizuizwa zisivume juu ya majani mpaka washika-Sabato walipotiwa muhuri.

The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.

Mjumbe wa mwendo wa wale mia moja na arobaini na nne elfu anamwuliza Mungu, “Nitalia nini?” Akaambiwa kwamba ujumbe wake ulikuwa ni huu, kwamba Neno la Mungu lasimama imara milele, na kwamba ujumbe huo uliwekwa ndani ya muktadha wa upepo uupigao majani. Mfariji anapotumwa kwa wale mia moja na arobaini na nne elfu ambao wamekatishwa tamaa kwa sababu ya utabiri ulioshindwa kuhusu Uislamu, na ambao baadaye hutambua kwamba wamo katika wakati wa kukawia wa mfano wa wanawali kumi, ndipo wanaarifiwa na Mfariji kwamba ujumbe wanaopaswa kuuwasilisha ni ujumbe wa wajibu wa Uislamu katika unabii wa Biblia. Kuwasili kwa Mfariji, katika historia ya wakati wa kukawia, huwasimamisha.

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.

Ati niambie, Mwana wa Adamu, simama kwa miguu yako, nami nitasema nawe. Na roho ikaingia ndani yangu aliponena nami, ikaniweka juu ya miguu yangu, hata nikamsikia yeye aliyesema nami. Ezekieli 2:1, 2.

They stand when they are resurrected.

Bivumbuka igihe bazuka.

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. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.

Na abantu n’ebika n’ennimi n’amawanga baliraba emirambo gyabwe ennaku ssatu n’ekitundu, so tebaliganya mirambo gyabwe kuteekebwa mu ntaana. Era abo abatuula ku nsi balisanyuka ku lwabwe, ne bajaguza, era baliweerezeganya ebirabo; kubanga bannabbi bano bombi baabonyaabonya abo abatuula ku nsi. Era oluvannyuma lw’ennaku ssatu n’ekitundu Omwoyo ogw’obulamu okuva eri Katonda n’abayingiramu, ne bayimirira ku bigere byabwe; n’okutya kungi ne kugwa ku abo abaabalaba. Okubikkulirwa 11:9–11.

The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.

Mazinga mawili ya kusimama, kisha kuinuliwa juu kama bendera ya ishara, pia yanawakilishwa na Ezekieli katika sura ya thelathini na saba. Hatua ya kwanza ya Ezekieli huviunganisha pamoja viungo vya mwili vya mifupa mikavu iliyokufa iliyo katika bonde la kukatishwa tamaa. Hatua ya pili ya Ezekieli ni ujumbe wa pepo nne, ambao ni ujumbe wa kutiwa muhuri, ambao ni ujumbe wa Uislamu.

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. Ezekiel 37:3–10.

Na akaniambia, Mwanadamu, je, mifupa hii yaweza kuishi? Nikajibu, Ee Bwana MUNGU, wewe wajua. Akaniambia tena, Itabirie mifupa hii, ukaiambie, Enyi mifupa mikavu, lisikieni neno la BWANA. Bwana MUNGU aiambia mifupa hii hivi; Tazama, nitaingiza pumzi ndani yenu, nanyi mtaishi; nami nitaweka mishipa juu yenu, na kuwaletea nyama, na kuwafunika ngozi, na kutia pumzi ndani yenu, nanyi mtaishi; nanyi mtajua ya kuwa mimi ndimi BWANA. Basi nikatabiri kama nilivyoamriwa; hata nilipokuwa nikitabiri, pakawa na mshindo, na tazama, mtetemeko; nayo mifupa ikaungana, mfupa kwa mfupa wake. Nami nilipotazama, kumbe, mishipa na nyama vikavijilia, na ngozi ikavifunika juu; lakini hapakuwa na pumzi ndani yake. Ndipo akaniambia, Itabirie pepo, tabiri, mwanadamu, ukauambie pepo, Bwana MUNGU asema hivi; Njoo kutoka pande nne za dunia, Ee pumzi, ukawavuvie hawa waliouawa, wapate kuishi. Basi nikatabiri kama alivyoniamuru, nayo pumzi ikawajilia, wakaishi, wakasimama kwa miguu yao, jeshi kubwa mno. Ezekieli 37:3–10.

In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.

Jesaja ekihandiiko twikala twateekerezaaho hati, Omuhumuriza ku alibaasa kuhika, nibemera aha bigere byabo, hanyuma nibatwarwa batwarwa aha rushozi ruraingwa nk’akabonero kandi nibalangira “amakuru marungi,” niyo enjura y’aha muheru, obutumwa bw’omumalayika ow’okusatu.

O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.

Ewe Sayuni, wewe uiletaaye habari njema, panda juu ya mlima mrefu; ewe Yerusalemu, wewe uiletaaye habari njema, paza sauti yako kwa nguvu; ipaaze, usiogope; iambie miji ya Yuda, Tazameni Mungu wenu! Tazama, Bwana MUNGU atakuja kwa mkono wenye nguvu, na mkono wake utatawala kwa ajili yake; tazama, thawabu yake i pamoja naye, na kazi yake i mbele yake. Atalilisha kundi lake kama mchungaji; atawakusanya wana-kondoo kwa mkono wake, na kuwachukua kifuani mwake, naye atawaongoza polepole wale wenye watoto wachanga. Ni nani aliyepima maji katika kitanga cha mkono wake, na kuipima mbingu kwa shibiri, na kuifungia mavumbi ya dunia katika kipimo, na kuipima milima kwa mizani, na vilima kwa vipimo vya mizani? Ni nani aliyemwongoza Roho wa BWANA, au akiwa mshauri wake alimfundisha? Alifanya shauri na nani, naye ni nani aliyemfundisha, na kumfundisha katika njia ya hukumu, na kumfundisha maarifa, na kumwonyesha njia ya ufahamu? Tazama, mataifa ni kama tone la ndoo, nayo yahesabiwa kuwa kama mavumbi madogo ya mizani; tazama, yeye huviinua visiwa kana kwamba ni kitu kidogo sana. Na Lebanoni haitoshi kwa kuni za kuwasha moto, wala wanyama wake hawatoshi kwa sadaka ya kuteketezwa. Mataifa yote mbele zake ni kama si kitu; naye huhesabiwa kwake kuwa duni kuliko si kitu, na ubatili. Isaya 40:9–17.

Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.

Abao wametoka katika makaburi yao wameinuliwa kuwa bendera ya ishara, au kama Isaya anavyotambulisha, wamepelekwa “juu ya mlima mrefu.” Mlima mrefu ndiyo bendera ya ishara, nao unawakilisha wale waliokuwa wakimngojea Bwana, wakati wa kukawia ulioanzishwa na mshtuko wa kwanza wa tarehe 18 Julai, 2020.

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. Isaiah 30:17, 18.

Igihumbi kimwe kizahunga ku gucyahwa n’umwe; ku gucyahwa na batanu namwe muzahunga; kugeza ubwo muzaba musigaye 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 abakorere imbabazi; kuko Uwiteka ari Imana yo guca imanza zitunganye; hahirwa abamwitega bose. Yesaya 30:17, 18.

In Revelation eleven the ensign is taken to heaven.

Li Vahîbûnê de yanzdehan, alay ber bi ezmên ve tê hilgirtin.

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. Revelation 11:12, 13.

Û wan dengekî mezin ji ezmên bihîstin ku ji wan re dibêje: Werin vir jor. Û ew di nav ewrê de hilkişiyan ezmên; û dijminên wan ew dîtin. Û di heman saetê de erdhejeka mezin çêbû, û dehemîn beşa bajêr ket; û di erdhejekê de heft hezar mirov hatin kuştin; û yên mayî tirsiyan, û rûmet dan Xwedayê ezmên. Vahî 11:12, 13.

Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.

Ubusu bu ijana mu Byahishuwe bugaragaza ko abagabo babiri b’ibahamya bazamurwa bajyanwa mu ijuru, muri rya saha nyene ry’umutingito. Uwo mutingito wasohoye mu mateka ya kahise biciye mu Mpinduramatwara y’Abafaransa, ni ikigereranyo c’ugutembagazwa kwa Leta Zunze Ubumwe za Amerika ku gihe c’itegeko ryo ku musi wa Mungu. Ni co gituma ikimenyetso c’ibarabara gishirwa hejuru ku gihe c’itegeko ryo ku musi wa Mungu, kandi ico kimenyetso c’ibarabara kigaca gitangaza “inkuru nziza” ku isi yose.

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 nyonso oyo bofandi na mokili, mpe bino bafandi na mabele, botala, tango akotelemisa elembo likoló ya bangomba; mpe tango akobeta kelelo, boyoka. Yisaya 18:3.

The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.

تەواوی نیشانەکە «مژدەی خۆش» پیشان دەدات کاتێک «بووق» لێدەدرێت. پەیامی دوایی بووق لە پەیامی ئاشکراکردندا بووقی حەوتەمە، کە وێڵەی سێیەمە، کە ئیسلامە. ئیشایا، یۆحەننا و حەزقیێل هەموویان سەبارەت بە ڕۆژانی دوایین دەدوێن، و هەرگیز دژبەیەک نابن.

The seal of God is placed upon God’s people at the Sunday law.

Kisimbi cha Nzambe kitiyamaka likoló ya bato ya Nzambe na eleko ya mobeko ya Dimíngo.

“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..

“Thina hingi haiti gaikūrira ikaiyūrũ ria Ngai rĩrĩa mĩtugo yaitũ igĩkorwo ĩrĩ na kabara kana mũrĩko o na ũmwe igũrũ rĩayo. Nĩ tũrĩ twĩ na ũhoro wa kũhonokia mahĩtia ma mĩtugo yaitũ, na gũtheria hekarũ ya ngoro kuuma ũthĩni-inĩ wothe. Hĩndĩ ĩyo mbura ya mũthia ĩgũkũrũkĩra igũrũ riitũ ta ũrĩa mbura ya mbere yaguire aciari-inĩ a Jesu mũthenya wa Pentekote....”

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.

“Ni mu ngikora iki, bene Data, muri uwo murimo ukomeye wo kwitegura? Abifatanya n’isi barimo kwakira ishusho y’isi kandi bitegura ikimenyetso cya ya nyamaswa. Ariko abatifitiye icyizere, bicisha bugufi imbere y’Imana kandi bagatunganya ubugingo bwabo kubwo kumvira ukuri, abo ni bo barimo kwakira ishusho yo mu ijuru kandi bitegura ikimenyetso cy’Imana mu ruhanga rwabo. Itegeko niriramuka risohotse kandi ikimenyetso kimaze gushyirwaho, imico yabo izaguma itanduye kandi itagira inenge iteka ryose.” Testimonies, volume 5, 214–216.

Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.

I nakitugoo ra tho mepangule at Sunday law, aripaʼ yo menarimaʼ o seal, kailangan daan a meyandaʼ so karakter para sa seal, antes so Sunday law, sababu so Sunday law so krisis a so langun a krisis ko Firman o Allah ket mono-onay a menudlo padulong kaniya. Iya so “krisis,” atawa “tangis,” ko tengah a gabiʼ ko parabola o sapolo a birhen.

“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

“Bumunthu bumanyikwa mu kyeso. Ijwi lya bukanya bwe lyabwilila pakilo kaakati nti, ‘Lola, umukwe ayiza; fumaani mumwakongele,’ baabukele abaasiki abaasulile, kabili kwakamwenekwe nti ni bani abaali bateekete impalilo ku kyakuboneka ico. Babili abo bonse baafikwe batateyemukile, lelo umo ali aiteekete ku bwakafwaako, naumbi aasanwe ukwabula ukuteyetekela. Bumunthu bumanyikwa ku mbeela. Ifyakupilibuka ifya bwangu bifumyamo ubutale bwa cine bwa bumunthu. Akalanda kamo akabwangu kabula ukulolela, ukufwilwa, nangwa ikyeso, ubulwele bumo ubutalolelwe nangwa ubulanda, icintu cimo icingaleta umweo ukutalima no mfwa, cikaleta pabwela mu mutima wa cine uwa bumunthu. Cikalamwenekwa nga kuliko nangwa takuli ukucetekela kwa cine mu milayo ya Cebo cakwa Lesa. Cikalamwenekwa nga umweo usakamana ku nkumbu, nga kuliko amafuta mu cibeseni pamo ne nyali.”

“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

“Bihe by’igerageza biza ku bose. Twitwara dute turi munsi y’igeragezwa n’ihamiriza ry’Imana? Amatara yacu arazima se? Cyangwa turacyayakomeza yaka? Mbese twiteguye buri gihe cyose cy’ubutabazi bukenewe kubera isano dufitanye na We wuzuye ubuntu n’ukuri? Ba bakobwa batanu b’abanyabwenge ntibashoboraga guha ba bakobwa batanu b’abapfu ubunyangamugayo bw’imico yabo. Imico igomba kuremwa natwe ubwacu, buri muntu ku giti cye.” Review and Herald, October 17, 1895.

The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.

دەنگدارە ژیرەکان پێویستیان بە زەیتون هەبوو پێش ئەوەی هاوارەکە بدرێت، چونکە کاتێک قەیرانی نیوەشەو دەگات، ئیتر درەنگە بۆ بەدەستهێنانی زەیتون.

“There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.

“Ku na roho ya kukata tamaa, ya vita na umwagaji wa damu, na roho hiyo itaongezeka mpaka karibu kabisa na mwisho wa wakati. Mara tu watu wa Mungu watakapotiwa muhuri katika vipaji vya nyuso zao,—si muhuri au alama yoyote inayoweza kuonekana, bali ni kukazwa katika kweli, kiakili na kiroho pia, hata wasiwezi kutikiswa,—mara tu watu wa Mungu watakapotiwa muhuri na kutayarishwa kwa kutikiswa, jambo hilo litakuja. Kwa kweli, tayari limeanza; hukumu za Mungu sasa ziko juu ya nchi, ili kutupa onyo, tupate kujua kile kinachokuja.” Manuscript Releases, juzuu ya 1, 249.

The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.

Muhuri wa Mungu ni kuthibitika katika kweli, kiakili na kiroho pia. Muhuri huo hauwezi kuonekana, lakini bendera itaonekana, kwa maana hiyo ndiyo njia pekee ambayo ulimwengu unaweza kuonywa. Kwa hiyo, kuna wakati ambapo muhuri hauwezi kuonekana, nao hufuatwa na sheria ya Jumapili, ambapo muhuri lazima uonekane.

“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

“Sepiritu Santu nin trabahu ya para kumbinsi i mundu put sin, put raitiousness, yan put judgamentu. I mundu siña ma’adverti ha’ solamente ni ma’li’e iha siha ni ma’a’ganggue i minagåhet ma’santifika ginen i minagåhet, ha na’fancho’ sigun gi prinsipiu siha ni lå’la’ yan sagrådu, ni para u fanmanifesta, gi un sentido mågas yan mataas, i raya ni ha na’distinge entre iha siha ni kumeke’ilek i mandamienton Yu’us, yan iha siha ni humahatsa siha gi papa’ i må’e siha. I santifikasion i Sepiritu ha na’matinas i diferensia entre iha siha ni guaha i sellon Yu’us, yan iha siha ni kumeke’ilek un dia-ña para umå’gas ni lå’la’ apacha. Cuando u fanmafa’tinas i test, u ma’li’e claro håfa i seña i gima’gås. Este i kinike’ilek i domingo. Iha siha ni, dispués di ma’hungok i minagåhet, taigue mana’guaha este na dia ta’lo como sagrådu, manbåba i firma i taotao i sin, ni pinensiha para u troka i tiempu siha yan i leys siha.” Bible Training School, December 1, 1903.

The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.

Akhr ámdu mimti mne dlahsu tlúktsu nuyiksu mna Sunday law, Christé chaqé tawnámi mna pótsox; máyi ámdu niwá, angelhatáx mna chx̣íyuk. Akhr ámdu niwá mna Sunday law tlúktsu, qáx̣a ni Sunday law mna Seventh-day Sabbath qéx̣a tgit, qáx̣a ámdu, qáx̣a t’áłx̣i Godé mána.

Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.

Bhejh tuvi Israelri santan kane aakho, “Nishchay meri sabbatho jo tus rakho; kiuki eh mere te tusre bich tusri pidhiyan bhar ik nishan e; taan jo tus jano ki main Prabhu aa, jeh tusjo pavitr karda aa.” Exodus 31:13.

The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.

Kutiwa muhuri kwa wale elfu mia moja na arobaini na nne kulianza tarehe 18 Julai, 2020, na ni lazima kukamilike kabla ya sheria ya Jumapili.

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.

Enyi abagaba omu nsi yoona, n’abatuura omu nsi, murabe, obu arasitula ekimanyiso aha nsozi; kandi obu arakuba eikondere, muhurire. Isaaya 18:3.

The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.

ད་ལྟར་ཕྱེས་ཟིན་པའི་འབྲུག་བདུན་པོས། སྟོང་ཕྲག་བརྒྱ་དང་བཞི་བཅུ་ཞིག་གི་ལོ་རྒྱུས་ནི། ཆད་མཐའ་གསུམ་པའི་འཇིགས་བསྐུལ་གྱི་དུང་བརྡའི་སྐབས་ནང་བཞག་པའི་འཕྲིན་ཞིག་བསྒྲགས་པའི་ལས་ཡིན་པ་མཚོན་པར་བྱེད། བཀའ་མདོའི་ལུང་བསྟན་ནང་གི་ཨིས་ལམ་གྱི་དུང་བརྡ་ནི། དུར་ཁྲོད་ནས་ཡར་བསྒྲེངས་པའི་དར་ཆས་སྒྲ་སྒྲོག་པ་དེ་ཡིན།

The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.

Mambu maane mana ya njila ya ulekebisho yense, yo yalangana na mambu maane mana ya njila ya historia ya 1840 ku 1844, yasinikisa nde ntambu yonsi ya mambu maane ya njila yonsi ya ulekebisho ntangu yonsi kele na diambu mosi kaka. Diambu ya ntete ya njila na historia ya bankama makumi yiya na yiya na mafunda, yina vandaka kumonisama na 1840 tii 1844, vandaka kupesama ngolo ya nsangu na kilumbu ya 11 ya sanza ya 9, 2001. Diambu yina vandaka Islam. Diambu ya zole ya historia yina ya kulandana samu na bankama makumi yiya na yiya na mafunda vandaka mpasi ya kuvonda lukwikilu ya kilumbu ya 18 ya sanza ya 7, 2020. Diambu yina vandaka profesi ya Islam yina besamaka yimbi na nzila ya kusadila ntangu. Diambu ya tatu yina ke tula dimbu ya Kieleka ya Pakati ya Butu kele kulungisa mbote profesi yina ya Islam yina kubwaka. Kulungisa yina ke monisa kubuya kusadila ntangu. Diambu ya yiya kele nsiku ya Lumingu, kisika bilembo yina meninganaka na zulu kebula ke dula mpungi ya sambwadi, yina kele mpasi ya tatu, yina kele Islam.

Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.

Isaya sura ya arobaini inatambua mahali pa kuanzia kwa sura ishirini na sita zinazofuata. Mahali hapo pa kuanzia panapatikana katika kitabu cha Ufunuo sura ya kumi na moja, wakati manabii wawili waliowatesa watu wanaporudishwa tena uzimani. Mfariji huwafufua na kuwaleta katika hali ya kusimama, na baadaye hupandishwa juu mbinguni. Isaya humtambulisha mjumbe Eliya kuwa ndiye sauti iliyo nayoalia nyikani. Kisha mjumbe huyo huuliza ujumbe wake unapaswa kuwa nini, naye huambiwa, katika ishara ya kinabii, kwamba ujumbe wa Uislamu ni onyo la tarumbeta ambalo bendera hulitangaza. Hata hivyo, njia pekee ambayo Uislamu unaweza kuwasilishwa kama tarumbeta ya onyo katika siku za mwisho ni kwa kuitambulisha Uislamu wa zamani. Mwanzo wa Uislamu kama ulivyoeleweka na Wamillerite, na kama ulivyoonyeshwa kwa picha wazi katika chati mbili takatifu za Habakuki, lazima utumiwe kuutambulisha Uislamu wa ole wa tatu.

I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

Emi namu mu Mupashi ku Lunshi lwa Mfumu, kabili naumfwile panyuma yandi ishiwi ikulu, nge lya cilimba. Ukusokolola 1:10.

John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.

Yohana katika Ufunuo alisikia sauti ya tarumbeta nyuma yake, naye Yohana anawakilisha wale mia na arobaini na nne elfu wanaoisikia sauti kutoka wakati uliopita. Sauti iliyo nyuma ya Yohana, yaani, inayowakilisha mlio wa tarumbeta kutoka wakati uliopita, ni ufahamu wa waanzilishi kwamba tarumbeta zilikuwa hukumu za Mungu dhidi ya ibada ya Jumapili. Tarumbeta nne za kwanza zililetwa dhidi ya Rumi ya kipagani kwa kujibu sheria ya kwanza ya Jumapili iliyotungwa na Konstantino katika mwaka 321. Tarumbeta ya tano na ya sita, ambazo ni ole wa kwanza na wa pili, zinawakilisha hukumu za Mungu dhidi ya Rumi ya kipapa baada ya nayo pia kupitisha sheria ya Jumapili katika Mtaguso wa Orléans katika mwaka 538. Ole wa tatu wa Uislamu unakuja wakati sheria ya Jumapili inapopitishwa nchini Marekani. Ndipo bendera huinuliwa na kutambulisha wajibu wa kinabii wa Uislamu, kwa msingi wa wajibu wa mwanzo wa Uislamu.

The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John,” who wrote it “in a book, and” sent “it unto the seven churches.”

Uthenga olumenyeshwa ekisendera lya buyinza luyinza okukakanyizibwa kwokka nga uthenga olwo luteseddwa mu mbeera ya Alufa ne Omega. Oluvannyuma lw’entandikwa eno mu ssuula ya amakumi ana eya Isaaya, okwolesebwa okw’amaanyi ennyo era okw’obutereevu ennyo okw’omu Bayibuli okwa Katonda nga ye Alufa ne Omega kuteekebwa mu maaso mu ssuula eziwerako eziddirinngana. Essuula ezo ze ziraga kwa Isaaya Okubikkulirwa kwa Yesu Kristo Katonda kwe “yamuwa” Yesu, “okulaga abaddu be ebigambo ebirina okwanguwa okutuukirira; n’atuma, n’abimanyisa olw’omumalayika we eri omuddu we Yokaana,” eyabiwandiika “mu kitabo, n’a”bituma “eri amakanisa omusanvu.”

We will consider the following chapters of Isaiah in the next article.

Em êvara pêş de em ê van beşên pirtûka Îşaya bihizirin.

Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

Xam faw le ñiy jàng, ak ñiy dégg waxi waxu yonent bii, te di sàmm li ci bindu: ndaxte waxtu wi jege na. Peeñu 1:3.