In the first seventeen verses of Isaiah forty the one hundred and forty-four thousand are prophetically located at the end of three and a half days, where they had been lying dead in the streets, while the world rejoiced. All the prophets agree with each other and the prophetic events they present always align with the other prophets, for God is not the author of confusion.
Di panzdeh û heft ayetên yekem ên Îşaya çil de, sed û çil û çar hezar bi awayekî pêxemberî li dawiya sê rojan û nîvê de têne cihkirin, li cihê ku ew mirî li kuçeyan dirêj bûbûn, dema ku cîhan şad dibû. Hemû pêxember bi hev re lihev dikin, û bûyerên pêxemberî yên ku ew pêşkêş dikin her dem bi pêxemberên din re li hev tên, çimkî Xwedê nivîskarê tevliheviyê nîne.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Na roho za manabii huwatii manabii. Kwa maana Mungu si mwanzilishi wa machafuko, bali wa amani, kama ilivyo katika makanisa yote ya watakatifu. 1 Wakorintho 14:32, 33.
The Comforter, who Jesus promised to send in His absence, was placed into the very first words, of the very first verse, of the twenty-six chapters that make up Isaiah’s final prophetic narrative. “Comfort ye, comfort ye my people, saith your God.” The rule of first mention emphasizes that the following twenty-six chapters is to be understood in reference to the perfect and final fulfillment of the coming of the Comforter.
Umutūzi, uwo Yesu yasezeranye kohereza mu gihe cy’ukutabaho kwe mu mubiri, yashyizwe mu magambo ya mbere nyakuri y’umurongo wa mbere w’imitwe makumyabiri n’itandatu igize inkuru ya nyuma y’ubuhanuzi bwa Yesaya. “Nimuhumurize, nimuhumurize ubwoko bwanjye, ni ko Imana yanyu ivuga.” Ihame ry’ivugwa rya mbere rishimangira ko iyo mitwe makumyabiri n’itandatu ikurikiraho igomba gusobanurwa ishingiwe ku gusohozwa gutunganye kandi kwa nyuma k’ukuza k’Umutūzi.
And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever. . .. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:16, 26.
Nami nitamusaba Tata, kandi na we alibaha undi Mukozi w’ihumure, kugira ngo agumane namwe ibihe byose.... Ariko uwo Mukozi w’ihumure, ari we Mwuka Wera, uwo Tata azohereza mw’izina ryanje, ni we azobigisha vyose, kandi azobibutsa vyose ivyo nababwiye. Yohana 14:16, 26.
The Midnight Cry of the Millerite history is repeated in the history of the one hundred and forty-four thousand.
قيرينا نِيمهشەڤێ يا مێژوویيا مێلێريتيان، د مێژوویيا سەد و چل و چوار هەزاراندا دووبارە دبيت.
“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
“Ku na nsi oyo eleki na mabe, na bokosi mpe na bokosami, na kati ya elili mpenza ya liwa,—balali, balali. Banani bazali koyoka mpasi ya molimo mpo na kolamusa bango? Mongongo nini ekoki kokóma epai na bango? Motema na ngai ememamaki na mikolo ekoya, ntango elembo ekopesama. ‘Tala, Mobali ya Libala azali koya; bóbima mpo na kokutana na ye.’ Kasi basusu bakowumela kozwa mafuta mpo na kotondisa lisusu minda na bango, mpe ntango ekoleka bakomona ete ezaleli, oyo emonisami na mafuta, ekoki kopesama epai ya mosusu te.” Review and Herald, Février 11, 1896.
The question is asked, “what voice can” “awaken” those that are “asleep”? The “voice” that awakens them in Isaiah chapter forty, is the “voice” that “cries” in the “wilderness.”
سؤال هذا يُطرَح: «أيُّ صوتٍ يستطيع أن» «يوقظ» الذين هم «نائمون»؟ إن «الصوت» الذي يوقظهم في إشعياء الأصحاح الأربعين هو «الصوت» الذي «يصرخ» في «البرية».
Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The “voice” of him that “crieth” in the wilderness. . .. Isaiah 40:2, 3.
Jerusalemi, semani nupela gutpela tok long em, na singaut long em olsem, pait bilong em i pinis, na sin bilong em i lus pinis; long wanem, em i bin kisim long han bilong Bikpela tupela pe bilong olgeta sin bilong em. “Nek” bilong em husat i “singaut” long ples nating.... Aisaia 40:2, 3.
The message of the Midnight Cry is also the message of the latter rain.
Ebyafa bya Okubba kw’Ekiro n’obwo bwe butumwa obw’enkuba ey’oluvannyuma.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“穆将主的降临看得太遥远了。我看见晚雨将要来到，正如［同样突然地如同］半夜的呼声一样，并且带着十倍的能力。” Spalding and Magan, 5.
One of the many symbols found in the Word of God that represents the latter rain message, is the symbol that is recognized by a doubling of words or phrases. The doubling of words, or phrases is a symbol of the Midnight Cry, or latter rain message in the last days. The symbolism of the doubling of “comfort ye,” places the opening of Isaiah chapter forty in the tarrying time, when the message represented as the Midnight Cry of the parable of the ten virgins is to be recognized and then proclaimed. At that time, Christ sends the Comforter to awaken the sleeping virgins, who are prophetically represented as sleeping, and in some prophetic passages as sleeping, the sleep of death. The first verse of Isaiah forty, is prophetically located three and a half symbolic days ‘after’ the disappointment of July 18, 2020, for that is when the Comforter is sent to awaken those that are asleep. Three and a half days is a symbol of a wilderness, and there is where the “voice” begins to “cry.”
Neno la Mungu lina alama nyingi zinazowakilisha ujumbe wa mvua ya masika ya mwisho; mojawapo ni alama inayotambulikana kwa kurudiwa mara mbili kwa maneno au vifungu vya maneno. Kurudiwa mara mbili kwa maneno, au vifungu vya maneno, ni alama ya Kilio cha Usiku wa Manane, au ujumbe wa mvua ya masika ya mwisho katika siku za mwisho. Ishara ya kurudiwa mara mbili kwa “farijini ninyi,” huiweka mwanzo wa sura ya arobaini ya Isaya katika wakati wa kungoja, ambapo ujumbe unaowakilishwa kama Kilio cha Usiku wa Manane katika mfano wa mabikira kumi unapaswa kutambuliwa kisha kutangazwa. Wakati huo, Kristo humtuma Mfariji kuwaamsha mabikira waliolala, ambao kinabii wanawakilishwa kuwa wamelala, na katika vifungu vingine vya unabii kama wamelala usingizi wa mauti. Mstari wa kwanza wa Isaya arobaini, kwa namna ya kinabii, umewekwa siku tatu na nusu za kiishara ‘baada ya’ kukatishwa tamaa kwa Julai 18, 2020, kwa maana ndipo Mfariji hutumwa kuwaamsha wale waliolala. Siku tatu na nusu ni alama ya nyika, na hapo ndipo “sauti” huanza “kulia.”
Revelation eleven, Ezekiel thirty-seven, Matthew twenty-five, the history of the Millerites (along with the same waymarks of Millerite history that occur in every reform movement), combine to identify a ‘specific process’ of awakening the sleeping virgins. The process starts with the virgins going to sleep at the disappointment. The period of the tarrying time that began at the disappointment is ultimately recognized as the tarrying time. The last portion of the tarrying time is the development of the message of the Midnight Cry. When the message is established, it is then proclaimed until it reaches its climax, the judgment.
Ufunuo ikumi na moja, Ezekieli thelathini na saba, Mathayo ishirini na tano, historia ya Wamilleri (pamoja na alama zilezile za kihistoria za historia ya Wamilleri zinazojitokeza katika kila harakati ya matengenezo), huungana kubainisha “mchakato maalumu” wa kuwaamsha mabikira waliolala. Mchakato huo huanza wakati mabikira wanapoenda kulala katika kukatishwa tamaa. Kipindi cha wakati wa kukawia kilichoanza katika kukatishwa tamaa hatimaye hutambuliwa kuwa ndicho wakati wa kukawia. Sehemu ya mwisho ya wakati wa kukawia ni maendeleo ya ujumbe wa Kilio cha Usiku wa Manane. Ujumbe huo unapothibitishwa, ndipo hutangazwa hadi ufikie upeo wake, yaani, hukumu.
The messenger represented as the “voice” in Isaiah, asked what the message was that was to be proclaimed. He was told in symbolic language to present the message of Islam. The prophetic message of Islam cannot be separated from the soon-coming Sunday law, for Islam is a trumpet power, and the seven trumpets of Revelation represent God’s judgment upon the powers who pass Sunday laws. Those powers were pagan Rome in 321, a symbol of the dragon; papal Rome in 538, a symbol of the beast; and the soon coming Sunday law in the United States, a symbol of the false prophet.
Omukwenda alagibwa ng’“eddoboozi” mu Isaaya, yabuuza obubaka bwe yali alina okulangirira bwe bwali. N’agambibwa mu lulimi olw’obubonero okuleeta obubaka bwa Isiraamu. Obubaka obwa nnabbi obwa Isiraamu tebuyinza kwawulwamu ku tteeka lya Ssande eriri kumpi okujja, kubanga Isiraamu maanyi ga kkondeere, era amakondeere omusanvu ag’omu Kubikkulirwa gakiikirira omusango gwa Katonda ku maanyi agayisa amateeka ga Ssande. Amaanyi ago gaali Rooma ey’Abamawanga mu 321, akabonero k’ogusota; Rooma eya paapa mu 538, akabonero k’ensolo; n’etteeka lya Ssande eriri kumpi okujja mu United States, akabonero ka nnabbi ow’obulimba.
In connection with the identification of what the message that the “voice” who had been crying in the wilderness was to proclaim, was the promise that God’s word never fails. The ‘promise and assurance’ that God’s word never fails, is located in the identical prophetic setting that in Habakkuk chapter two, and verse three, is expressed as “at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” The message of Islam will never fail, it will surely come. The last verse of Isaiah chapter forty, addresses those that wait for the vision in Habakkuk.
لە پەیوەندیی ناساندنی ئەوەی کە ئەو پەیامەی دەنگەکە، کە لە چۆڵەوانی هاواری دەکرد، دەبوو ڕایبگەیەنێت چی بوو، ئەو بەڵێنە هات کە وشەی خودا هەرگیز سەرناکەوێت. ئەو «بەڵێن و دڵنیاییە»ی کە وشەی خودا هەرگیز سەرناکەوێت، لە هەمان چوارچێوەی پێشبینییەدا هەیە کە لە حەبەقوق، بەشی دووەم، ئایەتی سێیەمدا بەم شێوەیە دەردەبڕدرێت: «لە کۆتاییدا دەدوێت، و درۆ ناکات: هەرچەندە دواکەوت، چاوەڕێی بکە؛ چونکە بەڕاستی دێت، دواکەوتن ناکات.» پەیامی ئیسلام هەرگیز سەرناکەوێت، بەڕاستی دێت. دوا ئایەتی ئیشەعیا، بەشی چلەم، بانگ لەوانە دەکات کە چاوەڕێی ئەو دیدارە دەکەن کە لە حەبەقوقدا هاتووە.
But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. Isaiah 40:31.
Lelo banatila Yehova bakoba na ngolo ya sika; bakotomboka na mapapu lokola mpongo; bakopota mbangu, mpe bakolemba te; bakotambola, mpe bakolemba motema te. Yisaya 40:31.
The “hidden history” of the seven thunders, that is now being unsealed, identifies three waymarks that begin and end with a disappointment. In that symbolic history, there are three waymarks, separated by two periods of time. A disappointment begins the tarrying time. The tarrying time leads to the corrected message and prediction of the Midnight Cry. The message of the Midnight Cry begins a period of proclaiming the message of the Midnight Cry, that leads to a second disappointment, that is represented as judgment. Those three steps, separated by two periods of time, represent the Alpha and Omega, as created in the Hebrew word “truth.”
“Ngwatan ahih” a pitú mináwong túu, ni mefoknok me núkún, a apwora metol weymark efis me pwisin me kún me mwirinong ren eu mesallap. Non ena iten awewe, mi wor weymark efis, me fis meyis ren ruo fansoun. Eu mesallap a poputa fansoun in tarry. Fansoun in tarry a emwen ngeni ewe kapas a auiw ren ach wewen weweiti me ewe pwarata ren Midnight Cry. Ewe kapas ren Midnight Cry a poputa eu fansoun ren asileti ewe kapas ren Midnight Cry, me emwen ngeni eu aruwen mesallap, ewe mi awewefengen usun kapwung. Ewe esil pwisinen, me fis meyis ren ruo fansoun, ra pwora Alpha me Omega, usun a forata non ewe kapas Hibru a iteni “truth.”
In Ezekiel thirty-seven, Ezekiel also represents the “voice” of Isaiah forty. The voice in Isaiah forty asks, “What shall I cry?” The “voice” in Ezekiel thirty-seven, verse seven, then “prophesied as” he “was commanded.”
Di Hezekiel sih û heftan de, Hezekiel jî nûnertiya “deng”ê Îşaîya çilan dike. Dengê di Îşaîya çilan de dipirse: “Ez ê çi bang bikim?” Paşê “deng”ê di Hezekiel sih û heftan, ayeta heftan de, “wekî” ku “ferman” lê hatibû, “pêxemberî kir.”
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.
لەبەر ئەوە من وەک فەرمانم پێکرا پێشبینییم کرد؛ و کاتێک پێشبینییم دەکرد، دەنگێک هەبوو، و ئەوەتا، لەرزینێک هات، و ئێسقانەکان لێک کۆبوونەوە، هەر ئێسقانێک بۆ ئێسقانەکەی خۆی. و کاتێک سەیرم کرد، ئەوەتا، پەی و گۆشت لەسەریان هاتە سەر، و پێستی سەرەوە دایپۆشین؛ بەڵام هەناسەیان تێدا نەبوو. حیزقیێل 37:7, 8.
Ezekiel’s first prophecy brought the bones and flesh together, but they were not yet alive. “So,” Ezekiel “prophesied as he” was “commanded” a second time. The second prophecy brought the bodies to life. The two prophecies are typified by the creation of Adam.
Ubusakuli bwa mbere bwa Ezekieli bwazanye amagufa n’inyama hamwe, ariko ntibyari bikiri bizima. “Nuko” Ezekieli “ahanura uko” yari “yategetswe” ubwa kabiri. Ubusakuli bwa kabiri bwazuye iyo mibiri. Ubu busakuli bubiri bushushanywa n’irema rya Adamu.
And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Genesis 2:7.
Bwana Mungu akamfanya mtu kwa mavumbi ya ardhi, akampulizia puani pumzi ya uhai; mtu akawa nafsi hai. Mwanzo 2:7.
The two-step process of bringing the dead dry bones to life is first mentioned in the creation of Adam, thus emphasizing that God’s prophetic Word is also His creative power. God first “formed” Adam, and Ezekiel’s first prophecy brought the bones and bodies together, then God “breathed into his nostrils the breath of life; and man became a living soul.”
እቲ ክልተ-ደረጃዊ ሂደት ናይ ምሕያው እቶም ምዉታት ንቑጽ ኣዕጽምቲ፡ ብመጀመርታ ኣብ ምፍጣር ኣዳም ይጥቀስ፤ ብዚ ድማ ቃል ትንቢት ኣምላኽ እውን ንሱ ባዕሉ ናይ ምፍጣር ሓይሉ ምዃኑ ይጉልህ። ኣምላኽ ብመጀመርታ “ገበረ” ንኣዳም፣ እቲ ቀዳማይ ትንቢት ናይ ህዝቅኤል ድማ ነቶም ኣዕጽምትን ኣካላትን ኣብ ሓደ ኣከበ፤ ድሕሪኡ ኣምላኽ “ኣብ ኣፍንጫኡ ትንፋስ ህይወት ነፈሰሉ፤ ሰብውን ህያው ነፍሲ ኰነ።”
Ezekiel’s second prophecy was directed “unto the wind,” not unto the bones, for he was told to “say to the wind,” “Come from the four winds, O breath, and breathe upon these slain, that they may live.” Ezekiel’s second prophecy, which brings the dead bodies to life as a mighty army, was directed, not at the dead bodies, but at the wind. It was a command to the wind to breathe upon the bodies. The first time the word “breath” is mentioned in God’s Word is the creation of Adam, and it is there defined as the breath of life, and what brings life into the dead bodies, comes from the four winds.
Uporofeta wa pili wa Ezekieli ulielekezwa “kwa upepo,” wala si kwa mifupa, kwa maana aliagizwa “kuambia upepo,” “Njoo kutoka pande nne za upepo, Ee pumzi, uvumie juu ya hawa waliouawa, wapate kuishi.” Uporofeta wa pili wa Ezekieli, ule unaozifufua miili iliyokufa kuwa jeshi kuu, ulielekezwa, si kwa miili hiyo iliyokufa, bali kwa upepo. Ulikuwa ni amri kwa upepo uvumie juu ya miili hiyo. Mara ya kwanza neno “pumzi” linapotajwa katika Neno la Mungu ni katika kuumbwa kwa Adamu, na hapo linafafanuliwa kuwa ni pumzi ya uhai; na kile kinacholeta uhai ndani ya miili iliyokufa hutoka pande nne za upepo.
“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.
“Malaika bazuiia pepo ine za pande zoze, zenye kuwakilishwa kama farasi mwenye ghadabu anayetaka kujifungua na kukimbia juu ya uso wa dunia yote, akileta maangamizi na mauti katika njia yake.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.
“Je, tutalala kwenye ukingo wenyewe wa ulimwengu wa milele? Je, tutakuwa wazito wa kufahamu, baridi, na wafu? Laiti tungalikuwa nayo katika makanisa yetu Roho na pumzi ya Mungu ikivutwa ndani ya watu Wake, ili wasimame kwa miguu yao na waishi.” Manuscript Releases, juzuu ya 20, 217.
The two questions here are shall we sleep, and shall we be dead?…two terms for the same prophetic condition. The message of the four winds that are being restrained by angels, is the message that causes the breath of God to enter the dead and causes them to stand up and live. The message of the four winds is the message of the angry horse of Islam. The message of the four winds in the book of Revelation, is the sealing message. The sealing message of Revelation seven, verse one through three, is the message that identifies that the four winds are restrained, until the servants of God are sealed.
Hapa maswali mawili ni haya: je, tutalala usingizi, na je, tutakuwa wafu? …maneno mawili kwa hali ileile ya kinabii. Ujumbe wa pepo nne zinazozuiliwa na malaika, ndio ujumbe unaosababisha pumzi ya Mungu iingie ndani ya wafu na kuwafanya wasimame na kuishi. Ujumbe wa pepo nne ndio ujumbe wa farasi mwenye hasira wa Uislamu. Ujumbe wa pepo nne katika kitabu cha Ufunuo, ndio ujumbe wa kutiwa muhuri. Ujumbe wa kutiwa muhuri wa Ufunuo 7:1–3, ndio ujumbe unaotambulisha kwamba pepo nne zinazuiliwa, hata watumishi wa Mungu 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, wakizuia pepo nne za dunia, ili upepo usivume juu ya dunia, wala juu ya bahari, wala juu ya mti wowote. Kisha nikaona malaika mwingine akipanda kutoka mashariki, akiwa na muhuri wa Mungu aliye hai; naye akalia kwa sauti kuu kwa wale malaika wanne, waliopewa mamlaka ya kuidhuru dunia na bahari, akisema, Msiidhuru dunia, wala bahari, wala miti, hata tutakapokwisha kuwatia muhuri watumishi wa Mungu wetu katika vipaji vya nyuso zao. Ufunuo 7:1–3.
Ezekiel’s second prophecy was directed to the wind, and the life that the wind delivered unto the bodies came from the message of the four winds. In verses eight through ten, in Ezekiel thirty-seven the words that appear either as “wind” or “breath” is the same Hebrew word in each occurrence. God breathed into Adam, the breath of life, and in Ezekiel the breath of life is the message of the sealing of the one hundred and forty-four thousand that comes from the four winds. That message delivers God’s creative power to the bodies that have been brought together in the valley of death, by the first message. The message of the four winds is the message of Islam bringing judgment upon the United States for the Sunday law. It is the message of the Midnight Cry.
ئەزەقیێلێ پێشبینییا دووهەم بۆ با بوو ئاراستەکرن، و ئەو ژیانەی کە با گەیاندە جەستەکان، لە پەیامی چوار باکانەوە هاتبوو. لە ئايەتەکانی هەشت تا دە، لە ئەزەقیێل سی و حەوت، ئەو وشانەی کە یان وەک «با» یان وەک «هەناسە» دەردەکەون، لە هەر جارێکدا هەمان وشەی عیبرین. خودا بە ئادەم هەناسەی ژیان دمێنایەوە، و لە ئەزەقیێلدا هەناسەی ژیان پەیامی مۆرکردنی سەد و چل و چوار هەزارە کە لە چوار باکانەوە دێت. ئەو پەیامە هێزی داهێنانی خودا دەگەیەنێت بەو جەستانەی کە لە دۆڵی مردن، بە پەیامی یەکەم، کۆ کراونەتەوە. پەیامی چوار باکان پەیامی ئیسلامە کە حوکم لەسەر ویلایەتە یەکگرتووەکان دەهێنێت بەهۆی یاسای یەکشەممەوە. ئەوە پەیامی هاواری نیوەشەوەیە.
The hidden history of the seven thunders begins with a disappointment, which begins the tarrying time. In Revelation eleven when the two prophets were slain on July 18, 2020, the tarrying time began. Ezekiel was among the dead when the Lord asked Ezekiel if the two witnesses that are dead in the street could live.
Tarihi ya siri ya ngurumo saba huanza kwa kukatishwa tamaa, nako huko huanzisha wakati wa kukawia. Katika Ufunuo kumi na moja, wakati manabii wawili walipouawa tarehe 18 Julai, 2020, wakati wa kukawia ulianza. Ezekieli alikuwa miongoni mwa wafu wakati Bwana alipomwuliza Ezekieli ikiwa wale mashahidi wawili waliokufa barabarani wangeweza kuishi.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Ezekiel 37:1–3.
Ukuboko kw’Umwami kwari kuri jye, anjyana mu Mwuka w’Umwami, anshyira hagati mu gikombe cy’ikibaya cyari cyuzuye amagufwa. Anca iruhande rwazo impande zose; maze dore, hari amagufwa menshi cyane muri icyo kibaya kigari; kandi dore, yari yumye cyane. Arambwira ati: Mwana w’umuntu, aya magufwa yabasha kubaho? Nanjye ndasubiza nti: Mwami Imana, ni wowe ubizi. Ezekiyeli 37:1–3.
In verse seven, when Ezekiel delivers the first of the two prophecies the message was simply, “O ye dry bones, hear the word of the Lord.” John, in the Revelation records, “blessed are those who hear the words of the prophecy of this book.” Ezekiel represents the dead dry bones who are blessed, as those who hear Ezekiel’s command to hear the Word of the Lord, and His Word is Truth. In chapter two of Ezekiel, the experience of those who hear God’s word is described.
Mstari wa saba, Ezekieli alipotoa unabii wa kwanza kati ya zile mbili, ujumbe ulikuwa tu, “Enyi mifupa mikavu, lisikieni neno la Bwana.” Yohana, katika Ufunuo, aandika, “heri wale wayasikiao maneno ya unabii wa kitabu hiki.” Ezekieli anawawakilisha ile mifupa mikavu iliyokufa iliyoheriwa, yaani, wale walisikiao amri ya Ezekieli ya kulisikia Neno la Bwana, na Neno lake ni Kweli. Katika sura ya pili ya Ezekieli, yaelezwa uzoefu wa wale walisikiao neno la Mungu.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
Kandi akambwira ati, Mwana wa muntu, ima pa malundi ghako, ndipo nizamuyowoya nawe. Ndipo mzimu ukanjira mwa ine apo wakayowoyanga na ine, ndipo ukanikhazika pa malundi ghane, mwakuti nkamupulika uyo wakayowoyanga na ine. Ezekiel 2:1, 2.
In Revelation eleven, when the dead bodies hear the Word of the Lord, the Comforter enters into them and they stand on their feet. It is the Comforter that sets them on their feet.
Mu Kusakulula kwa Yohane ikumi na kumwe, apo mibili ya bafwa yumfwa Ishiwi lya Mfumu, Mupembi wa Mutende engena muli yo, kabili beminama pa makasa yabo. Mupembi wa Mutende ni we ubemika pa makasa yabo.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Okuvanyuma lw’ennaku ssatu n’ekitundu, Omwoyo gw’obulamu okuva eri Katonda ne gubayingira, ne bayimirira ku bigere byabwe; era okutya kungi ne kugwa ku abo abaabalaba. Okubikkulirwa 11:11.
The standing up of the dead is step number one, in a two-step process that raises them out of their graves to become the ensign that is lifted up at the judgment of the Sunday law. When they stand in chapter eleven, “great fear” comes upon those that see them.
Ya kufufuka kwa wafu ni hatua ya kwanza katika mchakato wa hatua mbili unaowainua kutoka makaburini mwao ili wawe bendera inayoinuliwa katika hukumu ya sheria ya Jumapili. Wanaposimama katika sura ya kumi na moja, “hofu kuu” huwajilia wale wanaowaona.
And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:9.
Na ataavuka kwenda ngome yake kwa hofu, na wakuu wake wataiogopa bendera, asema Bwana, ambaye moto wake uko Sayuni, na tanuru lake liko Yerusalemu. Isaya 31:9.
The Midnight Cry message of Millerite history was the second part of the second angel’s message. The second angel’s message produced a separation of the Millerites from the churches that were then identified as the daughters of Babylon, and the faithful were called out to come and stand with the Millerites. A ‘body’ of believers was formed by that message, and then the second step was the message of the Midnight Cry that joined and added power to the second message. The Millerites then became a mighty army that took the message like a tidal wave across the land. That two-step process is the two voices of Revelation eighteen, and it is the identical process of the resurrection of the dead dry bones in Ezekiel who were slain in the street of Revelation eleven.
Millerite ikusazi byo mu mateka, ubutumwa bw’Induru yo mu gicuku bwari igice cya kabiri cy’ubutumwa bw’umumarayika wa kabiri. Ubutumwa bw’umumarayika wa kabiri bwazanye gutandukana kw’Abamillerite n’amatorero icyo gihe yari yaramenyekanye nk’abakobwa ba Babuloni, kandi abanyamurava bahamagarirwa kuyavamo kugira ngo baze bahagararane n’Abamillerite. “Umubiri” w’abizera washizweho n’ubwo butumwa, hanyuma intambwe ya kabiri iba ubutumwa bw’Induru yo mu gicuku bwifatanyije n’ubutumwa bwa kabiri bukabuha imbaraga. Nuko Abamillerite bahinduka ingabo ikomeye yajyanye ubwo butumwa nk’umuhengeri ukomeye mu gihugu hose. Iyo nzira y’intambwe ebyiri ni yo majwi abiri yo mu Ibyahishuwe cumi n’umunani, kandi ni yo nzira nyakuri imwe n’izuka ry’amagufa yumye yapfuye yo muri Ezekiyeli, ya yandi yiciwe mu muhanda wo mu Ibyahishuwe cumi na kimwe.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844.” Spiritual Gifts, volume 1, 195, 196.
“Vakangelo vakatumwa ku pfuna ntsumi leyi ya matimba leyi humaka etilweni, naswona ndzi twe marito lama a ma vonaka onge ma twala hinkwako, Humani eka yena, n’wina vanhu va mina, leswaku mi nga hlanganyeli eswidyohweni swa yena, ni leswaku mi nga amukeli eka makhombo ya yena; hikuva swidyoho swa yena swi fikile ku ya fika etilweni, naswona Xikwembu xi tsundzuke ku homboloka ka yena. Hungu leri a ri vonaka onge i ku engeteriwa eka hungu ra vunharhu, naswona ri hlanganile na rona, hilaha nkosi wa vusiku byo leha yi hlanganeke na hungu ra ntsumi ya vumbirhi hi 1844.” Spiritual Gifts, volume 1, 195, 196.
The first waymark in the hidden history of the seven thunders, is the disappointment which begins the tarrying time. The tarrying time is a period of time that is represented as three and a half days, which is a symbol of the wilderness. At the end of the forty years of wandering in the wilderness, Joshua led a mighty army into the Promised Land. At the end of the three and a half days, Ezekiel is taken to the valley of death, and is told to command the dead bodies to “hear the word of the Lord.” Ezekiel is a “voice” crying in the wilderness. The command to hear the Word of the Lord brings the body parts together, but they are not yet alive, they are not yet an army, they are not yet sealed. The “word of the Lord” which is spoken by Ezekiel in chapter two, identifies that when the Comforter arrives, God’s people stand, while they simultaneously hear the Word of the Lord. Christ promised He would send the Comforter, three and a half days after they were murdered in the street.
ꞌŨndũ wa mbere wa kĩrĩa kĩmenyekanĩrĩte ta waymark mũrũgamo-inĩ wa hitho wa ngurumo ĩrĩa mũgwanja, nĩ ũhũthĩrĩri ũrĩa ũambĩrĩria ihinda rĩa gũtĩrĩria. Ihinda rĩa gũtĩrĩria nĩ rĩhinda rĩa mũthenya rũrĩa rũhunjĩrĩirwo ta mĩthenya ĩtatũ na nuthu, nacio nĩ kĩoneki gĩa werũ-inĩ. Mĩaka ĩrĩa mĩrongo ĩna ya kũgũrũka werũ-inĩ yathiĩte mũthia-inĩ, Joshua akĩongoria mbũtũ nene kũingira Bũrũri ũrĩa Wahĩtĩirwo. Mĩthenya ĩtatũ na nuthu yathiĩte mũthia-inĩ, Ezekiel atwarwo kĩanda-inĩ gĩa gĩkuũ, na agĩcookwo atume mĩĩrĩ ya arĩa akuũ “ĩigue rĩu wa Jehova.” Ezekiel nĩ “mũgambo” ũrĩa ũkũrĩra werũ-inĩ. Watho wa gũigua Rĩu wa Jehova nĩũrehe ithiĩ cia mwĩrĩ hamwe, no matirĩ muoyo hĩndĩ ĩyo, matirĩ mbũtũ hĩndĩ ĩyo, matirĩ athimbitwo hĩndĩ ĩyo. “Rĩu wa Jehova” rũrĩa rwarĩirwo nĩ Ezekiel gĩcunjĩ-inĩ gĩa kerĩ, rũmenyithania atĩ hĩndĩ ĩrĩa Mũhũthĩrĩri agooka, andũ a Ngai nĩmarũngama, o hĩndĩ ĩyo marĩ hamwe na kũigua Rĩu wa Jehova. Kristũ arahĩtĩte atĩ nĩagũtũma Mũhũthĩrĩri, mĩthenya ĩtatũ na nuthu thutha wa kũũragwo kwao njĩra-inĩ.
Once standing, the bodies ‘who are not yet alive,’ are going to be given a second prophecy. The “voice that crieth in the wilderness” in Isaiah, asks what the prophecy is that he is to cry? The “message” that both Ezekiel, and the “voice” in Isaiah forty are commanded to present, is the message of Islam. When that prophecy is delivered, “Adam” comes to life as a mighty army. The living two witnesses then proclaim the message of Islam’s judgment upon the United States, because of the passage of the soon-coming Sunday law. The judgment of the Sunday law is the third waymark of the hidden history of the seven thunders. When it is fulfilled, the army is lifted up as an ensign to heaven, and is represented in Revelation fourteen.
Nakawesmana, emibili “ebatakali balamu” baliyaheebwa obunnabbi obwokubiri. “Eddoboozi ery’oyo ayogerera waggulu mu ddungu” mu Isaaya libuuza nti, bunnabbi ki bwe linaayogerera waggulu? “Obubaka” Ezeekyeri ne “eddoboozi” mu Isaaya amakumi ana bwe balagirwa okulangirira, bwe bubaka bw’Obusiraamu. Obunnabbi obwo bwe buba bumaze okuweebwa, “Adamu” afuna obulamu n’afuuka eggye ery’amaanyi. Awo abajulirwa ababiri abalamu ne balangirira obubaka bw’omusango gw’Obusiraamu ku Amerika, olw’okuyisibwa kw’etteeka lya Ssande erigenda okujja amangu. Omusango gw’etteeka lya Ssande kye kabonero ak’okusatu mu byafaayo eby’ekyama eby’ebyokubwatuka musanvu. Bwe gutuukirira, eggye lisitulwa waggulu ng’akabonero eri eggulu, era ne kikiikirirwa mu Okubikkulirwa kkumi na nnya.
“I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.” Selected Messages, book 2, 387.
“Ndingave n’obuhame mu butumwa bw’abamarayika aba mbere, aba kabiri, n’aba gatatu. Abamarayika banoolekwa nga baguruka hagati mu iguru, nga babuulira ensi obutumwa obw’okulabula, era nga bulina akakwate ak’obutereevu ku bantu abaliwo mu nnaku ez’oluvannyuma ez’ebyafaayo by’ensi eno. Tewali n’omu awulira eddoboozi ly’abamarayika bano, kubanga ba kabonero akakiikirira abantu ba Katonda abakolera mu kukwatagana n’eggye lyonna ery’omu ggulu. Abasajja n’abakazi, abamulisiddwa Omwoyo wa Katonda era abatukuziddwa okuyita mu mazima, babuulira obubaka obwo busatu mu nsengeka yaabwo.” Selected Messages, ekitabo 2, 387.
The ensign that is lifted up is the third angel that is flying in the midst of heaven, warning mankind against accepting the mark of the beast. The mighty army continues to present that message to the world, until Michael stands up and human probation closes.
Bendera iinuliwao ni malaika wa tatu arukaye katikati ya mbingu, akiwaonya wanadamu dhidi ya kuipokea alama ya mnyama. Jeshi hilo lenye nguvu huendelea kuiwasilisha ujumbe huo kwa ulimwengu, hata Mikaeli atakaposimama na muda wa rehema kwa wanadamu kufungwa.
We will continue these thoughts in the next article.
Tukokomeza mawazo haya katika makala inayofuata.
And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Matthew 25:6.
Na saa za usiku wa manane pakawa na kelele, Tazama, bwana-arusi anakuja; tokeni nje ili mkutane naye. Mathayo 25:6.