The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.
پیامی بانگ نیمهشب در آغاز، با گشایشِ داوریِ تحقیقی به پایان رسید؛ و پیامِ بانگِ نیمهشب نیز با گشایشِ داوریِ اجرایی به پایان میرسد. وایِ سومِ اسلام، به سببِ تصویبِ قانونِ یکشنبه، داوری را بر ایالات متحده وارد میآورد؛ و این، نمودارِ داوریِ پیوسته و فزایندهای بر تمامیِ جهان است، به سببِ پذیرشِ قانونِ یکشنبهٔ خودشان تحتِ فشارِ قدرتِ مدنیِ آزارگر، که بهوسیلهٔ ده پادشاهی که با ایزابل، فاحشهٔ صور، زنا کردهاند، نمود یافته است.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Vu Amerika, nti ya uhuru wa dini, izakunga hamwe na Upapa mu gukoresha igitugu ku mutima w’umuntu no guhatira abantu kubahiriza isabato y’ikinyoma, abantu bo mu bihugu vyose vyo kw’isi bazoshorwa gukurikira akarorero kayo.” Testimonies, volume 6, 18.
The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.
Bango ya mobeko ya Lomingo kati na ntembe monene, na bongo ekoti mobimba na mosala. Na nsima Satana abimi mpo na komimonisa lokola Klisto.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Papalikisa vusosiso viya mu keleleke wa Nzambi, na lulendo lwa mukano lweka kusikimisa kimfumu kia Papasi, nsi eto yikekatukila kimfumu mu bulelela mu nzila ya kuvuanda ya mu nsuka. Mu ntangu Protestantisme yikosembola diboko diandi kuluta lukanu luina hagati sambu na kusimba diboko dia lulendo lua Roma, mu ntangu yoyo yikafika kuluta dibulu diakila sambu na kukangama maboko ne Spiritisme, mu ntangu, na nsi a luvutukusu lua kimvuka kia mitindu misatu, nsi eto yikabenga nsikudukulu yonso ya Constitution na yo bonso kimfumu kia ba-Protestant mpe kia republika, mpe yikabika nzila sambu na kutanda malongi ma luvunu mpe ma kukuna ya papasi, buna beto lenda zaba nde ntangu me kuma sambu na kisalu kia nkisi ya Satana ya ngitukulu mpe nde nsuka me belama.” Testimonies, volume 5, 451.
National apostasy is followed by national ruin.
Xitayîbûna neteweyî bi têkçûna neteweyî tê peyde kirin.
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
“Welatê Yekbûyî yên Amerîkayê gelêkî ku hatine keremkirin bûn; lê gava ku wan azadiya olî têk bibin, Protestanîzm teslîm bikin, û piştgirî bidin papetiyê, pîvana sûcê wan dê tijî bibe, û ‘riddebûna neteweyî’ dê di pirtûkên asîmanê de were tomar kirin. Encama vê riddebûnê dê wêrankirina neteweyî be.” Review and Herald, May 2, 1893.
The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.
ئەو ئادڤێنتیستانی لائۆدیکەیە نادانانە دەست لەگەڵ هێزی پاپایی دەکەن و دەڕووخێندرێن، لە کاتێکدا ئەو مێگەلەی دیکەی مەسیح کە هێشتا لە بابڵۆنە، لە دەستی پاپایەتی دەرباز دەبێت.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
ئەو هەروەها دەچێتە ناو خاکە شکۆدارەکەش، و زۆر وڵات دەڕووخێندرێن؛ بەڵام ئەمانە لە دەستی ئەو ڕزگار دەبن، واتە ئەدۆم، و مۆئاب، و سەرکردەی نەوەکانی عەمۆن. دانیال 11:41.
Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.
Islam ebetí na mbalakaka nyonso Etats-Unis, wana kelelo ya nsambo ememi mawa ya kosambisa mpo na koleka ya mobeko ya Lomingo.
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.
ئنجا من دیت و فریشتەیەکم بیستم کە لە ناوەڕاستی ئاسماندا دەفڕی، بە دەنگێکی بەرز دەگوت: قوربانی، قوربانی، قوربانی، بەسەر دانیشتووانی زەویدا، لەبەر ئەو دەنگانەی دیکەی کەرەنای ئەو سێ فریشتەیەی کە هێشتا دەبێت بنەڕێن! ئاشکراکردن 8:13
The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.
Bendera inawakilisha mashahidi wawili katika Ufunuo kumi na moja, kisha linaonyeshwa na Yohana katika Ufunuo sura ya kumi na mbili kama mwanamke aliyevikwa jua, na kwa namna ya kinabii linaonyeshwa kwa ishara ya mwanzo na ya mwisho.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.
Ɑ nyɛkɛlɛ kɔɔr ɔ baŋ; mukɛtɔ nyi tɔrɔdi ku anyɛt, nyi kɛrɛny ɔrɔk ku kɔkɛrɛc ciɛ, kɛn ku nyinɛ́ tɔrɔc kɔrɔm ɓɛriŋ alel guɛp ke tɔrɔc kɛlɛŋ bɛriŋ. Nyi nɛɛn ku ɓi, a lɔɔr, tɔɔr ku dɔlɛ cɛ tɛk, kɔɔr ku dɔlɛ cɛ lɔɔr. Ŋa nyɛkɛlɛ kɔɔr tɔrɔdi kɔk ku baŋ; ŋa, lɔk aci, nɔŋ ajiɛl kɔɔr nyi mɛrɛm, nɛɛn ku nyinɛ́ kɛlɛŋ jɔɔk alel guɔk, kɛn ku tɔrɔc guɔk, kɛn ku nyinɛ́ ciɛ tɔrɔc kɔrɔm guɔk. Ŋwɛl ciɛ a tɛk kɛlɛŋ ciɛ tɔrɔc ke baŋ ciɛ acin cɔk, kɛn a nyak ciɛ ku tɔɔŋ; kɛn nɔŋ ajiɛl a tiin pan mukɛtɔ nyi aci lɔɔr, ba lɔm ɓi ciɛ ka a tɛk tɛk. Nyi a tɛk nyin tɔɔr, ɓi nyi nyara, nyi aci piny ciɛ cieŋ ke tɔɔŋ cɛrɛk ku ɗɔl ŋic; kɛn ɓi ciɛ a rak ku Pan, kɛn ku kɔm ciɛ. Nyikɛɛc 12:1–5.
She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.
U ari uhagararira ku kwezi, kandi yambaye izuba. Ukwezi ni ukugaragaza k’izuba, bityo rero mu buryo bw’ubuhanuzi gushushanya izuba. Inyenyeri cumi n’ebyiri ziri mu ikamba rye zigereranya imiryango cumi n’ibiri ya Isirayeli ya kera mu ntangiriro za Isirayeli ya kera, iyo na yo ishushanya abigishwa cumi na babiri ku iherezo rya Isirayeli ya kera. Izo nyenyeri cumi n’ebyiri, ari zo bigishwa cumi na babiri ku iherezo rya Isirayeli ya kera, ni na zo ntumwa cumi n’ebyiri mu ntangiriro za Isirayeli ya none. Bityo rero zishushanya abantu ibihumbi ijana na mirongo ine na bine ku iherezo rya Isirayeli ya none, ari bo bigishwa n’intumwa. Mu ntangiriro y’amateka aho abigishwa bagereranya icyarimwe iherezo rya Isirayeli ya kera, naho intumwa zikaba intangiriro za Isirayeli ya none, umugore ari we Itorero yari atwite Kristo. Ni we “umwana w’umuhungu” wagombaga kuzazamurwa ajyanwe ku Mana nyuma y’urupfu rwe no kuzuka kwe.
The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.
Ngũndũ ũcio-rĩ, mũtumia ũcio nĩwe ũngĩ ũrũgamĩrĩra kubiabio kwa andũ magana ma igana na mirongo ĩna na magana ĩna, arĩa na o nao matũũgaga igũrũ thuutha wa gũciarwo rĩngĩ kuuma rũgongo rwa gĩkũyũ. Na rĩrĩ, marĩ igũrũ, nĩagĩa aciarire mwana ũngĩ, ũrĩa ũrũgamĩrĩra rũũru rũrĩa rungĩ rũkũuma Babuloni ihinda rĩa watho wa Kiumia.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Kabla hajapata utungu wa kuzaa, alizaa; kabla maumivu yake hayajamjia, alijifungua mtoto mwanamume. Ni nani aliyesikia jambo kama hili? ni nani aliyeona mambo kama haya? Je! nchi inaweza kuzaa kwa siku moja? au taifa kuzaliwa mara moja? kwa maana mara Zayuni alipopata utungu wa kuzaa, alizaa watoto wake. Je! nitaleta mpaka kuzaliana, nisifanye kuzaa? asema Bwana; je! mimi nisababishaye kuzaa, nifunge tumbo la uzazi? asema Mungu wako. Isaya 66:7–9.
In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.
د زمانِ حاکمیتِ وحشِ زمین، امتی در یکبارگی زاده میشود. آن امت همان یکصد و چهل و چهار هزار است، زیرا ایشان کسانیاند که بهطور کامل سیرتِ مسیح را منعکس میسازند. ایشان کسانیاند که بهواسطۀ «طفلِ ذکور» یعنی عیسی، نمونهوار معرفی شدهاند. ایشان همان «طفلِ ذکور» در اشعیاء هستند که پیش از آنکه زن به دردِ زایمان افتد، زاده میشود. استخوانهای خشکِ مرده، که جهان هنگامی که ایشان بهدستِ وحشِ برآمده از هاویۀ بیانتها کشته شدند بر آن شادمانی کرد، در اورشلیم تسلی خواهند یافت، و آنگاه با آن زنی که «طفلِ ذکور» را به دنیا میآورد شادی خواهند کرد. ایشان پیش از آنکه او دردِ زایمان بکشد، به دنیا آورده میشوند؛ سپس او درد میکشد و دیگر «فرزندانِ» «خود» را به دنیا میآورد، آنگاه که امّتها همچون نهری جاری به پیامِ فرشتۀ سوم پاسخ میدهند، زیرا آن پیام چون موجی سهمگین سراسر سرزمین را درمینوردد. ایشان در بحرانی عظیم زاده میشوند که نمایانگر دردِ زایمانِ اوست. زنِ مذکور در مکاشفۀ دوازدهم، در اصل، دوقلو میزاید. نخستزادگان همان یکصد و چهل و چهار هزارند که بهعنوان نوبرها شناخته میشوند، و امّتها همچون محصولِ عظیمِ گردآوریِ harvest تابستانی.
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Bersukacitalah kamu bersama Yerusalem, dan bergembiralah bersamanya, hai semua yang mengasihinya; bersorak-sorailah karena sukacita bersamanya, hai semua yang meratapi dia; supaya kamu menyusu dan menjadi kenyang dari buah dada penghiburannya; supaya kamu memerah susu dan bergembira karena kelimpahan kemuliaannya. Sebab beginilah firman TUHAN: Lihatlah, Aku akan mengalirkan damai sejahtera kepadanya seperti sungai, dan kemuliaan bangsa-bangsa seperti batang air yang meluap; maka kamu akan menyusu, kamu akan diangkat pada lambungnya, dan ditimang-timang di atas lututnya. Seperti seorang yang dihibur ibunya, demikianlah Aku akan menghibur kamu; dan kamu akan dihibur di Yerusalem. Apabila kamu melihat hal ini, hatimu akan bersukacita, dan tulang-tulangmu akan tumbuh subur seperti rumput muda; dan tangan TUHAN akan nyata kepada hamba-hamba-Nya, tetapi murka-Nya terhadap musuh-musuh-Nya. Yesaya 66:10–14.
Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.
Abo “balilila” Yerusalemu ni abo batobola emioyo ne kulila olw’emizizo egikolebwa munda mu ye, era abo be bateekeddwako akabonero, era bateekeddwako akabonero nga etteeka lya Ssande terinnabaawo. Kati tuli mu “mulimu oguggaliriza ogw’ekkanisa,” nga gano ge biseera eby’enkomerero eby’okuteekebwako akabonero kw’abasajja emitwalo kikumi mu amakumi ana mu enkumi nnya.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“कन तपरा ला़ड़ आकान माने, ओकोयाक् रे प्रभुयाः का़मी आर जीउको बा़चा़व रेआक् आत्मा उरुम रे मेनाक्, ओकोयको पापके सदा ताहें आकान सच्चा, पापमय स्वभाव रे नेंल तेयाक्। ओकोयको सदा उन पापको रे बिस्वासयोग्य आर साफ-साफ व्यवहार रेआक् पासे रे ताहेंयाक्, ओना पाप जाका सहज रे ला़ड़ आकान मानेकोके घेर लेत् आ। बिसेस कोरे, कलीसिया़ लागित् मुचा़त का़मी रे—ओना मोहर लगावाक् समाय रे, जखन एक सौ चवालीस हजार ओकोयको परमेसरयाः सिंहासन सामाने दोष बिना ठा़व लेनायाक्—ओकोयको परमेसरयाः नाम मात्रे ला़ड़ आकान मानेयाः अन्यायकोके सभले गहिर भाबे अनुभव एदायाक्। एते जोर दाड़े भाबे नबीयाः चितार रे मुचा़त का़मीके उन होड़कोयाः रूपक दाड़े देखाव आकाना, जेना हरेक होड़याः हात रे एक-एक बध करबाक् हातियार मेनाक्। ओकोयको मध्ये मित् होड़ सूताम कपड़ा रे पहिरन आकाना, आर तार पास रे लेखकयाः स्याही-दानी मेनाक्। ‘आर प्रभु ताहाके कहिलेन, नगरयाः माझ दाड़े जा़, येरुसलेमयाः माझ दाड़े जा़, आर ओना होड़कोयाः कपार रे चिन्ह दह, जाको नगरयाः माझ रे होचो होताक् सभे घिना़व का़मी लागित् निःश्वास लेत् आर राड़ एदायाक्।’” Testimonies, volume 3, 266.
Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.
Abaja “bacecema kandi barira” bashyirwaho ikimenyetso mbere y’uko abamarayika barimbura bafite intwaro zo gutsemba baca mu itorero, rigereranywa na Yerusalemu.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.
Eteka nde: “Jenda oshipala shomukunda, oshipala shaJerusalem, u teneka edidiliko komatwi ovanhu ovo hava konghola no kulila molwa oinima yokuhepa aishe tai ningwa moshinano shao.” Ava vakonghola, vakulila, ova li tava popi eendaka dOmwenyo; ova hanyene, ova pangula po, nova ilikana. Vamwe ovo va li tava nyono omu naKalunga, ova lidilulula nova nyongamena omitima davo komeho Yaye. Ashike efimano lyaOmwene ola li la dja muIsrael; nande vahapu ova li tave twikile neenghedi dombeli, oudano Waye noikalele Yaye ka ya li ko.
“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.
“Khǭ̌n tûi àn Krístà sìrò sìrò sàìtsá, mǒ tǒn tǒn nɛ́ kǔo nì mǒn nɛ̀ mɛ̀rɛ̀ tìrìng, àn tûi pɛ̀rɛ̀ àn yà mɛ̀rɛ̀ àn nɔ̀ng mɛ̀rɛ̀ mǎrɛ̀, kɔ̀ àn tûi yéè àn yɔ̀ng yɔ̀ng lɛ̀kɛ̀ àn nɔ̀ng tìrìng, kɔ̀ àn tûi pìrì àn sɔ̀ng yà àn kɛ̀rɛ̀. Kùrù àn yà mɛ̀rɛ̀ tìrìng tɔ̀ng mɛ̀rɛ̀ kɔ̀ á tǒn mɛ̀rɛ̀ mɛ̀rɛ̀ yéè kɔ̀ á pɛ̀rɛ̀ àn kùrù kɛ̀rɛ̀ nù, àn yà nà zɛ̀lɛ̀ nì tìrìng nà ŋwɔ̀n àn hɔ̀nɔ̀r nì Kúrò kɔ̀ nà lɔ̀vù nì nɔ̀ng sàìtsá, á mà kà nì tɔ̀ng tɔ̀ng dɔ̀ng kùrù mɛ̀rɛ̀ nà á kùo fèvɔ̀r nì nɔ̀ng dɔ̀ng tìrìng. Nɔ̀ng á tûi rǎjɔ̀s nù yà vɛ̀ks dɛ̀ bɛ̀ dɛ̀ nì àn wɛ̀k kɛ̀rɛ̀ kɛ̀rɛ̀ kɔ̀ àn kɔnvasɛ̀shɔn kɛ̀rɛ̀ kɛ̀rɛ̀ nì àn nɔ̀ng unrǎjɔ̀s. Á nà pǎwàlɛ̀s nà á tɔ̀p àn ràshìng tɔ̀rɛ̀nt nì iníkwìti, kɔ̀ nù nì á yà fùl nì gríf kɔ̀ aláàm. Á mòɔn bìfɔ̀r Kúrò nà á sì àn rìlìjɔn dɛ̀spáìs nì àn vɛ̀rì hóm nì àn nɔ̀ng dɛ̀ hàd grét làìt. Á làmɛ̀nt kɔ̀ á aflìkt àn nɔ̀ng sàìtsá nù, bìkɔ̀s pràìd, avárìs, sɛ́lfìshnɛ̀s, kɔ̀ dìsɛ̀pshɔn nì ǹsùrùmɔ̀t ɛ̀vrì kàìnd dɛ̀ nì àn chɔ̀ch. Àn Spírìt nì Kúrò, dɛ̀ pròmpt nà rìprúf, dɛ̀ trámpl ʊ̀ndàfùt, wàìl àn sàvànt nì Sétàn dɛ̀ tràìɔ̀mf. Kúrò dɛ̀ dìshánɔ̀r, àn trút màd nɔ̀n ɛ̀fɛ̀kt.”
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.
“Vanhu vaimuna mwene kufwako na mwachilo wa kushinkila pa kupona kwao kwa kimwekesho kwa muchima, nangwa kutanyila pa mambo a bubi a bambi, bakasalako chakuletwa chisimbu cha Leza. Mwami walatumina batumwa Bandi, bantu badi na bipona bya kujiya mu maboko abo: ‘Kamwende panyuma pa ena mu mushinga, no kutapa: liso lyenu kalyeshi kulekelela, nangwa kamwena na luse: jipai kabisa bakulutu ne banyike, banzala, ne bana bandeke, ne banabakashi: kanshi kamweshi kuswena ku muntu nanshi udi na chisimbu; no kutendekela pa nshita Yandi ya mushilo. Elyo batendekele ku bakulutu badi ba kale badi kumpala kwa nzubo.’
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.
“Apa tuthyon nikaon, khyu ta Miphun—Bawipa biakinn—Pathian thinrimna khutvuak masa ber a ni tih. Upa hmasa zâwk te, Pathianin êng tam tak a pe a, mipui thlarau lam thatna vênhimtute anga an ding tawh te chuan an rinngamna an bum ta. Anni chuan ni hmasa zâwk hun anga thilmakte leh Pathian thiltihtheihna lang chiang tak chu kan nghâk a ngai lo tih dinhmun an la ta. Hunte a danglam tawh. He thu hian an rinhlelhna a tih chak a, chumiin an sawi ta a ni: Bawipa chuan thil tha a ti dawn lo va, thil sual pawh a ti dawn hek lo. A mihringte chungah rorêlna hmangin a thlenna tûr chu a khawngaih lutuk avângin a lo kal dawn lo. Chutichuan, ‘Muanna leh himna’ tih chu Pathian mite an bawhchhiatna leh Jakoba in sualte hrilh chhuak tûrin an awm leh tawh lo vang a, an aw an phar angin an châwisang leh tawh ngâi lo tûr miho hlauhawm taka an auhawm a ni. Hêng ui ngawite, au thei lo te hian Pathian thinlung tihna tuar tawh chuan thil phuba lak dik tak chu an hriat ve dawn a ni. Mipa, nungak, leh naupangte pawh an vaiin an boral dûn a ni.” Testimonies, volume 5, 210, 211.
Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”
Yesaya arbaʼin yana farawa da amfani da alamar ninkaya biyu, wadda ita ce alamar annabci ta saƙon Kukan Tsakar Dare, wato saƙo na biyu da yake haɗuwa da saƙon faɗuwar Babila. Faɗuwar Babila ana ninka ta biyu sa’ad da aka bayyana ta cikin annabci. Jimlar ita ce: “Babila ta faɗi, ta faɗi.”
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Na malaika mwingine akafuata, akisema, Babeli umeanguka, umeanguka, mji ule mkuu, kwa sababu umewanywesha mataifa yote divai ya ghadhabu ya uasherati wake. Ufunuo 14:8.
There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.
Kuna kuanguka kwa Babeli halisi mara mbili katika Biblia, na kuna kuanguka kwa Babeli ya kiroho mara mbili katika Biblia. Kwa pamoja, hivyo vinawakilisha mashahidi wanne wa kihistoria wanaotambulisha sifa za kinabii za kuanguka kwa Babeli.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Naye akalia kwa sauti kuu yenye nguvu, akisema, Babeli mkubwa umeanguka, umeanguka, nao umekuwa makao ya pepo wachafu, na ngome ya kila roho mchafu, na tundu la kila ndege mchafu na mwenye kuchukiza. Ufunuo 18:2.
Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.
Babilonê rastîn di dema Nîmrûd de wek Babel ket, û Babilonê rastîn jî di dema Belşezzar de ket. Babilonê ruhânî di sala 1798-an de ket, û ketina wê ya dawî di Nivîsarên Pîroz de gelek caran tê nîşandan. Ji ber vê yekê, peyama ketina Babilonê sembolîzma pêxistinê ya ducarbûnê ya pêxemberî dihewîne. Bi ketina Babilonê re ducarbûn heye, lê her wiha du sedemên sereke yên din ên pêxemberî jî hene bo diyarda ducarbûnê.
The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.
Sababu ya pili ni kwamba, kama ujumbe, unawakilisha ujumbe unaounganishwa na ujumbe wa pili. Unawakilisha jumbe mbili. Kuna kweli nyingine zenye umuhimu zinazohusiana na maana na muundo wa ujumbe wa malaika wa pili, lakini sisi tunatambua tu kwamba simulizi ya mwisho ya kiunabii ya Isaya, inayoanza katika sura ya arobaini, huanza kwa kuongezwa maradufu kwa alama ya Mfariji, ambaye Kristo aliahidi kuwapatia watu Wake, alipokuwa akikaa katika patakatifu pa mbinguni.
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. Isaiah 40:1, 2.
አምላካችሁ እንዲህ ይላል፦ ሕዝቤን አጽናኑ፥ አጽናኑ። ለኢየሩሳሌም የሚያጽናና ቃል ተናገሩላት፥ ጊዜዋም እንደ ተፈጸመ፥ በደሏም እንደ ተሰረየ፤ ስለ ኃጢአቶቿም ሁሉ ከእግዚአብሔር እጅ እጥፍ እንደ ተቀበለች ጮኹላት። ኢሳይያስ 40፥1-2።
There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.
Mu Biblia moosi ko hakuhandikweko ekitundu ekirala ekigamba mu ngeri ey’enjawulo era entegeerekeka ennyo ku bikwata ku kintu eky’obuntu bwa Kristo ng’Alufa ne Omega, ng’ekitundu kiri mu Isaaya okuva ku ssuula amakumi ana okutuuka ku nkomerero y’ekitabo. Ng’Alufa ne Omega, Kristo ateeka omukono ogw’erinnya lye ng’Alufa ne Omega ku kitundu ekyo, kubanga bwe mutuuka ku nkomerero ya Isaaya, addamu nate okwogera ku Muwummuza, kubanga Kristo ye Kigambo, era ye ntandikwa era enkomerero.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.
Mukama bw’atyo bw’ayogera nti, Eggulu ye ntebe yange ey’obwakabaka, n’ensi ye ntebe y’ebigere byange: nnyumba ki gye mumpiimbira? era kifo ki eky’okuwummulirangamu kyange? Kubanga ebintu ebyo byonna omukono gwange gwe gwabikola, era ebintu ebyo byonna ne bibaawo, bw’ayogera Mukama: naye ono gwe ndissaako omwoyo, ye mwavu era alina omwoyo ogumenyese, era akankana olw’ekigambo kyange. Atta ente aba ng’asse omuntu; assaayo omwana gw’endiga ssaddaaka aba ng’asalidde embwa ensingo; awaayo ekiweebwayo aba ng’awangayo omusaayi gw’embizzi; ayotereza obubaani aba ng’asiimye ekifaananyi. Weewaawo, beerobozezza amakubo gaabwe bo bennyini, era emmeeme yaabwe esanyukira eby’emizizo byabwe. Nange ndyeroboza okubabuzaabuza kwabwe, era ndibatuukiriza ebyo bye batya; kubanga bwe nayita, tewali n’omu eyaddamu; bwe nayogera, ne batampulira: naye ne bakola ebibi mu maaso gange, era ne beeroboza ekyo kye saasanyukira. Isaaya 66:1–4.
The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.
Nzembu iambu yitakuka yina: nzo wapi bantu ba Nzambi batungilaka Yandi? Boni, batombolaka nzo ya kimpeve ya Petelo to sinagoga ya Satana? Nzambi yandi zabisaka nde nzo yina Yandi tungaka, me salama na bantu yina kele “bansukami mpe ya mpeve ya kubukana,” mpe na yina “ke zola nsisi na” “ndinga” ya Nzambi. Yandi ke fwanikisa bantu yina ke zola nsisi na ndinga na Yandi na nkonga yankaka yina ke pesa makabu ya mvindu, bayina so bakusalaka nzila na bo mosi. Bantu ya nkonga yina ke pesa makabu ya mvindu bakumona, mutindu Bayuda monaka, nde nzo na bo ke bikama na bo mpamba mpe ya kusala.
All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”
Abahanuzi bose bavuga ku mperuka y’isi, kandi ibi ni ikigereranyo cy’itandukaniro riri hagati y’abanyabwenge, bahinda umushyitsi imbere y’Ijambo rye, n’abapfapfa batambira Imana ibizira, ibizira imitima yabo yishimira. Kubera iyo mpamvu, Imana izatoranyiriza abazigamye b’i Lawodikiya b’abapfapfa ibiyobyabwenge, ari byo buyobe intumwa Pawulo avuga ko buzanwa no kwemera “ikinyoma.”
The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.
“Dibes” o me amena tuʻuapitoa i he hisitōlia ʻo e ʻĀvinití, pea naʻe tali ia ʻe he kau tufunga ʻi he 1863, pea naʻe toe langa ai ʻi he lolotonga kotoa ʻo e hisitōlia ʻo e ʻĀvinití. Ko ha loi ia naʻe fakatupu ai ha fakavaʻe loi, pea ʻi ai naʻa nau kamata ke fokotuʻu hake ha temipale loi fakakākā. Ko ʻenau ngāue ki hono fakakākāʻi ʻo e temipale moʻoní ʻoku hokohoko atu ʻo aʻu ki he “ngaahi ʻaho fakaʻosí.” ʻOku tuʻu ʻe ʻAisea ʻa e puipuituʻa ʻo e vahe onongofulu mā onó ʻi loto ʻi he fakamavahevahe ʻo e kau taupoʻou poto mo e kau taupoʻou vale. ʻOku fakahaaʻi ʻe ʻAisea ʻa e hisitōlia fakapalōfita ʻa ia naʻá ne fakaʻilongaʻi ʻi he ʻuluaki veesi ʻo ʻAisea fāngofulu, ʻi he taimi naʻe talaʻofa ai ʻa Kalaisi ke ne fekau mai ʻa e Fakafiemālie ʻi he hili ʻa e ʻaho fakataipe ʻe tolu mo e konga ʻe taha hili ʻa e loto-mamahi ʻo Siulai 18, 2020.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.
Rab’bin sözünden titreyen sizler, Rab’bin sözünü işitin; benim adım uğruna sizden nefret eden, sizi dışarı atan kardeşleriniz, “Rab yüceltilsin,” dediler; fakat O, sizin sevinciniz için görünecek, onlar ise utanç içinde kalacaklardır. Şehirden bir gürültü sesi, tapınaktan bir ses, düşmanlarına karşılığını veren Rab’bin sesi. Yeşaya 66:5, 6.
From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”
1798에서 1844년까지, 밀러파의 운동 가운데에서 주께서는 영적인 성전을 세우셨으며, 언약의 사자로서 그가 1844년에 홀연히 그 성전에 임하셨다. 주께서는 십사만 사천의 운동 가운데에서도 영적인 성전을 세우시니, 이는 그가 홀연히 와서 그 성전과 언약을 맺고 그 가운데 들어가시기 위함이다. 베드로는 그의 첫째 서신 2장에서 그 성전을 “신령한 집”이라 부른다. “여호와의 말씀을 듣는” 자들은 요한이 계시록에서, 듣는 자들은 “복이 있다”고 말할 때 가리키는 바로 그들이다. 그들은 기치이니, 이는 그 기치가 “이스라엘의 쫓겨난 자들”로 이루어져 있기 때문이다. 어리석은 라오디게아인들은, 주께서 그의 말씀 앞에 떠는 빌라델비아인들 가운데서 자신을 영화롭게 하실 때 수치를 당할 것이며, 그의 말씀은 “진리”이다.
The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.
ئەو سێ دەنگەی لە ماوەی ئەو کاتەدا دەبیسترێن کە ژیران و نەژیران لەو پۆلەی دیکە جیا دەکرێنەوە، لە «شار»ەوە و لە «پەرستگا»وە و لە «یەزدانێک کە پاداشت دەداتەوە» دێن. یەکەم «دەنگ» لە شارەوە «دەنگی هاژە»یە، و ئەو «هاژە»یە هاتنی دڵنەوەدەرە کە لەناکاو دێت.
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.
Na igihe ca Pentekote cari gishitse rwose, bose bari hamwe bahuje umutima ahantu hamwe. Maze giturumbuka haza ijwi rivuye mw’ijuru, risa n’iry’umuyaga ukomeye uhuhuta, ryuzura inzu yose bari bicayemwo. Kandi haboneka kuri bo indimi zicagaguritse, zisa n’umuriro, maze yicarako umwe wese muri bo. Ivyakozwe n’Intumwa 2:1-3.
The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”
Izwi elihunyushwe ngokuthi “umsindo” encwadini yeZenzo, isahluko sesibili, ivesi lesibili, lisho “umsindo,” kanye “namahemuhemu.” “Amahemuhemu” ayisiprofetho. “Umsindo” noma “isiphithiphithi” esivela “emzini” simelelwa “ngumoya onamandla.” “Izwi lomsindo elivela emzini” liyilo “amahemuhemu” noma umlayezo wesiprofetho wobuSulumane ophawula ukufika koMduduzi esigodini samathambo omileyo abulawa “esitaladini somuzi omkhulu, ngokomoya obizwa ngokuthi yiSodoma neGibhithe, lapho futhi iNkosi yethu yabethelwa khona esiphambanweni.”
In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.
Isaiah kapitulu berrogeian, “ahotsari”, zeinak “itunaren mezulariaren” bidea prestatu behar baitzuen, galdetu zitzaion zer mezutxo “oihu” egin behar zuen. Esan zitzaion Islamaren mezua “oihu” egiteko. Eginetan, Pedroren “etxe” espirituala bete zuen “hotsa” “haize oldartsu lasterkari” bat zen; eta hori, Ezekiel hogeita hamazazpian, Islamaren lau haizeetatik zetorren.
A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.
Izwi ry’urusaku ruva mu murwa, izwi riva mu rusengero, izwi ry’Uhoraho rirenganura impera ku bansi biwe. Yesaya 66:6.
From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!
Bulong lo kalye ho onapo itekewa i Ahadi yetu, i Mfariji hewulisha kwanza “sauti” ya yeye apigaye kelele jangwani, ujumbe ni upi. Kisha jeshi lile kuu lililo hekalu lililojengwa, kama lilivyowakilishwa kiishara katika mwendo wa mwanzo tangu 1798 hadi 1844, huikuza ile sauti. Mwendo wa lile jeshi kuu wanapotangaza sauti ya Uislamu huongoza kwenye “sauti” ya tatu inayotambulisha sauti ya Mungu ya hukumu juu ya Marekani kwa kupitishwa kwa sheria ya Jumapili. Hapo ndipo Bwana hutoa malipo. Sauti zile tatu hutawaliwa ndani ya muundo wa historia iliyofichwa ya ngurumo saba, inayowakilisha herufi za mwanzo, za katikati, na za mwisho za neno la Kiebrania lililoumbwa na Mwanaisimu wa Ajabu na kutafsiriwa kuwa “ukweli”. Haya huwezi kuyabuni!
In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.
Na kuafikiana na historia ya kinabii ambayo tumekuwa tukiitambua, Isaya kisha anazungumzia kuzaliwa kwa taifa.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Ngaa waatungamane, akabyara; ngaa ubabaaro bwake bukooko, akajunwa omwana mulenzi. Ni oha owahuriire ekintu nk’eki? Ni oha owaboine ebintu nk’ebyo? Ensi neebaasa kubyarwa omu kiro kimwe? Oba ihanga neeryaasa kuzaarwa omulundi gumwe? Kandi Saioni ku yaatungamane, mangu ago akabyara abaana be. Mbwenu nimbugaana okuhika aha kuzaara, nkareka kubyarisa? nikwo Mukama arikugamba. Oba nimbyarisa, nkakinga enda? nikwo Ruhanga waawe arikugamba. Isaaya 66:7–9.
The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”
Omuhanga ogwazaarwa omukazi atakaine kuba n’obulumi bw’okuzala, ogwo gwabadde gye buvuddeko mu kkubo, gufudde era gukaze, ng’ensi yonna esanyukira embeera zaakyo. Naye abajulizi babiri bwe baayimirira, abo abaali basanyukira okufa kwabwe ne batya. Emirambo egy’okuttibwa egyafudde era egyakaze bwe giyimirira ng’eggwanga, abo bonna abaagala Yerusaalemi balyoke basanyuke naalyo. Abo abaagala Yerusaalemi tebazingiramu ggwanga lya emitwalo kikumi mu obunaana mu enkumi nnya zokka, wabula era n’ekisibo kya Katonda ekirala, mu biro ebyo ekiyitibwa okuva e Babulooni. Okuzuukira okuva mu kusuubira okwamenyeka okwa Julaayi 18, 2020, kutuukirizibwa olw’okujja kw’Omubeezi, era ekyo kirikola “amagumba” “agakaze” “okumera ng’omuddo.”
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Bersukacitalah kamu bersama Yerusalem, dan bergembiralah bersama dia, hai semua yang mengasihinya; bersukacitalah dengan kegirangan bersama dia, hai semua yang berkabung karena dia; supaya kamu menyusu dan menjadi kenyang dari buah dada penghiburannya; supaya kamu memerah susu dan bersenang-senang karena kelimpahan kemuliaannya. Sebab beginilah firman TUHAN: Sesungguhnya, Aku akan melimpahkan damai kepadanya seperti sungai, dan kemuliaan bangsa-bangsa seperti batang air yang meluap; maka kamu akan menyusu, kamu akan digendong pada pinggangnya, dan dibelai di atas lututnya. Seperti seorang yang dihibur ibunya, demikianlah Aku akan menghibur kamu; dan kamu akan dihibur di Yerusalem. Apabila kamu melihat hal ini, hatimu akan bersukacita, dan tulang-tulangmu akan subur seperti rumput muda; maka tangan TUHAN akan dinyatakan kepada hamba-hamba-Nya, dan murka-Nya kepada musuh-musuh-Nya. Yesaya 66:10–14.
The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.
अल्फा और ओमेगा यशायाह के अंतिम वृत्तांत के अंत को ठीक वहीं स्थापित करता है जहाँ वह आरंभ में प्रारंभ हुआ था, अर्थात् शान्तिदाता के आगमन की पहचान के साथ। और जैसा कि सदा होता है, प्रत्येक उस संदेश के साथ जो एलियाह के संदेश का प्रतिनिधित्व करता है, उसे इस संदर्भ में रखा जाता है कि प्रभु पृथ्वी को शाप से आघात करता है।
For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.
Kandi, tala, Nkosi yiketa ni mwoto, ni makareta ake bu mutembuluko wa kisepela, sambu na kuvutula makasi ake ya nkanda na nganzi, mpe monyo ake na minlele ya mwoto. Sambu ti na mwoto mpe na mbele ake, Nkosi yikafunda na bantu nyonso; mpe bafu ya Nkosi bakavanda mingi. Bawu yina ke kudisantisaka, mpe ke kudipetula na bilanga ya bisamba na manima ya nti mosi na kati, ke dia nsuni ya ngulu, mpe yina ya mvindu, mpe mpuku, bakamanisama kintwadi, me tuba Nkosi. Sambu mono zaba bisalu na bau mpe bangindu na bau: yo yikuma, ti mono kakongika makanda nyonso mpe bandinga nyonso; mpe bau kekwiza, mpe kemona nkembo na mono. Yezaya 66:15–18.
The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.
Laodikia ya Upventisti wajinga, walio nyuma ya “mti” wa ujuzi wa mema na mabaya ulio “katikati” ya “bustani” ya Edeni, hujidai kuwa wanajitakasa na kujisafisha, ilhali kwa hakika wanakula mafundisho machafu ya Babeli, na kujificha kama walivyofanya Adamu na Hawa kwa sababu ya dhambi walizozipenda mno hata kushindwa kuziacha. Wataangamizwa pamoja na mataifa mengine yote. Wanawekwa kinyume na wenye hekima watakaokuwa “ishara.” “Ishara” hiyo ni “bendera,” inayowakilisha Sabato, ambayo ndiyo ishara ya Bwana, Mungu wako, iwatakazayo watu Wake kwa kweli.
Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.
Noolowoo, vana va Israyeli valishika Sabato, kuigegua Sabato throughout their generations, kwa agano la milele. Iyo ni ishara hagati yangu na vana va Israyeli milele: mana mu matuku sita Bwana katenda mbingu na nsi, na mu siku ya saba kapumzika, na kafufuliwa nguvu. Kutoka 31:16, 17.
The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”
Abamage ntibihisha inyuma y’igiti c’ukwatura kwizera; ahubwo barashirwa hejuru nk’ikimenyetso, berekana ubwiza bw’Imana mu bihe vya nyuma vy’intambara ikomeye. Ubwiza bwiwe ni kamere yiwe, kandi igice c’iyo kamere yiwe bahagararira imbere y’isi ni Alufa na Omege, intango n’iherezo, uwa mbere n’uwa nyuma, bigaragazwa ko ari “Ukuri.”
And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.
Ndzi ta veka xikombiso exikarhi ka vona, kutani ndzi ta rhuma lava pona exikarhi ka vona etikweni ra matiko, eTarxixi, ePuli, na eLudi, lava kokaka vurha, eTubala, na eYavani, ni le swihlaleni leswi nga ekule, leswi nga si twangiki ndhuma ya mina, naswona leswi nga si vonangiki ku vangama ka mina; kutani va ta byela ku vangama ka mina exikarhi ka vamatiko. Kutani va ta tisa vamakwenu hinkwavo va ri gandzelo eka Yehovha va huma ematikweni hinkwawo va gade tihanci, ni le ka makalichi, ni le ka swihukuhuku, ni le ka timbhongolo, ni le ka swiharhi leswi hatlisaka, va ya entshaveni ya mina yo kwetsima, Yerusalema, ku vula Yehovha, hilaha vana va Israele va tisaka gandzelo hi xibya lexi tengeke endlwini ya Yehovha. Kutani exikarhi ka vona ndzi ta tlhela ndzi teka van’wana va va vaprista ni Valevhi, ku vula Yehovha. hikuva kukotisa matilo lamantshwa ni misava leyintshwa, leswi ndzi nga ta swi endla, swi ta tshama emahlweni ka mina, ku vula Yehovha, hilaha mbewu ya n’wina ni vito ra n’wina swi nga ta tshama hakona. Kutani swi ta endleka leswaku ku sukela eka n’weti lowuntshwa wun’wana ku ya eka lowun’wana, ni ku sukela eka sabata yin’wana ku ya eka yin’wana, nyama hinkwayo yi ta ta ku gandzela emahlweni ka mina, ku vula Yehovha. Kutani va ta huma, va ya languta mitsumbu ya vanhu lava ndzi dyoheleke; hikuva xivungu xa vona a xi nge fi, ni ndzilo wa vona a wu nge timeki; kutani va ta va nchumu wo nyenyetsa eka nyama hinkwayo. Esaya 66:16–24.
Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.
Hadithi ya mwisho ya kinabii ya Isaya huanza kwa kuwasili kwa Mfariji mwezi wa Julai 2023, nayo simulizi hilo humalizika hapo hapo lilipoanzia. Hufika katika historia iliyofichika ya ngurumo saba inayofunuliwa muda mfupi kabla ya kufungwa kwa muda wa rehema. Hutambulisha urudufuo wa vuguvugu la Millerite mwanzoni pamoja na historia ya vuguvugu la wale mia moja arobaini na nne elfu mwishoni. Huwakilisha ujumbe wa laana unaoandamana na ujumbe wa Eliya kuwa ni ujumbe wa kazi ya kinabii ya Uislamu ya kuyakasirisha mataifa, kama inavyotumiwa na Bwana kuleta hukumu ‘kwanza’ juu ya Marekani kwa ajili ya sheria ya Jumapili, na ‘mwisho’ juu ya ulimwengu mzima, kwa ajili ya uasi huohuo.
We will continue our consideration of Isaiah’s last narrative in the next article.
Tukwenda mu maaso n’okulowooza ku nnannyini ebyafaayo bya Isaaya ebisembayo mu kiwandiiko ekiddako.