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.

Vose vagari vose venyika, navagari vose vari panyika, tarirai, kana iye achisimudza mureza pamusoro pamakomo; uye kana acharidza hwamanda, inzwai. Isaya 18:3.

The messenger represented as Elijah proclaiming the message represented by Moses is slain in the streets by a beast that ascends from the bottomless pit. After being trampled down for a period represented by the “curse” of Moses which is the “scattering” of Leviticus twenty-six the Holy Spirit enters into their dead bodies through God’s Word. They then stand up and thereafter ascend up into heaven. A message that is represented as in heaven is the everlasting gospel of the three angels.

Mtumwa anayewakilishwa kama Eliya akitangaza ujumbe unaowakilishwa na Musa anauawa barabarani na mnyama apandaye kutoka katika shimo lisilo na mwisho. Baada ya kukanyagwa chini kwa kipindi kinachowakilishwa na “laana” ya Musa, ambayo ni “kutawanywa” kwa Mambo ya Walawi ishirini na sita, Roho Mtakatifu huingia katika miili yao iliyokufa kwa njia ya Neno la Mungu. Kisha husimama, na baadaye hupaa kwenda mbinguni. Ujumbe unaowakilishwa kuwa mbinguni ni injili ya milele ya malaika watatu.

And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people. Revelation 14:6.

Ndzi vona yin’wana ntsumi yi hahamela exikarhi ka tilo, yi ri ni evhangeli leri nga heriki leswaku yi ri chumayela eka lava akaka emisaveni, ni le ka tiko rin’wana ni rin’wana, ni rixaka, ni ririmi, ni vanhu. Nhlavutelo 14:6.

Before Elijah and Moses ascend into heaven they first would stand upon their feet.

Ngaphambi kokuba u-Eliya noMose benyukele ezulwini, babezoqala beme ngezinyawo zabo.

And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

Na baada ya siku tatu na nusu, Roho wa uzima atokaye kwa Mungu akaingia ndani yao, nao wakasimama kwa miguu yao; hofu kuu ikawapata wale waliowaona. Nao wakasikia sauti kuu kutoka mbinguni ikiwaambia, Njoni huku juu. Nao wakapanda juu mbinguni katika wingu; na adui zao wakawaona. Ufunuo 11:11, 12.

Every prophet agrees with the other prophets and they all come together in the book of Revelation. The book of Ezekiel teaches that when the Spirit enters into men they stand upon their feet.

Umprofethi ngamunye uyavumelana nabanye baphrofethi, futhi bonke bahlangana encwadini yeSambulo. Incwadi kaHezekeli ifundisa ukuthi lapho uMoya engena kubantu, bema ngezinyawo zabo.

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.

Zvino iye akati kwandiri, Mwanakomana womunhu, mira netsoka dzako, ndigokutaura newe. Uye Mweya wakapinda mandiri paakataura neni, ukandiisa netsoka dzangu, kuti ndinzwe iye waitaura neni. Ezekieri 2:1, 2.

Ezekiel represents God’s people in the “last days” who are dead, yet they hear God speak, and the reception of God’s Word brings the presence of the Holy Spirit and they then stand upon their feet. Those in Revelation who have been slain and left in the street to be trampled down for twelve hundred and sixty symbolic days also hear God’s Word, which conveys the Holy Spirit into their hearts and minds and they stand upon their feet. Ezekiel informs us what the Word of God is that they hear, which in turn brings the entire movement represented by Moses and Elijah that has been dead in the streets back to life, and causes them to stand.

Hezekieli anaimiririra vanhu vaMwari mumazuva okupedzisira “last days,” avo vakafa, asi vanonzwa Mwari achitaura, uye kugamuchirwa kweShoko raMwari kunounza kuvapo kwoMweya Mutsvene, uye ipapo vanomira netsoka dzavo. Avo vari muna Zvakazarurwa vakanga vaurayiwa uye vakasiyiwa mumugwagwa kuti vatsikwirirwe pasi kwamazuva ane chiratidzo ane chiuru chimwe namazana maviri namakumi matanhatu vanonzwawo Shoko raMwari, iro rinotakura Mweya Mutsvene richimuisa mumwoyo nemupfungwa dzavo, uye vanomira netsoka dzavo. Hezekieri anotizivisa kuti Shoko raMwari ravanonzwa nderipi, irowo rinodzosa kuhupenyu kufamba kwose kunomiririrwa naMozisi naEriya, kwakanga kwakafa mumigwagwa, uye kunovaita kuti vamire.

The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.

Ruoko rwaShe rwakanga rwuri pamusoro pangu, rukandibudisa ndiri muMweya waShe, rukandiisa pakati pomupata wakanga uzere namapfupa. Akandifambisa ndichipoteredza pakati pawo; zvino tarira, akanga ari mazhinji kwazvo pamupata wakazaruka; uye tarira, akanga aoma kwazvo. Akati kwandiri, Mwanakomana womunhu, mapfupa aya angararama here? Ndikapindura ndichiti, Haiwa, Ishe Jehovha, imi munoziva. Akatizve kwandiri, Porofita pamusoro pamapfupa aya, uati kwaari, Imi mapfupa akaoma, inzwai shoko raShe. Zvanzi naIshe Jehovha kumapfupa aya, Tarirai, ndichapinza mweya mamuri, mugorarama; ndichaisa tsinga pamuri, ndigoita kuti nyama ikure pamusoro penyu, ndikufukidzei neganda, ndigoisa mweya mamuri, mugorarama; zvino muchaziva kuti ndini She. Naizvozvo ndakaporofita sezvandakanga ndarayirwa; zvino pandakanga ndichiporofita, kwakava noruzha, zvino tarira, pakava nokudedera, mapfupa akasangana, pfupa nerimwe pfupa raro. Zvino ndakati ndichitarira, tarira, tsinga nenyama zvakamera pamusoro pawo, ganda rikafukidza pamusoro pawo; asi makanga musina mweya maari. Ipapo akati kwandiri, Porofita kumhepo, porofita, mwanakomana womunhu, uti kumhepo, Zvanzi naIshe Jehovha; Uya uchibva kumhepo ina, iwe mweya, ufemere pamusoro pavakaurawa ava, kuti vararame. Naizvozvo ndakaporofita sezvaakandirayira, mweya ukapinda mavari, vakararamazve, vakamira netsoka dzavo, vari hondo huru kwazvo. Ipapo akati kwandiri, Mwanakomana womunhu, mapfupa aya ndiwo imba yose yaIsraeri; tarirai, ivo vanoti, Mapfupa edu aoma, tariro yedu yapera; taparadzana zvachose. Naizvozvo porofita uti kwavari, Zvanzi naIshe Jehovha; Tarirai, imi vanhu vangu, ndichazarura makuva enyu, ndikubudiseyi mumakuva enyu, ndikuisei munyika yaIsraeri. Zvino muchaziva kuti ndini She, kana ndazarura makuva enyu, imi vanhu vangu, nokukubudisai mumakuva enyu, ndigoisa Mweya wangu mamuri, mugorarama, ndigokuisai munyika yenyu pachenyu; ipapo muchaziva kuti ini She ndakataura izvi, uye ndakazviita, ndizvo zvinotaura She. Ezekieri 37:1–14.

Daniel and John represent God’s one hundred and forty-four thousand in the “last days” who have been symbolically killed and resurrected. John in the boiling oil, Daniel in the lion’s den. The movement that was an offspring of its Laodicean mother is symbolically slain and thereafter resurrected, thus becoming the eighth that is of the seven. It is the resurrection of the sixth church, which was Philadelphia that becomes the eighth, though it is not a church but a movement. At the end of a period where they remain unburied, that they might be trampled down by those that are celebrating their deaths, they stand upon their feet as a mighty army. They stand up because they hear a message from God’s Word. Any corpse that has been in the street for over three years has rotted away to the point that all that would remain would be bones.

Danyele na Johane vamiririra vane zviuru zana nemakumi mana nezvina zvaMwari mumazuva okupedzisira, vakafananidzirwa sevakaurayiwa uye vakamutswa. Johane mumafuta anobvira, Danyele mugomba reshumba. Sangano rakanga riri chibereko chaamai varo veRaodhikia rinofananidzirwa richiurayiwa, uye pashure pazvo richimutswa, nokudaro richiva rechisere rinobva pane zvinomwe. Ndiko kumutswa kwechechi yechitanhatu, iyo yaiva Firadherufia, iyo inova yechisere, kunyange isiri chechi asi sangano. Pakupera kwenguva yavanosara vasina kuvigwa, kuti vatsikwe-tsikwe navaya vari kupemberera kufa kwavo, vanomira netsoka dzavo sehondo huru. Vanomuka nokuti vanonzwa shoko rinobva muShoko raMwari. Chitunha chipi nechipi changa chiri mumugwagwa kwemakore anopfuura matatu chinenge chaora kusvika pakuti chinosara ari mapfupa chete.

“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

“Magupa la omile anofanira kufemerwa noMweya Mutsvene waMwari, kuti apinde mukushanda, sokunge nokumuka kuvakafa.” Bible Training School, December 1, 1903.

We are required to participate in the work of resurrecting ourselves. We do this by reading, hearing and keeping the things which are written.

Tinodikanwa kutora chikamu mubasa rokuzvimutsa isu pachedu. Izvi tinozviita nokuverenga, nokunzwa, uye nokuchengeta zvinhu zvakanyorwa.

“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

“Ukuvuswa kabusha kokumesaba uNkulunkulu kweqiniso phakathi kwethu kuyisidingo sethu esikhulu kunazo zonke nesiphuthuma kakhulu kunazo zonke. Ukukufuna lokhu kufanele kube ngumsebenzi wethu wokuqala.” Selected Messages, book 1, 121.

The prophetic “Word” that produces this resurrection from a Laodicean experience unto the experience of Philadelphia comes from a message found in the books of Daniel and Revelation.

“ቃል” የትንቢት መልእክት ይህን ትንሣኤ ከሎዶቅያ ልምምድ ወደ ፍልድልፍያ ልምምድ የሚያመጣው፣ በዳንኤልና በራእይ መጻሕፍት ውስጥ ከሚገኝ መልእክት ነው።

“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience.” Testimonies to Ministers, 112–114.

“Madanu a Danieri na Chakazarurwa paanenge ava kunzwisiswa zviri nani, vatendi vachava nechisuwiro chezvechitendero chakasiyana chose.” Testimonies to Ministers, 112–114.

The experience of the legal religion of Laodicea is changed by a life-giving message. The message of the Revelation of Jesus Christ is the message of His creative power, which most certainly is the power of God unto salvation for everyone that believes.

Chiitiko chechitendero chemutemo cheLaodicea chinoshandurwa neshoko rinopa upenyu. Shoko reZvakazarurwa zvaJesu Kristu ishoko resimba rake rokusika, iro zvirokwazvo riri simba raMwari rinoponesa munhu wose anotenda.

“What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.

“Tinofanira kuva nesimba rakadini rinobva kuna Mwari kuti mwoyo yakaoma sechando, ine chitendero chemurau chete, ione zvinhu zviri nani zvakagadzirirwa ivo—Kristu nokururama Kwake! Shoko rinopa upenyu ndiro raidiwa kuti ripe upenyu kumapfupa akaoma.” Manuscript Releases, volume 12, 205.

The legal religion is a backslidden religion as represented by Adventism’s departure from the foundations in 1863 and onward.

Chitendero chalamulo ndi chitendero chobwerera m’mbuyo, monga momwe zikuimiriridwa ndi kupatuka kwa Adventism pa maziko ake kuyambira mu 1863 kupita m’tsogolo.

“I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.

“Ndinoradzika pasi peni yangu ndokusimudza mweya wangu mumunyengetero, kuti Ishe vafemere pamusoro pevanhu vake vakatsauka, avo vakaita samapfupa akaoma, kuti vararame.” General Conference Bulletin, February 4, 1893.

Jesus is “the faithful witness” in the Revelation.

Yesu ndi “umboni wokhulupirika” m’buku la Chivumbulutso.

And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God. Revelation 3:14.

Uye kungelosi yebandla labaseLawodike bhala uthi; Nakhu akushoyo u-Ameni, ufakazi othembekileyo noqinisileyo, isiqalo sendalo kaNkulunkulu. Isambulo 3:14.

Sister White informs us that it is Jesus who is the “faithful witness” that presents a “straight testimony” to the Laodiceans who are dead in trespasses and sin, and that just as with the message to the valley of dead dry bones, the message causes a shaking.

Hanzvadzi White vanotiudza kuti ndiJesu ari “chapupu chakatendeka” chinopa “uchapupu hwakatwasuka” kuvaRaodhikia vakafa mukudarika nezvivi, uye kuti sezvakangoitawo neshoko rakapiwa kumupata wamapfupa akaoma akafa, shoko iroro rinokonzera kuzununguswa.

“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.

“Ndzi vutisile nhlamuselo ya ku tsekatseka loku a ndzi ku vonile, kutani ndzi kombisiwile leswaku a ku ta vangiwa hi vumbhoni lebyi kongomeke lebyi vitaniweke hi xitsundzuxo xa Mboni ya Ntiyiso eka vaLawodikiya. Leswi swi ta va na nkucetelo ehenhla ka mbilu ya loyi a byi amukelaka, naswona swi ta n'wi kongomisa leswaku a tlakusa muvalo naswona a humesa ntiyiso lowu kongomeke. Van'wana a va nge swi koti ku tiyisela vumbhoni lebyi kongomeke. Va ta pfukela byona, naswona hi swona leswi swi nga ta vanga ku tsekatseka exikarhi ka vanhu va Xikwembu.

“I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.

“Ndzi vonile leswaku vumbhoni bya Mboni ya Ntiyiso a byi si tekeriwa enhlokweni hambi ku ri hi hafu. Vumbhoni lebyi byo hlonipheka, lebyi ku langutaka ka kereke ku bohiweke eka byona, byi tekeriwe ehansi, loko byi nga honisiwanga hi ku helela. Vumbhoni lebyi byi fanele ku tirha ku hundzuka loku dzikeke; hinkwavo lava byi amukelaka hi ntiyiso va ta byi yingisa naswona va ta basisiwa.

“Said the angel, ‘List ye!’ Soon I heard a voice like many musical instruments all sounding in perfect strains, sweet and harmonious. It surpassed any music I had ever heard, seeming to be full of mercy, compassion, and elevating, holy joy. It thrilled through my whole being. Said the angel, ‘Look ye!’ My attention was then turned to the company I had seen, who were mightily shaken. I was shown those whom I had before seen weeping and praying in agony of spirit. The company of guardian angels around them had been doubled, and they were clothed with an armor from their head to their feet. They moved in exact order, like a company of soldiers. Their countenances expressed the severe conflict which they had endured, the agonizing struggle they had passed through. Yet their features, marked with severe internal anguish, now shone with the light and glory of heaven. They had obtained the victory, and it called forth from them the deepest gratitude and holy, sacred joy.

“Mwajanjelu wati, ‘Tegherezgani!’ Mwantheura nkhapulika lizgu nga ni la vyakupharazga vinandi vya sumu, vyose vikulira lumoza mu makolowo ghakufikapo, ghakunowa na ghakupulikikwa makora. Likajumpha sumu yiliyose iyo nkhadamupulikapo, ndipo likawoneka kuŵa lakuzura na lusungu, chitima, na chimwemwe chakukwezga, chakupatulika. Likandisendelera mu umoyo wane wose. Mwantheura mwajanjelu wakati, ‘Laŵiska!’ Penepapo chidwi chane chikang’anamukira ku gulu ilo nkhaliwonapo, awo ŵakagwedezekanga chomene. Nkhawoneskeka awo nkhaŵawona kale ŵakulira na kulomba mu kuwawa kwa mzimu. Gulu la ŵangelo ŵakuŵalinda awo ŵakaŵazingilira likasazgikira kaŵiri, ndipo ŵakabvikika nkhondo ya visulo kufuma ku mutu mpaka ku marundi. Ŵakendanga mu ndondomeko yeneco, nga ni gulu la ŵasilikari. Chisko chawo chikawoneskanga nkhondo yikuru iyo ŵakazizipizga, kulimbana kwakupweteka uko ŵakajumphamo. Kweni nkhongono zawo, nangauli zikamanyikwanga na suwuzgo yikuru ya mukati, sono zikapenya na ungweru na uchindami wa kuchanya. Ŵakapokera kutonda, ndipo ichi chikafumiska mwa iwo viwonga vyakuzama chomene na chimwemwe chakupatulika, chakuchindikika.”

“The numbers of this company had lessened. Some had been shaken out and left by the way. The careless and indifferent, who did not join with those who prized victory and salvation enough to perseveringly plead and agonize for it, did not obtain it, and they were left behind in darkness, and their places were immediately filled by others taking hold of the truth and coming into the ranks. Evil angels still pressed around them, but could have no power over them.

“Zvinhamba zvecikwata ichi zvakanga zvaderera. Vamwe vakanga vazungunuswa vakabudiswa, vakasiyiwa munzira. Vaya vasina hanya nevasingafariri, vasina kubatana navaya vaikoshesa kukunda noruponeso zvakakwana zvokuti varambe vachikumbira nokushingirira uye vachitambudzika mumweya nokuda kwazvo, havana kuzviwana; naizvozvo vakasiyiwa murima, uye nzvimbo dzavo dzakabva dzazadzwa navamwe vakabata chokwadi ndokupinda mumitsara. Ngirozi dzakaipa dzakanga dzichiri kuvamanikidzira dzakavatenderedza, asi dzaisagona kuva nesimba pamusoro pavo.

“I heard those clothed with the armor speak forth the truth with great power. It had effect. Many had been bound; some wives by their husbands, and some children by their parents. The honest who had been prevented from hearing the truth now eagerly laid hold upon it. All fear of their relatives was gone, and the truth alone was exalted to them. They had been hungering and thirsting for truth; it was dearer and more precious than life. I asked what had made this great change. An angel answered, ‘It is the latter rain, the refreshing from the presence of the Lord, the loud cry of the third angel.’” Early Writings, 270, 271.

“Nilisikia wale waliovikwa silaha wakitangaza kweli kwa nguvu kuu. Ilileta matokeo. Wengi walikuwa wamefungwa; baadhi ya wake na waume zao, na baadhi ya watoto na wazazi wao. Wale waaminifu ambao walikuwa wamezuiwa kuisikia kweli sasa waliikamata kwa shauku kubwa. Hofu yote ya jamaa zao ilikuwa imeondoka, na kweli peke yake ndiyo iliyotukuzwa kwao. Walikuwa wamekuwa na njaa na kiu ya kweli; ilikuwa ya thamani zaidi na ya kupendwa zaidi kuliko uhai. Nikauliza ni nini kilichosababisha badiliko hili kubwa. Malaika akajibu, ‘Ni mvua ya masika, kuburudishwa kunakotoka mbele za Bwana, kilio kikuu cha malaika wa tatu.’” Early Writings, 270, 271.

The straight testimony to Laodicea that raises up an army after a severe shaking is the message to the valley of dead dry bones, and those bones represent the message of Moses and the messenger Elijah that were slain in the street on July 18, 2020 by a beast from the bottomless pit.

Ushuhuda ulionyoka kwa Laodikia, unaoinua jeshi baada ya mtikiso mkali, ndio ujumbe kwa bonde la mifupa mikavu iliyokufa; na mifupa hiyo inawakilisha ujumbe wa Musa na mjumbe Eliya, ambao waliuawa njiani tarehe 18 Julai, 2020, na mnyama aliyetoka katika shimo lisilo na mwisho.

“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

“Bumboni obuqondile kufanele bunikelwe emabandleni ethu nasezikhungweni zethu, ukuze kuvuswe abalele.”

“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

“ဣသရေလ်၏ နှုတ်ကပတ်တော်ကို ယုံကြည်၍ နာခံသည့်အခါ တည်ငြိမ်သော တိုးတက်မှုသည် ဖြစ်ပေါ်လာလိမ့်မည်။ ယခု ကျွန်ုပ်တို့၏ အလွန်ကြီးမားသော လိုအပ်ချက်ကို မြင်ကြပါစို့။ ထာဝရဘုရားသည် အရိုးခြောက်များထဲသို့ အသက်ကို မှုတ်သွင်းတော်မမူသရွေ့ ကျွန်ုပ်တို့ကို အသုံးပြုတော်မမူနိုင်ပါ။ ကျွန်ုပ်သည် ပြောကြားသံကို ကြားရသည်မှာ– ‘ဘုရားသခင်၏ ဝိညာဉ်တော်သည် စိတ်နှလုံးအပေါ် နက်ရှိုင်းစွာ လှုပ်ရှားတော်မမူလျှင်၊ ၎င်း၏ အသက်ပေးသော သြဇာလွှမ်းမိုးမှု မရှိလျှင်၊ သမ္မာတရားသည် အသက်မဲ့သော အက္ခရာသာ ဖြစ်သွားသည်။’” Review and Herald, November 18, 1902.

We have shown that the four waymarks that represent the history of the seven thunders are represented in every reform line. In connection with that is the fact that in each reform line each of the four waymarks represent the same prophetic theme. With Moses the theme at each of the four waymarks typifying the seven thunders was the covenant with a chosen people. With David it was the ark of God. With Christ it was death and resurrection. With the Millerites it was the day for a year principle.

Takataridza kuti zviratidzo zvina zvemunzira zvinomiririra nhoroondo yemabhanan’ana manomwe zvinowanikwa mumutsetse wose weshanduko. Zvinoenderana neizvozvo pane chokwadi chokuti mumutsetse woga woga weshanduko chimwe nechimwe chezviratidzo zvina zvemunzira chinomiririra dingindira rimwe chetero rechiporofita. Kuna Mozisi dingindira pazviratidzo zvina zvose zvemunzira, zvinofananidzira mabhanan’ana manomwe, raiva sungano navanhu vakasarudzwa. Kuna Dhavhidhi raiva areka yaMwari. Kuna Kristu raiva rufu nokumuka kuvakafa. Kuna vaMillerite raiva musimboti wezuva rimwe kuva gore rimwe.

With Future for America, it is Islam. Islam on September 11, 2001. It was again Islam on July 18, 2020 with the failed prediction, the first disappointment and the beginning of a tarrying time. The third waymark that produces a mighty army that stands up is the message of the four winds, which represents Islam, the “angry horse” of Bible prophecy.

Ku Future for America, ndi Chisilamu. Chisilamu pa September 11, 2001. Chinakhalanso Chisilamu pa July 18, 2020 pamodzi ndi ulosi wolephera, kukhumudwa koyamba, ndi chiyambi cha nthawi yochedwa. Waymark yachitatu imene imatulutsa gulu lankhondo lamphamvu limene limaimirira ndi uthenga wa mphepo zinayi, umene ukuimira Chisilamu, “kavalo wokwiya” wa ulosi wa m’Baibulo.

“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.

“Vatumwa vari kubata mhepo ina, dzinomiririrwa sebhiza rakatsamwa richitsvaka kusununguka nokumhanya pamusoro pechiso chenyika yose, richiuya nokuparadza norufu munzira yarinofamba nayo.

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

“ටිකක්ම සදාකාලික ලෝකයේ අසල අන්තයේ සිටියද අපි නින්දට යමු ද? අපි මන්දගාමීව, සීතලව, මළවුන් මෙන් සිටිමු ද? අහෝ, දෙවියන්වහන්සේගේ ආත්මයත් උන්වහන්සේගේ ප්‍රාණශක්තියත් උන්වහන්සේගේ ජනතාව තුළට හමා දෙන ලදුව, ඔවුන් තම පාද මත නැගී සිට ජීවත් විය හැකිවන ලෙස, එය අපගේ සභාවල තිබෙනවා නම් කොපමණ යහපත් ද. මාර්ගය පටු බවත්, දොරටුව සංකීර්ණ බවත් අප දැකගත යුතුය. නමුත් අපි ඒ සංකීර්ණ දොරටුවෙන් ඇතුල් වන කල, එහි විශාලත්වයට සීමාවක් නැත.” Manuscript Releases, volume 20, 216, 217.

Immediately after Elijah and Moses stand up, they are lifted up to heaven as an ensign.

Mara tu baada ya Eliya na Musa kusimama, wanainuliwa kwenda mbinguni kuwa ishara.

And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:12.

Араа нь тэд тэнгэрээс, “Нааш өгс” хэмээн тэдэнд хандах агуу дуу хоолойг сонсов. Тэд үүлэн дотор тэнгэр өөд өгсөн гарахад дайснууд нь тэднийг харж байлаа. Илчлэлт 11:12.

We will address the ensign represented by Moses and Elijah in the next article.

Tichakurukura mureza unomiririrwa naMozisi naEriya muchinyorwa chinotevera.