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.
Mu mavhesi gumi na minomwe yokutanga yaIsaya makumi mana, vane zviuru zana namakumi mana nezvina vanoiswa pachiprofita pamagumo emazuva matatu nehafu, apo vakanga varere vakafa mumigwagwa, nyika ichifara. Vaporofita vose vanowirirana, uye zviitiko zvechiprofita zvavanoratidza zvinogara zvichienderana nezvinotaurwa nevamwe vaporofita, nokuti Mwari haasi iye muvambi wenyonganiso.
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.
Uye mweya yevaporofita inotongwa nevaporofita. Nokuti Mwari haasi muvambi wenyongano, asi werugare, sezvazviri mumachechi ose evatsvene. 1 VaKorinte 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.
Muvhangeri, uyo Jesu akavimbisa kutuma pakushaikwa kwake, akaiswa mumashoko okutanga chaiwo, evhesi yokutanga chaiyo, ezvitsauko makumi maviri nezvitanhatu zvinoumba rondedzero yokupedzisira youprofita yaIsaya. “Nyaradzai, nyaradzai vanhu vangu, ndizvo zvinotaura Mwari wenyu.” Mutemo wokutanga kutaurwa unosimbisa kuti zvitsauko makumi maviri nezvitanhatu zvinotevera zvinofanira kunzwisiswa zvichireva kuzadziswa kwakakwana nokwokupedzisira kwokuuya kwaMuvhangeri.
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.
නැවත මම පියාණන් වහන්සේගෙන් ඉල්ලා සිටින්නෙමි; එවිට ඔහු ඔබ සමඟ සදාකාලයටම වාසය කරන ලෙස ඔබට තවත් සැනසිලිදායකයෙකු දෙනු ඇත.... නමුත් සැනසිලිදායකයා, එනම් ශුද්ධාත්මයාණන් වහන්සේ, පියාණන් වහන්සේ මාගේ නාමයෙන් එවනු ලබන ඔහු, ඔබට සියල්ල උගන්වනු ඇත; තවද මා ඔබට කී සියල්ල ඔබගේ සිහිකටයුතු කරවනු ඇත. යොහන් 14:16, 26.
The Midnight Cry of the Millerite history is repeated in the history of the one hundred and forty-four thousand.
Kilio cha Usiku wa Manane cha historia ya Wamillerite kinarudiwa katika historia ya wale mia moja na arobaini na nne elfu.
“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.
“Kune nyika iri mukati mekuipa, mukunyengerwa nokurasika, iri mumumvuri chaiwo worufu,—yakavata, yakavata. Ndiani ari kunzwa kurwadziwa kwomweya kuti vavamutse? Inzwi ripi ringavasvika? Pfungwa dzangu dzakatakurwa dzichiendeswa mberi kunguva ichauya, apo chiratidzo chichapiwa. ‘Tarirai, Mwenga auya; budai mumusangane naye.’ Asi vamwe vachange vanonoka kuwana mafuta okuzadzazve mwenje yavo, uye panguva iyoyo zvichava zvanonoka kuti vazive kuti chimiro, chinomiririrwa namafuta, hachikwanisi kupfuudzwa kune vamwe.” Review and Herald, February 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.”
Mubvunzo unobvunzwa uchiti, “inzwi ripi ringa” “mutse” avo “vakarara”? “Inzwi” rinovamutsa muna Isaya chitsauko makumi mana, ndiro “inzwi” “rinodanidzira” mu “renje.”
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.
Taura zvinonyaradza kuJerusarema, mudanidze kwariri, kuti kurwa kwaro kwapera, kuti zvivi zvaro zvakanganwirwa; nokuti rwakagamuchira paruoko rwaJehovha zvakapetwa kaviri pamusoro pezvivi zvarwo zvose. “Inzwi” rouyo “anodanidzira” murenje.... Isaya 40:2, 3.
The message of the Midnight Cry is also the message of the latter rain.
Ujumbe wa Kilio cha Usiku wa Manane pia ni ujumbe wa mvua ya masika ya mwisho.
“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.
“Muchaisa kuuya kwaIshe kure zvikuru. Ndakaona kuti mvura yokupedzisira yakanga ichiuya se[zvakangoerekana sezvaiita] kuchema kwousiku pakati, uye nesimba rakapetwa kagumi.” 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.”
චන දෙවියන්වහන්සේගේ වචනය තුළ අග්ර වර්ෂා පණිවුඩය නියෝජනය කරන බොහෝ සංකේතයන් අතරින් එකක් වන්නේ වචන හෝ වාක්ය ඛණ්ඩ ද්විගුණ වීමෙන් හඳුනාගනු ලබන සංකේතයයි. වචන හෝ වාක්ය ඛණ්ඩ ද්විගුණ වීම, අවසාන දිනවල මධ්යරාත්රි හැඬිම හෝ අග්ර වර්ෂා පණිවුඩයේ සංකේතයකි. “සැනසීම දෙන්න, සැනසීම දෙන්න” යන වදන් ද්විගුණ වීමේ සංකේතභාවය, යෙසායා පොතේ හතළිස්වන පරිච්ඡේදයේ ආරම්භය තැබෙන්නේ, දස කන්යාවන්ගේ උපමාවේ මධ්යරාත්රි හැඬිම ලෙස නියෝජනය කරන පණිවුඩය හඳුනාගෙන පසුව ප්රකාශ කළ යුතු ප්රමාද කාලය තුළය. ඒ කාලයේදී, ක්රිස්තුස්වහන්සේ නිදා සිටින කන්යාවන් අවදි කිරීමට සැනසීමට පත්කරන්නාණන් යවනු ලබන සේක; එම කන්යාවෝ අනාවැකිමය ලෙස නිදා සිටින අය ලෙස නියෝජනය කරනු ලබති, සහ සමහර අනාවැකිමය ඛණ්ඩවල මරණ නින්ද නිදා සිටින අය ලෙසද නියෝජනය කරනු ලබති. යෙසායා හතළිස්වන පරිච්ඡේදයේ පළමු වගන්තිය, 2020 ජූලි 18 වන දින වූ බලාපොරොත්තු භංගයෙන් ‘පසු’ සංකේතාත්මක දින තුනහමාරකට අනාවැකිමය ලෙස ස්ථානගත කර ඇත, මක්නිසාද නිදා සිටින අය අවදි කිරීමට සැනසීමට පත්කරන්නාණන් යවනු ලබන්නේ එවිටය. දින තුනහමාරක් වනාන්තරයක සංකේතයක් වන අතර, “හඬ” “හැඬීමට” ආරම්භ කරන්නේ එහිදීය.
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.
Chakazarurwa gumi nerimwe, Ezekieri makumi matatu nenomwe, Mateo makumi maviri neshanu, nenhoroondo yevaMillerite (pamwe chete nezviratidzo zvenzira zvimwechetezvo zvenhoroondo yevaMillerite zvinowanikwa mumafambiro ose eruvandudzo), zvinobatana kuti zvizivise “hurongwa hwakatarwa” hwekumutsa mhandara dzakavata. Hurongwa uhwu hunotanga apo mhandara dzinovata panguva yekuodzwa mwoyo. Nguva yokumirira yakatanga pakuodzwa mwoyo inozopedzisira yazivikanwa senguva yokumirira. Chikamu chokupedzisira chenguva yokumirira kukura kweshoko reKuchema kwePakati pousiku. Kana shoko racho rasimbiswa, rinobva razoparidzwa kusvikira rasvika pachisumo charo, kutongwa.
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.
Mutumwa anomiririrwa se “inzwi” muna Isaya, akabvunza kuti mashoko aifanira kuziviswa aiva api. Akaudzwa, nemutauro wezviratidzo, kuti aratidze shoko reIslam. Shoko rechiporofita reIslam haringaparadzaniswi nemurayiro weSvondo uri kuuya nokukurumidza, nokuti Islam isimba rehwamanda, uye hwamanda nomwe dzaZvakazarurwa dzinomiririra kutonga kwaMwari pamusoro pemasimba anoparidza mitemo yeSvondo. Masimba iwayo aiva Roma yechihedheni muna 321, mucherechedzo weshato; Roma yepapa muna 538, mucherechedzo wechikara; uye murayiro weSvondo uri kuuya nokukurumidza muUnited States, mucherechedzo womuporofita wenhema.
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.
Mayelana nokuhlonzwa komlayezo “izwi” elalimemeza ehlane okwakufanele liwumemezele, kwakukhona isithembiso sokuthi izwi likaNkulunkulu alihluleki nanini. “Isithembiso nesiqiniseko” sokuthi izwi likaNkulunkulu alihluleki nanini, sitholakala kuleso simo esifanayo sobuprofethi lapho kuHabakuki isahluko sesibili, nevesi lesithathu, kuvezwa khona ngokuthi: “ekugcineni kuyakukhuluma, kungaqambi amanga; noma kulibala, kulindele; ngokuba kuyakuza impela, akuyikulibala.” Umlayezo wobuSulumane awusoze wehluleka; uyakuza impela. Ivesi lokugcina lika-Isaya isahluko samashumi amane, likhuluma ngalabo abalindela umbono kuHabakuki.
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.
Asi avo vanomirira Jehovha vachavandudzwa simba ravo; vachakwira kumusoro namapapiro samakondo; vachamhanya, vasinganeti; vachafamba, vasingazorori. Isaya 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.”
“Nhorondo yakavanzika” yekutinhira kunomwe, iko zvino yava kusunungurwa chisimbiso, inoratidza zvikwangwani zvitatu zvinotanga uye zvinopera nokuodzwa mwoyo. Munhoroondo iyoyo yokufananidzira, mune zvikwangwani zvitatu, zvakaparadzaniswa nenguva mbiri. Kuodzwa mwoyo kunotanga nguva yokunonoka. Nguva yokunonoka inotungamirira kushoko rakagadziridzwa nokufanotaura kweKuchema kwePakati pousiku. Shoko reKuchema kwePakati pousiku rinotanga nguva yokuzivisa shoko reKuchema kwePakati pousiku, inotungamirira kukuodzwa mwoyo kwechipiri, kunomiririrwa sokutonga. Matanho iwayo matatu, akaparadzaniswa nenguva mbiri, anomiririra Arufa naOmega, sezvakasikwa mushoko rechiHebheru rinoti “chokwadi.”
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.”
Muna Ezekieli 37, Ezekieli anomiririrawo “izwi” raIsaya 40. Izwi riri muna Isaya 40 rinobvunza richiti, “Ndichadanidzirei?” “Izwi” riri muna Ezekieli 37, ndima 7, ipapo “rakaporofita sezvo” iye “akarairwa.”
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.
Saka ndakaprofita sezvandakarairwa; uye ndichakaprofita, pakava noruzha, uye tarira, pakava nokuzunguzika, mapfupa akasangana, pfupa nerimwe richienda kupfupa raro. Zvino pandakatarisa, tarira, tsinga nenyama zvikamera pamusoro pazvo, uye ganda rikazvifukidza pamusoro; asi makanga musina mweya mazviri. Ezekieri 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.
Chiprofita cha kutanga chaEzekieri chakaunza mapfupa nenyama pamwe chete, asi zvakanga zvisati zvava zvipenyu. “Saka” Ezekieri “akaprofita sezva” “akarairwa” kechipiri. Chiprofita chechipiri chakaunza miviri kuhupenyu. Zviprofita zviviri izvi zvinofananidzirwa nekusikwa kwaAdhamu.
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.
Nyena Ishe Mwari akavumba munhu neguruva revhu, akafemera mumhino dzake mweya woupenyu; munhu akava mweya mupenyu. Genesisi 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.”
Matanho maviri okuunza mapfupa akaoma akafa kuupenyu anotanga kutaurwa pakusikwa kwaAdhamu, nokudaro zvichisimbisa kuti Shoko raMwari rechiporofita ndirowo simba rake rokusika. Mwari vakatanga “kuumba” Adhamu, uye chiporofita chokutanga chaEzekieri chakaunza mapfupa nemiviri pamwe chete, ipapo Mwari “vakafemera mumhuno dzake mweya woupenyu; munhu akava mweya mupenyu.”
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.
Uporofita hwachipiri hwaEzekieri hwakanga hwanangidzirwa “kumhepo,” kwete kumapfupa, nokuti akaudzwa kuti “taura kumhepo,” uchiti, “Huya kubva kumhepo ina, iwe mweya wokufema, ufemere pamusoro peava vakaurayiwa, kuti vararame.” Uporofita hwachipiri hwaEzekieri, hunomutsa miviri yakafa kuti ive hondo huru, hwakanga hwanangidzirwa, kwete kumiviri yakafa, asi kumhepo. Hwakanga huri murayiro kumhepo kuti ifemere pamusoro pemiviri. Nguva yokutanga izwi rokuti “mweya wokufema” parinotaurwa muShoko raMwari ndipo pakusikwa kwaAdhamu, uye ipapo rinotsanangurwa somweya woupenyu; uye icho chinounza upenyu mumiviri yakafa chinobva kumhepo ina.
“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.
“Mutumwa ari kubata mhepo ina, dzinomiririrwa sebhiza rakatsamwa rinotsvaka kusununguka richimhanya pamusoro pechiso chenyika yose, richitakura kuparadza norufu munzira yarinopfuura 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.” Manuscript Releases, volume 20, 217.
“Tichavata pamuromo chaiwo wenyika isingaperi here? Tichava vakagomara, vachitonhora, uye vakafa here? Haiwa, dai mumachechi edu maivamo Mweya nemweya wekufema waMwari zvichifemerwa muvanhu Vake, kuti vasimuke vamire netsoka dzavo vagorarama.” Manuscript Releases, vhoriyamu 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.
Mibvunzo miviri iri pano ndeiyi: ticharara here, uye tichava vakafa here? … mazwi maviri anotaura mamiriro mamwe chete echiprofita. Shoko remhepo ina dziri kudziviswa nengirozi, ndiro shoko rinokonzera mweya waMwari kupinda muvafi uye rinovaita kuti vasimuke vamire vararame. Shoko remhepo ina ndiro shoko rebhiza rakatsamwa reIslam. Shoko remhepo ina mubhuku raZvakazarurwa, ndiro shoko rokuiswa chisimbiso. Shoko rokuiswa chisimbiso raZvakazarurwa 7:1–3, ndiro shoko rinoratidza kuti mhepo ina dzakadziviswa, kusvikira varanda vaMwari vaiswa chisimbiso.
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 hayo nikaona malaika wanne wamesimama kwenye pembe nne za dunia, wakizizuia pepo nne za dunia, ili upepo usivume juu ya nchi, wala juu ya bahari, wala juu ya mti wowote. Kisha nikaona malaika mwingine akipanda kutoka mashariki, akiwa na muhuri wa Mungu aliye hai; naye akalia kwa sauti kuu kuwaambia wale malaika wanne, ambao walipewa kuidhuru nchi na bahari, akisema, Msiidhuru nchi, wala bahari, wala miti, hata tutakapowatia 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.
Chiporofita chechipiri chaEzekieri chakanangidzirwa kumhepo, uye upenyu hwakaunzwa nemhepo kumiviri hwakabva mushoko remhepo ina. Mundima dzechisere kusvika chegumi, muna Ezekieri makumi matatu nenomwe, mashoko anoonekwa seanoti “mhepo” kana kuti “mweya” ndiro shoko rimwe chete rechiHebheru pakuonekwa kwaro kumwe nokumwe. Mwari akafemera muna Adhamu kufema kwoupenyu, uye muna Ezekieri kufema kwoupenyu ndiko kushoko rokusimbiswa kwezana namakumi mana nezvina zvuru kunobva kumhepo ina. Shoko iroro rinounza simba rokusika raMwari kumiviri yakanga yaunganidzwa pamwe chete mumupata worufu neshoko rokutanga. Shoko remhepo ina ishoko rechiIslam rinouyisa kutonga pamusoro peUnited States nokuda kwomutemo weSvondo. Ndiro shoko roKuchema kwaPakati pousiku.
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.
Nhoroondo yakavanzika yemitinhimira minomwe inotanga nokuora mwoyo, uko kunotanga nguva yokunonoka. Muna Zvakazarurwa chitsauko chegumi nechimwe, apo vaprofita vaviri vakaurayiwa musi wa18 Chikunguru 2020, nguva yokunonoka yakatanga. Ezekieri akanga ari pakati pavakafa apo Ishe vakabvunza Ezekieri kana zvapupu zviviri zvakafa mumugwagwa zvaigona kurarama.
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.
Ruoko rwaJehovha rwakanga ruri pamusoro pangu, rukandibudisa muMweya waJehovha, rukandiisa pakati pomupata wakanga uzere namafupa. Akandifambisa ndichipoteredza pakati pawo; uye tarirai, akanga ari mazhinji kwazvo pamusoro pomupata wakashama; uye, tarirai, akanga aoma kwazvo. Ipapo akati kwandiri, Mwanakomana womunhu, mapfupa awa angararama here? Ini ndikapindura ndikati, Haiwa, Ishe Jehovha, imi munoziva. Ezekieri 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.
Muvhesi wa sumbe mbilu ya vhuṋa, musi Hezekiele a tshi ṋea vhuporofita ha u thoma ha vhuporofita havhili, mulaedza wo vha u tshi ri fhedzi, “Inwi marambo o omaho, pfuluwani ipfi ḽa Yehova.” Yohane, kha Nzumbululo, u ṅwala a ri, “vho fhaṱutshedzwa ndi avho vha no pfa maipfi a vhuporofita ha bugu iyi.” Hezekiele u imela marambo o omaho o faho ane a vha vho fhaṱutshedzwaho, sa avho vha no pfa ndaela ya Hezekiele ya u pfa Ipfi ḽa Yehova, nahone Ipfi ḽawe ndi Ngoho. Kha ndima ya vhuvhili ya Hezekiele, tshenzhemo ya avho vha no pfa Ipfi ḽa Mudzimu i a ṱalutshedzwa.
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, ndigotaura newe. Zvino Mweya akapinda mandiri paakataura neni, akandimisawo netsoka dzangu, kuti ndinzwe uyo waitaura neni. Ezekieri 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.
Ndziweni ya Nhlavutelo 11, loko mimiri leyi feke yi twa Rito ra Hosi, Muhlamuleri u nghena eka yona, kutani yi yima hi milenge ya yona. I Muhlamuleri loyi a yi yimisaka hi milenge ya yona.
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.
Na baada ya siku tatu na nusu, Roho ya uzima itokayo kwa Mungu ikaingia ndani yao, nao wakasimama kwa miguu yao; hofu kuu ikawajilia wale waliowaona. Ufunuo 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.
Ukumiswa kwabafileyo kusisinyathelo sokuqala, kwinkqubo enamanyathelo amabini ebavusa emangcwabeni abo ukuze babe ngumqondiso ophakanyiswayo emgwebeni womthetho weCawa. Xa bemi kwisahluko seshumi elinanye, “uloyiko olukhulu” lwehlela abo bababonayo.
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.
Uye achayambukira ku malo ake amphamvu chifukwa cha mantha, ndipo akalonga ake adzachita mantha chifukwa cha mbendera, ati Yehova, amene moto wake uli mu Ziyoni, ndi ng’anjo yake mu Yerusalemu. Yesaya 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.
Ujumbe wa Kilio cha Usiku wa Manane katika historia ya Wamillerite ulikuwa sehemu ya pili ya ujumbe wa malaika wa pili. Ujumbe wa malaika wa pili ulitokeza utengano wa Wamillerite kutoka kwa makanisa ambayo wakati huo yalitambuliwa kuwa mabinti za Babeli, na waaminifu waliitwa watoke na kuja kusimama pamoja na Wamillerite. “Mwili” wa waumini uliumbwa kwa njia ya ujumbe huo, na kisha hatua ya pili ilikuwa ujumbe wa Kilio cha Usiku wa Manane ulioungana na kuongezea nguvu ujumbe wa pili. Ndipo Wamillerite wakawa jeshi kuu lililobeba ujumbe huo kama wimbi kubwa la maji kote nchini. Mchakato huo wa hatua mbili ndio sauti mbili za Ufunuo kumi na nane, nao ndio mchakato uleule kabisa wa kufufuliwa kwa mifupa mikavu iliyokuwa imekufa katika Ezekieli, ambao waliuawa katika njia kuu ya Ufunuo kumi na moja.
“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.
“Vatumwa vakatumwa kuzobatsira ngirozi ine simba yaibva kudenga, uye ndakanzwa manzwi aiita sokuti ainzwika kwose-kwose achiti, Budai maari, imi vanhu vangu, kuti murege kugovana muzvivi zvake, uye kuti murege kugamuchira zvirango zvake; nokuti zvivi zvake zvasvika kudenga, uye Mwari warangarira zvakaipa zvake. Shoko iri rakaita sokuti raiva kuwedzerwa kushoko rechitatu, uye rakabatana naro, sezvakangoita kuchema kwousiku hwepakati pakabatana neshoko rengirozi yechipiri muna 1844.” Spiritual Gifts, vhoriyamu 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.
චන්ද්රනාද හතේ සැඟවුණු ඉතිහාසයේ පළමු ලකුණ වන්නේ ප්රමාදකාලය ආරම්භ කරන බලාපොරොත්තුභංගයයි. ප්රමාදකාලය යනු දින තුන හා අර්ධයක් ලෙස නිරූපිත කාලපරාසයකි; එය කාන්තාරයේ සංකේතයකි. කාන්තාරයේ අවුරුදු හතළිහක සැරිසැරීම අවසානයේ, යෝෂුවා බලවත් සෙනගක් පොරොන්දු දේශයට ගෙන ගියේය. දින තුන හා අර්ධය අවසානයේ, එසකියෙල් මරණයේ මිටියාවතට ගෙන යන ලද අතර, මළ සිරුරු වෙත “ස්වාමීන්වහන්සේගේ වචනය අසන්න” යයි අණ කිරීමට ඔහුට කියනු ලැබේ. එසකියෙල් යනු කාන්තාරයේ හඬනගන “හඬ”කි. ස්වාමීන්වහන්සේගේ වචනය අසන ලෙස දෙන අණෙන් ශරීර කොටස් එකට එකතු වෙයි; එහෙත් ඔවුන් තවමත් ජීවමාන නැත, තවමත් සෙනගක් නොවේ, තවමත් මුද්රාතබා නොමැත. එසකියෙල් දෙවන පරිච්ඡේදයේ කථා කරන “ස්වාමීන්වහන්සේගේ වචනය” මගින්, සැනසුවා පැමිණෙන විට දෙවියන්වහන්සේගේ ජනතාව එකවර ස්වාමීන්වහන්සේගේ වචනය අසමින් සිටියද, ඒ සමගම නැගී සිටින බව හඳුන්වා දෙයි. ක්රිස්තුස්වහන්සේ, ඔවුන් වීථියේ මරා දමනු ලැබූ දින තුන හා අර්ධයකට පසු, සැනසුවා එවන බව පොරොන්දු වූ සේක.
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.
Kana dzamira, miviri “isati yava mhenyu” ichapiwa chiporofita chechipiri. “Izwi rinodanidzira murenje” muna Isaya, rinobvunza kuti chiporofita chii chaanofanira kudanidzira? “Shoko” rinorairwa vose vari vaviri, Ezekieri pamwe chete ne“izwi” riri muna Isaya makumi mana, kuti vaparidze, ishoko reIslam. Kana chiporofita ichocho chapiwa, “Adamu” anouya kuhupenyu seuto rine simba. Zvino zvapupu zviviri zvipenyu zvinobva zvazivisa shoko rokutonga kweIslam pamusoro peUnited States, nokuda kwekupasiswa kwemutemo weSvondo uri kuuya nokukurumidza. Kutonga kwemutemo weSvondo ndicho chiratidzo chechitatu chenhoroondo yakavanzika yengurumo nomwe. Kana zvazadzikiswa, uto rinosimudzwa sechiratidzo kudenga, uye rinomiririrwa muna Zvakazarurwa gumi nechina.
“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.
“Ndakava neruzivo mumashoko engirozi yokutanga, yechipiri, neyechitatu. Ngirozi dzinomiririrwa sezviri kubhururuka pakati pedenga, dzichizivisa kunyika shoko renyevero, uye dzine chekuita kwakananga navanhu vanorarama mumazuva okupedzisira enhoroondo yenyika ino. Hakuna anonzwa inzwi rengirozi idzi, nokuti chiratidzo chinomirira vanhu vaMwari vari kushanda mukuwirirana nezvose zvokudenga. Varume navakadzi, vakavhenekerwa noMweya waMwari uye vakaitwa vatsvene kubudikidza nechokwadi, vanozivisa mashoko matatu aya maererano nokurongeka kwawo.” Selected Messages, bhuku 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 ya ishara inayoinuliwa ni malaika wa tatu arukaye katikati ya mbingu, akiwaonya wanadamu wasipokee chapa ya mnyama. Jeshi hilo lenye nguvu linaendelea kuuwasilisha ujumbe huo kwa ulimwengu, hata Mikaeli atakaposimama na wakati wa rehema kwa wanadamu kufungwa.
We will continue these thoughts in the next article.
Bikumbukilo oyo tokokoba na yango na lisolo oyo ekolanda.
And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Matthew 25:6.
भने मध्यरातमा यो पुकार भयो, “हेर, दुलहा आउँदै हुनुहुन्छ; उहाँलाई भेट्न निस्क।” मत्ती २५:६।