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# The Revelation of Jesus Christ - Number Five

Wahayin Yesu Almasihu — Na Biyar

Isaiah Forty: Comfort Ye, Comfort Ye

Ishaya Arba’in: Ku Ta’azantar, Ku Ta’azantar

Author

Jeff Pippenger

Published

October 25, 2023

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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.

A cikin ayoyi goma sha bakwai na farko na Ishaya arba’in, an nuna annabce-annabce cewa dubu ɗari da arba’in da huɗu suna a ƙarshen kwanaki uku da rabi, inda suka kwanta matattu a kan tituna, alhali kuwa duniya tana murna. Dukan annabawa sun yi daidai da juna, kuma abubuwan da suke gabatarwa na annabci kullum suna daidaita da na sauran annabawa, gama Allah ba mawallafin rikicewa ba ne.

> 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.

> Kuma ruhohin annabawa suna ƙarƙashin annabawa. Gama Allah ba mawallafin ruɗani ba ne, amma na salama ne, kamar yadda yake a cikin dukan ikkilisiyoyin tsarkaka. 1 Korintiyawa 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.

Mai Ta’azantarwa, wanda Yesu ya yi alkawarin zai aiko a lokacin rashinsa, an sanya shi cikin ainihin kalmomin farko, na aya ta farko, na surori ashirin da shida da suka ƙunshi labarin annabci na ƙarshe na Ishaya. “Ku ta’azantar, ku ta’azantar da mutanena, in ji Allahnku.” Ƙa’idar ambato na farko tana jaddada cewa surori ashirin da shida da suka biyo baya ya kamata a fahimce su dangane da cikakkiyar cika ta ƙarshe na zuwan Mai Ta’azantarwa.

> 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.

> Kuma zan roƙi Uba, shi kuwa zai ba ku wani Mai Ta’aziyya dabam, domin ya zauna tare da ku har abada.... Amma Mai Ta’aziyyar nan, wanda shi ne Ruhu Mai Tsarki, wanda Uba zai aiko da shi cikin sunana, shi zai koya muku kome duka, ya kuma tuna muku da kome duka, duk abin da na faɗa muku. Yohanna 14:16, 26.

The Midnight Cry of the Millerite history is repeated in the history of the one hundred and forty-four thousand.

Kukan Tsakar Dare na tarihin Millerite ana maimaita shi a tarihin mutum dubu ɗari da arba’in da huɗu.

> “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.

> “Akwai wata duniya da take kwance cikin mugunta, cikin ruɗu da yaudara, a ƙarƙashin inuwar mutuwa kanta,—barci take, barci take. Su waye ne suke jin azabar rai domin a tashe su? Wace murya ce za ta iya isa gare su? An ɗauke hankalina zuwa gaba, sa’ad da za a ba da alama. ‘Ga shi, Ango yana zuwa; ku fita ku tarye shi.’ Amma waɗansu za su yi jinkiri wajen samun mai domin sake cika fitilunsu, kuma da latti za su gane cewa hali, wanda mai yake wakilta, ba abin canjawa ba ne.” 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.”

An yi wannan tambaya, “wace murya ce za ta iya” “ta da” waɗanda suke “barci”? “Muryar” da take tashe su a cikin Ishaya sura ta arba’in, ita ce “muryar” da take “ƙara” a cikin “jeji.”

> 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.

> Ku yi wa Urushalima magana ta ta’aziyya, ku kuma yi shela gare ta, cewa yaƙinta ya cika, an kuma gafarta muguntarta: gama ta karɓi ninki biyu daga hannun Ubangiji saboda dukan zunubanta. “Muryar” mai “kururuwa” a cikin jeji.... Ishaya 40:2, 3.

The message of the Midnight Cry is also the message of the latter rain.

Saƙon Kukan Tsakar Dare shi ne kuma saƙon ruwan sama na ƙarshe.

> “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.

> “Kuna mayar da zuwan Ubangiji kamar yana da nisa ƙwarai. Na ga ruwan sama na ƙarshe yana zuwa kamar [kwatsam kamar] kiran tsakar dare, kuma da iko sau goma.” 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.”

Daya daga cikin alamomi masu yawa da ake samu a cikin Kalmar Allah da ke wakiltar saƙon ruwan sama na ƙarshe, shi ne alamar da ake gane ta ta wurin maimaita kalmomi ko jimloli. Maimaita kalmomi, ko jimloli, alama ce ta Kukan Tsakar Dare, ko saƙon ruwan sama na ƙarshe a kwanaki na ƙarshe. Alamar maimaituwar “ku yi ta’aziyya,” ta sa farkon Ishaya sura ta arba’in a lokacin jinkiri, sa’ad da ya kamata a gane saƙon da aka wakilta a matsayin Kukan Tsakar Dare na misalin budurwai goma, sa’an nan kuma a shelanta shi. A wancan lokaci, Kristi yana aiko da Mai Ta’aziyya domin ya tashe budurwai masu barci, waɗanda a annabce aka wakilta a matsayin masu barci, kuma a wasu ayoyin annabci a matsayin masu barcin mutuwa. Aya ta fari ta Ishaya arba’in, a annabce tana ajiye kwanaki uku da rabi na alama ‘bayan’ rashin cikar tsammani na 18 ga Yuli, 2020, gama a lokacin ne ake aiko da Mai Ta’aziyya domin ya tashe waɗanda suke barci. Kwanaki uku da rabi alama ce ta jeji, kuma a can ne “muryar” take fara “kira.”

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.

Ru’ya ta goma sha ɗaya, Ezekiyel talatin da bakwai, Matiyu ashirin da biyar, tarihin Millerites (tare da irin waɗannan alamomin hanya na tarihin Millerite da suke bayyana a cikin kowane motsin gyara), suna haɗuwa wajen bayyana wani “tsari takamaimai” na tada budurwai masu barci. Tsarin yana farawa ne da budurwan suna yin barci a lokacin baƙin-cikin rashin cika tsammani. Lokacin jinkiri da ya fara a lokacin rashin cika tsammanin, a ƙarshe ana gane shi a matsayin lokacin jinkiri. Sashen ƙarshe na lokacin jinkirin shi ne bunƙasar saƙon Kukan Tsakar Dare. Sa’ad da aka kafa saƙon, sa’an nan kuma ana shelanta shi har sai ya kai ga kololuwarsa, wato shari’a.

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.

Manzon da aka wakilta a matsayin “murya” a cikin Ishaya, ya tambayi abin da saƙon da za a yi shela game da shi yake. Aka gaya masa, cikin harshe na alama, ya gabatar da saƙon Musulunci. Saƙon annabci na Musulunci ba zai iya rabuwa da dokar Lahadi mai zuwa ba nan kusa, domin Musulunci iko ne na ƙaho, kuma ƙahuna bakwai na Ru’ya ta Yohanna suna wakiltar hukuncin Allah a kan ikokin da suke kafa dokokin Lahadi. Waɗannan ikokin su ne Roma arna a shekara ta 321, alamar macijin; Roma ta papanci a shekara ta 538, alamar dabbar; da dokar Lahadi mai zuwa nan kusa a Amurka, alamar annabin ƙarya.

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.

Game da tantance abin da saƙon da “murya” wadda ta yi ta kira a cikin jeji za ta shelanta yake nufi, akwai alkawarin cewa maganar Allah ba ta taɓa kasa cika ba. Wannan “alkawari da tabbaci” cewa maganar Allah ba ta taɓa kasa cika ba, yana cikin daidaitaccen yanayin annabci ɗaya da wanda a cikin Habakkuk sura ta biyu, aya ta uku, aka faɗa da cewa: “a ƙarshenta za ta yi magana, ba za ta yi ƙarya ba: ko da ta jinkirta, ka jira ta; gama lalle za ta zo, ba za ta jinkirta ba.” Saƙon Musulunci ba zai taɓa kasa cika ba, lalle zai zo. Aya ta ƙarshe ta Ishaya sura ta arba’in tana magana ne ga waɗanda suke jiran wahayin da ke cikin Habakkuk.

> 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.

> Amma waɗanda suke jira ga Ubangiji za su sāke samun ƙarfinsu; za su tashi da fikafikai kamar gaggafa; za su gudu, ba kuwa za su gaji ba; za su yi tafiya, ba kuma za su kasala ba. Ishaya 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.”

“Tarihin ɓoye” na tsawoyin bakwai, wanda yanzu ake buɗe hatiminsa, yana gano alamomin hanya guda uku waɗanda suke farawa kuma suke ƙarewa da abin takaici. A cikin wannan tarihin alama, akwai alamomin hanya guda uku, waɗanda lokuta biyu suka raba. Wani abin takaici ne yake fara lokacin jinkiri. Lokacin jinkiri yana kaiwa ga saƙon da aka gyara da kuma annabcin Kiran Tsakar Dare. Saƙon Kiran Tsakar Dare yana fara wani lokaci na shelar saƙon Kiran Tsakar Dare, wanda yake kaiwa ga abin takaici na biyu, wanda aka wakilta a matsayin shari’a. Waɗannan matakai uku, waɗanda lokuta biyu suka raba, suna wakiltar Alfa da Omega, kamar yadda aka halitta a cikin kalmar Ibrananci “gaskiya.”

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.”

A cikin Ezekiyel talatin da bakwai, Ezekiyel kuma yana wakiltar “murya” ta Ishaya arba’in. Muryar da take cikin Ishaya arba’in ta yi tambaya, “Me zan yi shela?” Sai “muryar” da take cikin Ezekiyel talatin da bakwai, aya ta bakwai, ta “yi annabci kamar yadda” aka “umarce” shi.

> 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.

> Sai na yi annabci kamar yadda aka umarce ni; kuma yayin da nake yin annabcin, sai aka ji wata ƙara, ga shi kuma, aka yi wata girgiza, ƙasusuwan kuwa suka taru, kowane ƙashi zuwa ga ƙashinsa. Da na duba kuma, sai ga jijiyoyi da nama suka hau a kansu, fata kuma ta rufe su a sama; amma babu numfashi a cikinsu. Ezekiyel 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.

Annabcin farko na Ezekiyel ya tattaro ƙasusuwan da naman jiki tare, amma har yanzu ba su da rai. “Saboda haka,” Ezekiyel “ya yi annabci kamar yadda aka” “umurce shi” a karo na biyu. Annabcin na biyu ya raya jikunansu. Annabce-annabcen biyu an misalta su ta wurin halittar Adamu.

> And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Genesis 2:7.

> Sa’an nan Ubangiji Allah ya siffanta mutum daga ƙurar ƙasa, ya kuma hura numfashin rai cikin hancinsa; sai mutum ya zama rai mai rai. Farawa 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.”

An fara ambaton matakai biyu na dawo da matattun ƙasusuwan busassu zuwa rai ne a cikin halittar Adamu, ta haka ana nanata cewa Kalmar annabci ta Allah ita ma ikonSa ne na halitta. Allah ya fara “siffanta” Adamu, kuma annabcin farko na Ezekiyel ya tattara ƙasusuwan da jikkuna wuri guda, sa’an nan Allah ya “hura a cikin hancinsa numfashin rai; mutum kuwa ya zama rayayyen rai.”

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.

Annabcin Ezekiyel na biyu an nufa ne “ga iska,” ba ga ƙasusuwan ba, domin an gaya masa ya “ce wa iska,” “Ki zo daga iskokin nan huɗu, ya numfashi, ki busa a kan waɗannan da aka kashe, domin su rayu.” Annabcin Ezekiyel na biyu, wanda yake kawo gawawwakin zuwa rai su zama runduna mai ƙarfi, an nufa ne, ba ga gawawwakin ba, amma ga iska. Umarni ne ga iska ta busa a kan gawawwakin. Farko-farkon lokacin da aka ambaci kalmar “numfashi” a cikin Maganar Allah shi ne a halittar Adamu, kuma a can an bayyana ta a matsayin numfashin rai; kuma abin da yake kawo rai cikin gawawwaki matattu, yana fitowa daga iskokin nan huɗu.

> “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.

> “Mala’iku suna riƙe da iskoki huɗu, waɗanda aka wakilta a matsayin doki mai fushi yana neman kuɓucewa ya ruga a kan fuskar dukan duniya, yana ɗauke da hallaka da mutuwa a tafarkinsa.

> “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.

> “Shin za mu yi barci a daidai bakin duniyar madawwamiya? Shin za mu zama masu kasala da sanyi da matattu? Ya kai, da ma a cikin ikilisiyoyinmu muna da Ruhu da numfashin Allah da aka hura cikin mutanensa, domin su tsaya a ƙafafunsu su rayu.” Manuscript Releases, juzu’i na 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.

Tambayoyin biyu da suke nan su ne, za mu yi barci ne, kuma za mu kasance matattu ne?…kalmomi biyu ne domin yanayin annabci guda ɗaya. Saƙon iskoki huɗu waɗanda mala’iku suke riƙewa, shi ne saƙon da yake sa numfashin Allah ya shiga cikin matattu, ya kuma sa su tashi tsaye su rayu. Saƙon iskoki huɗu shi ne saƙon dokin fushi na Musulunci. Saƙon iskoki huɗu a cikin littafin Ru’ya ta Yohanna, shi ne saƙon hatimi. Saƙon hatimin na Ru’ya ta Yohanna sura bakwai, aya ta ɗaya zuwa ta uku, shi ne saƙon da yake bayyana cewa ana riƙe iskoki huɗu, har sai an yi wa bayin Allah hatimi.

> 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.

> Bayan waɗannan abubuwa kuma na ga mala’iku huɗu suna tsaye a kusurwoyi huɗu na duniya, suna riƙe da iskokin duniya huɗu, domin kada iska ta hura a kan duniya, ko kuwa a kan teku, ko kuma a kan kowane itace. Sai na ga wani mala’ika dabam yana hauhawa daga gabas, yana ɗauke da hatimin Allah mai rai; sai ya yi kira da babbar murya ga mala’iku huɗu nan, waɗanda aka ba su ikon su lalatar da duniya da teku, yana cewa, Kada ku cutar da duniya, ko kuwa teku, ko kuma itatuwa, har sai mun sa hatimi a goshin bayin Allahnmu. Ru’ya ta Yohanna 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.

Annabcin Ezekiyel na biyu an nufa shi ga iska, kuma ran da iskar ta kawo wa jikkuna ya fito ne daga saƙon iskoki huɗu. A cikin ayoyi takwas zuwa goma, a cikin Ezekiyel talatin da bakwai, kalmomin da suke bayyana ko dai a matsayin “iska” ko “numfashi” su ne kalma ɗaya ta Ibrananci a kowane fitowa. Allah ya hura wa Adamu numfashin rai, kuma a cikin Ezekiyel numfashin rai shi ne saƙon hatimtar dubu ɗari da arba’in da huɗu wanda yake fitowa daga iskoki huɗu. Wannan saƙon yana kai ikon halittar Allah ga jikkunan da aka tattaro a cikin kwarin mutuwa ta wurin saƙo na farko. Saƙon iskoki huɗu shi ne saƙon Musulunci yana kawo hukunci a kan Amurka saboda dokar Lahadi. Shi ne saƙon Kukan Tsakar Dare.

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.

Tarihin ɓoyayye na tsawaku bakwai yana farawa da wani abin takaici, wanda shi ne farkon lokacin jinkiri. A cikin Wahayi sura ta goma sha ɗaya, sa’ad da aka kashe annabawa biyu a ranar 18 ga Yuli, 2020, lokacin jinkiri ya fara. Ezekiyel yana cikin matattu sa’ad da Ubangiji ya tambayi Ezekiyel ko shaidu biyu waɗanda suke kwance matattu a kan titi za su iya rayuwa.

> 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.

> Hannun Ubangiji yana a kaina, ya kuma fitar da ni cikin Ruhun Ubangiji, ya sa ni a tsakiyar kwarin da ya cika da ƙasusuwa. Sai ya sa na bi ta gefensu kewaye; ga shi kuwa, suna da yawa ƙwarai a fili a cikin kwarin; kuma, ga shi, sun bushe ƙwarai. Sai ya ce mini, Ɗan mutum, waɗannan ƙasusuwan za su iya rayuwa? Sai na amsa, Ya Ubangiji Allah, kai ne ka sani. Ezekiel 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.

A aya ta bakwai, sa’ad da Ezekiyel ya furta ta farkon annabce-annabcen nan biyu, saƙon kuwa kawai shi ne, “Ya ku ƙasusuwan busassu, ku ji maganar Ubangiji.” Yohanna kuma, a cikin Ru’ya ta Yohanna, ya rubuta cewa, “masu albarka ne waɗanda suke jin kalmomin annabcin wannan littafi.” Ezekiyel yana wakiltar matattun ƙasusuwan busassu waɗanda suke masu albarka, wato waɗanda suke jin umarnin Ezekiyel na su ji Maganar Ubangiji, kuma Maganarsa ita ce Gaskiya. A babi na biyu na Ezekiyel, an bayyana kwarewar waɗanda suke jin maganar Allah.

> 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.

> Sai ya ce mini, Ɗan mutum, ka tsaya a ƙafafunka, ni kuwa zan yi magana da kai. Ruhun kuwa ya shiga cikina sa’ad da ya yi mini magana, ya sa ni na tsaya a ƙafafuna, har na ji wanda yake magana da ni. Ezekiyel 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.

A cikin Ru’ya ta Yohanna sura ta goma sha ɗaya, sa’ad da gawawwakin suka ji Maganar Ubangiji, Mai Ta’aziyya ya shiga cikinsu, suka kuwa tsaya a kan ƙafafunsu. Mai Ta’aziyya ne yake tsayar da su a kan ƙafafunsu.

> 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.

> Bayan kwana uku da rabi kuma, Ruhun rai daga Allah ya shiga cikinsu, suka tsaya da ƙafafunsu; kuma babban tsoro ya kama waɗanda suka gan su. Ru’ya ta Yohanna 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.

Tashin matattu tsaye shi ne mataki na farko, cikin tsarin matakai biyu wanda yake ɗaga su daga kaburburansu domin su zama tuta da ake ɗagawa a shari’ar dokar Lahadi. Sa’ad da suka tsaya a babi na goma sha ɗaya, “babban tsoro” yakan auka wa waɗanda suke ganinsu.

> 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.

> “Zai haye zuwa ga mafakarsa mai ƙarfi saboda tsoro, kuma sarakunansa za su firgita saboda tuta,” in ji Ubangiji, “wanda wutarsa take a Sihiyona, kuma murhunsa yake a Urushalima.” Ishaya 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.

Saƙon Kukan Tsakar Dare na tarihin Millerite shi ne kashi na biyu na saƙon mala’ika na biyu. Saƙon mala’ika na biyu ya haifar da rabuwa tsakanin Millerites da ikkilisiyoyin da a wancan lokaci aka gane su a matsayin ’ya’yan Babilon, kuma aka kira masu aminci su fito su zo su tsaya tare da Millerites. Wata “jiki” ta masu bi ta samu kafuwa ta wurin wannan saƙo, sa’an nan mataki na biyu ya kasance saƙon Kukan Tsakar Dare wanda ya haɗu da saƙo na biyu ya kuma ƙara masa ƙarfi. Sa’an nan Millerites suka zama runduna mai ƙarfi ƙwarai wadda ta ɗauki saƙon kamar igiyar ruwa mai ƙarfi ta ratsa ko’ina cikin ƙasar. Wannan tsari mai matakai biyu shi ne muryoyi biyu na Wahayin Yahaya sura ta goma sha takwas, kuma shi ne daidai wannan tsari na tashin matattun ƙasusuwan busassu a Ezekiyel waɗanda aka kashe a titin Wahayin Yahaya sura ta goma sha ɗaya.

> “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.

> “An aika mala’iku domin su taimaki mala’ikan nan mai ƙarfi daga sama, kuma na ji muryoyi waɗanda kamar suna amsa kuwwa a ko’ina, Ku fito daga cikinta, ya mutanena, domin kada ku zama masu tarayya cikin zunubanta, kuma kada ku karɓi annobanta; gama zunubanta sun kai har sama, kuma Allah ya tuna da mugayen ayyukanta. Wannan saƙo ya yi kama da ƙari ne ga saƙo na uku, kuma ya haɗu da shi, kamar yadda kukan tsakar dare ya haɗu da saƙon mala’ika na biyu a shekara ta 1844.” Spiritual Gifts, juzu’i na 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.

Alamar hanya ta farko a cikin ɓoyayyen tarihin tsawa bakwai, ita ce baƙin cikin takaici wanda yake fara lokacin jinkiri. Lokacin jinkiri wani ɗan lokaci ne da aka wakilta a matsayin kwana uku da rabi, wanda alama ce ta jeji. A ƙarshen shekaru arba’in na yawo cikin jeji, Joshua ya jagoranci runduna mai ƙarfi zuwa Ƙasar Alkawari. A ƙarshen kwana uku da rabi, an kai Ezekiel zuwa kwarin mutuwa, aka kuma gaya masa ya umarci gawawwakin su “ji maganar Ubangiji.” Ezekiel “murya” ce mai kuka cikin jeji. Umurnin da ake yi na jin Maganar Ubangiji yana haɗa sassan jiki wuri guda, amma har yanzu ba su da rai, har yanzu ba runduna ba ce, har yanzu ba a hatimce su ba. “Maganar Ubangiji” da Ezekiel ya faɗa a cikin sura ta biyu, tana bayyana cewa sa’ad da Mai Taimako ya iso, mutanen Allah suna tsayawa, a daidai lokacin da suke jin Maganar Ubangiji. Almasihu ya yi alkawari cewa zai aiko da Mai Taimako, kwana uku da rabi bayan an kashe su a titi.

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.

Da zarar sun tsaya a ƙafafunsu, ga waɗannan jikkuna “waɗanda ba su raye tukuna” za a ba su annabci na biyu. “Muryar mai kira a jeji” a cikin Ishaya tana tambaya, mene ne annabcin da za ta yi shela da shi? “Saƙon” da aka umarci Ezekiyel, da kuma “muryar” a cikin Ishaya arba’in, su gabatar, shi ne saƙon Musulunci. Sa’ad da aka gabatar da wannan annabcin, “Adamu” ya zo ga rai a matsayin runduna mai ƙarfi. Sai shaidun biyu masu rai su yi shelar saƙon hukuncin Musulunci a kan Amurka, saboda zartar da dokar Lahadi mai zuwa nan ba da daɗewa ba. Hukuncin dokar Lahadi shi ne alamar hanya ta uku cikin ɓoyayyen tarihin tsawar bakwai. Sa’ad da ya cika, za a ɗaga rundunar a matsayin tuta zuwa sama, kuma an wakilta ta a cikin Ru’ya ta Yohanna goma sha huɗu.

> “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.

> “Na sami ƙwarewa a cikin saƙonnin mala’iku na fari, na biyu, da na uku. An wakilci mala’ikun suna tashi a tsakiyar sararin sama, suna shelanta wa duniya saƙon gargaɗi, kuma suna da alaƙa kai tsaye da mutanen da suke rayuwa a kwanakin ƙarshe na tarihin wannan duniya. Ba wanda yake jin muryar waɗannan mala’iku, gama su alama ce da ke wakiltar mutanen Allah waɗanda suke aiki cikin jituwa da dukan samaniyar sama. Maza da mata, waɗanda Ruhun Allah ya haskaka kuma aka tsarkake su ta wurin gaskiya, suna shelar saƙonni uku ɗin nan bisa tsarinsu.” Selected Messages, littafi na 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.

Tutar alamar da aka ɗaga ita ce mala’ika na uku wanda yake tashi a tsakiyar sama, yana gargaɗin ’yan adam kada su karɓi alamar dabbar. Runduna mai ƙarfi tana ci gaba da gabatar da wannan saƙo ga duniya, har sai Mika’ilu ya tashi tsaye, kuma lokacin jarrabawar ’yan adam ya ƙare.

We will continue these thoughts in the next article.

Za mu ci gaba da waɗannan tunane-tunane a maƙala ta gaba.

> And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Matthew 25:6.

> Kuma da tsakar dare aka yi kira, Ga ango yana zuwa; ku fito ku tarye shi. Matiyu 25:6.

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