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# Future for America and July 18, 2020 - Number Five

Ọdịnihu Maka America na Julaị 18, 2020 - Nọmba Ise

The Ensign

Akara Nsọrịta

Author

Jeff Pippenger

Published

September 21, 2023

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> 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.

> Unu niile ndị bi n’ụwa, na ndị niile na-ebikwa n’elu ụwa, leenu, mgbe ọ na-ebuli ọkọlọtọ n’elu ugwu; ma mgbe ọ na-afụ opi, nụrụnụ. Aịzaya 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.

Onye-ozi ahụ, nke a na-anọchi anya ya dị ka Ịlaịja na-ekwusa ozi ahụ nke Mosis na-anọchi anya ya, ka anụ ọhịa nke si n’olulu na-enweghị nsọtụ arịgo gbuo n’okporo ámá. Mgbe e zọchasịrị ha ụkwụ ruo oge ụfọdụ nke “ọnbụ ọnụ” Mosis na-anọchi anya ya, nke bụ “ịchụsasị” nke Levitikọs iri abụọ na isii, Mmụọ Nsọ na-abanye n’ime ahụ ha nwụrụ anwụ site n’Okwu Chineke. Mgbe ahụ ha eguzo ọtọ, emesịa kwa ha arịgoro elu banye n’eluigwe. Ozi nke a na-anọchi anya ya dị ka ọ dị n’eluigwe bụ ozioma ebighị ebi nke ndị mmụọ ozi atọ ahụ.

> 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.

> M hụkwara mmụọ-ozi ọzọ ka ọ na-efe n’etiti eluigwe, nwee ozi-ọma ebighị ebi ka o kwusaa ya nye ndị bi n’ụwa, nakwa nye mba niile, na ebo niile, na asụsụ niile, na ndị mmadụ niile. Mkpughe 14:6.

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

Tupu Ịlaịja na Mosis arịgoro n’eluigwe, ha ga-ebu ụzọ guzo n’ụkwụ ha.

> 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.

> Ma mgbe ụbọchị atọ na ọkara gasịrị, Mmụọ nke ndụ sitere n’aka Chineke banyere n’ime ha, ha wee guzo n’ukwu ha; nnukwu ụjọ wee dakwasị ndị hụrụ ha. Ha wee nụ nnukwu olu si n’eluigwe na-agwa ha, Bịanụ n’ebe a. Ha wee rigoro n’eluigwe n’ime igwe ojii; ndị iro ha wee hụ ha. Mkpughe 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.

Onye amụma ọ bụla kwekọrọ na ndị amụma ndị ọzọ, ha niile na-ezukọta n’akwụkwọ Mkpughe. Akwụkwọ Ezikiel na-akụzi na mgbe Mmụọ ahụ batara n’ime mmadụ, ha na-eguzo n’ụkwụ ha.

> 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.

> O wee sịrị m, Nwa nke mmadụ, guzo n’elu ụkwụ gị, m ga-agwakwa gị okwu. Mmụọ ahụ wee bata n’ime m mgbe ọ na-agwa m okwu, o wee mee ka m guzoro n’elu ụkwụ m, ka m wee nụ onye ahụ nke na-agwa m okwu. Ezekiel 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.

Izikiel na-anọchi anya ndị Chineke nọ n’“ụbọchị ikpeazụ” bụ ndị nwụrụ anwụ, ma ha na-anụ Chineke ka Ọ na-ekwu okwu; nnabata ha na-anabata Okwu Chineke na-eweta ịdị-nọ nke Mmụọ Nsọ, mgbe ahụkwa ha akwụ n’ụkwụ ha. Ndị ahụ nọ n’Akwụkwọ Mkpughe bụ́ ndị e gburu ma hapụ n’okporo ámá ka a zọdaa ha n’okpuru ụkwụ ruo otu puku narị abụọ na ụbọchị iri isii nke ihe nnọchianya nwekwara ike ịnụ Okwu Chineke, nke na-ebunye Mmụọ Nsọ n’ime obi na uche ha, ha wee kwụ n’ụkwụ ha. Izikiel na-eme ka anyị mara ihe Okwu Chineke ahụ ha na-anụ bụ, nke n’aka nke ya na-eme ka mmegharị ahụ dum nke Mosis na Ịlaịja nọchiri anya ya, nke nwụrụ anwụ n’okporo ámá, laghachi ná ndụ, ma mee ka ha kwụsie ike.

> 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.

> Aka nke Onyenweanyị nọkwasịrị m, O wee kpọpụta m site n’ime Mmụọ nke Onyenweanyị, debe m n’etiti ndagwurugwu nke juputara n’ọkpụkpụ. O mekwara ka m gagharịa ha gburugburu: ma, lee, ha dị nnọọ ukwuu n’ime ndagwurugwu ahụ sara mbara; ma, lee, ha kpọrọ nkụ nke ukwuu. O wee sị m, Nwa nke mmadụ, ọkpụkpụ ndị a, ha nwere ike ịdị ndụ? M wee zaa, O Onyenweanyị Chineke, ọ bụ Gị maara. O wee sịkwa m ọzọ, Buru amụma n’ebe ọkpụkpụ ndị a nọ, gwa ha, Unu ọkpụkpụ akọrọ, nụrụ okwu nke Onyenweanyị. Otú a ka Onyenweanyị Chineke kwuru banyere ọkpụkpụ ndị a; Lee, Aga m eme ka ume bata n’ime unu, unu ga-adịkwa ndụ: Aga m etinye unu akwara n’ahụ, mee ka anụ ahụ pụta n’elu unu, kpuchie unu akpụkpọ ahụ, tinyekwa ume n’ime unu, unu ga-adịkwa ndụ; unu ga-amatakwa na Abụ m Onyenweanyị. Ya mere, e buru m amụma dịka e nyere m iwu: ma ka m na-ebu amụma, e nwere mkpọtụ, ma, lee, nkwegharị, ọkpụkpụ ahụ wee zukọta, ọkpụkpụ ọ bụla n’ebe ọkpụkpụ ibe ya nọ. Mgbe m lere anya, lee, akwara na anụ ahụ pụtara n’elu ha, akpụkpọ ahụ wee kpuchie ha n’elu: ma ume adịghị n’ime ha. Mgbe ahụ O wee sị m, Buru amụma nye ifufe, buru amụma, nwa nke mmadụ, sị ifufe ahụ, Otú a ka Onyenweanyị Chineke kwuru; Si n’ifufe anọ bịa, O ume, kupụ n’elu ndị a e gburu egbu, ka ha wee dị ndụ. Ya mere, e buru m amụma dịka O nyere m iwu, ume ahụ wee bata n’ime ha, ha wee dị ndụ, guzoro n’ụkwụ ha, bụrụ ndị agha dị ukwuu nke ukwuu. Mgbe ahụ O wee sị m, Nwa nke mmadụ, ọkpụkpụ ndị a bụ ụlọ Izrel dum: lee, ha na-asị, Ọkpụkpụ anyị akọrọla nkụ, olileanya anyị efuola: e bipụla anyị iche. Ya mere, buru amụma gwa ha, Otú a ka Onyenweanyị Chineke kwuru; Lee, O ndị m, Aga m emeghe ili unu, mee ka unu si n’ili unu pụta, kpọbatakwa unu n’ala Izrel. Unu ga-amatakwa na Abụ m Onyenweanyị, mgbe M mepere ili unu, O ndị m, meekwa ka unu si n’ili unu pụta, Etinyekwa Mmụọ m n’ime unu, unu ga-adịkwa ndụ, M ga-edobekwa unu n’ala nke unu: mgbe ahụ unu ga-amata na Mụ onwe m bụ Onyenweanyị ekwuola ya, mezuokwa ya, ka Onyenweanyị kwuru. Ezekiel 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.

Daniel na Jọn na-anọchi anya narị puku iri anọ na anọ nke Chineke n’“ụbọchị ikpeazụ,” ndị e gburu n’ụzọ ihe nnọchianya ma mesịa bilite n’ọnwụ. Jọn nọ n’ime mmanụ na-esi ísì ọkụ, Daniel nọ n’olulu ọdụm. Mmegharị ahụ nke sitere dịka nwa nke nne ya Laodikia ka e gburu n’ụzọ ihe nnọchianya, ma emesịa mee ka o si n’ọnwụ bilie, si otú a bụrụ nke asatọ nke sitere n’ime asaa ahụ. Ọ bụ mbilite n’ọnwụ nke ụka nke isii, nke bụ Filadelfia, nke ghọrọ nke asatọ, ọ bụ ezie na ọ bụghị ụka kama ọ bụ mmegharị. N’isi ngwụcha oge ha nọ na-enweghị ili, ka ndị na-eme ememme ọnwụ ha wee zọda ha n’okpuru ụkwụ, ha guzoro n’ụkwụ ha dịka agha dị ike. Ha na-ebili n’ihi na ha na-anụ ozi sitere n’Okwu Chineke. Ozu ọ bụla nke nọ n’okporo ámá ihe karịrị afọ atọ emebiela emebi ruo n’ókè na naanị ihe ga-adị fọdụrụ ga-abụ ọkpụkpụ.

> “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.

> “Ọkpụkpụ ndị ahụ akọrọ akọrọ kwesịrị ka Mmụọ Nsọ nke Chineke kuoro ha ume, ka ha wee banye n’ọrụ, dị ka site n’mbilite n’ọnwụ.” 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.

A na-achọ ka anyị sonye n’ọrụ nke ime ka anyị onwe anyị bilite n’ọnwụ. Anyị na-eme nke a site n’ịgụ, ịnụ, na idebe ihe ndị e dere.

> “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.

> “Ntughari nke ezi nsọpụrụ Chineke n’etiti anyị bụ nke kasịnụ ma bụrụkwa nke kachasi ike n’ihe niile anyị na-achọ. Ịchọ nke a kwesịrị ịbụ ọrụ mbụ anyị.” 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.

“Okwu” amụma nke na-eweta mbilite n’ọnwụ a site n’ahụmahụ Laodisia ruo n’ahụmahụ Filadelfia sitere n’ozi a hụrụ n’akwụkwọ Daniel na Mkpughe.

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

> “Mgbe a ghọtara akwụkwọ Daniel na Mkpughe nke ọma karịa, ndị kwere ekwe ga-enwe ahụmịhe okpukpe dị iche kpamkpam.” 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.

Ahụmahụ nke okpukpe iwu nke Laodisia na-agbanwe site n’ozi na-enye ndụ. Ozi nke Mkpughe nke Jisọs Kraịst bụ ozi nke ike okike Ya, nke n’eziokwu bụ ike Chineke maka nzọpụta nye onye ọbụla kwere ekwe.

> “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.

> “Lee ike ka anyị ga-enwerịrị site n’aka Chineke ka obi ndị akpọnwụrụ akpọnwụ, ndị nwere naanị okpukpe nke iwu, wee hụ ihe ndị ka mma e debere maka ha—Kraịst na ezi omume Ya! Ozi na-enye ndụ ka a chọrọ iji nye ọkpụkpụ ndị kpọrọ nkụ ndụ.” Manuscript Releases, volumu 12, 205.

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

Okpukpe iwu bụ okpukpe azụla azụ, dị ka e si gosipụta ya n’ịhapụ Adventism ntọala ya n’afọ 1863 gawa n’ihu.

> “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.

> “Anam edobe mkpịsịedemede m, welie mkpụrụ obi m n’ekpere, ka Onyenweanyị kuo ume n’elu ndị Ya ndọrọ n’azụ n’okwukwe, ndị dị ka ọkpụkpụ akọrọ, ka ha wee dị ndụ.” General Conference Bulletin, February 4, 1893.

Jesus is “the faithful witness” in the Revelation.

Jizọs bụ “onye àmà ahụ nke kwesị ntụkwasị obi” n’Akwụkwọ Mkpughe.

> 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.

> Dee degaara mmụọ-ozi nke nzukọ Laodisia akwụkwọ, sị: Ihe ndị a ka Amen, onye-àmà ahụ kwesịrị ntụkwasị obi na eziokwu, mmalite nke okike Chineke, na-ekwu. Nkpughe 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.

Nwanneanyị White na-eme ka anyị mara na ọ bụ Jizọs bụ “onye àmà kwesịrị ntụkwasị obi” nke na-eweta “àmà kwụ ọtọ” nye ndị Laodisia ndị nwụrụ anwụ n’ihe ọjọọ na mmehie, nakwa na, dị nnọọ ka o siri dị n’ozi ahụ e zigara ndagwurugwu nke ọkpụkpụ akọrọ nwụrụ anwụ, ozi ahụ na-ebute ịma jijiji.

> “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.

> “Ajụrụ m ihe ịma jijiji ahụ m hụrụ pụtara, e mekwara ka m hụ na ọ ga-abụ ihe àmà ahụ kwụ ọtọ, nke ndụmọdụ nke Ezi Onyeàmà nyere ndị Laodisia kpọrọ pụta, ga-akpata ya. Nke a ga-emetụta obi onye natara ya, ọ ga-edukwa ya ibuli ọkọlọtọ elu ma wụsa eziokwu ahụ kwụ ọtọ. Ụfọdụ agaghị anabata ihe àmà a kwụ ọtọ. Ha ga-ebili imegide ya, nke a kwa bụ ihe ga-akpata ịma jijiji n’etiti ndị nke Chineke.”

> “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.

> “Ahụrụ m na agaghị ege akaebe nke Ezi Onyeàmà ahụ ntị ọbụna ọkara ya. Akaebe ahụ dị oke njọ, nke akara aka ụka ahụ dabeere na ya, ewerewo ya n’ụzọ dị mfe, ma ọ bụrụgodị na e legharaghị ya anya kpamkpam. Akaebe a aghaghị ịrụpụta nchegharị miri emi; ndị niile na-anabata ya n’eziokwu ga-erube isi na ya ma bụrụ ndị a sachapụworo.”

> “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.

> “Mmụọ-ozi ahụ sịrị, ‘Nụrụnụ!’ N’oge na-adịghị anya, anụrụ m olu dị ka nke ọtụtụ ngwá egwú na-ada ọnụ n’ụzọ zuru okè, dị ụtọ ma kwekọọ nke ọma. Ọ karịrị egwú ọ bụla m nụtụrụla, na-adị ka o juputara n’ebere, ọmịiko, na ọṅụ dị nsọ nke na-ebuli elu. Ọ gara m n’ahụ́ m nile. Mmụọ-ozi ahụ sịrị, ‘Leenụ!’ E mechara tụgharịa ntị m n’ebe ìgwè ahụ m hụworo nọ, ndị a kpagburu ike nke ukwuu. E gosiri m ndị ahụ m hụworo mbụ ka ha na-ebe ákwá ma na-ekpe ekpere n’ọnọdụ ihe mgbu nke mmụọ. E meela ka ìgwè ndị mmụọ-ozi nche gbara ha gburugburu bụrụ okpukpu abụọ, e yikwara ha agha ọgụ site n’isi ruo n’ụkwụ. Ha na-agagharị n’usoro ziri ezi, dịka ìgwè ndị agha. Ihu ha na-egosipụta ọgụ siri ike ahụ ha tachiri obi n’ime ya, ọgụ mgbu ahụ ha gafeworo. Ma ọdịdị ha, nke akara ahụhụ ime mmụọ siri ike kara, ugbu a na-enwu n’ìhè na n’ebube nke eluigwe. Ha enwetawo mmeri, nke a wee si n’ime ha kpọpụta ekele miri emi na ọṅụ dị nsọ, dị ịsọ.”

> “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.

> “Ọnụọgụgụ nke ụlọ ọrụ a ebelatala. A maa jijiji wepụ ụfọdụ, ha wee hapụ n’ụzọ. Ndị na-eleghara anya na ndị na-enweghị mmasị, ndị na-esoghị ndị ahụ nke jiri mmeri na nzọpụta kpọrọ ihe nke ukwuu ruo n’ókè nke iji ntachi-obi na-arịọ ma na-alụ ọgụ ime mmụọ maka ha, enwetaghị ha, a hapụkwara ha n’azụ n’ọchịchịrị, e wee jupụta ọnọdụ ha ozugbo site n’aka ndị ọzọ jidere eziokwu ahụ ma bata n’usoro ha. Ndị mmụọ ozi ọjọọ nọgidere na-agbakwasị ha gburugburu, ma ha enweghị ike ọ bụla n’ebe ha nọ.”

> “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.

> “Anụrụ m ndị ahụ yiworo ngwa-agha ka ha ji ike dị ukwuu kwupụta eziokwu. O nwere mmetụta. E kegbuola ọtụtụ n’agbụ; ụfọdụ ndị nwunye site n’aka di ha, ụfọdụkwa ụmụ site n’aka nne na nna ha. Ndị ezi obi, ndị e gbochiri ịnụ eziokwu ahụ, ugbu a jiri agụụ dị ukwuu jidesie ya ike. Egwu niile ha na-atụ ndị ikwu ha akwụsịla, ọ bụkwa naanị eziokwu ka e buliri elu n’anya ha. Agụụ eziokwu na akpịrị ịkpọ nkụ maka eziokwu nọ n’ime ha; ọ dị ha ọnụ karịa ndụ ma bụrụkwa ihe dị oké ọnụ ahịa karịa ya. Ajụrụ m ihe kpatara nnukwu mgbanwe a. Otu mmụọ ozi zara, ‘Ọ bụ mmiri ikpeazụ ahụ, ume ọhụrụ sitere n’ihu Onyenwe anyị, mkpu ike nke mmụọ ozi nke atọ.’” 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.

Nkwupụta ahụ ziri ezi e nyere Laodisia, nke na-ebili agha mgbe ịma jijiji siri ike gasịrị, bụ ozi ahụ e nyere ndagwurugwu ọkpụkpụ akọrọ nwụrụ anwụ; ọkpụkpụ ndị ahụ na-anọchi anya ozi nke Mosis na onye-ozi Ịlaịja, ndị e gburu n’okporo ámá n’ụbọchị Julaị 18, 2020, site n’aka anụ ọhịa ahụ si n’olulu enweghị nsọtụ pụta.

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

> “A ga-eburu ọgbụgba-ama ziri ezi nye ụka anyị dị iche iche na ụlọọrụ anyị dị iche iche, iji kpọtee ndị na-ehi ụra.”

> “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.

> “Mgbe e kwere ma rubekwa isi n’okwu nke Onyenwe anyị, a ga-enwe ọganihu na-aga n’ihu n’ụzọ kwụsie ike. Ka anyị hụ ugbu a nnukwu mkpa anyị. Onyenwe anyị apụghị iji anyị rụọ ọrụ ruo mgbe Ọ ga-ekunye ndụ n’ọkpụkpụ ndị kpọrọ nkụ. Anụrụ m okwu ndị a kwuru: ‘E wezụga mmegharị miri emi nke Mmụọ nke Chineke n’obi, e wezụga mmetụ ya nke na-enye ndụ, eziokwu na-aghọ akwụkwọ ozi nwụrụ anwụ.’” 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.

Anyị egosila na ihe-iriba-ama anọ ndị ahụ nke na-anọchi anya akụkọ ihe mere eme nke egbe eluigwe asaa ka a na-anọchi anya ha n’ime ahịrị mgbanwe ọ bụla. Ihe jikọrọ ya na nke a bụ eziokwu ahụ na, n’ime ahịrị mgbanwe ọ bụla, nke ọ bụla n’ime ihe-iriba-ama anọ ahụ na-anọchi anya otu isiokwu amụma ahụ. N’ihe banyere Moses, isiokwu ahụ n’ebe nke ọ bụla n’ime ihe-iriba-ama anọ ahụ, nke na-anọchite anya egbe eluigwe asaa, bụ ọgbụgba ndụ ya na ndị a họpụtara. N’ihe banyere David, ọ bụ igbe Chineke. N’ihe banyere Kraịst, ọ bụ ọnwụ na mbilite n’ọnwụ. N’ihe banyere ndị Millerite, ọ bụ ụkpụrụ ụbọchị kama otu afọ.

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.

N’ihe gbasara Future for America, ọ bụ Islam. Islam na Septemba 11, 2001. Ọ bụkwa ọzọ Islam na Julaị 18, 2020 site n’amụma ahụ dara ada, nkụda-mmụọ mbụ ahụ, na mmalite nke oge nchere. Akara-ụzọ nke atọ nke na-emepụta nnukwu agha nke na-ebili bụ ozi nke ifufe anọ ahụ, nke na-anọchi anya Islam, “ịnyịnya iwe” nke amụma Akwụkwọ Nsọ.

> “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.

> “Ndị mmụọ ozi na-ejide ifufe anọ ahụ, nke e sere dị ka ịnyịnya iwe nke na-achọ ịtọpụ onwe ya ma gbaa ọsọ gafee n’ihu ụwa nile, na-eburu mbibi na ọnwụ n’ụzọ ya.

> “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.

> “Anyị ga-arahụ ụra n’elu oke dị nnọọ nso nke ụwa ebighị ebi? Anyị ga-adị ka ndị na-adịghị anya, ndị oyi, na ndị nwụrụ anwụ? O, ka anyị wee nwee n’ime chọọchị anyị Mmụọ na ume Chineke, ka a kụnye ha n’ime ndị Ya, ka ha wee guzo n’ụkwụ ha ma dị ndụ. Anyị kwesịrị ịhụ na ụzọ ahụ dị warawara, na ọnụ ụzọ ámá ahụ dịkwa mkpagide. Ma ka anyị na-agafe n’ọnụ ụzọ ámá ahụ mkpagide, mbara ya enweghị oke.” Manuscript Releases, voliumu 20, 216, 217.

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

Ozugbo ozugbo Elaịja na Mosis biliri ọtọ, ebulie ha elu gaa n’eluigwe dị ka ọkọlọtọ.

> 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.

> Ha nụrụkwa nnukwu olu sitere n’eluigwe na-asị ha, Rịgodenụ n’ebe a. Ha wee rịgoro n’eluigwe n’ime igwe ojii; ndị iro ha wee hụ ha anya. Mkpughe 11:12.

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

Anyi ga-atụle ọkọlọtọ nke Mozis na Ịlaịja nọchiri anya ya n’akwụkwọ na-esote.

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