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# The Revelation of Jesus Christ - Number Five

Mkpughe nke Jisọs Kraịst - Nọmba Ise

Isaiah Forty: Comfort Ye, Comfort Ye

Aịzaya Iri Anọ: Kpasienụ Obi, Kpasienụ Obi

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.

N’amaokwu iri na asaa mbụ nke Aịsaịa iri anọ, a na-edobe otu narị puku iri anọ na anọ ahụ n’ebe amụma dị na njedebe nke ụbọchị atọ na ọkara, ebe ha dinaala nwụrụ anwụ n’okporo ámá, ebe ụwa nọkwa na-aṅụrị ọṅụ. Ndị amụma niile kwekọrọ n’etiti onwe ha, ihe omume amụma ha na-ewepụta na-adakọkwa mgbe niile na ndị amụma ndị ọzọ, n’ihi na Chineke abụghị onye na-eweta ọgba aghara.

> 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.

> Mmụọ ndị amụma nọkwa n’okpuru ndị amụma. N’ihi na Chineke abụghị onye na-ebute ọgba aghara, kama ọ bụ onye udo, dịka ọ dị n’ụlọ-nzukọ nile nke ndị nsọ. 1 Ndị Kọrịnt 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.

Onye Nkasi Obi ahụ, onye Jisọs kwere nkwa iziga n’ọnọdụ na-anọchi anọghị Ya, etinyere n’ime okwu mbụ n’ezie, nke amaokwu mbụ n’ezie, nke isi iri abụọ na isii ahụ mejupụtara akụkọ amụma ikpeazụ nke Aịsaịa. “Kasiọnụ ndị m obi, kasiọnụ ndị m obi, ka Chineke unu na-ekwu.” Iwu nke mkpughe mbụ na-eme ka a ghọta na isi iri abụọ na isii ndị na-esote ga-abụ nke a ga-aghọta n’ihe metụtara mmezu zuru oke na nke ikpeazụ nke ọbịbịa Onye Nkasi Obi ahụ.

> 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.

> M ga-arịọkwa Nna ahụ, Ọ ga-enyekwa unu Onye Nkasi Obi ọzọ, ka O wee nọnyere unu ruo mgbe ebighị ebi.... Ma Onye Nkasi Obi ahụ, bụ Mmụọ Nsọ, Onye Nna ahụ ga-eziga n’aha m, Ọ ga-akụziri unu ihe nile, meekwa ka unu cheta ihe nile, ihe ọ bụla m gwara unu. Jọn 14:16, 26.

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

Akpọku etiti abalị nke akụkọ ihe mere eme nke ndị Millerite ka a na-emegharịa n’akụkọ ihe mere eme nke puku narị otu na iri anọ na anọ.

> “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.

> “E nwere ụwa nke dina n’ihe ọjọọ, n’ọghọm na n’ịduhie, n’okpuru onyinyo nke ọnwụ n’onwe ya,—na-ehi ụra, na-ehi ụra. Ònye ka mkpụrụ obi ha na-enwe ihe mgbu ime mmụọ iji kpọtee ha? Olu onye ka nwere ike iru ha? E buliri uche m gaa n’ọdịnihu, mgbe a ga-enye akara ahụ. ‘Lee, Nwoke-alụ Nwanyị ahụ na-abịa; pụtanụ izute ya.’ Ma ụfọdụ ga-egbu oge inweta mmanụ iji mejuo oriọna ha, ma n’oge gafere aga ha achọpụta na agwa, nke mmanụ ahụ na-anọchi anya ya, abụghị ihe e nwere ike inyefe onye ọzọ.” 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.”

A jụrụ ajụjụ a, “olu” dị aṅaa ka pụrụ “ịkpọte” ndị ahụ “na-ehi ụra”? “Olu” ahụ na-akpọte ha n’Isiakwụkwọ nke iri anọ nke Aịzaịa, bụ “olu” ahụ nke “na-eti mkpu” n’“ọzara.”

> 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.

> Kwanụ Jerusalɛm okwu nkasi obi, tiekwa ya mkpu, na ọgụ ya ezuwo, na a gbagharala ajọ omume ya: n’ihi na ọ natawo n’aka Onye-nwe anyị ugboro abụọ n’ihi mmehie ya niile. “Olu” nke onye ahụ “na-eti mkpu” n’ọzara.... Aịzaịa 40:2, 3.

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

Ozi nke Mkpu Etiti Abalị bụkwa ozi nke mmiri ozuzo ikpeazụ.

> “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.

> “Unu na-etinye ọbịbịa nke Onyenwe anyị n’ebe dị anya karịa ka o kwesịrị ịdị. Ahụrụ m na mmiri ozuzo ikpeazụ na-abịa dịka [n’otu mberede ahụ dị ka] mkpu etiti abalị, ma jiri ike ugboro iri karịa.” 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.”

Otu n’ime ọtụtụ ihe nnọchianya a hụrụ n’Okwu Chineke nke na-anọchi anya ozi mmiri ikpeazụ, bụ ihe nnọchianya a na-amata site n’ime ka okwu ma ọ bụ ahịrịokwu pụta ugboro abụọ. Ime ka okwu, ma ọ bụ ahịrịokwu pụta ugboro abụọ bụ ihe nnọchianya nke Mkpu Etiti Abalị, ma ọ bụ ozi mmiri ikpeazụ n’ụbọchị ikpeazụ. Ihe nnọchianya nke ime ka “kasienụ obi” pụta ugboro abụọ na-edobe mmeghe nke Aịsaịa isi nke iri anọ n’oge ichere ahụ, mgbe a ga-amata ozi ahụ a na-anọchi anya dịka Mkpu Etiti Abalị nke ilu ụmụ agbọghọ iri ahụ, ma mesịa kpọsaa ya. N’oge ahụ, Kraịst na-eziga Onye Nkasi Obi ka o kpọtee ụmụ agbọghọ-amaghị nwoke ndị na-ehi ụra, ndị e ji amụma nọchianya anya dịka ndị na-ehi ụra, ma n’ụfọdụ akụkụ amụma dịka ndị na-ehi ụra ụra ọnwụ. Amaokwu mbụ nke Aịsaịa iri anọ dị n’amụma n’ebe dị ụbọchị ihe nnọchianya atọ na ọkara ‘mgbe’ mmechuihu nke July 18, 2020 gasịrị, n’ihi na ọ bụ mgbe ahụ ka a na-eziga Onye Nkasi Obi ka o kpọtee ndị ahụ na-ehi ụra. Ụbọchị atọ na ọkara bụ ihe nnọchianya nke ọzara, ọ bụkwa n’ebe ahụ ka “olu” ahụ na-amalite “ịta mkpu.”

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.

Mkpughe ekpughere iri na otu, Ezikiel iri atọ na asaa, Matiu iri abụọ na ise, akụkọ ihe mere eme nke ndị Millerite (ya na otu ihe-iriba-ama ahụ nke akụkọ ihe mere eme nke ndị Millerite nke na-apụta n’ime mmegharị mgbanwe ọ bụla), jikọtara ọnụ iji mata “usoro pụrụ iche” nke ịkpọlite ụmụ agbọghọ-amaghị nwoke ndị na-ehi ụra. Usoro ahụ na-amalite site n’ịla n’ụra nke ụmụ agbọghọ-amaghị nwoke ahụ n’oge nkụda mmụọ ahụ. Oge ichere ahụ nke malitere n’oge nkụda mmụọ ahụ ka e mesịrị ka a na-amata n’ezie dịka oge ichere ahụ. Akụkụ ikpeazụ nke oge ichere ahụ bụ mmepe nke ozi nke Mkpu Etiti Abalị. Mgbe e mere ka ozi ahụ guzosie ike, a na-ekwusakwa ya mgbe ahụ ruo mgbe ọ ga-eru n’ọgwụgwụ elu ya, ya bụ, ikpe ahụ.

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.

Onye ozi ahụ nke e sere dị ka “olu” n’Aịsaịa, jụrụ ihe ozi ahụ bụ nke a ga-ekwusa. A gwara ya n’asụsụ ihe nnọchianya ka o wepụta ozi Alakụba. A pụghị ikewapụ ozi amụma nke Alakụba na iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya, n’ihi na Alakụba bụ ike opi, ma opi asaa nke Mkpughe na-anọchi anya ikpe Chineke megide ike ndị na-etinye iwu ụbọchị Sọnde. Ike ndị ahụ bụ Rom nke ndị mba ọzọ na 321, ihe nnọchianya nke dragọn; Rom popu na 538, ihe nnọchianya nke anụ ọhịa; na iwu ụbọchị Sọnde nke na-abịa n’oge na-adịghị anya na United States, ihe nnọchianya nke amụma ụgha.

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.

N’ihe gbasara njirimara nke ozi ahụ “olu” ahụ nke nọ na-eti mkpu n’ọzara ga-ekwusa, e jikọtara ya na nkwa ahụ na okwu Chineke adịghị ada ada. “Nkwa na ntụkwasị obi” ahụ na okwu Chineke adịghị ada ada nọ n’otu ọnọdụ amụma ahụ nke, n’Abaakuk isi nke abụọ, amaokwu nke atọ, e si kọwaa ya dị ka: “n’ihi na ọhụụ ahụ bụ maka oge e debere; ma n’ọgwụgwụ ya ọ ga-ekwu okwu, ọ gaghị aghakwa ụgha: ọ bụ ezie na ọ ga-anọ oge, chere ya; n’ihi na ọ ga-abịa n’ezie, ọ gaghị egbu oge.” Ozi nke Islam agaghị ada ada; ọ ga-abịa n’ezie. Amaokwu ikpeazụ nke Aịsaịa isi nke iri anọ na-ekwu banyere ndị ahụ na-eche ọhụụ ahụ dị n’Abaakuk.

> 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.

> Ma ndị na-echere Onyenwe anyị ga-eme ka ike ha dị ọhụrụ; ha ga-eji nku felie elu dị ka ugo; ha ga-agba ọsọ, ma ghara ịgwụ ike; ha ga-eje ije, ma ghara ịda mbà. Aịzaya 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.”

“Akụkọ ihe mere eme zoro ezo” nke égbè eluigwe asaa ahụ, nke a na-emeghe akara ya ugbu a, na-akọwapụta akara-ụzọ atọ nke na-amalite ma na-ejedebe n’ime nkụda mmụọ. N’ime akụkọ ihe mere eme ihe nnọchianya ahụ, e nwere akara-ụzọ atọ, nke oge abụọ kewapụrụ. Nkụda mmụọ na-amalite oge ichere ahụ. Oge ichere ahụ na-eduga n’ozi e meziri nke ọma na amụma nke Mkpu Etiti Abalị. Ozi nke Mkpu Etiti Abalị na-amalite oge nke ikwusa ozi nke Mkpu Etiti Abalị, nke na-eduga na nkụda mmụọ nke abụọ, nke a na-anọchi anya ya dịka ikpe. Nzọụkwụ atọ ahụ, nke oge abụọ kewapụrụ, na-anọchi anya Alfa na Omega, dịka e si kee ya n’okwu Hibru ahụ bụ “eziokwu.”

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.”

N’Isi nke iri atọ na asaa nke Ezikiel, Ezikiel na-anọchikwakwa anya “olu” ahụ nke Aịzaya iri anọ. Olu ahụ dị n’Aịzaya iri anọ na-ajụ, “Gịnị ka m ga-akpọku?” “Olu” ahụ n’Ezikiel iri atọ na asaa, amaokwu nke asaa, wee “buru amụma dịka” e “nyere ya iwu.”

> 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.

> Ya mere amụma dịka e nyere m iwu; ma ka m na-amụma, e nwere ụda, ma lee, ịma jijiji, ọkpụkpụ wee zukọta, ọkpụkpụ na ọkpụkpụ ibe ya. 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. Ezikiel 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.

Amụma mbụ Ezikiel mere kpọkọtara ọkpụkpụ na anụ ahụ, ma ha adịbeghị ndụ. “Ya mere,” Ezikiel “buru amụma dị ka e” “nyere ya iwu” nke ugboro nke abụọ. Amụma nke abụọ wetara ndụ n’ahụ ndị ahụ. E ji okike nke Adam mee ihe nnọchianya nke amụma abụọ ahụ.

> 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.

> Onyenweanyị Chineke wee kpụta mmadụ n’ájá nke ala, wee fee n’imi ya ume nke ndụ; mmadụ wee bụrụ mkpụrụobi dị ndụ. Jenesis 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.”

Usoro nzọụkwụ abụọ nke iweta ọkpụkpụ akọrọ ndị nwụrụ anwụ ná ndụ ka e kwuru banyere ya mbụ n’ịke Adam, si otú a na-egosi ike na Okwu amụma Chineke bụkwa ike okike Ya. Chineke buru ụzọ “kpụpụta” Adam, ma amụma mbụ Ezikiel mere kpọkọtara ọkpụkpụ na ahụ ọnụ, mgbe ahụ Chineke “kuuru n’imi ya ume nke ndụ; mmadụ wee bụrụ mkpụrụ obi dị ndụ.”

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.

Amụma nke abụọ nke Ezekiel e duziri “nye ifufe,” ọ bụghị nye ọkpụkpụ ndị ahụ, n’ihi na a gwara ya ka o “gwa ifufe ahụ,” sị, “Si n’ifufe anọ ahụ bịa, O ume, kupụta ume n’ahụ ndị a e gburu egbu, ka ha wee dị ndụ.” Amụma nke abụọ nke Ezekiel, nke na-eme ka ozu ndị nwụrụ anwụ dịrị ndụ dịka agha dị ike, e duziri ya, ọ bụghị n’ebe ozu ndị nwụrụ anwụ nọ, kama n’ebe ifufe ahụ nọ. Ọ bụ iwu e nyere ifufe ahụ ka o kupụta ume n’ahụ ndị ahụ. Oge mbụ e kwuru okwu ahụ bụ “ume” n’Okwu Chineke bụ n’oge okike Adam, ebe a kọwara ya n’ebe ahụ dịka ume nke ndụ, ma ihe nke na-eweta ndụ n’ime ozu ndị nwụrụ anwụ, si n’ifufe anọ ahụ abịa.

> “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 onyinyo ha dịka ịnyịnya iwe ji, nke na-achọ ịtọhapụ onwe ya ma gbaa ọsọ n’elu ihu ụwa dum, na-eburu mbibi na ọnwụ n’ụzọ ọ na-agafe.

> “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.

> “Ànyị ga-arahụ ụra n’ezie n’ọnụ ọnụ ụwa ebighị ebi? Ànyị ga-adị ume-ngwụ, oyi, na ndị nwụrụ anwụ? Ewoo, ka anyị wee nwee n’ime ụka anyị Mmụọ na ume nke Chineke ka a kuo ha n’ime ndị Ya, ka ha wee guzoro n’ukwu ha ma dị ndụ.” Manuscript Releases, volume 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.

Ajụjụ abụọ a dị ebe a bụ, anyị ga-ehi ụra, ma anyị ga-anwụ? …okwu abụọ maka otu ọnọdụ amụma ahụ. Ozi nke ifufe anọ ndị mmụọ ozi na-egbochi, bụ ozi nke na-eme ka ume Chineke banye n’ime ndị nwụrụ anwụ ma mee ka ha bilie guzo ma dị ndụ. Ozi nke ifufe anọ ahụ bụ ozi nke ịnyịnya iwe nke Islam. Ozi nke ifufe anọ ahụ n’akwụkwọ Mkpughe, bụ ozi nke ịkà akara. Ozi ịkà akara nke Mkpughe isi nke asaa, amaokwu nke mbụ ruo nke atọ, bụ ozi nke na-egosi na a na-egbochi ifufe anọ ahụ, ruo mgbe a ga-akà ndị ohu Chineke akara.

> 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.

> Ma mgbe ihe ndị a gasịrị, ahụrụ m ndị mmụọ ozi anọ ka ha guzo n’akụkụ anọ nke ụwa, na-ejide ifufe anọ nke ụwa, ka ifufe ghara ife n’elu ụwa, ma ọ bụ n’elu osimiri, ma ọ bụ n’osisi ọbụla. M wee hụ mmụọ ozi ọzọ ka ọ na-arịgo site n’ọwụwa anyanwụ, nwee akara nke Chineke dị ndụ; o wee tie mkpu n’oké olu nye ndị mmụọ ozi anọ ahụ, ndị e nyere ikike imebi ụwa na osimiri, sị, Emela ka ụwa merụọ ahụ, ma ọ bụ osimiri, ma ọ bụ osisi ndị ahụ, ruo mgbe anyị ga-akara ndị ohu nke Chineke anyị akara n’egedege ihu ha. Mkpughe 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.

Amụma nke abụọ nke Ezikiel ka e ziri nye ifufe, ndụ ahụkwa nke ifufe wetara n’ime ahụ ndị ahụ sitere n’ozi nke ifufe anọ ahụ. N’amaokwu nke asatọ ruo nke iri, n’Ezikiel iri atọ na asaa, okwu ndị pụtara dị ka “ifufe” ma ọ bụ “ume” bụ otu okwu Hibru ahụ n’oge ọ bụla o pụtara. Chineke kuru n’ime Adam ume nke ndụ, ma n’Ezikiel, ume nke ndụ ahụ bụ ozi nke ịchikota akara nke puku mmadụ iri na anọ na puku mmadụ iri anọ na anọ, nke si n’ifufe anọ ahụ bịa. Ozi ahụ na-ebute ike okike Chineke n’ime ahụ ndị ahụ e butere ọnụ n’ndagwurugwu ọnwụ site n’ozi mbụ ahụ. Ozi nke ifufe anọ ahụ bụ ozi banyere Islam na-eweta ikpe n’ahụ United States n’ihi iwu Sunday. Ọ bụ ozi nke Mkpu Etiti Abalị.

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.

Akụkọ ihe mere eme zoro ezo nke egbeeluigwe asaa ahụ na-amalite site n’ime ndakpọ olileanya, nke na-amalite oge ichere ahụ. N’ime Mkpughe isi nke iri na otu, mgbe e gburu ndị amụma abụọ ahụ na July 18, 2020, oge ichere ahụ malitere. Ezikiel nọ n’etiti ndị nwụrụ anwụ mgbe Onyenwe anyị jụrụ Ezikiel ma ndị àmà abụọ ahụ nwụrụ anwụ n’okporo ámá ahụ pụrụ ịdị ndụ.

> 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.

> Aka nke Onye-nwe-anyị dịkwasịrị m, o wee kpọpụta m site na Mmụọ nke Onye-nwe-anyị, debe m n’etiti ndagwurugwu nke jupụtara n’ọkpụkpụ; O mekwara ka m gagharịa ha gburugburu: ma, lee, ha dị nnọọ ukwuu n’elu ndagwurugwu ahụ mepere emepe; ma, lee, ha akọrọwo nkụ nke ukwuu. O wee sị m, Nwa nke mmadụ, ọkpụkpụ ndị a ò pụrụ ịdị ndụ? M wee zaa, O Onyenwe anyị Chineke, ọ bụ gị maara. 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.

N’amaokwu nke asaa, mgbe Ịzikiel na-ebupụta nke mbụ n’ime amụma abụọ ahụ, ozi ahụ dị nnọọ mfe, “Unu ọkpụkpụ akọrọ, nụrụ okwu nke Onyenwe anyị.” Jọn, n’Akwụkwọ Mkpughe, dekọrọ, “ngọzi nādiri ndị na-anụ okwu nile nke amụma nke akwụkwọ a.” Ịzikiel na-anọchi anya ọkpụkpụ akọrọ ahụ nwụrụ anwụ ndị a gọziri agọzi, dị ka ndị na-anụ iwu Ịzikiel nyere ka ha nụ Okwu nke Onyenwe anyị, Okwu Ya bụkwa Eziokwu. N’isi nke abụọ nke Ịzikiel, a kọwara ahụmahụ nke ndị na-anụ okwu Chineke.

> 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’ukwu gị abụọ, m ga-agwakwa gị okwu. Mmụọ ahụ wee bata n’ime m mgbe ọ na-agwa m okwu, wee mee ka m guzoro n’ukwu m abụọ, ka m wee nụ onye ahụ nke na-agwa m okwu. Ezikiel 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.

N’ Mkpughe 11, mgbe ozu ndị ahụ nụrụ Okwu nke Onyenwe anyị, Onye Nkasi Obi batara n’ime ha, ha wee guzoro n’ukwu ha. Ọ bụ Onye Nkasi Obi na-eme ka ha guzoro n’ukwu 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. Revelation 11:11.

> Ma mgbe ụbọchị atọ na ọkara gafesịrị, Mmụọ nke ndụ si n’aka Chineke batara n’ime ha, ha wee guzoro ọtọ n’elu ụkwụ ha; oké egwu wee dakwasị ndị ahụ hụrụ ha. Mkpughe 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.

Iguzo nke ndị nwụrụ anwụ bụ nzọụkwụ nke mbụ, n’ime usoro nzọụkwụ abụọ nke na-ebuli ha site n’ili ha ka ha bụrụ ọkọlọtọ ahụ e weliri elu n’oge ikpe nke iwu Sọnde. Mgbe ha guzoro n’isi nke iri na otu, “oke egwu” na-abịakwasị ndị ahụ na-ahụ ha.

> 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.

> Ọ ga-agafekwa ruo n’ebe e wusiri ike ya n’ihi egwu, ndị isi ya ga-atụkwa ụjọ n’ihu ọkọlọtọ ahụ, ka Onyenwe anyị kwuru, onye ọkụ ya dị na Zaịọn, na ọkụ-ite-ya dị na Jerusalem. Aịzaya 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.

Ozi Nti-eti-Abalị nke akụkọ ihe mere eme ndị Millerite bụ akụkụ nke abụọ nke ozi nke mmụọ-ozi nke abụọ. Ozi nke mmụọ-ozi nke abụọ mere ka e nwee nkewa n’etiti ndị Millerite na ụka ndị ahụ e ji mara n’oge ahụ dịka ụmụnwaanyị Babilọn, e wee kpọọ ndị kwesị ntụkwasị obi ka ha pụta bịa guzo n’akụkụ ndị Millerite. Site n’ozi ahụ, e hibere otu “ahụ” nke ndị kwere ekwe; nzọụkwụ nke abụọ wee bụrụ ozi Nti-eti-Abalị, nke jikọtara onwe ya na ozi nke abụọ ma tinye ya ike. Ndị Millerite wee ghọọ nnukwu agha dị ike nke buliri ozi ahụ dịka ebili mmiri idei gafee ala ahụ dum. Usoro nzọụkwụ abụọ ahụ bụ olu abụọ nke Mkpughe iri na asatọ, ọ bụkwa otu usoro ahụ kpọmkwem nke mbilite n’ọnwụ nke ọkpụkpụ akọrọ ndị nwụrụ anwụ n’Aịzikiel, ndị e gburu n’okporo ámá nke Mkpughe iri na otu.

> “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.

> “E zigara ndị mmụọ ozi ka ha nyere mmụọ ozi ahụ dị ike nke si n’eluigwe bịara aka, m wee nụ olu ndị yiri ka ha na-ada ebe niile, Sinụ n’ime ya pụta, ndị m, ka unu ghara ịbụ ndị na-eketa mmehie ya, ka unu wee ghara ịnara ihe n’ihe otiti ya; n’ihi na mmehie ya eruola ruo n’eluigwe, Chineke echetakwala ajọ omume ya niile. Ozi a yiri ka ọ bụ mgbakwunye nye ozi nke atọ ahụ, ma soro ya jikọta, dịka mkpu etiti abalị sịrị jikọta onwe ya na ozi mmụọ ozi nke abụọ n’afọ 1844.” Spiritual Gifts, volume 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.

Akara mbụ n’akụkọ zoro ezo nke égbè-eluigwe asaa bụ nkụda mmụọ ahụ nke na-amalite oge ichere ahụ. Oge ichere ahụ bụ otu oge a na-anọchi anya ya dị ka ụbọchị atọ na ọkara, nke bụ ihe nnọchianya nke ọzara. N’isi njedebe nke afọ iri anọ nke ịgagharị n’ọzara, Joshua duru nnukwu agha banye n’Ala Nkwa ahụ. N’isi njedebe nke ụbọchị atọ na ọkara ahụ, a kpọrọ Ezekiel gaa na ndagwurugwu ọnwụ, a gwakwara ya ka o nye iwu ka ozu ndị ahụ “nụ okwu nke Onyenwe anyị.” Ezekiel bụ “olu” na-eti mkpu n’ọzara. Iwu ahụ ka a nụ Okwu nke Onyenwe anyị na-eme ka akụkụ ahụ dị iche iche bịakọta ọnụ, ma ha adịghịkwa ndụ, ha abụghịkwa agha, ha akachibidoghịkwa ha akara. “okwu nke Onyenwe anyị” nke Ezekiel kwuru n’isi nke abụọ na-akọwapụta na mgbe Onye Nkasi Obi ahụ bịarutere, ndị nke Chineke na-eguzo, ebe n’otu oge ahụ ha na-anụ Okwu nke Onyenwe anyị. Kraịst kwere nkwa na Ọ ga-ezite Onye Nkasi Obi ahụ, ụbọchị atọ na ọkara mgbe e gbuchara ha n’okporo ámá.

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.

Mgbe ha guzoro, a ga-enye ozu ndị ahụ “ndị na-adịbeghị ndụ” amụma nke abụọ. “Olu nke na-eti mkpu n’ọzara” dị na Aịzaya na-ajụ, gịnị ka amụma ahụ bụ nke a ga-eti mkpu ya? “Ozi” ahụ e nyere ma Izekiel ma “olu” ahụ dị na Aịzaya iri anọ iwu ka ha kwupụta, bụ ozi nke Islam. Mgbe e kwupụtara amụma ahụ, “Adam” na-abata n’ndụ dịka agha dị ike. Mgbe ahụ, ndị àmà abụọ dị ndụ na-ekwusa ozi nke ikpe Islam megide United States, n’ihi ịgafe iwu Sunday nke na-abịa n’oge na-adịghị anya. Ikpe nke iwu Sunday bụ akara ụzọ nke atọ nke akụkọ nzuzo nke égbè-eluigwe asaa ahụ. Mgbe e mezuru ya, a na-ebuli agha ahụ elu dịka ọkọlọtọ ruo n’eluigwe, a na-anọchitekwa ya anya na Mkpughe iri na anọ.

> “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.

> “Enwerela m ahụmahụ n’ozizi nke ndị mmụọ ozi nke mbụ, nke abụọ, na nke atọ. A na-anọchi anya ndị mmụọ ozi ahụ dị ka ndị na-efegharị n’etiti eluigwe, na-akpọsa ozi ịdọ aka ná ntị nye ụwa, ma nwee njikọ kpọmkwem n’ebe ndị mmadụ bi n’ụbọchị ikpeazụ nke akụkọ ihe mere eme nke ụwa a nọ. Ọ dịghị onye na-anụ olu ndị mmụọ ozi a, n’ihi na ha bụ akara e ji anọchi anya ndị nke Chineke bụ ndị na-arụ ọrụ n’ime nkwekọrịta ha na eluigwe na ala nke eluigwe. Ndị ikom na ndị inyom, ndị Mmụọ nke Chineke meworo ka ha nwee nghọta ma doo ha nsọ site n’eziokwu ahụ, na-akpọsa ozi atọ ahụ n’usoro ha.” Selected Messages, book 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.

Akara-ọkọlọtọ nke a weliri elu bụ mmụọ ozi nke atọ nke na-efegharị n’etiti eluigwe, na-adọ ụmụ mmadụ aka ná ntị ka ha ghara ịnakwere akara nke anụ ọhịa ahụ. Ndị agha dị ike ahụ na-aga n’ihu ịkpọsa ozi ahụ nye ụwa, ruo mgbe Maịkel ga-ebili ma oge nnwale nke mmadụ ga-emechi.

We will continue these thoughts in the next article.

Anyị ga-aga n’ihu na echiche ndị a n’isiokwu na-esonụ.

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

> N’etiti abalị, e wee tie mkpu, Le, nwoke a na-alụ nwaanyị na-abịa; pụtanụ izute ya. Matiu 25:6.

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