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# The Revelation of Jesus Christ - Number Five

Ufunuo wa Yesu Kristo - Namba Tano

Isaiah Forty: Comfort Ye, Comfort Ye

Isaya Arobaini: Farijieni, Farijieni

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.

Katika mistari kumi na saba ya kwanza ya Isaya sura ya arobaini, wale mia arobaini na nne elfu wanaonyeshwa kinabii kuwa wako mwishoni mwa siku tatu na nusu, ambako walikuwa wamelala wafu mitaani, huku ulimwengu ukishangilia. Manabii wote wanakubaliana wao kwa wao, na matukio ya kinabii wanayowasilisha daima yanalingana na yale ya manabii wengine, kwa maana Mungu si Mungu wa machafuko.

> 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.

> Na roho za manabii huwatii manabii. Kwa maana Mungu si Mungu wa machafuko, bali wa amani, kama ilivyo katika makanisa yote ya watakatifu. 1 Wakorintho 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.

Mfariji, ambaye Yesu aliahidi kumtuma wakati wa kutokuwapo kwake, aliwekwa katika maneno ya kwanza kabisa, ya mstari wa kwanza kabisa, wa sura ishirini na sita zinazounda simulizi la mwisho la kinabii la Isaya. "Farijieni, farijieni watu wangu, asema Mungu wenu." Kanuni ya kutajwa kwa mara ya kwanza inasisitiza kwamba sura ishirini na sita zinazofuata zinapaswa kueleweka kwa marejeo ya utimilifu kamilifu na wa mwisho wa kuja kwa Mfariji.

> 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.

> Nami nitamwomba Baba, naye atawapa Msaidizi mwingine, akae pamoja nanyi hata milele. ... Lakini yule Msaidizi, ambaye ni Roho Mtakatifu, ambaye Baba atamtuma kwa jina langu, atawafundisha yote, na kuwakumbusha mambo yote niliyowaambia. Yohana 14:16, 26.

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

Kilio cha Usiku wa Manane katika historia ya Wamillerite kinarudiwa katika historia ya wale elfu mia na arobaini na nne.

> “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.

> Ulimwengu umo katika uovu, katika udanganyifu na upotovu wa fikra, katika kivuli chenyewe cha mauti—wamelala, wamelala. Ni nani wanaohisi utungu wa nafsi ili kuwaamsha? Sauti gani inaweza kuwafikia? Fikra zangu zilielekezwa kwa wakati ujao, wakati ishara itakapotolewa. 'Tazameni, bwana-arusi anakuja; tokeni mwende kumlaki.' Lakini baadhi watakuwa wamechelewa kupata mafuta ya kujazia taa zao, na watagundua, wakiwa wamechelewa mno, kwamba tabia, ambayo inawakilishwa na mafuta, haiwezi kuhamishwa." Review and Herald, Februari 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.”

Swali linaulizwa, "ni sauti gani inaweza" "kuamsha" wale ambao "wamelala"? Ile "sauti" inayowaamsha katika sura ya arobaini ya Isaya, ni "sauti" inayolia "jangwani."

> 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.

> Semeni moyoni mwa Yerusalemu, mkamtangazie kwamba vita vyake vimekwisha, ya kwamba uovu wake umesamehewa; kwa kuwa amepokea kutoka mkononi mwa Bwana maradufu kwa dhambi zake zote. "Sauti" ya yeye "aliaye" jangwani. . .. Isaya 40:2, 3.

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

Ujumbe wa kilio cha usiku wa manane pia ni ujumbe wa mvua ya mwisho.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> Mnafikiri ujio wa Bwana uko mbali mno. Niliona mvua ya mwisho inakuja [kwa ghafla kama] mwito wa usiku wa manane, na kwa nguvu mara kumi. 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.”

Moja ya alama nyingi zinazopatikana katika Neno la Mungu zinazowakilisha ujumbe wa mvua ya mwisho ni ile ya kurudiwa mara mbili kwa maneno au misemo. Kurudiwa mara mbili kwa maneno au misemo ni ishara ya Kilio cha Usiku wa Manane, au ujumbe wa mvua ya mwisho katika siku za mwisho. Ishara ya kurudiwa kwa “farijieni” huweka ufunguzi wa Isaya sura ya arobaini katika wakati wa kusubiri, wakati ambapo ujumbe unaowakilishwa kama Kilio cha Usiku wa Manane katika mfano wa wanawali kumi unapaswa kutambuliwa kisha kutangazwa. Wakati huo, Kristo humtuma Mfariji kuwaamsha wanawali waliolala, ambao kwa kinabii wanaonyeshwa kuwa wamelala, na katika vifungu vingine vya kinabii kuwa wamelala usingizi wa mauti. Mstari wa kwanza wa Isaya arobaini umewekwa kinabii siku tatu na nusu za mfano ‘baada’ ya kukatishwa tamaa kulikofanyika tarehe 18 Julai 2020, kwa kuwa ndipo Mfariji hutumwa kuwaamsha waliolala. Siku tatu na nusu ni ishara ya jangwa, na huko ndiko “sauti” inaanza “kulia.”

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.

Ufunuo kumi na moja, Ezekieli thelathini na saba, Mathayo ishirini na tano, historia ya Wamileraiti (pamoja na zile zile alama za njia za historia ya Wamileraiti zinazojitokeza katika kila harakati ya matengenezo), vyote vinaungana kutambua ‘mchakato maalum’ wa kuwaamsha wanawali waliolala. Mchakato huanza kwa wanawali kulala wakati wa Kukatishwa Tamaa. Kipindi cha kusubiri kilichoanza katika Kukatishwa Tamaa hatimaye hutambuliwa kama wakati wa kusubiri. Sehemu ya mwisho ya wakati wa kusubiri ni kuendelezwa kwa ujumbe wa Kilio cha Usiku wa Manane. Ujumbe unapoimarishwa, hutangazwa hadi unapofikia kilele chake, yaani hukumu.

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.

Mjumbe aliyewakilishwa kama “sauti” katika Isaya, aliuliza ni ujumbe gani uliotakiwa kutangazwa. Aliambiwa kwa lugha ya mfano awasilishe ujumbe wa Uislamu. Ujumbe wa kinabii wa Uislamu hauwezi kutenganishwa na sheria ya Jumapili inayokuja hivi karibuni, kwa kuwa Uislamu ni nguvu ya tarumbeta, na tarumbeta saba za Ufunuo zinawakilisha hukumu ya Mungu juu ya tawala zinazopitisha sheria za Jumapili. Tawala hizo zilikuwa Roma ya kipagani mnamo mwaka 321, ishara ya joka; Roma ya kipapa mnamo 538, ishara ya mnyama; na sheria ya Jumapili inayokuja hivi karibuni nchini Marekani, ishara ya nabii wa uongo.

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.

Kuhusiana na kubainisha ule ujumbe ambao “sauti” iliyokuwa ikilia nyikani ilipaswa kuutangaza, kulikuwa na ahadi kwamba neno la Mungu halishindwi kamwe. “Ahadi na hakikisho” kwamba neno la Mungu halishindwi kamwe, limo katika muktadha uleule wa kinabii ambao, katika Habakuki sura ya pili, aya ya tatu, unaelezwa hivi: “mwishoni litasema, wala halitadanganya; ijapokawia, ngojeni hilo; kwa maana hakika litatimia, halitakawia.” Ujumbe wa Uislamu hautashindwa kamwe, hakika utakuja. Aya ya mwisho ya Isaya sura ya arobaini inawahutubia wale wanaongojea maono katika Habakuki.

> 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.

> Bali wale wangojeao Bwana watapata nguvu mpya; watapanda juu kwa mbawa kama tai; watakimbia, wala hawatachoka; na watatembea, wala hawatazimia. Isaya 40:31.

The “hidden history” of the seven thunders, that is now being unsealed, identifies three waymarks that begin and end with a disappointment. In that symbolic history, there are three waymarks, separated by two periods of time. A disappointment begins the tarrying time. The tarrying time leads to the corrected message and prediction of the Midnight Cry. The message of the Midnight Cry begins a period of proclaiming the message of the Midnight Cry, that leads to a second disappointment, that is represented as judgment. Those three steps, separated by two periods of time, represent the Alpha and Omega, as created in the Hebrew word “truth.”

Historia "iliyofichwa" ya ngurumo saba, ambayo sasa inafunuliwa, inatambua alama tatu za njia zinazoanza na kuishia kwa kuvunjika kwa matumaini. Katika historia hiyo ya mfano, kuna alama tatu za njia, zilizotenganishwa na vipindi viwili vya muda. Kuvunjika kwa matumaini kunaanzisha kipindi cha kusubiri. Kipindi cha kusubiri hupelekea ujumbe uliosahihishwa na unabii wa Mwito wa Usiku wa Manane. Ujumbe wa Mwito wa Usiku wa Manane unaanza kipindi cha kutangaza ujumbe wa Mwito wa Usiku wa Manane, ambacho husababisha kuvunjika kwa matumaini kwa pili, kunakowakilishwa kama hukumu. Hatua hizo tatu, zilizotenganishwa na vipindi viwili vya muda, zinawakilisha Alfa na Omega, kama ilivyoundwa katika neno la Kiebrania "kweli".

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.”

Katika Ezekieli thelathini na saba, Ezekieli pia anawakilisha "sauti" ya Isaya arobaini. Sauti katika Isaya arobaini inauliza, "Nitatangaza nini?" "Sauti" katika Ezekieli thelathini na saba, aya ya saba, kisha "akatabiri kama" yeye "alivyoamriwa."

> 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.

> Basi nikatabiri kama nilivyoamriwa; na nilipotabiri, palikuwa na mshindo, na tazama, mtikisiko, na mifupa ikaja pamoja, mfupa kwa mfupa wake. Nilipotazama, tazama, mishipa na nyama zikapanda juu yao, na ngozi ikawafunika juu; lakini hapakuwa na pumzi ndani yao. Ezekieli 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.

Unabii wa kwanza wa Ezekieli uliunganisha mifupa na nyama, lakini bado hapakuwa na uhai ndani yao. "Hivyo," Ezekieli "akatabiri kama" alivyokuwa "ameamriwa" mara ya pili. Unabii wa pili uliipa miili uhai. Maneno hayo mawili ya unabii yanatiwa mfano na uumbaji wa 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.

> Bwana Mungu akamfanya mtu kwa mavumbi ya ardhi, akampulizia puani pumzi ya uhai; na mtu akawa nafsi hai. Mwanzo 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.”

Mchakato wa hatua mbili wa kuipa uhai mifupa mikavu ya waliokufa unatajwa kwanza katika uumbaji wa Adamu, hivyo ukisisitiza kwamba Neno la kinabii la Mungu pia ni nguvu Yake ya uumbaji. Mungu kwanza "alimfinyanga" Adamu, na unabii wa kwanza wa Ezekieli ukaikusanya mifupa na miili pamoja, kisha Mungu "akapuliza puani mwake pumzi ya uhai; naye mwanadamu akawa nafsi hai."

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.

Unabii wa pili wa Ezekieli uliuelekezwa “kwa upepo,” si kwa mifupa, kwa kuwa aliambiwa “sema na upepo,” “Njoo kutoka katika pepo nne, Ee pumzi, uvuvie juu ya waliouawa hawa, ili waishi.” Unabii wa pili wa Ezekieli, unaoleta miili iliyokufa kuwa hai kama jeshi lenye nguvu, haukuuelekezwa kwa miili hiyo iliyokufa, bali kwa upepo. Ilikuwa amri kwa upepo uvuvie juu ya miili hiyo. Mara ya kwanza neno “pumzi” linatajwa katika Neno la Mungu ni katika uumbaji wa Adamu, na hapo linaelezwa kuwa pumzi ya uhai, na kile kinacholeta uhai ndani ya miili iliyokufa hutoka katika pepo nne.

> “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.

> Malaika wanazuia pepo nne, zilizowakilishwa kama farasi mwenye hasira anayetaka kujivunja huru na kukimbia juu ya uso wa dunia yote, akileta uharibifu na mauti katika njia yake.

> “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.

> "Je, tutalala ukingoni kabisa mwa ulimwengu wa milele? Je, tutakuwa dhaifu na baridi na wafu? Ee, laiti katika makanisa yetu Roho na pumzi ya Mungu zipuliziwe ndani ya watu Wake, ili wasimame kwa miguu yao na waishi." Manuscript Releases, juzuu ya 20, ukurasa 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.

Maswali mawili hapa ni: je, tutalala, na je, tutakuwa wafu? ... maneno mawili yanayotaja hali ileile ya kinabii. Ujumbe wa pepo nne zinazozuiliwa na malaika, ndio ujumbe unaosababisha pumzi ya Mungu iwaingie wafu na kuwafanya wasimame na kuishi. Ujumbe wa pepo nne ni ujumbe wa farasi mwenye ghadhabu wa Uislamu. Ujumbe wa pepo nne katika kitabu cha Ufunuo ni ujumbe wa kutiwa muhuri. Ujumbe wa kutiwa muhuri wa Ufunuo sura ya saba, aya ya kwanza hadi ya tatu, ndio ujumbe unaobainisha kwamba pepo nne zimezuiliwa, hadi watumishi wa Mungu watakapotiwa muhuri.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Na baada ya mambo haya nikaona malaika wanne wamesimama kwenye pembe nne za dunia, wameshikilia pepo nne za dunia, ili upepo usivume juu ya nchi, wala juu ya bahari, wala juu ya mti wowote. Kisha nikaona malaika mwingine akikwea kutoka mashariki, akiwa na muhuri wa Mungu aliye hai; akapaza sauti kuu akiwaambia wale malaika wanne, ambao walipewa kuidhuru nchi na bahari, akisema, Msiidhuru nchi, wala bahari, wala miti, hata tutakapokuwa tumewatia muhuri watumishi wa Mungu wetu katika vipaji vya nyuso zao. Ufunuo 7:1-3.

Ezekiel’s second prophecy was directed to the wind, and the life that the wind delivered unto the bodies came from the message of the four winds. In verses eight through ten, in Ezekiel thirty-seven the words that appear either as “wind” or “breath” is the same Hebrew word in each occurrence. God breathed into Adam, the breath of life, and in Ezekiel the breath of life is the message of the sealing of the one hundred and forty-four thousand that comes from the four winds. That message delivers God’s creative power to the bodies that have been brought together in the valley of death, by the first message. The message of the four winds is the message of Islam bringing judgment upon the United States for the Sunday law. It is the message of the Midnight Cry.

Unabii wa pili wa Ezekieli uliuelekezwa kwa upepo, na uhai ambao upepo ulioufikisha kwa miili ulitoka katika ujumbe wa mipepo minne. Katika mistari ya nane hadi kumi ya Ezekieli 37, neno linalotafsiriwa ama “upepo” au “pumzi” ni lilelile la Kiebrania katika kila tukio. Mungu alimpulizia Adamu pumzi ya uhai, na katika Ezekieli pumzi ya uhai ni ujumbe wa kutiwa muhuri kwa wale 144,000 unaotoka katika mipepo minne. Ujumbe huo unawasilisha nguvu ya uumbaji ya Mungu kwa miili iliyokusanywa pamoja katika bonde la mauti, kupitia ujumbe wa kwanza. Ujumbe wa mipepo minne ni ujumbe wa Uislamu ukiiletea Marekani hukumu kwa sababu ya sheria ya Jumapili. Ni ujumbe wa Kilio cha Usiku wa Manane.

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.

Historia fiche ya ngurumo saba huanza kwa kukatishwa tamaa, ambayo inaanzisha muda wa kusubiri. Katika Ufunuo 11, wakati manabii wawili waliuawa tarehe 18 Julai 2020, muda wa kusubiri ulianza. Ezekieli alikuwa miongoni mwa wafu wakati Bwana alipomuuliza Ezekieli iwapo mashahidi wale wawili waliokufa barabarani wangeweza kuishi.

> 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.

> Mkono wa Bwana ulikuwa juu yangu, akanitoa katika roho ya Bwana, akanitia chini katikati ya bonde lililojaa mifupa, akanipitisha karibu nayo pande zote; na tazama, kulikuwa na mifupa mingi sana katika ule uwanda; na tazama, ilikuwa mikavu sana. Akaniambia, Mwana wa mwanadamu, je, mifupa hii yaweza kuishi? Nikajibu, Ee Bwana Mungu, wewe wajua. Ezekieli 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.

Katika aya ya saba, wakati Ezekieli alipotoa wa kwanza kati ya unabii wake miwili, ujumbe ulikuwa tu, “Enyi mifupa mikavu, lisikieni neno la Bwana.” Yohana, katika Ufunuo, anaandika, “Heri wale waisikiao maneno ya unabii wa kitabu hiki.” Ezekieli anawawakilisha mifupa mikavu iliyokufa kama waliobarikiwa, yaani wale wanaosikia amri ya Ezekieli ya kulisikia Neno la Bwana, na Neno lake ni Kweli. Katika sura ya pili ya Ezekieli, uzoefu wa wale wanaosikia Neno la Mungu umeelezwa.

> 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.

> Naye akaniambia, Mwanadamu, simama juu ya miguu yako, nami nitasema nawe. Ndipo roho ikaingia ndani yangu aliposema nami, ikanisimamisha juu ya miguu yangu, nami nikamsikia yule aliyesema nami. Ezekieli 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.

Katika Ufunuo kumi na moja, miili ya wafu inaposikia Neno la Bwana, Mfariji anaingia ndani yao na miili hiyo inasimama juu ya miguu yao. Ni Mfariji anayewasimamisha juu ya miguu yao.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Na baada ya siku tatu na nusu Roho ya uzima kutoka kwa Mungu iliingia ndani yao, nao wakasimama juu ya miguu yao; na hofu kuu ikawapata wale waliowaona. Ufunuo 11:11.

The standing up of the dead is step number one, in a two-step process that raises them out of their graves to become the ensign that is lifted up at the judgment of the Sunday law. When they stand in chapter eleven, “great fear” comes upon those that see them.

Kusimama kwa wafu ni hatua ya kwanza, katika mchakato wa hatua mbili unaowainua kutoka makaburini mwao ili wawe bendera inayoinuliwa wakati wa hukumu ya sheria ya Jumapili. Wanaposimama katika sura ya kumi na moja, "hofu kuu" inawapata wale wanaowaona.

> 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.

> Kwa hofu atakimbilia ngome yake, na wakuu wake wataogopa bendera, asema Bwana, ambaye moto wake uko Sayuni, na tanuri lake katika Yerusalemu. Isaya 31:9.

The Midnight Cry message of Millerite history was the second part of the second angel’s message. The second angel’s message produced a separation of the Millerites from the churches that were then identified as the daughters of Babylon, and the faithful were called out to come and stand with the Millerites. A ‘body’ of believers was formed by that message, and then the second step was the message of the Midnight Cry that joined and added power to the second message. The Millerites then became a mighty army that took the message like a tidal wave across the land. That two-step process is the two voices of Revelation eighteen, and it is the identical process of the resurrection of the dead dry bones in Ezekiel who were slain in the street of Revelation eleven.

Ujumbe wa Kilio cha Usiku wa Manane katika historia ya Wamileraiti ulikuwa sehemu ya pili ya ujumbe wa malaika wa pili. Ujumbe wa malaika wa pili ulisababisha utengano kati ya Wamileraiti na makanisa ambayo wakati huo yalitambuliwa kama binti za Babeli, na waaminifu waliitwa watoke waje wasimame pamoja na Wamileraiti. ‘Mwili’ wa waumini uliundwa kupitia ujumbe huo, na kisha hatua ya pili ilikuwa ujumbe wa Kilio cha Usiku wa Manane ulioungana na kuongeza nguvu kwa ujumbe wa pili. Ndipo Wamileraiti wakawa jeshi lenye nguvu lililochukua ujumbe huo kama wimbi kubwa kote katika nchi. Mchakato huo wa hatua mbili ni sauti mbili za Ufunuo kumi na nane, na ndio mchakato huo huo wa ufufuo wa mifupa mikavu katika Ezekieli, ya waliouawa katika mtaa uliotajwa katika Ufunuo kumi na moja.

> “Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844.” Spiritual Gifts, volume 1, 195, 196.

> Malaika walitumwa kumsaidia yule malaika mwenye nguvu kutoka mbinguni, nami nikasikia sauti zilizokuwa zikisikika kana kwamba kila mahali, Tokeni kwake, watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake; kwa maana dhambi zake zimefika hata mbinguni, na Mungu amekumbuka maovu yake. Ujumbe huu ulionekana kuwa nyongeza ya ujumbe wa tatu, na ukaungana na ujumbe huo, kama vile kilio cha usiku wa manane kilivyojiunga na ujumbe wa malaika wa pili mwaka 1844. Zawadi za Kiroho, juzuu ya 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.

Alama ya kwanza ya njia katika historia iliyofichika ya ngurumo saba ni kukatishwa tamaa kunakoanzisha kipindi cha kusubiri. Kipindi cha kusubiri ni muda unaowakilishwa na siku tatu na nusu, ishara ya jangwa. Mwishoni mwa miaka arobaini ya kutangatanga jangwani, Yoshua aliongoza jeshi lenye nguvu kuingia katika Nchi ya Ahadi. Mwishoni mwa zile siku tatu na nusu, Ezekieli anachukuliwa hadi kwenye bonde la mauti, na anaambiwa aamuru miili iliyokufa “isikie neno la Bwana.” Ezekieli ni “sauti” inayolia nyikani. Amri ya kusikia Neno la Bwana huviunganisha pamoja viungo vya mwili, lakini bado havijawa hai, bado si jeshi, bado havijatiwa muhuri. “Neno la Bwana” lililonenwa na Ezekieli katika sura ya pili, linabainisha kwamba Mfariji anapowasili, watu wa Mungu wanasimama, huku wakati huohuo wakilisikia Neno la Bwana. Kristo aliahidi kwamba atamtuma Mfariji, siku tatu na nusu baada ya wao kuuawa mtaani.

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.

Pindi tu miili hiyo, 'ambayo bado haijawa hai,' itakaposimama, itapewa unabii wa pili. "Sauti inayolia jangwani" katika Isaya, huuliza ni unabii gani anaopaswa kuutangaza? "Ujumbe" ambao wote wawili, Ezekieli na "sauti" katika Isaya arobaini, wameamriwa kuwasilisha, ni ujumbe wa Uislamu. Unabii huo unapowasilishwa, "Adam" anapata uhai kama jeshi lenye nguvu. Mashahidi wawili walio hai kisha hutangaza ujumbe wa hukumu ya Uislamu juu ya Marekani, kwa sababu ya kupitishwa kwa sheria ya Jumapili itakayokuja hivi karibuni. Hukumu ya sheria ya Jumapili ni alama ya njia ya tatu ya historia iliyofichwa ya ngurumo saba. Inapotimia, jeshi linainuliwa kama bendera kuelekea mbinguni, na linawakilishwa katika Ufunuo kumi na nne.

> “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.

> "Nimekuwa na uzoefu katika ujumbe wa malaika wa kwanza, wa pili, na wa tatu. Malaika wanaonyeshwa wakiruka katikati ya mbingu, wakitangaza kwa ulimwengu ujumbe wa onyo ambao una uhusiano wa moja kwa moja na watu wanaoishi katika siku za mwisho za historia ya dunia hii. Hakuna anayesikia sauti ya malaika hawa, kwa kuwa wao ni ishara inayowakilisha watu wa Mungu wanaofanya kazi kwa upatanifu na ulimwengu wa mbinguni. Wanaume na wanawake, waliotiwa nuru na Roho wa Mungu na kutakaswa kwa njia ya kweli, wanatangaza ujumbe wa kwanza, wa pili, na wa tatu kwa mpangilio wao." Ujumbe Teule, kitabu cha 2, 387.

The ensign that is lifted up is the third angel that is flying in the midst of heaven, warning mankind against accepting the mark of the beast. The mighty army continues to present that message to the world, until Michael stands up and human probation closes.

Bendera inayoinuliwa ni yule malaika wa tatu anayeruka katikati ya mbingu, akiwaonya wanadamu wasikubali alama ya mnyama. Jeshi lenye nguvu linaendelea kuwasilisha ujumbe huo kwa ulimwengu, hadi Mikaeli asimame na mlango wa rehema kwa wanadamu ufungwe.

We will continue these thoughts in the next article.

Tutaendelea na mawazo haya katika makala ijayo.

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

> Na usiku wa manane sauti ikasikika, Tazama, bwana harusi anakuja; tokeni mkamlaki. Mathayo 25:6.

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