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# The Revelation of Jesus Christ - Number Five

ISityhilelo sikaYesu Kristu — Inani Lesihlanu

Isaiah Forty: Comfort Ye, Comfort Ye

Isaya Amashumi Amane: Thuthuzelani, Thuthuzelani

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.

Kwiindinyana ezilishumi elinesixhenxe zokuqala zikaIsaya amashumi amane, ikhulu elinamashumi amane anesine amawaka libekwe ngokwesiprofeto ekupheleni kweentsuku ezintathu ezinesiqingatha, apho lalilele lifile ezitalatweni, ngoxa ihlabathi lalivuyayo. Bonke abaprofeti bayavumelana omnye nomnye, yaye iziganeko zesiprofeto abazizisayo zisoloko zihambelana nabanye abaprofeti, kuba uThixo akanguye umbhali wesiphithiphithi.

> 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.

> Kwaye imimoya yabaprofeti iphantsi kwabaprofeti. Kuba uThixo akanguye umqalisi wesiphithiphithi, kodwa ngowoxolo, njengakuzo zonke iicawe zabangcwele. 1 Korinte 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.

UMthuthuzeli, lowo uYesu awathembisa ukumthumela ekungabikho kwaKhe, wabekwa kanye kula mazwi okuqala, endinyana yokuqala kanye, zezahluko ezingamashumi amabini anesithandathu ezakha ibali lokugqibela lesiprofeto likaIsaya. “Thuthuzelani, thuthuzelani abantu bam, utsho uThixo wenu.” Umgaqo wokukhankanywa kokuqala ugxininisa ukuba ezi zahluko zingamashumi amabini anesithandathu zilandelayo zimele ukuqondwa ngokubhekisele ekuzalisekeni okugqibeleleyo nokokugqibela kokufika koMthuthuzeli.

> 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.

> Kwaye ndiya kucela kuYise, yaye uya kuninika omnye uMthuthuzeli, ukuze ahlale nani ngonaphakade.... Ke uMthuthuzeli, onguMoya oyiNgcwele, lowo uYise aya kumthumela egameni lam, yena uya kunifundisa izinto zonke, anikhumbuze izinto zonke endazitshoyo kuni. Yohane 14:16, 26.

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

Isikhalo saphakathi kobusuku sembali yamaMillerite siyaphindwa kwimbali yamakhulu alikhulu anamashumi amane anesine amawaka.

> “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.

> “Kukho ihlabathi elilele ebubini, enkohlisweni nasekudukisweni, esithunzini kanye sokufa,—lilele, lilele. Ngoobani abavakalelwa kukunyamezeleka komphefumlo ukuze balivuse? Liliphi ilizwi elinokulifikelela? Ingqondo yam yasiwa kwixesha elizayo, xa umqondiso uya kunikwa. ‘Nanko, uMyeni uyeza; phumani niye kumkhawulela.’ Kodwa abanye baya kuba belibele ukufumana ioli yokuzalisa izibane zabo kwakhona, yaye baya kufumanisa sekushiywe lixesha ukuba isimilo, esimelweyo yioli, asinakudluliselwa komnye.” 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.”

Umbuzo uyabuzwa, “lilizwi lini elinako” “ukuvusa” abo “balele”? “Ilizwi” elibavusayo kuIsaya isahluko samashumi amane, lilo “ilizwi” “elikhwazayo” “entlango.”

> 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.

> Thethani ngentuthuzelo eYerusalem, nikhwaze kuyo, ukuba imfazwe yayo izalisekile, ukuba ubugwenxa bayo buxolelwe; kuba ifumene esandleni seNkosi okuphindwe kabini ngenxa yazo zonke izono zayo. “Izwi” lalowo “ukhwaza” entlango.... Isaya 40:2, 3.

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

Umyalezo woKhwelo lwasezinzulwini zobusuku ukwanguwo nomyalezo wemvula yokugqibela.

> “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.

> “Nenza ukuza kweNkosi kube kude kakhulu. Ndabona ukuba imvula yokugqibela yayisiza [ngokukhawuleza njengoko] isikhalo sasezinzulwini zobusuku, yaye inamandla aphindwe kalishumi.” 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.”

Omnye wemiqondiso emininzi efumaneka eLizwini likaThixo emela isigidimi semvula yasemva, kukho umqondiso owaziwa ngokuphindwa kabini kwamagama okanye kwamabinzana. Ukuphindwa kabini kwamagama, okanye kwamabinzana, kungumqondiso weSikhalo Saphakathi Kobusuku, okanye wesigidimi semvula yasemva, ngemihla yokugqibela. Umfuziselo wokuphindwa kabini kuka “thuthuzelani,” ubeka ukuvulwa kukaIsaya isahluko samashumi amane kwixesha lokulibaziseka, xa isigidimi esimelwe njengeSikhalo Saphakathi Kobusuku kumzekeliso weentombi ezilishumi simele ukuqatshelwa size ke sibhengezwe. Ngelo xesha, uKristu uthumela uMthuthuzeli ukuba avuse iintombi ezileleyo, ezimelwe ngokwesiprofeto njengezileleyo, yaye kwezinye iziqendu zesiprofeto njengokuba zilele ubuthongo bokufa. Ivesi yokuqala kaIsaya amashumi amane ibekwe ngokwesiprofeto kwiintsuku ezintathu ezinesiqingatha ezingokomfuziselo ‘emva’ kokuphoxeka kukaJulayi 18, 2020, kuba kulapho uMthuthuzeli athunyelwa khona ukuba avuse abo balele. Iintsuku ezintathu ezinesiqingatha zingumqondiso wentlango, yaye kulapho “ilizwi” liqalisa khona “ukukhala.”

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.

ISityhilelo seshumi elinanye, Hezekile amashumi amathathu anesixhenxe, Mateyu amashumi amabini anesihlanu, imbali yamaMillerite (kunye neempawu-zendlela ezifanayo zembali yamaMillerite ezivela kuyo yonke intshukumo yovuselelo), zidibana ukuchonga “inkqubo ethile” yokuvusa iintombi ezileleyo. Le nkqubo iqala ngokuba iintombi zilale ngexesha lokudana. Ixesha lokulibaziseka elaqala ngexesha lokudana ekugqibeleni liyaqondwa njengelixesha lokulibaziseka. Inxalenye yokugqibela yexesha lokulibaziseka luphuhliso lomyalezo weSikhalo saphakathi kobusuku. Xa umyalezo umisiwe, ke ngoko uvakaliswa ude ufikelele encotsheni yawo, umgwebo.

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.

Umthunywa omelweyo “njengelwi” kuIsaya, wabuza ukuba nguwuphi umyalezo owawufanele uvakaliswe. Waxelelwa, ngolwimi olungumfuziselo, ukuba aveze umyalezo wobuSilamsi. Umyalezo wesiprofeto wobuSilamsi awunakwahlulwa kumthetho weCawa oza kufika kungekudala, kuba ubuSilamsi bungamandla exilongo, yaye amaxilongo asixhenxe eSityhilelweni amele umgwebo kaThixo phezu kwamagunya amisela imithetho yeCawa. Lawo magunya ayenguRoma wobuhedeni ngowama-321, umfuziselo wenamba; iRoma yobupopu ngowama-538, umfuziselo werhamncwa; nomthetho weCawa oza kufika kungekudala eUnited States, umfuziselo womprofeti wobuxoki.

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.

Ngokunxulumene nokuchongwa komyalezo elo “lizwi” lalikhala entlango elalimele ukuwuvakalisa, kwakukho isithembiso sokuba ilizwi likaThixo alisoze lisilele. “Isithembiso nesiqinisekiso” sokuba ilizwi likaThixo alisoze lisilele, sibekwe kanye kuloo meko yesiprofeto inye ethi kuHabhakuki isahluko sesibini, nomqolo wesithathu, ichazwe ngala mazwi: “ekupheleni siya kuthetha, singaxoki: nangona silibala, silinde; ngokuba inene siya kuza, asiyi kulibala.” Umyalezo wobuSilamsi awusoze usilele, inene uya kuza. Umqolo wokugqibela kaIsaya isahluko samashumi amane, ubhekisa kwabo balinde umbono kuHabhakuki.

> 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.

> Kodwa abo balindela eNkosini baya kuhlaziywa amandla abo; baya kunyuka ngamaphiko njengeenkozi; baya kubaleka, bangadinwa; baya kuhamba, bangatyhafi. 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.”

“Imbali efihlakeleyo” yeendudumo ezisixhenxe, ngoku etyhilwayo, ichaza iimpawu zendlela ezintathu eziqala zize ziphele ngokudana. Kule mbali yomfuziselo, kukho iimpawu zendlela ezintathu, ezahlulwe ngamaxesha amabini. Ukudana kuqalisa ixesha lokulinda. Ixesha lokulinda likhokelela kwisigidimi esilungisiweyo nakwisibhengezo seSikhalo Sasezinzulwini zobusuku. Isigidimi seSikhalo Sasezinzulwini zobusuku siqalisa ixesha lokuvakalisa isigidimi seSikhalo Sasezinzulwini zobusuku, esikhokelela kolwesibini ukudana, olumelwe njengomgwebo. Ezo nyathelo zintathu, zahlulwe ngamaxesha amabini, zimela iAlfa ne-Omega, njengoko zidalwe kwigama lesiHebhere elithi “inyaniso.”

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.”

KuHezekile amashumi amathathu anesixhenxe, uHezekile ukwamele nelo “lizwi” likaIsaya amashumi amane. Ilizwi kuIsaya amashumi amane liyabuza lisithi, “Ndiya kukhala ntoni na?” Elo “lizwi” kuHezekile amashumi amathathu anesixhenxe, ivesi yesixhenxe, lathi ke “laprofeta njengoko” “lalilawulwe.”

> 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.

> Ndaza ndaprofeta njengoko ndandiyalelwe; yathi ke ndakuprofeta, kwabakho isandi, nanko ukugungqiswa, aza amathambo adibana, ithambo nethambo lalo. Ndakhangela, nanko kusiza imisipha nenyama phezu kwawo, ulusu lwawagubungela ngaphezulu; kodwa kwakungekho mphefumlo kuwo. Hezekile 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.

Isiprofeto sokuqala sikaHezekile saza amathambo nenyama kunye, kodwa zazingekaphili. “Ngoko,” uHezekile “waprofeta njengoko” waye “yalelwe” okwesibini. Isiprofeto sesibini sazisa ubomi emizimbeni. Ezi ziprofeto zibini zifanekiselwa yindalo ka-Adam.

> 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.

> Yaye uThixo wenza umntu ngothuli lomhlaba, waphefumlela emathatheni akhe impefumlo yobomi; umntu ke waba ngumphefumlo ophilayo. Genesis 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.”

Inkqubo enamanyathelo amabini yokuvuselela amathambo awomileyo afileyo iqala ukukhankanywa ekudalweni kuka-Adam, ngaloo ndlela kugxininiswa ukuba iLizwi likaThixo lesiprofeto likwangamandla aKhe okudala. UThixo waqala “wambumba” u-Adam, yaye isiprofeto sokuqala sikaHezekile sadibanisa amathambo nemizimba, kwaza ke uThixo “waphefumlela emathatheni akhe impefumlo yobomi; umntu waba ngumphefumlo ophilayo.”

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.

Isiprofeto sesibini sikaHezekile sasiqondiswe “emoyeni,” kungekhona emathanjeni, kuba waxelelwa ukuba “athe emoyeni,” “Yiza uvela emimoyeni yomine, wena mphefumlo, uphefumlele phezu kwaba babuleweyo, ukuze baphile.” Isiprofeto sesibini sikaHezekile, esizisa ezo zidumbu ekuphileni njengomkhosi omkhulu, sasiqondiswe, kungekhona kwizidumbu ezo, kodwa emoyeni. Sasingumyalo oya emoyeni wokuba uphefumlele phezu kwezo zidumbu. Ixesha lokuqala igama elithi “umphefumlo” likhankanywa eLizwini likaThixo kukudalwa kuka-Adam, yaye apho lichazwa njengomphefumlo wobomi; yaye oko kuzisa ubomi kwezo zidumbu zifileyo, kuvela emimoyeni yomine.

> “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.

> “Izithunywa zezulu zibambe imimoya emine, emelwe njengehashe elinomsindo elifuna ukuzikhulula lize ligqatse phezu kobuso bomhlaba wonke, lithwele intshabalalo nokufa endleleni yalo.

> “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.

> “Singalala kusini na kanye kumda womda wehlabathi elingunaphakade? Singaba buthuntu, sibande, sibe sifile na? Owu, akwaba singanawo emabandleni ethu uMoya nomphefumlo kaThixo uphefumlelwe ebantwini Bakhe, ukuze beme ngeenyawo zabo baze baphile.” 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.

Imibuzo emibini apha yile, ngaba siya kulala, yaye ngaba siya kuba sifile? …amagama amabini achaza imeko efanayo yesiprofeto. Umyalezo wemimoya emine ebanjwe zizithunywa zezulu, ngumyalezo obangela ukuba umphefumlo kaThixo ungene kwabafileyo, ubangele ukuba beme ngeenyawo baze baphile. Umyalezo wemimoya emine ngumyalezo wehashe elinomsindo lamaSilamsi. Umyalezo wemimoya emine encwadini yeSityhilelo, ngumyalezo wokutywinwa. Umyalezo wokutywinwa weSityhilelo isahluko sesixhenxe, indima yokuqala ukuya kweyesithathu, ngumyalezo ochaza ukuba imimoya emine ibanjiwe, de abakhonzi bakaThixo batywinwe.

> 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.

> Kwaye emva kwezi zinto ndabona izithunywa zezulu ezine zimile ezimbombeni zone zomhlaba, zibambe imimoya yomhlaba emine, ukuze kungavuthuzi moya emhlabeni, nangaselwandle, nangawuphi na umthi. Ndabona nesinye isithunywa sezulu sinyuka sivela empumalanga, sinetywina loThixo ophilayo; sabiza ngezwi elikhulu kwezo zithunywa zezulu zine, ezazinikwe ukonakalisa umhlaba nolwandle, sisithi, Musani ukuwonakalisa umhlaba, nolwandle, nemithi, side sibatywine abakhonzi boThixo wethu emabunzini abo. ISityhilelo 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.

Isiprofeto sesibini sikaHezekile sasibhekiswe emoyeni, yaye ubomi obaziswa ngumoya emizimbeni bavela kwisigidimi semimoya emine. Kwiivesi zesibhozo ukuya kweyesishumi, kuHezekile amashumi amathathu anesixhenxe, amagama abonakala nokuba “ngumoya” okanye “ngumphefumlo” aligama elinye lesiHebhere kwisihlandlo ngasinye. UThixo waphefumlela kuAdam umphefumlo wobomi, yaye kuHezekile umphefumlo wobomi usisigidimi sokutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka esivela kwimimoya emine. Eso sigidimi sidlulisa amandla kaThixo okudala emizimbeni ebiziswe ndawonye entilini yokufa, ngesigidimi sokuqala. Isigidimi semimoya emine sisigidimi sobuSilamsi obuzisa umgwebo phezu kweUnited States ngenxa yomthetho weCawa. Sisigidimi seSikhalo sasezinzulwini zobusuku.

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.

Imbali efihlakeleyo yeendudumo ezisixhenxe iqala ngokudaniswa, yaye oko kuqalisa ixesha lokulibaziseka. KwiSityhilelo seshumi elinanye, xa abaprofeti ababini babulawa ngomhla we-18 kuJulayi, 2020, kwaqalisa ixesha lokulibaziseka. UEzekile wayephakathi kwabafileyo xa iNkosi yabuza uEzekile ukuba amangqina amabini afileyo esitratweni angaphila na.

> 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.

> Isandla seNkosi saba phezu kwam, sandikhupha ngoMoya weNkosi, sandibeka phakathi entilini eyayizele ngamathambo. Sandidlulisa ngeenxa zonke kuwo; yaye, yabona, ayemaninzi kakhulu entilini evulekileyo; yaye, khangela, ayomile kakhulu. Yaza yathi kum, Nyana womntu, la mathambo angaphila na? Ndaphendula ndathi, Owu Nkosi Yehova, wena uyakwazi. Hezekile 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.

Kwivesi yesixhenxe, xa uHezekile ezisa esokuqala kwezo ziprofeto zibini, isigidimi sasingokulula nje, “Owu nina mathambo omileyo, liveni ilizwi leNkosi.” UYohane, kwisiTyhilelo, ubhala athi, “banoyolo abo bawavayo amazwi esiprofeto sale ncwadi.” UHezekile umele loo mathambo afileyo omileyo asikelelweyo, njengabo balivayo umyalelo kaHezekile wokuba live iLizwi leNkosi, yaye iLizwi laYo liyiNyaniso. Kwisahluko sesibini sikaHezekile, kuchazwa amava abo balivayo ilizwi likaThixo.

> 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.

> Waza wathi kum, Nyana womntu, yima ngeenyawo zakho, ndize ndithethe nawe. Waza umoya wangena kum ekuthetheni kwakhe kum, wandimisa ngeenyawo zam, ukuze ndimve lowo wayethetha kum. Hezekile 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.

KwiSityhilelo isahluko seshumi elinanye, xa izidumbu zisiva iLizwi leNkosi, uMthuthuzeli ungena kuzo zize zime ngeenyawo zazo. NguMthuthuzeli ozimisayo ngeenyawo zazo.

> 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.

> Kwaye emveni kweentsuku ezintathu nesiqingatha uMoya wobomi ophuma kuThixo wangena kubo, baza bema ngeenyawo zabo; noloyiko olukhulu lwehlela abo babebabona. ISityhilelo 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.

Ukuvuka kwabafileyo linyathelo lokuqala, kwinkqubo enamanyathelo amabini ebakhuphayo emangcwabeni abo ukuze babe ngumqondiso ophakanyiswayo emgwebeni womthetho weCawa. Xa bemi kwisahluko seshumi elinanye, “uloyiko olukhulu” lwehlela abo bababonayo.

> And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:9.

> Yaye uya kuwela aye enqabeni yakhe ngenxa yokoyika, neenkosana zakhe ziya koyikiswa yibhanile, utsho uYehova, omlilo wakhe useZiyon, nesithando sakhe siseYerusalem. 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.

Umyalezo weSikhalo Saphakathi Kobusuku kwimbali yamaMillerite wawuyinxalenye yesibini yomyalezo wengelosi yesibini. Umyalezo wengelosi yesibini wavelisa ukwahlukana kwamaMillerite neecawa ezathi ngelo xesha zachongwa njengeentombi zeBhabheli, baza abanyanisekileyo babizwa ukuba baphume beze kuma namaMillerite. “Umzimba” wamakholwa wenziwa ngulo myalezo, yaye ke inyathelo lesibini laba ngumlayezo weSikhalo Saphakathi Kobusuku owadibana nowesibini waza wawongeza amandla. Emva koko amaMillerite aba ngumkhosi omkhulu nowawuthwala umyalezo njengamaza anamandla enqumla ilizwe liphela. Loo nkqubo yamanyathelo amabini yayingamazwi amabini eSityhilelo 18, yaye iyinkqubo kanye efanayo yokuvuswa kwamathambo awomileyo abafileyo kuHezekile, awabulawelwa esitratweni seSityhilelo 11.

> “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.

> “Izithunywa zezulu zathunyelwa ukuba zincede ingelosi enamandla evela ezulwini, ndaza ndeva amazwi awayevakala ngokungathi aphuma kuyo yonke indawo, Phumani kuyo, bantu bam, ukuze ningabi ngamadlelane ezonweni zayo, nokuze ningamkelwa zizibetho zayo; kuba izono zayo zifikile zaya kufikelela ezulwini, yaye uThixo uzikhumbule iinqumbo zayo. Lo myalezo wabonakala ngathi lulongezo kumyalezo wesithathu, waza wadityaniswa nawo, njengoko isikhalo sasezinzulwini zobusuku sadityaniswa nomyalezo wengelosi yesibini ngowe-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.

Uphawu lokuqala kwimbali efihlakeleyo yeendudumo ezisixhenxe kukudana okuqalisa ixesha lokulibaziseka. Ixesha lokulibaziseka lithuba lexesha elimelwe njengeentsuku ezintathu ezinesiqingatha, nto leyo engumqondiso wentlango. Ekupheleni kweminyaka engamashumi amane yokubhadula entlango, uYoshuwa wakhokela umkhosi onamandla wangena eLizweni leDinga. Ekupheleni kweentsuku ezintathu ezinesiqingatha, uHezekile usiwa entilini yokufa, aze axelelwe ukuba ayalele imizimba efileyo ukuba “ive ilizwi likaYehova.” UHezekile “ulilizwi” elikhwaza entlango. Umyalelo wokuba kuviwe iLizwi likaYehova uhlanganisa amalungu omzimba, kodwa awakaphili; akakabi ngumkhosi; awakatywinwa. “Ilizwi likaYehova” elithethwa nguHezekile kwisahluko sesibini lichaza ukuba xa uMthuthuzeli efika, abantu bakaThixo bayema, lo gama ngaxeshanye beve iLizwi likaYehova. UKristu wathembisa ukuba uya kuthumela uMthuthuzeli, kwiintsuku ezintathu ezinesiqingatha emva kokuba bebulewe esitratweni.

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.

Bakuba bemi ngeenyawo, loo mizimba “ingekaphili” iya kunikwa isiprofeto sesibini. “Izwi elikhwazayo entlango” kuIsaya, libuza ukuba siphi na isiprofeto emasilikhwaze? “Isigidimi” abathi bobabini uHezekile, kunye “nelizwi” kuIsaya wamashumi amane bayalelwe ukusishumayela, sisigidimi seIslam. Xa eso siprofeto sinikelwa, “uAdam” uyaphila abe ngumkhosi omkhulu onamandla. Emva koko amangqina amabini aphilayo avakalisa isigidimi somgwebo weIslam phezu kweUnited States, ngenxa yokupasiswa komthetho weCawa oza kufika kungekudala. Umgwebo womthetho weCawa uyindlela yesithathu yokuphawula kwimbali efihlakeleyo yeendudumo ezisixhenxe. Xa ufezekile, umkhosi uphakanyiswa njengomqondiso ukuya ezulwini, yaye ubonakaliswa kwiSityhilelo seshumi elinesine.

> “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.

> “Ndibe namava kwizigidimi zengelosi yokuqala, eyesibini, neyesithathu. Iingelosi zimelwe njengezibhabha phakathi kwezulu, zivakalisa ehlabathini isigidimi sesilumkiso, yaye zinonxulumano oluthe ngqo nabantu abaphilayo ngemihla yokugqibela yembali yalo mhlaba. Akukho bani ulivayo ilizwi lezi ngelosi, kuba ziluphawu lokumela abantu bakaThixo abasebenza ngemvisiswano nendalo yonke yasezulwini. Amadoda nabafazi, abakhanyiselwe nguMoya kaThixo baza bangcwaliswa ngenyaniso, bavakalisa ezi zigidimi zintathu ngokulandelelana kwazo.” 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.

Iflegi ephakanyisiweyo yingelosi yesithathu ephaphazelayo esazulwini sezulu, ilumkisa uluntu ngokuchasene nokwamkela uphawu lwerhamncwa. Umkhosi onamandla uyaqhubeka ukuwuvakalisa loo myalezo ehlabathini, ade uMikayeli asukume kwaye ithuba lovavanyo lomntu livale.

We will continue these thoughts in the next article.

Siza kuqhubekeka ezi ngcinga kwinqaku elilandelayo.

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

> Ke kaloku phakathi kobusuku kwavakala isikhalo, kwathiwa, Yabonani, umyeni uyeza; phumani nimkhawulele. Mateyu 25:6.

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