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# The Revelation of Jesus Christ - Number Five

IsAmbulo SikaJesu Kristu - Inombolo Yesihlanu

Isaiah Forty: Comfort Ye, Comfort Ye

U-Isaya Amashumi Amane: Duduzani, Duduzani

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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.

Emavesini okuqala ayishumi nesikhombisa ka-Isaya amashumi amane, abayizinkulungwane eziyikhulu namashumi amane nane babekwa ngokwesiprofetho ekupheleni kwezinsuku ezintathu nengxenye, lapho babebe belele befile ezitaladini, kuyilapho izwe lijabula. Bonke abaprofethi bayavumelana omunye nomunye, futhi izigameko zesiprofetho abazivezayo zihlala zihambisana nabanye abaprofethi, ngokuba uNkulunkulu akayena umqalisi wokudideka.

> 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.

> Futhi imimoya yabaprofethi iyathobela abaprofethi. Ngokuba uNkulunkulu akayena umsunguli wokudideka, kodwa owokuthula, njengasemabandleni onke abangcwele. 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.

UMduduzi, uJesu athembisa ukumthumela ekungabibikho Kwakhe, wafakwa emazwini okuqala impela, evesini lokuqala impela, ezahlukweni ezingamashumi amabili nesithupha ezakha ukulandisa kokugcina kwesiprofetho sika-Isaya. “Duduzani, duduzani abantu bami, usho uNkulunkulu wenu.” Umthetho wokukhulunywa kokuqala ugcizelela ukuthi lezi zahluko ezingamashumi amabili nesithupha ezilandelayo kufanele ziqondwe maqondana nokugcwaliseka okuphelele nokokugcina kokufika koMduduzi.

> 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.

> Mina ngiyakucela kuBaba, naye uyakuninika omunye uMduduzi, ukuze ahlale nani kuze kube phakade.... Kepha uMduduzi, onguMoya oNgcwele, lowo uBaba ayakumthuma ngegama lami, yena uyakunifundisa zonke izinto, anikhumbuze zonke izinto enginitshele zona. Johane 14:16, 26.

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

Ukumemeza kwaphakathi kobusuku emlandweni wamaMillerite kuyaphindwa emlandweni wabayizinkulungwane eziyikhulu namashumi amane nane.

> “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.

> “Kukhona izwe elilele ebubini, enkohlisweni nasekudukisweni, emthunzini uqobo wokufa,—lilele, lilele. Obani abazwayo ukuhlupheka komphefumulo ukuze balivuse? Lizwi lini elingalifinyelela? Ingqondo yami yathwalelwa esikhathini esizayo, lapho kuyakunikezwa khona uphawu. ‘Bhekani, uMyeni uyeza; phumani nimhlangabeze.’ Kodwa abanye bayobe belibazisile ukuthola amafutha okugcwalisa izibani zabo, futhi sekwedlule isikhathi bayakuthola ukuthi isimilo, esimelwe ngamafutha, asidluliseki.” 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, “yiliphi izwi elinga” “vusa” labo “abalele”? “Izwi” elibavusayo ku-Isaya isahluko samashumi amane, yilona “izwi” eli “khalayo” “ehlane.”

> 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.

> Khulumani ngokududuza neJerusalema, nimemeze kulo, ukuthi impi yalo isiphelile, ukuthi ububi balo buthethelelwe; ngokuba lamukele esandleni seNkosi okuphindwe kabili ngenxa yazo zonke izono zalo. “Izwi” lalowo “omemezayo” ehlane.... U-Isaya 40:2, 3.

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

Umlayezo Wokukhala Kwaphakathi Kwamabili ubuye ube umlayezo wemvula yokugcina.

> “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.

> “Nibeka ukufika kweNkosi kude kakhulu. Ngabona ukuthi imvula yamuva yayiza [ngokuphazima njengokukhala kwaphakathi kobusuku], futhi ngamandla aphindwe kayishumi.” 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.”

Olunye lwezimpawu eziningi ezitholakala eZwini likaNkulunkulu ezimelela umlayezo wemvula yokugcina, yisibonakaliso esibonwa ngokuphindaphindwa kwamagama noma kwemisho. Lokho kuphindaphindwa kwamagama, noma kwemisho, kuyisibonakaliso soKhalelo Lwaphakathi Kwamabili, noma umlayezo wemvula yokugcina ezinsukwini zokugcina. Isifanekiso sokuphindaphindwa kuka “duduzani,” sibeka ukuvulwa kwesahluko samashumi amane sika-Isaya esikhathini sokulibala, lapho umlayezo omelelwa njengoKhalelo Lwaphakathi Kwamabili lomfanekiso wezintombi eziyishumi kufanele uqashelwe bese umenyezelwa. Ngaleso sikhathi, uKristu uthumela uMduduzi ukuba avuse izintombi ezilele, ezimelelwe ngokwesiprofetho njengabalele, futhi kwezinye izindima zesiprofetho njengabalele ubuthongo bokufa. Ivesi lokuqala lika-Isaya amashumi amane, libekwe ngokwesiprofetho ezinsukwini ezintathu nesigamu ezingokomfanekiso ‘emva’ kokudumala kukaJulayi 18, 2020, ngoba yileso sikhathi lapho uMduduzi ethunyelwa ukuvusa labo abalele. Izinsuku ezintathu nesigamu ziyisibonakaliso sehlane, futhi yilapho “izwi” liqala 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.

IsAmbulo seshumi nanye, uHezekeli amashumi amathathu nesikhombisa, uMathewu amashumi amabili nanhlanu, umlando wamaMillerite (kanye nalezo zimpawu ezifanayo zomlando wamaMillerite ezivela kuyo yonke inhlangano yenguquko), kuhlangana ndawonye ukukhomba “inqubo ethile” yokuvusa izintombi ezilele. Inqubo iqala ngezintombi zilele ngesikhathi sokudumala. Isikhathi sokulibala esaqala ngesikhathi sokudumala sigcina sesaziwa njengesikhathi sokulibala. Ingxenye yokugcina yesikhathi sokulibala ingukuthuthukiswa komlayezo Wokukhala Kwaphakathi Kwamabili. Lapho umlayezo usuqinisiwe, bese umenyezelwa aze afinyelele esicongweni sawo, okuwukwahlulela.

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.

Isithunywa esimelelwe “njengezwi” ku-Isaya sabuza ukuthi kwakuyini umlayezo okwakufanele umenyezelwe. Satshelwa ngolimi olungokomfanekiso ukuba sethule umlayezo wobuSulumane. Umlayezo wesiprofetho wobuSulumane awunakuhlukaniswa nomthetho weSonto ozofika maduze, ngoba ubuSulumane bungamandla ecilongo, futhi amacilongo ayisikhombisa eSambulo amele ukwahlulela kukaNkulunkulu phezu kwamandla amisa imithetho yeSonto. Lawo mandla kwakuyiRoma yobuqaba ngo-321, uphawu lukadrako; iRoma yobupapa ngo-538, uphawu lwesilo; kanye nomthetho weSonto ozofika maduze e-United States, uphawu lomprofethi wamanga.

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.

Mayelana nokuchazwa kwalokho umlayezo “wezwi” elalikhala ehlane okwakufanele ukukumemezela, kwakukhona isithembiso sokuthi izwi likaNkulunkulu alisoze lehluleka. “Isithembiso nesiqinisekiso” sokuthi izwi likaNkulunkulu alisoze lehluleka, sitholakala esimweni esifanayo sesiprofetho esivezwe kuHabakuki isahluko sesibili, nevesi lesithathu, ngokuthi: “ekugcineni siyakukhuluma, singaqambi amanga; noma sibambezeleka, silinde; ngokuba siyakufika impela, asiyikubambezeleka.” Umlayezo wobuSulumane awusoze wehluleka, uyakufika impela. Ivesi lokugcina lika-Isaya isahluko samashumi amane likhuluma ngalabo abalinda umbono kuHabakuki.

> 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.

> Kepha abalindela iNkosi bayakuvuselelwa amandla abo; bayakwenyuka ngamaphiko njengezinkozi; bayakugijima, bangakhathali; bayakuhamba, bangapheli amandla. 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.”

“umlando ofihlekile” wezulu eziyisikhombisa, oselokhu uvulwa uphawu manje, ukhomba izimpawu ezintathu eziqala ziphethe ngokudumazeka. Kulowo mlando ongokomfanekiso, kunezimpawu ezintathu, ezihlukaniswe yizikhathi ezimbili. Ukudumazeka kuqala isikhathi sokulibala. Isikhathi sokulibala siholela emlayezweni olungisiweyo nasekubikezelweni kweSikhalo Saphakathi Kwamabili. Umlayezo weSikhalo Saphakathi Kwamabili uqala isikhathi sokumemezela umlayezo weSikhalo Saphakathi Kwamabili, esiholela ekudumazekeni kwesibili, okumelelwa njengokwahlulela. Lezo zinyathelo ezintathu, ezihlukaniswe yizikhathi ezimbili, zimelela u-Alpha no-Omega, njengoba kudalwe egameni lesiHebheru elithi “iqiniso.”

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.”

KuHezekeli amashumi amathathu nesikhombisa, uHezekeli naye umelela “izwi” lika-Isaya amashumi amane. Izwi eliku-Isaya amashumi amane liyabuza lithi, “Ngizakumemezani na?” “Izwi” elikuHezekeli amashumi amathathu nesikhombisa, ivesi lesikhombisa, lase “libikezela njengalokho” “lalilayelwe.”

> 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.

> Ngakho ngaprofetha njengoba ngiyaliwe; kwathi ngisaprofetha, kwaba khona umsindo, bheka, kwaba khona ukuzamazama, amathambo ase ehlangana, ithambo nelinye ithambo lalo. Ngathi ngibuka, bheka, kwavela imisipha nenyama phezu kwawo, isikhumba sawasibekela ngaphezulu; kodwa kwakungekho mphefumulo kuwo. Hezekeli 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.

Isiprofetho sokuqala sikaHezekeli sahlanganisa amathambo nenyama, kodwa zazingakabi nokuphila. “Ngakho,” uHezekeli “waphrofetha njengoba” “eyaliwe” okwesibili. Isiprofetho sesibili saletha imizimba ekuphileni. Lezi ziprofetho ezimbili zifanekiselwa ngokudalwa kuka-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.

> INkosi uNkulunkulu yabumba umuntu ngothuli lomhlabathi, yaphefumulela emakhaleni akhe umoya wokuphila; umuntu waba ngumphefumulo ophilayo. UGenesise 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.”

Inqubo enezinyathelo ezimbili yokuvusa amathambo omile afileyo ibe ngukuphila iqale ukukhulunywa ekudalweni kuka-Adamu, ngaleyo ndlela kugcizelelwe ukuthi iZwi likaNkulunkulu lesiprofetho lingamandla akhe okudala futhi. UNkulunkulu waqala “ukubumba” u-Adamu, futhi isiprofetho sokuqala sikaHezekeli sahlanganisa amathambo nemizimba ndawonye; khona-ke uNkulunkulu “waphefumulela emakhaleni akhe umoya wokuphila; umuntu wayeseba ngumphefumulo 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.

Isiprofetho sesibili sikaHezekeli sasibhekiswe “emoyeni,” hhayi emathanjeni, ngokuba watshelwa ukuba “akhulume emoyeni,” athi, “Woza uvela emimoyeni yomine, wena mphefumulo, uphephezele phezu kwalaba ababuleweyo, ukuze baphile.” Isiprofetho sesibili sikaHezekeli, esiletha imizimba efile ekuphileni ibe yibutho elinamandla, sasibhekiswe, hhayi emizimbeni efile, kodwa emoyeni. Sasiwumyalo oya emoyeni ukuba uphephezele phezu kwemizimba. Isikhathi sokuqala lapho igama elithi “umphefumulo” lishiwo khona eZwini likaNkulunkulu kusekudalisweni kuka-Adamu, futhi lapho lichazwa njengomoya wokuphila; futhi lokho okungenisa ukuphila emizimbeni efile, 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.

> “Izingelosi zibambe imimoya emine, emelwe yihhashi elithukuthele elifuna ukuphunyuka ligijime phezu kobuso bomhlaba wonke, lithwale ukubhujiswa 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.

> “Ingabe siyolala emaphethelweni kanye kanye ezwe laphakade? Ingabe siyoba buthuntu, sibande, futhi sifile? O, sengathi emabandleni ethu singaba noMoya nomphefumulo kaNkulunkulu kuphefumulelwe kubantu baKhe, ukuze beme ngezinyawo zabo baphile.” Manuscript Releases, ivolumu 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 emibili lapha ithi: sizolala yini, futhi siyoba ngabafile yini? …amagama amabili esimo esifanayo sesiprofetho. Umlayezo wemimoya emine ebambekayo yizingelosi, ungumlayezo owenza umoya kaNkulunkulu ungene kwabafileyo futhi ubangele ukuba bame ngezinyawo baphile. Umlayezo wemimoya emine ungumlayezo wehhashi elithukuthele lamaSulumane. Umlayezo wemimoya emine encwadini yeSambulo ungumlayezo wokubekwa uphawu. Umlayezo wokubekwa uphawu weSambulo isahluko sesikhombisa, ivesi lokuqala kuya kwelesithathu, ungumlayezo okhomba ukuthi imimoya emine ibanjwa, kuze kubekwe uphawu ezincekwini zikaNkulunkulu.

> 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.

> Kwathi emva kwalezi zinto ngabona izingelosi ezine zimile emagumbini omane omhlaba, zibambe imimoya emine yomhlaba, ukuze umoya ungavunguzi emhlabeni, nasolwandle, naphezu kwanoma yimuphi umuthi. Ngase ngibona enye ingelosi ikhuphuka ivela empumalanga, inophawu lukaNkulunkulu ophilayo; yamemeza ngezwi elikhulu ezingelosini ezine, ezazinikiwe ukulimaza umhlaba nolwandle, ithi: Ningalimazi umhlaba, nolwandle, nemithi, size sibeke uphawu ebunzini bezinceku zikaNkulunkulu wethu. IsAmbulo 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.

Isiprofetho sesibili sikaHezekeli saqondiswa emoyeni, futhi ukuphila okwalethwa ngumoya emizimbeni kwavela emlayezweni wemimoya emine. Emavesini esishiyagalombili kuya kweleshumi, kuHezekeli amashumi amathathu nesikhombisa, amazwi avela njengokuthi “umoya” noma “umhefumululo” ayigama lesiHeberu elifanayo kukho konke ukuvela kwawo. UNkulunkulu waphefumulela ku-Adamu umhefumululo wokuphila, futhi kuHezekeli umhefumululo wokuphila ungumlayezo wokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane ovela emimoyeni emine. Lowo myalezo uletha amandla okudala kaNkulunkulu emizimbeni ehlanganiswe ndawonye esigodini sokufa ngumlayezo wokuqala. Umlayezo wemimoya emine ungumlayezo wobuSulumane oletha ukwahlulela phezu kwe-United States ngenxa yomthetho weSonto. Ungumlayezo Wokukhala Kwaphakathi Kwamabili.

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.

Umlando ofihlekile wokuduma kwezulu okuyisikhombisa uqala ngokudumala, okuyikho okuqala isikhathi sokulibala. KuSambulo isahluko 11, lapho abaprofethi ababili babulawa ngoJulayi 18, 2020, kwaqala isikhathi sokulibala. UHezekeli wayephakathi kwabafileyo ngesikhathi iNkosi ibuza uHezekeli ukuthi ofakazi ababili abafile emgwaqweni bangaphila yini.

> 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 kwami, yangiphumisa ngoMoya weNkosi, yangibeka phakathi kwesigodi esasigcwele amathambo; yangizungezisa kuwo nxazonke; bheka, ayemaningi kakhulu esigodini esivulekile; futhi bheka, ayesomile kakhulu. Yasisithi kimi: Ndodana yomuntu, la mathambo angaphila na? Ngase ngiphendula ngathi: O Nkosi Nkulunkulu, wena uyakwazi. Hezekeli 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.

Evesini lesikhombisa, lapho uHezekeli eletha esokuqala kulezi ziprofetho ezimbili, umlayezo wawumane uthi, “Nina mathambo omile, yizwani izwi leNkosi.” UJohane, encwadini yesAmbulo, uloba athi, “babusisiwe labo abezwa amazwi esiprofetho sale ncwadi.” UHezekeli umelela amathambo omile afile abusisiweyo, njengalabo abezwa umyalo kaHezekeli wokuba bezwe iZwi leNkosi, futhi iZwi laYo liyiQiniso. Esahlukweni sesibili sikaHezekeli kuchazwa isipiliyoni salabo abezwa izwi likaNkulunkulu.

> 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.

> Wasesethi kimi: Ndodana yomuntu, yima ngezinyawo zakho, ngikhulume nawe. Umoya wangena kimi lapho ekhuluma kimi, wangimisa ngezinyawo zami, ukuze ngizwe yena owayekhuluma kimi. Hezekeli 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.

ESambulweni sikaJohane isahluko 11, lapho izidumbu zizwa iZwi leNkosi, uMduduzi ungena kuzo, bese zima ngezinyawo zazo. NguMduduzi ozimisa ngezinyawo 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.

> Kwathi emva kwezinsuku ezintathu nengxenye, umoya wokuphila ovela kuNkulunkulu wangena kubo, base bemi ngezinyawo zabo; futhi ukwesaba okukhulu kwehlela phezu kwalabo ababebabona. IsAmbulo 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 kuyisinyathelo sokuqala, enqubweni enezinyathelo ezimbili ebaphakamisa baphume emathuneni abo ukuze babe yisibonakaliso esiphakanyiswayo ekwahlulelweni komthetho weSonto. Lapho besukuma esahlukweni seshumi nanye, “ukwesaba okukhulu” kwehlela labo abababonayo.

> 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.

> Uyodlulela enqabeni yakhe ngenxa yokwesaba, nezikhulu zakhe ziyakwethuka ngenxa yesibonakaliso, usho uJehova, omlilo wakhe useSiyoni, nesithando sakhe siseJerusalema. 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.

Umlayezo Wokukhala Kwamaphakathi Nobusuku emlandweni wamaMillerite wawuyingxenye yesibili yomyalezo wengelosi yesibili. Umlayezo wengelosi yesibili wakhiqiza ukwehlukana kwamaMillerite emasontweni ayesekhonjwa ngaleso sikhathi njengamadodakazi aseBabiloni, futhi abathembekileyo babizelwa ukuphuma bazokuma kanye namaMillerite. Ngalowo myalezo kwakhiwa “umzimba” wabakholwayo, kwase kuthi isinyathelo sesibili sibe umlayezo Wokukhala Kwamaphakathi Nobusuku owahlangana nowesibili wawengeza amandla kuwo. AmaMillerite abe eseba yibutho elinamandla elathwala umlayezo njengogagasi olukhulu oluwela izwe lonke. Leyo nqubo yezinyathelo ezimbili iyilawo mazwi amabili eSambulo isahluko 18, futhi iyona kanye inqubo efanayo yokuvuka kwamathambo omile abafileyo kuHezekeli ayebulewe emgwaqweni weSambulo isahluko 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.

> “Izingelosi zathunyelwa ukuba zisize ingelosi enamandla evela ezulwini, futhi ngezwa amazwi ayebonakala ezwakala kuyo yonke indawo, ethi, Phumani kuye, bantu bami, ukuze ningahlanganyeli ezonweni zakhe, nokuthi ningamukeli izinhlupho zakhe; ngokuba izono zakhe sezifinyelele ezulwini, futhi uNkulunkulu ukhumbule ububi bakhe. Lo myalezo wabonakala uyisengezo emlayezweni wesithathu, futhi wahlangana nawo, njengoba ukukhala kwaphakathi kwamabili kwahlangana nomlayezo wengelosi yesibili ngo-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 emlandweni ofihlekile wezulu eziyisikhombisa, wukudumala okuqala isikhathi sokulibala. Isikhathi sokulibala siyisikhathi esimelelwa njengezinsuku ezintathu nengxenye, okuyisifanekiselo sehlane. Ekupheleni kweminyaka engamashumi amane yokuzulazula ehlane, uJoshuwa wahola ibutho elinamandla langena eZweni Lesithembiso. Ekupheleni kwezinsuku ezintathu nengxenye, uHezekeli uyiswa esigodini sokufa, futhi utshelwa ukuba ayale izidumbu ukuba “zizwe izwi likaJehova.” UHezekeli uyilo “izwi” elimemeza ehlane. Umyalo wokuzwa iZwi likaJehova uhlanganisa izingxenye zomzimba ndawonye, kodwa azikabi nokuphila, azikabi yibutho, azikakabekwa uphawu. “Izwi likaJehova” elikhulunywa nguHezekeli esahlukweni sesibili, libonisa ukuthi lapho uMduduzi efika, abantu bakaNkulunkulu bayema, ngesikhathi esifanayo bezwa iZwi likaJehova. UKristu wathembisa ukuthi wayeyothumela uMduduzi, ezinsukwini ezintathu nengxenye emva kokuba sebebulewe emgwaqweni.

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.

Seyimile, imizimba ‘engakabi naphila,’ izonikezwa isiprofetho sesibili. “Izwi elimemezayo ehlane” ku-Isaya, libuza ukuthi siyini isiprofetho okumelwe silimemeze? “Umlayezo” okuyiwo bobabili uHezekeli kanye “nezwi” ku-Isaya amashumi amane abayalelwe ukuwethula, uwumyalezo wobuSulumane. Lapho leso siprofetho sesethulwe, “u-Adamu” uphila abe yibutho elinamandla. Ofakazi ababili abaphilayo base bememezela umlayezo wokwahlulela kobuSulumane phezu kwe-United States, ngenxa yokudluliswa komthetho weSonto osuzofika maduze. Ukwahlulela komthetho weSonto kuyindlela yesithathu yokuphawula yomlando ofihlekile wezidumo eziyisikhombisa. Lapho sekugcwaliseka, ibutho liyaphakanyiswa libe yisibonakaliso ezulwini, futhi limelelwa kusAmbulo ishumi nane.

> “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.

> “Ngibe nokuhlangenwe nakho emilayezweni yengelosi yokuqala, eyesibili, neyesithathu. Izingelosi zimelelwa njengendiza phakathi kwezulu, zimemezela emhlabeni umlayezo wesixwayiso, futhi zinokuthintana okuqondile nabantu abaphila ezinsukwini zokugcina zomlando walomhlaba. Akekho ozwa izwi lalezi zingelosi, ngokuba ziyisibonakaliso esimelela abantu bakaNkulunkulu abasebenza ngokuvumelana nezulu lonke. Amadoda nabesifazane, abakhanyiselwe nguMoya kaNkulunkulu futhi abangcwelisiwe ngeqiniso, bamemezela le milayezo emithathu ngokulandelana kwayo.” 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.

Isibonakaliso esiphakanyiswayo yingelosi yesithathu endiza phakathi nezulu, ixwayisa isintu ngokumelene nokwamukela uphawu lwesilo. Ibutho elinamandla liyaqhubeka nokwethula lowo myalezo ezweni, kuze kube uMikhayeli esukuma, nomusa wokuprobeshana kwabantu uphele.

We will continue these thoughts in the next article.

Sizoqhubeka nale micabango esihlokweni esilandelayo.

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

> Kwathi phakathi kobusuku kwavakala ukukhala, Khangelani, umkhwenyana uyeza; phumani niyomhlangabeza. Mathewu 25:6.

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