Sister White often identifies the golden image on the plain of Dura as the Sunday law.
Asring Ibu White maringi pratandha menawa reca emas ing pasamyan Dura iku minangka angger-angger dina Minggu.
“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.
“Wis ditetepaké sawijining sabat brahala, kaya dene reca emas wis ditetepaké ing palemahan Dura. Lan kaya déné Nebukadnésar, ratu Babil, nglairaké sawijining dhawuh manawa kabèh wong kang ora gelem sujud lan nyembah marang reca iki kudu dipatèni, mangkono uga bakal diumumaké yèn kabèh wong kang ora ngajèni pranatan Minggu bakal kaukum kanthi pakunjaran lan pati. Mangkono Sabat kagungané Pangéran diidak-idak ing sangisoré sikil. Nanging Pangéran wis ngandika, ‘Bilai tumrap wong-wong kang netepaké pepakon-pepakon kang ora adil, lan kang nulis kasangsaran kang wus padha dipréntahaké’ [Yesaya 10:1]. [Zefanya 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.
In this particular passage Sister White references the book of Zephaniah, and in so doing she adds to the prophetic connection of Daniel chapter two and chapter three. Zephaniah identifies that God’s people are to gather together before the decree. He also identifies a trumpet message, which is a symbol of a warning message that is directed against the cities (States) and towers (Churches). He identifies a gathering, which is the element of the “seven times,” that occurs when the Leviticus twenty-six prayer is offered. He identifies a “nation that is not desired,” all the while emphasizing the arrival of God’s executive judgment that begins at the Sunday law and escalates through to the Second Coming of Christ.
Ing pethikan punika, Sister White maringi rujukan dhateng kitab Zefanya, lan kanthi mekaten piyambakipun nambahi sesambetan kenabian antawisipun Daniel pasal kalih lan pasal tiga. Zefanya nedahaken bilih umatipun Allah kedah sami nglumpuk bebarengan sadèrèngipun dhawuh punika katetepaken. Piyambakipun ugi nedahaken satunggaling pesen slompret, ingkang dados pralambang saking pesen bebaya ingkang dipun arahaken nglawan kitha-kitha (Negara-negara Bagian) lan menara-menara (Pasamuwan-pasamuwan). Piyambakipun nedahaken satunggaling panglumpukan, ingkang dados unsur saking “pitu wekdal,” ingkang kalampahan nalika pandonga Imamat kalih dasa enem kaunjukaken. Piyambakipun nedahaken satunggaling “bangsa ingkang boten dipunkajengaken,” nalika ing wekdal ingkang sami tetep nekanaken rawuhipun paukuman eksekutifipun Allah ingkang kawiwitan wonten ing hukum Minggu lan saya mundhak dumugi Rawuhipun Kristus ingkang Kaping Kalih.
What precedes the decree of the Sunday law is the formation of the image of the beast. The formation of the image of the beast is the visual test that confronts those of God’s people, who have previously passed the dietary test. Before the decree, which is the third (the litmus test), God’s people, who Zephaniah identifies as a “nation that is not desired,” are called to gather together. The first prophecy of Ezekiel is the gathering message, but it is only accomplished for those who recognize their scattered condition and pray the Leviticus twenty-six prayer, as did Daniel, in chapter nine.
Apa kang ndhisiki dhawuhing undhang-undhang Minggu iku yaiku pambentukaning gambaring kéwan. Pambentukaning gambaring kéwan iku minangka ujian visual kang ngadhepi umaté Allah, kang sadurungé wis lulus ing ujian babagan pangan. Sadurungé dhawuh mau, kang dadi katelu (yaiku ujian lakmus), umaté Allah, kang déning Zefanya ditepungi minangka “bangsa kang ora dikarepake,” katimbali supaya nglumpuk bebarengan. Ramalan kapisané Yehezkiel iku pesen panglumpukan, nanging iku mung kaleksanan tumrap wong-wong kang nyadari kaanané kang kasebar lan ndedonga pandongan Imamat likur-enem, kaya kang ditindakaké déning Dhaniel ana ing pasal sanga.
The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, A day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land. Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger. Zephaniah 1:14–2:3.
Dinten gedhé saka Pangéran wus cedhak, wus cedhak, lan enggal rawuh banget, iya swarané dinten saka Pangéran: wong prakosa bakal sesambat kanthi pait ana ing kono. Dinten iku yaiku dinten bebendu, dinten kasangsaran lan karibedan, dinten karusakan lan kasirnan, dinten pepeteng lan surem, dinten mega lan peteng ndhedhet, dinten slomprèt lan wewelak nglawan kutha-kutha kang kabeteng, lan nglawan menara-menara kang dhuwur. Lan Aku bakal ndhatangaké kasangsaran marang manungsa, nganti padha lumaku kaya wong wuta, amarga padha wus nglakoni dosa marang Pangéran; lan getihé bakal kawutahaké kaya lebu, lan dagingé kaya tai. Salakané salaka utawa emasé ora bakal bisa ngluwari wong-wong mau ing dinten bebenduné Pangéran; nanging saindhenging nagara bakal kaentèkaké déning geni cemburuné: amarga Panjenengané bakal ndadèkaké pungkasan kang enggal tumrap sakehing wong kang manggon ana ing nagara iku. Padha nglumpukana awakmu dhéwé, iya, padha nglumpukana, hé bangsa kang ora dikarepaké; sadurungé paugeran iku metu, sadurungé dinten iku liwat kaya damèn, sadurungé bebendu kang murka saka Pangéran teka marang kowé, sadurungé dinten bebenduné Pangéran teka marang kowé. Padha golèkana Pangéran, hé sakehing wong alus ing bumi, kang wus nindakake paukumané; padha golèkana kabeneran, padha golèkana kalemesan: mbokmenawa kowé bakal kasingidan ing dinten bebenduné Pangéran. Zefanya 1:14–2:3.
A “mighty man” in the Scriptures is a man of power, and the first reference to a “mighty man” is Gideon.
Ing Kitab Suci, “wong gagah prakosa” iku wong kang nduwèni kakuwatan, lan sebutan kapisan tumrap “wong gagah prakosa” iku Gideon.
And there came an angel of the Lord, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. And Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’s house. And the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. Judges 6:11–16.
Tumuli ana malaékaté Pangéran, banjur lenggah ana ing sangisoring wit ek kang ana ing Ophrah, kang kagungané Yoas, wong Abiezer iku; lan Gidéon, anaké, lagi ngirik gandum ana ing papan panggilingan anggur, supaya ndhelikaké saka wong Midian. Banjur malaékaté Pangéran ngatingal marang dhèwèké lan ngandika marang dhèwèké, “Pangéran nunggil karo kowé, hé wong gagah prakosa.” Lan Gidéon ngandika marang Panjenengané, “Dhuh Gusti kawula, manawa Pangéran nunggil karo kawula, yagéné sakehé prakara iki tumiba marang kawula? Lan ana ing ngendi kabèh kaélokanipun kang wis dicritakaké déning para leluhur kawula marang kawula, kanthi pangandika, ‘Apa dudu Pangéran kang wis ngirid kita metu saka Mesir?’ Nanging saiki Pangéran wus nilar kawula lan masrahaké kawula menyang tangané wong Midian.” Pangéran banjur mirsani dhèwèké lan ngandika, “Lungaa kanthi kasektènmu iki, lan kowé bakal nylametaké Israèl saka tangané wong Midian. Apa Aku ora ngutus kowé?” Panjenengané banjur ngandika marang Panjenengané, “Dhuh Gusti kawula, kanthi apa kawula bakal nylametaké Israèl? Lah kulawarga kawula iku kang paling asor ing Manasyè, lan kawula iki wong kang paling cilik ana ing omahé bapak kawula.” Lan Pangéran ngandika marang dhèwèké, “Satemené Aku bakal nunggil karo kowé, lan kowé bakal ngalahaké wong Midian kaya wong siji.” Hakim-hakim 6:11–16.
In Zephaniah the mighty man, who is also Gideon, is to cry bitterly. The word “cry” is a symbol of the Midnight Cry in the last days, and the word “bitter” represents righteous indignation. Gideon, or Zephaniah’s “mighty man,” is a symbol of the Elijah message that has the responsibility of showing God’s people their sins, and of course the sins of their fathers.
Ing kitab Zefanya, wong gagah prakosa, yaiku uga Gideon, bakal sesambat kanthi pait. Tembung “sesambat” iku minangka pralambang Panguwuh Tengah Wengi ing dina-dina wekasan, lan tembung “pait” nggambarake nepsu mursid. Gideon, utawa “wong gagah prakosa”-né Zefanya, minangka pralambang pawarta Élia sing kagungan tanggung jawab kanggo nuduhake dosa-dosané umat Allah marang wong-wong mau, lan mesthi uga dosa-dosané para leluhuré.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Padha sesambata kanthi sora banter, aja nyegah; unjuka swaramu kaya kalasangka, lan tuduhna marang umat-Ku paneraké, lan marang brayat Yakub dosa-dosané. Yesaya 58:1.
All the prophets align with one another in the last days, so the trumpet message of Isaiah is also the “cry” of the mighty man of Zephaniah, who is Gideon, and they all are identifying the Elijah messenger and his work in the last days. In Isaiah the following verses identify their sins as presumption, for they believe they are actually worshipping and serving the Lord.
Kabèh para nabi sajajar siji lan sijiné ing dina-dina wekasan, mulané piwulang kalasangka saka Yésaya uga dadi “panguwuh” saka wong gagah prakosa ing Zefanya, yaiku Gideon, lan kabèh mau padha nélakaké utusan Élia lan pakaryané ing dina-dina wekasan. Ing Yésaya, ayat-ayat ing ngisor iki nélakaké dosa-dosané minangka kaprasangkana, awit padha pracaya yèn satemené wong-wong mau lagi nyembah lan ngabdi marang Pangéran.
Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. Isaiah 58:2.
Nanging wong-wong mau saben dina padha ngupaya Aku, lan padha remen ngreti dalan-dalaningSun, kaya sawijining bangsa kang nindakaké kabeneran, lan ora ninggal pranataning Allahé: padha nyuwun marang Aku pranatan-pranatan kaadilan; padha remen nyedhaki marang Allah. Yesaya 58:2.
The bitter cry of the mighty man is the message of the Midnight Cry, which includes the revelation that July 18, 2020 was a presumptuous sin against the Lord that must be repented of and confessed. The nuts and bolts of the message of the Midnight Cry is the formation of the image of the beast, and the subsequent judgment brought upon the United States, and then the world, by Islam.
Pangrintih kang pait saka wong gagah prakosa iku yaiku pesen saka Pambengok Tengah Wengi, kang nyakup panyingkapan manawa tanggal 18 Juli 2020 iku sawijining dosa kumawani marang Sang Yehuwah, kang kudu disesali lan diakoni. Inti pokok saka pesen Pambengok Tengah Wengi iku yaiku kawujudané gambaré kéwan galak, lan paukuman kang sabanjuré ditibakaké marang Amerika Sarékat, banjur marang donya, déning Islam.
When the Leviticus twenty-six prayer is accomplished at the end of the wilderness of the three and a half days of Revelation eleven, the precious and vile will be separated. The wise and foolish will either have the golden oil or they will not, and at that time they will be as Gideon’s “one man.” According to Zephaniah, before the Sunday law decree, Gideon, who is Elijah, who is Ezekiel, who is the mighty man will present the message of the Midnight Cry, in conjunction with the bitterness of showing God’s people their sin of participating in the prediction of July 18, 2020, and their unjustified attempt to vindicate their prediction after it utterly failed.
Nalika pandonga Imamat pinglikur kasampurnakaké ing pungkasaning ara-ara samun sajroning telung dina setengah saka Wahyu sewelas, kang aji lan kang asor bakal kapisah. Wong wicaksana lan wong bodho bakal salah siji nduwèni lenga emas utawa ora nduwèni, lan ing wektu iku wong-wong mau bakal dadi kaya “wong siji”né Gideon. Miturut Zefanya, sadurungé dekret ukum Minggu, Gideon, yaiku Élia, yaiku Yéhezkiel, yaiku wong prakasa, bakal ngaturaké pawarta Tangisé Tengah Wengi, bareng karo paiting nuduhaké marang umaté Gusti Allah dosa anggoné melu ing ramalan tanggal 18 Juli 2020, lan upayané sing tanpa kabeneran kanggo mbeneraké ramalané sawisé ramalan mau gagal sakabehé.
Zephaniah identifies a gathering together of God’s people in the last days that precedes the Sunday law decree. The gathering together is also represented by Ezekiel’s first prophecy in chapter thirty-seven.
Zefanya netepake anané sawijining pakempalan bebarengan umat Allah ing dina-dina wekasan, sing ndhisiki dekret angger-angger dina Minggu. Pakempalan bebarengan iku uga dipratélakaké déning wangsit kapisané Ezekiel ing pasal telung puluh pitu.
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.
Mulané aku medhar wangsit kaya kang diprentahaké marang aku; lan nalika aku medhar wangsit, ana swara, lan lah ana gègèr, sarta balung-balung mau padha nglumpuk, balung siji marang balungé dhéwé. Lan nalika aku mirsani, lah urat-urat lan daging tuwuh ing sandhuwuré, lan kulit nutupi saka ing dhuwur; nanging durung ana ambegan ana ing sajroné. Ezekiel 37:7, 8.
Ezekiel prophesied to the dry bones that lay dead in the street of that city of Revelation chapter eleven, where also our Lord was crucified. They are first gathered together.
Yehezkiel medhar wangsit marang balung-balung garing kang kapethuk mati ana ing dalan kutha kasebut ing Wahyu bab sewelas, panggonan Gusti kita uga kasalib. Pisanan, balung-balung mau diklumpukaké dhisik bebarengan.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.
Lan mayit-mayité bakal gumlethak ana ing dalan kutha gedhé, kang miturut teges rohaniné sinebut Sodom lan Mesir, panggonan Gusti kita uga kasalib. Lan wong-wong saka para bangsa lan para taler lan basa-basa lan bangsa-bangsa bakal nyawang mayité telung dina setengah, lan ora bakal nglilani mayité dikubur. Lan wong-wong kang manggon ana ing bumi bakal padha bungah marga saka wong loro mau, lan padha seneng-seneng, sarta bakal padha kirim-kiriman peparing marang siji lan sijiné; awit nabi loro iki wis nyiksa wong-wong kang manggon ana ing bumi. Wahyu 11:8–10.
They are gathered as the three and a half days are coming to a conclusion. The three and a half days represents the tarrying time of Matthew chapter twenty-five, but it is also the scattering of the “seven times” of Leviticus twenty-six. Those that are gathered have previously been scattered, and Zephaniah identifies them as a “nation not desired.” The nation that is not desired are those who have been dead in the streets while the world rejoiced over their dead bodies, but who are gathered together and then become the nation that is the point of attack of the dragon power of the last days, who lift up the whore of Tyre as their head.
Wong-wong mau padha kaklumpukaké nalika telung dina setengah iku lagi nyedhaki pungkasané. Telung dina setengah iku nggambaraké wektu ngentèni ing Matius pasal rong puluh lima, nanging uga minangka panyebaran saka “pitu mangsa” ing Imamat rong puluh enem. Wong-wong kang kaklumpukaké kuwi sadurungé wis kasebar, lan Zefanya nandhani wong-wong mau minangka sawijining “bangsa kang ora dikarepaké.” Bangsa kang ora dikarepaké iku yaiku wong-wong sing wis mati ana ing dalan-dalan nalika jagad padha bungah marga saka layon-layoné, nanging banjur padha kaklumpukaké lan sabanjuré dadi bangsa kang dadi sasaran serangané kakuwatan naga ing dina-dina wekasan, yaiku wong-wong kang ngangkat sundel Tirus dadi sirahé.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalm 83:1–5.
Kidung utawa Jabur dening Asaf. Dhuh Allah, aja Paduka meneng waé; aja Paduka menep, lan aja Paduka meneng, dhuh Allah. Awit lah, mungsuh-mungsuh Paduka padha gawe geger; lan wong-wong kang sengit marang Paduka padha ngluhuraké sirah. Padha ngrancang pitutur kang licik marang umat Paduka, lan padha rembugan nglawan wong-wong kasimpenan Paduka. Padha ngandika: Ayo, lan padha kita tumpes supaya ora dadi bangsa manèh; supaya jeneng Israel ora kèlingan manèh. Awit padha rembugan bebarengan kanthi sarujuk; padha dadi sekuthu nglawan Paduka. Jabur 83:1–5.
Their intent is to take spiritual Israel of the last days and throw them into Nebuchadnezzar’s fiery furnace. When the dead bones first hear Isaiah’s “voice,” crying the message of the Midnight Cry, they are still in the wilderness of the three and a half days. They then must choose to receive or reject the Comforter that Christ promised to send which convicts them of their sin of July 18, 2020.
Maksudé iku kanggo nyekel Israèl kasukman ing dina-dina wekasan lan nguncalké wong-wong mau menyang pawon geni murubé Nebukadnésar. Nalika balung-balung mati iku kapisan krungu “swara” Ésayah, sing nguwuhaké pesen Pameca Wengi Tengah, wong-wong mau isih ana ing ara-ara samun sajroning telung setengah dina. Sawisé kuwi, wong-wong mau kudu milih nampa utawa nampik Sang Panglipur kang wis dijanjèkaké déning Kristus bakal diutus, kang nyadharaké wong-wong mau bab dosané tanggal 18 Juli 2020.
Comfort ye, comfort ye my people, saith your God. 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, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.
Tetepana panglipur, tetepana panglipur tumrap umatingSun, mangkono pangandikané Allahmu. Kandhanana Yerusalem kanthi tembung panglipur, lan sesambatana marang dheweke, yèn mangsa perangane wis rampung, yèn kaluputané wis diapura: awit dheweke wis nampani saka astané Pangeran kaping pindho tumrap sakehing dosané. Ana swarané wong kang sesambat ana ing ara-ara samun, Padanan dalané Pangeran, lurusna ana ing ara-ara samun dalan gedhé kanggo Allah kita. Saben lebak bakal diunggahaké, lan saben gunung lan bukit bakal direndhahaké; kang bengkong bakal dilurusaké, lan papan-papan kang kasar bakal dadi rata; Lan kamulyaning Pangeran bakal kapratelakaké, lan sakèhé manungsa bakal padha ndeleng bebarengan: awit cangkemé Pangeran piyambak kang wis ngandika mangkono. Yesaya 40:1–5.
The passage identifying the work of the voice crying in the wilderness has some very detailed information. His message will be based upon a revelation of Christ’s character, as represented by the fact that the “glory,” which is Christ’s character, will be revealed. The Revelation of Jesus Christ that is unsealed just before the close of probation is an unsealing of Christ’s character as represented by the element of His character that is represented as Alpha and Omega. It will also be revealed that His character is “truth.”
Paugeran Kitab Suci sing ngenali pakaryaning swara kang sesambat ana ing ara-ara samun ngemu sawenehing katrangan kang rinci banget. Pesené bakal dhedhasar marang pambukaning wataké Kristus, kaya dene kaimpit déning kasunyatan yèn “kamulyan,” kang minangka wataké Kristus, bakal kawedhar. Wahyu bab Gusti Yesus Kristus kang kabikak segelé sakdurungé panutuping mangsa probation iku minangka pambikaning wataké Kristus, kaya kang kagambar ana ing unsur wataké Panjenengané kang katuduhaké minangka Alfa lan Omega. Uga bakal kawedhar yèn wataké Panjenengané iku “kayekten.”
Another detail is that when the voice begins to cry, he is still in the wilderness of the three and a half days, for he is crying in the wilderness. Prophetically when his work begins the two witnesses are still dead in the street that runs through Ezekiel’s valley. Another specific fact is that when the voice begins his work, the entire world shall have access to the message. Another observation is that the message is given in the period of the last days when Christ is blotting out the sins of the one hundred and forty-four thousand, for their iniquity has been pardoned. The sad fact that is also revealed “line upon line,” is that only those who meet the requirements of the gospel will receive the pardon that is being accomplished in that history.
Rincian liyané yaiku yèn nalika swara iku wiwit sesambat, panjenengané isih ana ing ara-ara samun telung dina setengah, awit panjenengané sesambat ana ing ara-ara samun. Sacara profetik, nalika pakaryané wiwit, loro seksi kuwi isih mati ana ing dalan kang ngliwati lebaké Ezekiel. Kasunyatan tartamtu liyané yaiku yèn nalika swara iku miwiti pakaryané, sakabèhé jagad bakal nduwèni akses marang piwulang iku. Pangamatan liyané yaiku yèn piwulang iku kaparingaké ing mangsa akhir jaman nalika Sang Kristus lagi ngusap dosa-dosané wong satus patang puluh papat èwu, awit pialané wus diapura. Kasunyatan kang ngenesaké, kang uga kaandharaké “baris demi baris,” yaiku yèn mung wong-wong kang netepi sarat-sarat Injil kang bakal nampani pangapura kang lagi katindakaké ing sajarah iku.
Only those that respond to the demands associated with the Leviticus twenty-six prayer will have their sins and their father’s sins blotted out, for they will have received “double for all her sins.” The Lord’s “hand” that is associated with their sins and the sins of their fathers is a symbol of the first disappointment, where the Lord held His hand over a mistake that produced the first disappointment. In Millerite history His hand prevented God’s people from seeing a hidden truth. His hand in that history represented His divine providence. In the last days His hand represents God’s peoples rejection of a revealed truth by God’s people, and His hand then represents His divine judgment.
Mung wong-wong sing nanggapi tuntutan-tuntutan kang magepokan karo pandonga Imamat rong puluh enem bae sing bakal dibusak dosa-dosane lan dosa-dosane para leluhure, awit padha wis nampani “tikel pindho awit sakehing dosa-dosane.” “Tangan”ing Gusti kang magepokan karo dosa-dosane lan dosa-dosane para leluhure iku minangka pralambang kuciwane kang kapisan, nalika Gusti ngulurkake tangané nutupi sawijining kaluputan kang njalari kuciwaning kang kapisan. Ing sajarah Millerite, tangané nyegah umaté Allah supaya ora weruh sawijining kayekten kang kasamun. Tangané ing sajarah iku makili pangreksan ilahi Panjenengané. Ing dina-dina pungkasan, tangané makili penampikan umaté Allah marang sawijining kayekten kang wis kawedharaké, lan tangané banjur makili paukuman ilahi Panjenengané.
With the voice of Ezekiel’s first prophecy the dead are formed together, but not yet standing as a mighty army. The second prophecy of Ezekiel chapter thirty-seven, accomplishes that by bringing the breath that comes from the four winds.
Kanthi swaraning wangsit kapisané Yehezkiel, para wong mati kawangun dadi siji, nanging durung ngadeg minangka sawijining wadya bala kang gagah prakosa. Wangsit kapindho ing Yehezkiel bab telung puluh pitu ngrampungaké prakara iku kanthi ngedhatengaké napas kang asalé saka patang angin.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:9–14.
Panjenengané banjur ngandika marang aku, “Bernubuwata marang angin, bernubuwatalah, hé anak manungsa, lan kandhaa marang angin, Mangkéné pangandikané Pangéran Allah: Hé napas, rawuha saka patang penjuru angin, lan embusnaa marang wong-wong mati iki, supaya padha urip.” Mulané aku banjur bernubuwata kaya sing dipréntahaké marang aku, lan napas mau lumebu ing wong-wong mau; wong-wong mau banjur urip lan ngadeg jejeg ana ing sikilé dhéwé, dadi wadya bala sing gedhé banget. Panjenengané banjur ngandika marang aku, “Hé anak manungsa, balung-balung iki iku sakabèhé kulawarga Israèl; lah padha ngucap, Balung-balung kita wis garing, lan pangarep-arep kita wis sirna: kita wis kapisah kabèh. Mulané bernubuwatalah lan kandhaa marang wong-wong mau, Mangkéné pangandikané Pangéran Allah: Lah, hé umat-Ku, Aku bakal mbukak kubur-kuburmu, lan njalari kowé metu saka kubur-kuburmu, lan nggawa kowé lumebu ing tanah Israèl. Lan kowé bakal ngerti yèn Aku iki Pangéran, nalika Aku mbukak kubur-kuburmu, hé umat-Ku, lan njalari kowé metu saka kubur-kuburmu, lan bakal maringaké Roh-Ku ana ing kowé, temah kowé bakal urip, lan Aku bakal mapanaké kowé ana ing tanahmu dhéwé; banjur kowé bakal ngerti yèn Aku, Pangéran, wis ngandika mangkono lan wis nindakaké, mangkono pangandikané Pangéran.” Yehezkiel 37:9–14.
That breath of Ezekiel’s prophecy is the sealing message, for it comes from the four winds.
Ambegan iku sajroning ramalané Yehezkiel iku pesen panyegelan, awit iku rawuh saka papat angin.
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.
Lan sawisé iku aku weruh papat malaékat ngadeg ana ing papat pojoking bumi, nyekeli papat angin bumi, supaya angin aja nganti nyebul marang bumi, utawa marang segara, utawa marang wit apa waé. Lan aku weruh malaékat liyané munggah saka sisih wétan, nggawa meterai saka Gusti Allah kang gesang; lan panjenengané sesambat nganggo swara banter marang papat malaékat kang wis kaparingan panguwasa kanggo ngrusak bumi lan segara, pangandikané: Aja ngrusak bumi, utawa segara, utawa wit-witan, nganti kawula-kawula Gusti Allah kita wis kita segel ana ing bathuké. Wahyu 7:1–3.
The four winds arise from the east, and prophetically, Islam is both “the east wind” and “the children of the east.” Ezekiel’s “breath,” which transforms the formed bodies into “a great and exceeding army” is the message that seals the one hundred and forty-four thousand. The sealing message of Revelation chapter seven, arises from the east. That message is the message of the Midnight Cry, and Zephaniah identifies it as the trumpet “alarm against the fenced cities, and against the high towers.”
Papat angin iku muncul saka wetan, lan miturut pralambang kenabian, Islam iku bebarengan dadi “angin wetan” lan “para anak saka wetan.” “Napase” Yehezkiel, kang ngowahi badan-badan sing wis kabentuk dadi “balatentara kang gedhé lan kiyat banget,” iku pesen sing ngetrapi segel marang satus patang puluh papat éwu. Pesen panyegelan ing Wahyu pasal pitu muncul saka wetan. Pesen iku yaiku pesen Pasambat Tengah Wengi, lan Zefanya ngenali iku minangka swaraning kalasangka, “weker marang kutha-kutha kang beteng, lan marang menara-menara kang dhuwur.”
A tower is a symbol of the church.
Menara iku minangka pralambang pasamuwan.
“In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” The Desire of Ages, 597.
“Ing pasemon punika juragan griya punika nggambaraken Allah, kebon anggur punika bangsa Yahudi, lan pager punika angger-anggering Allah ingkang dados pangayomanipun. Menara punika pralambang Padaleman Suci.” The Desire of Ages, 597.
A city is a kingdom in Bible prophecy. The papacy is “Babylon,” “that great city.” France and thereafter the United States are “the great city,” of “Sodom and Egypt.” Jerusalem is the “great city,” that comes down out of heaven. Zephaniah’s message is against the cities and towers, or against the combination of church and state, which by definition is the image of the beast. It is the “secret” message of Daniel chapter two.
Sawijining kutha iku sawijining karajan ing ramalan Kitab Suci. Kapapaan iku “Babilon,” “kutha gedhé” iku. Prancis lan sawisé kuwi Amerika Sarékat iku “kutha gedhé,” yaiku “Sodom lan Mesir.” Yerusalem iku “kutha gedhé,” kang tumurun saka swarga. Pesené Zefanya iku nentang kutha-kutha lan menara-menara, utawa nentang padhaning greja lan nagara, kang miturut tegesé dhéwé iku gambaré kéwan galak. Iku pesen “rahasia” saka Daniel pasal loro.
Just before the Sunday law decree, that is Nebuchadnezzar’s golden image test of Daniel chapter three, the dead bodies awaken and are transformed into a mighty army to proclaim the message identifying and opposing the formation of the combination of church and state, while also identifying that Islam is the providential tool which God employs to exercise His judgment upon those who enforce Sunday worship as He has in past history. The message identifies that when the image is fully developed, and enforces the mark of the beast, the judgment will be delivered.
Sakurungé dhawuh bab hukum Minggu iku ditetepaké, yaiku ujian reca emas Nebukadnezar ing Daniel pasal telu, layon-layon mau padha tangi lan diowahi dadi sawijining bala perang kang gagah prakosa kanggo martakaké pawarta kang nandhani lan nentang pambentukan gabungan pasamuwan lan nagara, sarta uga nandhani yèn Islam iku piranti pangedhènan ilahi kang dipigunakaké déning Gusti Allah kanggo ngetokaké paukuman Panjenengané marang wong-wong kang ngetrapaké pangibadah dina Minggu, kaya dene kang wis katindakaké déning Panjenengané ing sajarah jaman biyèn. Pawarta iku nandhani yèn nalika reca iku wis kabangun kanthi sampurna lan ngetrapaké tandha kéwan mau, paukuman bakal katindakaké.
There is no direct reference in Daniel chapter three to the image of the beast that leads to and reaches its maturity at the Sunday law, but there cannot be a third message without a first and second, for chapter two of Daniel must be included in the revelation of the truths represented in Daniel chapter three. The “secret” of the image dream of chapter two identifies God’s people coming to recognize the life and death implications of Nebuchadnezzar’s image of the beast.
Ora ana rujukan langsung ing Daniel pasal telu marang gambaré kéwan galak sing nuntun menyang lan ngancik kadewasané ing hukum Minggu, nanging ora bisa ana pesen katelu tanpa pesen kapisan lan kapindho, amarga Daniel pasal loro kudu kalebet ing pambukakan bebener-bebener sing diwakili ing Daniel pasal telu. “Rahasia” saka impen bab gambar ing pasal loro ngenali umaté Allah kang lagi teka marang pangertosan bab implikasi urip lan pati saka gambaré kéwan galak Nebukadnezar.
Sanctified logic requires that when Nebuchadnezzar determined that he was going to have a dedication ceremony to his golden idol, that the idol must first be built, and the musicians would need to practice the music they would play at the ceremony. There had to be advance preparation of construction going on over a period of time with excavation, a foundation laid, scaffolding, and workmen coming and going, and that preparation was the formation of the image of Nebuchadnezzar’s dream, but Nebuchadnezzar’s pride determined to make an image of only one beast, not all the kingdoms of Bible prophecy. The construction of that image is the test that God’s people must pass before probation closes, and before they are sealed, before the music plays.
Nalar kang kasucekake nuntut bilih nalika Nebukadnésar netepake yèn piyambakipun badhé ngadani upacara pentahbisan tumrap reca emasipun, mula reca punika kedah kawangun rumiyin, lan para juru musik kedah gladhi rumiyin musik ingkang badhé dipunmainaken wonten ing upacara punika. Kenging mesthi kedah wonten ancang-ancang sadèrèngipun ing sajroning pambangunan ingkang lumampah sajroning satunggaling mangsa, kanthi penggalian, dhasar dipunlebokaké, perancah, lan para tukang ingkang sami rawuh lan tindak, lan ancang-ancang punika inggih punika pambentukan citra saking impenipun Nebukadnésar, nanging kasombonganipun Nebukadnésar netepake kanggé damel satunggaling citra saking namung satunggal kéwan, boten sadaya karajanipun pitedah Kitab Suci. Pambangunan citra punika inggih punika ujian ingkang umatipun Allah kedah liwati sadèrèngipun mangsa kasempatan rampung, lan sadèrèngipun piyambakipun sami dipunsegel, sadèrèngipun musik punika kauningal.
Sanctified logic also identifies that Shadrach, Meshach and Abednego were not the only Hebrew slaves that witnessed the advance preparation for the dedication of the golden image. They were simply the only Hebrews that understood the implications of those preparations as a life and death warning, and made their own personal preparation for the coming crisis.
Logika kang wis kasucèkaké uga ngenali manawa Shadrach, Meshach, lan Abednego dudu siji-sijiné batur tukon Ibrani sing nyeksèni ancang-ancang sadurungé kanggo pentahbisan reca emas iku. Wong telu mau mung siji-sijiné wong Ibrani sing mangertèni teges lan akibat saka ancang-ancang mau minangka pepéling urip lan pati, lan banjur nindakaké ancang-ancang pribadi dhéwé kanggo ngadhepi krisis sing bakal teka.
In the passage from Sister White at the beginning of this article, she not only aligns Zephaniah’s decree with Nebuchadnezzar’s golden image and the Sunday law, she also identifies Isaiah’s unrighteous decree.
Ing pethikan saka Sister White ing wiwitaning artikel iki, piyambakipun boten namung nyelarasaken paugeranipun Zefanya kaliyan reca emasipun Nebukadnezar lan hukum Minggu, nanging ugi mratelakaken paugeranipun Yésaya ingkang boten adil.
Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:1–3.
Bilai tumrap wong-wong kang netepake pranatan-pranatan kang ora adil, lan kang nulis panindhes kang wis padha dipratelakake; supaya wong mlarat disimpangake saka pangadilan, lan haké wong miskin saka umat-Ku direbut, supaya randha dadi rampasané, lan bocah-bocah tanpa bapa padha dijarah! Lan apa kang bakal koklakoni ing dina paukuman, lan ing karusakan kang bakal teka saka adoh? Marang sapa kowe bakal mlayu njaluk pitulungan? Lan ing ngendi kowe bakal ninggal kamulyanmu? Yesaya 10:1–3.
Isaiah’s “unrighteous decree,” is the Sunday law, and it is “the day of visitation” and “desolation,” for the United States, for “national apostasy” is followed by “national ruin.” According to Isaiah, at the Sunday law, which is also Nebuchadnezzar’s golden image, the “desolation” “shall come from far.”
“Pranatan ora adil” miturut Yesaya iku yaiku angger-angger Minggu, lan iku dadi “dina panduman” lan “karusakan,” tumrap Amerika Serikat, awit “murtad nasional” bakal katutulak dening “karuntuhan nasional.” Miturut Yesaya, nalika angger-angger Minggu ditetepake, kang uga minangka reca emasé Nebukadnésar, “karusakan” iku “bakal teka saka adoh.”
Remember this, and show yourselves men: bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. Hearken unto me, ye stouthearted, that are far from righteousness: I bring near my righteousness: it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. Isaiah 46:8–13.
Élinga bab iki, lan tuduhna yèn kowé iku wong lanang sejati; balèkna manèh marang pikiranmu, hé para wong kang padha nerak. Élinga prekara-prakara wiwitan wiwit jaman kuna; awit Aku iki Allah, lan ora ana liyané; Aku iki Allah, lan ora ana kang padha karo Aku, kang mratelakaké wekasan wiwit wiwitan, lan wiwit jaman kuna prekara-prakara kang durung kelakon, pangandikan-Ku: Rancangan-Ku bakal tetep jejeg, lan Aku bakal nindakaké sakèhé karsaning-Ku; kang nimbali manuk galak saka wetan, yaiku wong kang nindakaké rancangan-Ku saka nagara kang adoh; satemené, Aku wis ngandika, lan Aku uga bakal netepaké; Aku wis ngrancangaké, lan Aku uga bakal nindakaké. Rungokna Aku, hé kowé kang atos atiné, kang adoh saka kabeneran: Aku ndadèkaké kabeneran-Ku nyedhak; iku ora bakal adoh, lan karahayon-Ku ora bakal kendhat; lan Aku bakal maringaké karahayon ana ing Sion kanggo Israèl, kamulyan-Ku. Yesaya 46:8–13.
Isaiah places this passage at the end of the tarrying time, for then his “salvation shall” no longer “tarry.” It is at the end of Revelation eleven’s three and a half days. The end of the tarrying time is marked by the arrival of the message of the Midnight Cry, when Ezekiel’s great army stands up. When they stand up, they are lifted up as an ensign in Revelation chapter eleven.
Yesaya nempatake pethikan iki ing pungkasaning wektu panyandhetan, awit nalika iku “kaslametané” ora bakal “sareh” manèh. Iki dumadi ing pungkasaning telung dina setengah ing Wahyu kaping sewelas. Pungkasaning wektu panyandhetan iku ditandhani déning rawuhipun pasamuwan Beblukan Tengah Wengi, nalika bala gedhéné Yéhezkiel ngadeg. Nalika wong-wong mau ngadeg, wong-wong mau kaangkat dadi panji ing Wahyu pasal sewelas.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:11–14.
Lan sawisé telung dina lan saparoné, Rohing urip saka Gusti Allah lumebet ing wong-wong mau, banjur padha ngadeg ing sikilé; lan wedi gedhé tumiba marang wong-wong kang ndeleng wong-wong mau. Lan wong-wong mau krungu swara gedhé saka swarga ngandika marang wong-wong mau: Munggaha mréné. Banjur wong-wong mau munggah menyang swarga ana ing sajroning méga; lan mungsuh-mungsuhé padha ndeleng wong-wong mau. Lan ing wektu iku uga ana lindhu gedhé, lan saprasepuluhing kutha ambruk, lan ana ing lindhu iku wong kang mati cacahé pitung èwu; lan sisane padha ketaman giris, banjur ngluhuraké Gusti Allahing swarga. Bilai kang kapindho wus kliwat; lan lah, bilai kang katelu teka kanthi énggal. Wahyu 11:11–14.
The two witnesses of Revelation eleven ascend to heaven as the ensign, in the same hour as the earthquake, which is the Sunday law. At that time, or as John says, “in that hour,” according to Isaiah, chapter forty-six, God calls “the man” who executes His counsel, who is also “a ravenous bird from the east”. The ravenous bird, that is “the man” God employs to execute His counsel comes from “a far country”. In Isaiah chapter ten, at the time of the “unrighteous decree” which is the Sunday law, the “desolation” of the United States comes from “far.” “East” is a symbol of Islam, for in prophecy they are both “the children of the east,” and “the east wind.” A “bird” in prophecy is a religion, as represented by Babylon being a cage full of hateful and unclean birds. The “ravenous bird” that comes from a far country in the east, is the religion of Islam.
Loro seksi ing Wahyu bab sewelas munggah menyang swarga minangka panji, ing jam kang padha karo lindhu, yaiku undhang-undhang Minggu. Ing wektu iku, utawa kaya kang dipangandikakake déning Yokanan, “ing jam iku,” miturut Yesaya, bab patang puluh enem, Gusti Allah nimbali “wong lanang” kang nindakaké piwulang rancangané, kang uga “manuk kang rakus saka wetan.” Manuk kang rakus iku, yaiku “wong lanang” kang digunakaké déning Gusti Allah kanggo nindakaké rancangané, asalé saka “tanah kang adoh.” Ing Yesaya bab sepuluh, ing wektu “wewengkon kang ora adil” kang yaiku undhang-undhang Minggu, “karusakan”ing Amérika Sarékat asalé saka “adoh.” “Wetan” iku lambang Islam, amarga ing ramalan loro-loroné diarani “anak-anak wetan,” lan “angin wetan.” “Manuk” ing ramalan iku sawijining agama, kaya kang dilambangaké déning Babil minangka kurungan kang kebak manuk-manuk kang sengit lan najis. “Manuk kang rakus” kang teka saka tanah kang adoh ing wetan iku, yaiku agama Islam.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Panjenengané banjur sesambat kanthi swara sora lan rosa, mangkéné: Babil kang gedhé iku wis rubuh, wis rubuh, lan wis dadi panggonané dhemit-dhemit, sarta dadi pasanggrahané saben roh najis, lan kandhangé saben manuk kang najis lan nistha. Wahyu 18:2.
The three-fold-union of modern Babylon represents three forms of government, and also three forms of religion. The religion of the United Nations is spiritualism, the religion of the United States is apostate Protestantism and the religion of the pope is Catholicism. All those religious persuasions are sometimes symbolized as women, but also as birds. It is the religious and political force of the United Nations, with the United States as the primary king, that places the papacy on the throne of the earth. In the book of Zechariah, it is two birds that establish the pope, who is identified as that “wicked” by the apostle Paul in second Thessalonians.
Pasekuton telu lapis saka Babul modern nggambarake telung wujud pamaréntahan, lan uga telung wujud agama. Agamané Perserikatan Bangsa-Bangsa yaiku spiritualisme, agamané Amerika Sarékat yaiku Protestantisme murtad, lan agamané paus yaiku Katulik. Kabèh keyakinan agama mau kadhangkala dilambangaké minangka para wanita, nanging uga minangka manuk-manuk. Iku yaiku kakuwatan agama lan pulitik saka Perserikatan Bangsa-Bangsa, kanthi Amerika Sarékat minangka raja utamané, sing njumenengaké kapausan ing dhampar bumi. Ing kitab Zakharia, ana manuk loro sing netepaké paus, sing diidentifikasi déning rasul Paulus ing Tesalonika kapindho minangka “wong duraka” iku.
Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.
Banjur malaékat kang ngandika karo aku maju, sarta ngandika marang aku, “Saiki angkatna mripatmu, lan delengen apa iki kang metu.” Aku banjur mangsuli, “Apa iku?” Panjenengané ngandika, “Iki sawijining efa kang metu.” Panjenengané banjur ngandika manèh, “Iki iku patrapé wong-wong mau ing salumahing bumi.” Lan lah, ana sapotong timbal satalenta kang kaangkat; lan iki ana sawijining wong wadon kang lenggah ana ing tengahing efa. Panjenengané banjur ngandika, “Iki piala.” Banjur wong wadon iku dicemplungaké menyang tengahing efa, lan timbal kang abot iku ditumpangaké ing cangkemé. Aku banjur ngangkat mripatku lan ndeleng, lah, metu ana wong wadon loro, lan ana angin ana ing swiwiné; awit swiwiné kaya swiwiné manuk bango; lan padha ngangkat efa iku ana ing antaraning bumi lan langit. Aku banjur matur marang malaékat kang ngandika karo aku, “Efa iki arep digawa menyang ngendi déning wong-wong iki?” Panjenengané mangsuli marang aku, “Kanggo dibangunaké omah ana ing tanah Sinear; lan iku bakal diadegaké, lan dipasang ana ing kono ing sadhuwuring dhasaré dhéwé.” Zakharia 5:5–11.
An ephah is a basket used for measuring. The two women that place the ephah, or basket that the papacy sits in the midst of, are two churches. Two religions will take the religion that is defined in the Bible as “that wicked” and build her a house in the land of Shinar. Shinar is another name for Babylon, and the Catholic church is Babylon the great in the last days.
Efa iku sawijining kranjang kang dienggo kanggo ngukur. Wong wadon loro sing nyelehake efa, utawa kranjang sing ing tengahe kaanggoni déning kapausan, iku loro pasamuwan. Loro agama bakal njupuk agama sing ing Kitab Suci ditegesi minangka “si duraka iku” lan mbangunakaké omah kanggo dheweke ana ing tanah Sinar. Sinar iku jeneng liya kanggo Babil, lan gréja Katulik iku Babil Agung ing dina-dina wekasan.
The two women that “establish” the wicked woman in Babylon, have “wind in their wings.” Those women are also birds, for they have “wings,” and their justification for placing the woman is the “wind” of Islam, for Islam brings together every man’s hand. The woman that is lifted up, has been trapped in the ephah since her deadly wound in 1798, for there had been a leaden weight placed upon the mouth of the ephah she was in. But when the music of Nebuchadnezzar’s worship ceremony begins, the two women of apostate Protestantism and Spiritualism remove the leaden weight, and lift up the eighth head, that is of the seven.
Loro wanita kang “ngedegaké” wanita duraka mau ing Babil, padha nduwèni “angin ana ing swiwiné.” Wanita-wanita iku uga manuk, awit padha nduwèni “swiwi,” lan pambeneré anggoné nempataké wanita mau yaiku “angin” Islam, awit Islam nglumpukaké tangané saben wong. Wanita kang kaangkat mau, wis kejiret ana ing efa wiwit tatu matèniné ing taun 1798, amarga wis ana timbangan timah kang dipasang ana ing cangkemé efa panggonané. Nanging nalika musik upacara pangibadahé Nebukadnésar wiwit muni, loro wanita saka Protestanisme murtad lan Spiritisme nyopot timbangan timah mau, lan ngangkat sirah kaping wolu, kang kalebu saka pitu iku.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Nalika kita nyedhaki krisis pungkasan, prakara sing wigati banget yaiku supaya ana karukunan lan kasawijèn ana ing antarané piranti-pirantinipun Gusti. Donya iki kapenuhan badai, perang, lan pasulayan. Nanging ing sangisoré siji sirah—daya kapapalan—wong-wong bakal manunggal kanggo nglawan Allah ana ing pribadinipun para seksi-Né. Kasawijèn iki dipageri déning murtad gedhé iku. Nalika dhèwèké ngupaya manunggalaké para agèn-é kanggo perang nglawan kayektèn, dhèwèké uga bakal ngupaya mecah lan nyebaraké para panyengkuyungé. Cemburu, sangka ala, lan pitenah, diobaraké déning dhèwèké kanggo nuwuhaké pasulayan lan pasrawungan.” Testimonies, jilid 7, 182.
The threefold union lifts up the papacy as the head, for they intend to destroy the nation not desired.
Pasekuton telu iki ngluhuraké kapapènan minangka sirah, amarga wong-wong mau kagungan ancas kanggo numpes bangsa sing ora dikarepaké.
For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. Psalm 83:2–4.
Amarga lah, para satrumu padha gawe geger; lan wong-wong kang sengit marang Paduka wis ngangkat sirah. Padha ngrembug kanthi licik nglawan umating Paduka, lan padha rembugan nglawan para kawula rahasianing Paduka. Padha ngandika, Ayo, padha kita sirnakake supaya ora dadi bangsa maneh; supaya asmane Israel ora dieling-eling maneh. Jabur 83:2–4.
A bird is a religion, and the “ravenous bird from the east” which God calls at the “hour” of the Sunday law, when the message of the Midnight Cry is being proclaimed, is Islam. That is why in the very hour that the resurrected dead ascend into heaven as the ensign, the “third woe” of Islam comes quickly. This is why Isaiah states in verse one of chapter ten, “Woe” unto them that declare unrighteous decrees. The “Woes” of Revelation are Islam, and Islam is the providential judgment, or tool, or staff (Isaiah 10:5) that God uses to punish the United States for enforcing Sunday worship.
Manuk iku sawijining agama, lan “manuk galak saka wetan” kang dipundhawuhi déning Allah ing “jam” paugeran Minggu, nalika pekabaran Panguwuh Tengah Wengi lagi diproklamakaké, iku Islam. Mulané, ing jam iku uga nalika wong-wong mati kang kawungokaké munggah menyang swarga minangka panji, “bilai katelu” saka Islam teka kanthi énggal. Mulané Yesaya nyatakaké ing ayat siji saka pasal sepuluh, “Bilai” tumrap wong-wong kang netepaké pranatan-pranatan ora adil. “Bilainé” Kitab Wahyu iku Islam, lan Islam iku paukuman panguwaosing Gusti, utawa piranti, utawa teken (Yesaya 10:5) kang digunakaké Allah kanggo ngukum Amérika Sarékat amarga ngetrapaké pangibadah dina Minggu.
Isaiah chapter forty-six, identifies the “ravenous bird from the east,” as “the man that executeth my counsel.” That “man” is Islam, and he is called “from a far country,” for God “purposed” to judge the United States, and thereafter the world, for Sunday enforcement, as He did in former times with pagan Rome and the first four trumpets, and then with papal Rome in the fifth and sixth “Woe” trumpets. His purpose in Isaiah chapter forty-six is to call the “ravenous bird from the east,” and He informs His people who desire to understand His counsel and purpose “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.”
Yesaya pasal patang puluh nem nemtokake “manuk galak saka wetan” iku minangka “wong kang nindakaké piweling-Ku.” “Wong” iku yaiku Islam, lan dheweke kasebut “saka nagara kang adoh,” awit Gusti Allah wis “netepaké” ngukum Amerika Serikat, lan sawisé iku jagad kabèh, amarga pamaksaan ngleksanani Minggu, kaya Panjenengané wus nindakaké ing jaman biyèn marang Roma kapir lumantar papat kalasangka pisanan, banjur marang Roma kapausan lumantar kalasangka “Bilai” kaping lima lan kaping nem. Kersané ing Yesaya pasal patang puluh nem yaiku nimbali “manuk galak saka wetan,” lan Panjenengané mratélakaké marang umaté kang kepéngin mangertèni piweling lan kersané: “Elinga marang prekara-prekara biyèn kang kuna; awit Aku iki Allah, lan ora ana liyané; Aku iki Allah, lan ora ana kang padha karo Aku, kang mratélakaké wekasané wiwit saka wiwitan, lan saka jaman kuna bab prekara-prekara kang durung kalakon, pangandikan-Ku: Piweling-Ku bakal lestari, lan Aku bakal nindakaké sakèhé kersa-Ku.”
In verse three Isaiah chapter ten, Isaiah records three important questions:
Ing ayat katelu saka Yesaya pasal sepuluh, Yesaya nyathet telung pitakonan kang wigati:
And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:3.
Lan apa kang bakal sira lakoni ing dina paukuman, lan ing karusakan kang bakal teka saka adoh? marang sapa sira bakal mlayu njaluk pitulungan? lan ing ngendi sira bakal ninggal kaluhuranira? Yesaya 10:3.
The final question identifies that the glorious land loses her glory at the unrighteous decree. The glory of the United States is the Constitution, which is fully overturned at the Sunday law.
Pitakon pungkasan punika nedahaken bilih tanah ingkang mulya punika kelangan kamulyanipun awit saking pranatan ingkang boten leres. Kamulyanipun Amerika Serikat punika Konstitusi, ingkang kasirnakaken sakabèhé nalika hukum Minggu dipunleksanani.
“And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity.” The Great Controversy, 441.
“Lan Konstitusi njamin marang rakyat hak pamaréntahan dhéwé, kanthi netepaké manawa para wakil sing kapilih déning swara rakyat bakal nggawé lan ngleksanakaké hukum. Kabebasan iman agama uga diparingaké, saben wong diparengaké nyembah Gusti Allah miturut tuntunan ati nuraniné. Republikanisme lan Protestantisme dadi asas-asas dhasar bangsa iku. Asas-asas iki dadi rahasia kakuwatan lan kamakmurane.” The Great Controversy, 441.
It is the Constitution that identifies the glory that is left in the dust at the Sunday law.
Iku Konstitusi kang ngenali kamulyan sing ditinggal ana ing lebu ing wektu hukum Minggu.
“When the nation for which God has worked in such a marvelous manner, and over which He has spread the shield of Omnipotence, abandons Protestant principles, and through its legislature gives countenance and support to Romanism in limiting religious liberty, then God will work in His own power for His people that are true. The tyranny of Rome will be exercised, but Christ is our refuge.” Testimonies to Ministers, 206.
“Nalika bangsa kang wis digarap dening Gusti Allah kanthi cara kang nggumunake mangkono, lan kang wis dipun tedhungi dening Panjenengane nganggo tamenging Kawasa-Mahakuwasa, nilar prinsip-prinsip Protestan, lan lumantar badan legislatife maringi pambenaran lan panyengkuyung marang Romanisme sajrone matesi kabébasan agama, nalika iku Gusti Allah bakal tumindak kanthi pangwaosipun piyambak tumrap umat-Iya kang satya. Tiraniné Roma bakal ditindakaké, nanging Kristus iku pangungsèn kita.” Testimonies to Ministers, 206.
At Isaiah’s “unrighteous decree,” which is the Sunday law, the glory of the United States is gone, and it immediately answers Isaiah’s second question as it prophetically flees to the United Nations, the ten-king confederacy of Revelation chapter seventeen for help to address the attack of Islam of the third “Woe”. The first of the three questions identifies the setting of the Sunday law desolation that causes the United States to begin its next work of forcing the entire world to accept the combination of church and state, as represented by the unification of the United Nations and the Catholic Church, with the pope in control of the unholy relationship. It calls that desolation “the day of visitation”. All these prophetic realities align with Nebuchadnezzar’s dedication service for the golden image.
Nalika “wewaton kang ora adil” ing Yesaya, yaiku angger-angger Minggu, ditetepake, kamulyaning Amérika Sarékat wus sirna, lan kanthi langsung iku njawab pitakon kapindho ing Yesaya nalika, sacara nabi, negara iku mlayu menyang Perserikatan Bangsa-Bangsa, yaiku konfederasi sepuluh ratu ing Wahyu pasal pitulas, kanggo njaluk pitulungan supaya bisa ngadhepi serangan Islam saka “Bilai” katelu. Pitakon kapisan saka telung pitakon iku netepaké kaanan karusakan angger-angger Minggu kang njalari Amérika Sarékat miwiti pakaryan salajengipun, yaiku meksa sak donya kabèh supaya nampa paduwan gréja lan nagara, kaya kang dipratandhakaké déning manunggaling Perserikatan Bangsa-Bangsa lan Gréja Katulik, kanthi paus ngasta pangwasaning sesambetan kang najis iku. Karusakan iku sinebut “dina pamariksan”. Kabeh kasunyatan nabi iki padha selaras karo upacara pasrah-bakti Nebukadnésar tumrap reca emas.
We will continue chapter three of Daniel in the next article.
Kita bakal nerusaké bab telu saka Daniel ing artikel sabanjuré.
“In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today. The condemnation that will fall upon the inhabitants of the earth in this day will be because of their rejection of light. Our condemnation in the judgment will not result from the fact that we have lived in error, but from the fact that we have neglected Heaven-sent opportunities for discovering truth. The means of becoming conversant with the truth are within the reach of all; but, like the indulgent, selfish king, we give more attention to the things that charm the ear, and please the eye, and gratify the palate, than to the things that enrich the mind, the divine treasures of truth. It is through the truth that we may answer the great question, ‘What must I do to be saved?’” Bible Echo, September 17, 1894.
“Ing sajarah Nebukadnésar lan Bélsyazar, Allah ngandika marang umat ing jaman saiki. Paukuman sing bakal tumiba marang para pedununging bumi ing jaman iki bakal kelakon marga saka panolaké marang pepadhang. Paukuman kita ana ing pangadilan ora bakal dumadi amarga kita wis urip ana ing kaluputan, nanging amarga kita wis nglirwakaké kalodhangan-kalodhangan kang dikirim saka Swarga kanggo nemokaké kayekten. Sarana kanggo dadi wanuh marang kayekten iku ana ing jangkauan saben wong; nanging, kaya raja kang nriman lan nguja awaké dhéwé, kita luwih maringi kawigatèn marang prakara-prakara sing nyenengaké kuping, lan nyenengaké mripat, lan maremaké ilat, tinimbang marang prakara-prakara sing ngugihaké budi, yaiku bandhane kayekten kang asalé saka Allah. Lumantar kayekten iku kita bisa njawab pitakon gedhé, ‘Apa kang kudu daklakoni supaya aku kaslametaké?’” Bible Echo, September 17, 1894.