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. Revelation 11:11, 12.
Lan sawisé telung dina satengah, Rohing kauripan saka Gusti Allah lumebu ing wong-wong mau, lan padha ngadeg ing sikilé; lan rasa wedi kang gedhé tumiba marang wong-wong sing ndeleng wong-wong mau. Lan wong-wong mau krungu swara banter saka swarga ngandika marang wong-wong mau, Mrenea mréné. Lan wong-wong mau munggah menyang swarga ana ing méga; lan para mungsuhé padha nyumurupi wong-wong mau. Wahyu 11:11, 12.
After being trampled down in the street, Elijah and Moses receive the Comforter and they then stand upon their feet. Ezekiel’s valley of bones first hear a noise and then experience a shaking, but they were still without breath.
Sawisé katindhes ing dalan, Élia lan Musa nampi Sang Panglipur, banjur padha ngadeg ing dhuwur sikilé. Balé balung ing lembahé Yéhezkièl luwih dhisik krungu swara, banjur ngalami gonjang-ganjing, nanging isih tanpa ambegan.
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 sing dipréntahaké marang aku; lan nalika aku medhar wangsit, ana swara, lan lah ana gègèr, lan balung-balung iku padha kumpul, balung siji marang balungé dhéwé. Lan nalika aku mirsani, lah urat-urat lan daging tuwuh ana ing dhuwuré, lan kulit nutupi ing sisih ndhuwuré; nanging durung ana ambegan ana ing jeroné. Yehezkiel 37:7, 8.
When the bodies have been reconstituted, they hear the message of the four winds.
Nalika badan-badan iku wus dibangun maneh, wong-wong mau krungu pawartos 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. Ezekiel 37:9, 10.
Banjur Panjenengané ngandika marang aku, “Nubuwata marang angin, nubuata, hé anaking manungsa, lan kandhaa marang angin, Mangkéné pangandikané Pangéran Allah: Rawuha saka ing patang angin, hé napas, lan ambeganana wong-wong kang mati kabunuh iki, supaya padha urip.” Mulané aku banjur nubuata kaya kang dipréntahaké marang aku, lan napas iku mlebu ana ing wong-wong mau, banjur padha urip, lan ngadeg jejeg ana ing sikilé, dadi bala tentara kang gedhé banget. Yehezkiel 37:9, 10.
All the prophets identify the end of the world, so the passage from Ezekiel produces a dilemma for those who wish to avoid the message of Revelation eleven’s two prophets. Of course, for those who wish to reject the message the easiest lie they can tell themselves is that Revelation eleven is just a history that represents the French Revolution, and it has no end of the world application. But if you accept the premise that even Revelation eleven identifies the end of the world, then you must reconcile the fact that the mighty army at the end of the world that presents the third angel’s message in a loud cry is identified as being dead and resurrected in advance of their standing up as God’s army.
Kabeh para nabi nandhesake pungkasaning jagad, mula petikan saka Yehezkiel nuwuhake sawijining dilema tumrap wong-wong sing kepengin nyingkiri pesen saka rong nabi ing Wahyu sewelas. Mesthi wae, tumrap wong-wong sing kepengin nampik pesen iku, goroh kang paling gampang bisa diucapake marang awake dhewe yaiku manawa Wahyu sewelas mung sawijiné sajarah sing makili Révolusi Prancis, lan ora nduwèni aplikasi tumrap pungkasaning jagad. Nanging manawa panjenengan nampa premis manawa malah Wahyu sewelas uga nandhesake pungkasaning jagad, mula panjenengan kudu nyalarasake kasunyatan manawa bala gedhé ing pungkasaning jagad sing martakake pesené malaékat katelu kanthi panguwuh sora iku diidentifikasi minangka wong-wong sing wus mati lan banjur ditangèkaké urip manèh sadurunge padha ngadeg minangka balané Allah.
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 37:11–14.
Banjur Panjenengané ngandika marang aku, “He, anaking manungsa, balung-balung iki iku sakehé kulawarga Israèl; lah, padha matur, ‘Balung-balung kita wis garing, lan pangarep-arep kita wis sirna; kita wis katumpes kanggo pérangan kita dhéwé.’ Mulané medhara lan kandhaa marang wong-wong mau, ‘Mangkéné pangandikané Pangéran Allah: Lah, hé umat-Ku, Ingsun bakal mbikak kuburan-kuburanmu, lan ndadèkaké kowé padha metu saka kuburan-kuburanmu, lan nuntun kowé lumebu ing tanah Israèl. Lan kowé bakal sumurup yèn Ingsun iki Pangéran, manawa Ingsun wus mbikak kuburan-kuburanmu, hé umat-Ku, lan ngentasaké kowé metu saka kuburan-kuburanmu, lan bakal maringi Roh-Ku ana ing kowé, temah kowé bakal urip, lan Ingsun bakal mapanaké kowé ana ing tanahmu dhéwé; banjur kowé bakal sumurup yèn Ingsun, Pangéran, wus ngandika mangkono, lan wus nindakaké, mangkono pangandikané Pangéran.’” Yehezkiel 37:11–14.
Christ ascended into heaven with a cloud and He returns with clouds, and the clouds represent angels. Moses and Elijah ascend up into heaven in a cloud that represents the message of the third angel that flies in the midst of heaven at the Sunday law in the United States. Moses and Elijah ascend up into heaven at the Sunday law in connection with a message of Islam.
Kristus minggah menyang swarga kalawan méga, lan Panjenengané bali kalawan méga-méga, lan méga-méga iku nglambangaké para malaékat. Musa lan Élia minggah menyang swarga ana ing sajroning méga kang nglambangaké pawarta malaékat katelu kang mabur ana ing tengahing langit ing wektu angger-angger dina Minggu ing Amérika Sarékat. Musa lan Élia minggah menyang swarga ing wektu angger-angger dina Minggu gegandhèngan karo sawijining pawarta bab Islam.
Isaiah identifies many of the truths connected with this history and in the very same passage that Jesus referenced to identify His work. He employed the prophets Elijah and Elisha as examples of a prophetic message not being received by their own countrymen, and it immediately brought those of the church in Nazareth to anger and they sought to kill him.
Yesaya ngenali akèh kayektèn kang magepokan karo sajarah iki, lan ana ing pérangan sing padha banget kang dirujuk déning Gusti Yesus kanggo negesaké pakaryan Panjenengané. Panjenengané migunakaké para nabi Élia lan Élisa minangka tuladha bab sawijining piwulang kenabian sing ora ditampani déning bangsane dhéwé, lan iku enggal ndadèkaké wong-wong greja ing Nasarèt nepsu, nganti padha ngupaya matèni Panjenengané.
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.
Rohing Pangéran Allah ana ing atasku; marga Pangéran wus njebadi aku kanggo martakaké kabar kabungahan marang wong-wong kang andhap asor; Panjenengané wis ngutus aku kanggo mbebat ati kang remuk, kanggo mratélakaké kamardikan marang para tawanan, lan bukaan pakunjaran marang wong-wong kang kaiket; Kanggo mratélakaké taun kaparingan sih-rahmaté Pangéran, lan dina paukumaning bebenduné Allah kita; kanggo nglipur kabèh wong kang padha sungkawa; Kanggo netepaké tumrap wong-wong kang padha sungkawa ing Sion, kanggo maringi marang wong-wong mau kaéndahan minangka gantiné awu, lenga kabungahan minangka gantiné sungkawa, sandhangan pamuji minangka gantiné roh kasusah; supaya wong-wong mau kasebut wit-witan kabeneran, tetandurané Pangéran, supaya Panjenengané kaluhuraké. Lan wong-wong mau bakal mbangun reruntuhan-reruntuhan lawas, bakal ngadegaké manèh karusakan-karusakan biyèn, lan bakal ndandani kutha-kutha kang rusak, karusakan-karusakaning pirang-pirang turunan. Lan wong-wong manca bakal ngadeg lan ngengon wedhus-wedhusmu, lan anak-anaké wong asing bakal dadi jurupluku lan juruanggurmu. Nanging kowé bakal kasebut Imam-imamé Pangéran; wong-wong bakal nyebut kowé Para Peladèné Allah kita; kowé bakal mangan kasugihané para bangsa liya, lan ing kamulyané wong-wong mau kowé bakal gumunggung. Minangka gantiné wirangmu kowé bakal nampa pindho; lan minangka gantiné kawirangan wong-wong mau bakal bungah marga olèhé; mulané ing nagarané wong-wong mau bakal nduwèni warisan pindho: kabungahan langgeng bakal dadi kagungané. Awit Aku iki Pangéran, tresna marang kaadilan, sengit marang panjarahan kanggo kurban obongan; lan Aku bakal nuntun pagawéané wong-wong mau ana ing kayektèn, lan Aku bakal damel prejanjian langgeng karo wong-wong mau. Lan turuné wong-wong mau bakal kawentar ana ing antarané para bangsa, lan turun-tumuruné ana ing antarané para umat; kabèh wong kang ndeleng wong-wong mau bakal ngakoni wong-wong mau, yèn wong-wong mau iku turunane kang diberkahi déning Pangéran. Aku bakal banget-banget bungah ana ing Pangéran, nyawaku bakal bungah ana ing Allahku; awit Panjenengané wis ngagemaké aku sandhangan karahayon, Panjenengané wis nyelubungi aku nganggo jubah kabeneran, kaya dene pangantèn lanang ngias awaké nganggo rerenggan, lan kaya dene pangantèn wadon ngginakaké paésé. Awit kaya bumi ngetokaké tunasé, lan kaya pakarangan njalari apa kang disebar ana ing jeroné thukul metu; mangkono Pangéran Allah bakal njalari kabeneran lan pamuji thukul ana ing ngarepé sakehing bangsa.
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence. And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. The Lord hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: But they that have gathered it shall eat it and praise the Lord; and they that have brought it together shall drink it in the courts of my holiness. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Sought out, A city not forsaken. Isaiah 61:1–62:12.
Marga saka Sion aku ora bakal meneng, lan marga saka Yerusalem aku ora bakal leren, nganti kabenerané sumunar metu kaya pepadhang, lan kaslametané kaya damar kang murub. Bangsa-bangsa liya bakal ndeleng kabeneranmu, lan sakehing para ratu kamulyanmu; lan kowé bakal sinebut nganggo jeneng anyar, kang bakal kasebut déning cangkemé Pangéran. Kowé uga bakal dadi makutha kamulyan ana ing astaé Pangéran, lan diadhem karajan ana ing astaé Allahmu. Kowé ora bakal maneh sinebut Ditinggal; lan tanahmu uga ora bakal maneh sinebut Sepi; nanging kowé bakal sinebut Hephzibah, lan tanahmu Beulah; amarga Pangéran rena marang kowé, lan tanahmu bakal dadi garwa. Awit kaya dene nom-noman nikahi prawan, mangkono uga anak-anakmu bakal nikahi kowé; lan kaya dene penganten lanang bungah marga saka penganten wadon, mangkono uga Allahmu bakal bungah marga saka kowé. Aku wus netepaké para juru jaga ana ing témbokmu, hé Yerusalem, kang ora bakal tau meneng rina wengi; hé kowé kang nyebut-nyebut marang Pangéran, aja padha meneng. Lan aja maringi Panjenengané leren, nganti Panjenengané netepaké, lan nganti Panjenengané ndadèkaké Yerusalem dadi pujian ana ing bumi. Pangéran wus supaos demi asta tengené, lan demi lengené kakuwatané, Satemené Aku ora bakal manèh masrahaké gandummu dadi panganing mungsuhmu; lan anak-anak wong manca ora bakal ngombé anggurmu, kang wis kokupaya kanthi rekasa; nanging wong-wong kang nglumpukaké iku bakal mangané lan ngluhuraké Pangéran; lan wong-wong kang ngempalakaké iku bakal ngombéné ana ing plataraning kasucèn-Ku. Padha liwatana, liwatana gapura-gapura; padha cawisana dalan kanggo umat; padha timbunana, timbunana dalan gedhé; padha singkirana watu-watu; padha ngedegna panji kanggo umat. Lah, Pangéran wus ngumumaké nganti ing pucuking jagad, Pangandikanana marang putriné Sion: Lah, kaslametanmu rawuh; lah, ganjarané ana bebarengan karo Panjenengané, lan pakaryané ana ana ing ngarsané. Lan wong-wong bakal nyebut wong-wong mau: Umat suci, Wong-wong tebusané Pangéran; lan kowé bakal sinebut: Kang digolèki, Kutha kang ora ditinggal. Yesaya 61:1–62:12.
The Lord enters into “an everlasting covenant” with the one hundred and forty-four thousand who have previously been “forsaken,” but then become “a city” that is “not forsaken.” They were “desolate,” and dead in the street. Isaiah identifies them as the “Priests of the Lord,” the Lord’s “ministers,” a “holy people” and the “watchmen” on the walls of Zion.
Pangéran lumebet ing “prasetyan langgeng” karo wong sèwu patang atus patang puluh papat sing sadurungé wis “katilar,” nanging banjur dadi “sawijining kutha” kang “ora katilar.” Wong-wong mau biyèn “sepi lan suwung,” lan mati ana ing dalan. Yesaya ngenali wong-wong mau minangka “Para Imamé Pangéran,” “para peladèn”-É Pangéran, “umat kang suci,” lan “para juru pangawas” ing témbok-témboké Sion.
In contrast with those who rejoiced over their dead bodies, God then rejoices over them “as the bridegroom rejoiceth over the bride.” The bride has then been made ready. Just as in the promise to Philadelphia the Lord gives them a “new name,” and He identifies their name as “Hephzibah” and “Beulah.” Hephzibah means my delight is in her, and Beulah means to marry. The Lord marries those represented by Elijah and Moses.
Kosok baliné wong-wong kang padha bungah marga saka layoné wong-wong mau, Gusti Allah banjur bungah marga saka wong-wong mau “kaya pangantèn lanang bungah marga saka pangantèn wadon.” Ing kono pangantèn wadon iku wus kaprenahaké siyap. Kaya ing janji marang Filadelfia, Gusti maringi marang wong-wong mau “jeneng anyar,” lan Panjenengané netepaké jenengé mau minangka “Hephzibah” lan “Beulah.” Hephzibah tegesé kasenenganku ana ing dhèwèké, lan Beulah tegesé omah-omah. Gusti nikahi wong-wong kang kaawakaké déning Élia lan Musa.
The work they are given is to prepare the way for Christ Second Coming by preaching the “good tidings” of Christ and His righteousness “unto the end of the world.” They have been anointed by the Comforter in the outpouring of the Spirit and will then be lifted “up as a standard,” as “a great voice from heaven” says “unto them, Come up hither.” They will then be as “a crown of glory” and “a royal diadem” in the hand of the Lord. Zechariah identifies the same crown as an ensign, while also placing the event during the time of the latter rain.
Pakaryan kang dipasrahake marang wong-wong mau yaiku nyawisake dalan tumrap Rawuhipun Kristus kaping kalih kanthi martakake “pawarta becik” bab Kristus lan kabeneranipun “nganti ing pungkasaning jagad.” Wong-wong mau wis kaurapi dening Sang Panglipur ana ing kasurakanipun Roh, lan banjur bakal kaangkat “minangka panji,” nalika “swara gedhe saka swarga” ngandika “marang wong-wong mau, Munggaha mréné.” Sawuse iku wong-wong mau bakal dadi kaya “makutha kamulyan” lan “serban karajan” ana ing astanipun Pangéran. Zakharia netepake manawa makutha kang padha iku uga minangka panji, sarta uga nempatake prastawa iku ing mangsa udan pungkasan.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 9:16–10:1.
Lan Pangeran Yehuwah Allahé bakal nylametaké wong-wong mau ing dina iku kaya pepanthaning umaté dhéwé; awit wong-wong mau bakal dadi kaya watu-watu ing makutha, kaunggahaké kaya panji ana ing tanah-Nya. Amarga sepira gedhéné kabecikan-Nya, lan sepira gedhéné kaéndahan-Nya! Gandum bakal ndadèkaké para nom-noman bungah, lan anggur anyar para prawan. Nyuwuna udan marang Pangeran Yehuwah ing mangsa udan pungkasan; mangka Pangeran Yehuwah bakal damel méga padhang, lan maringi wong-wong mau udan deres, marang saben wong suket ana ing ara-ara. Zakharia 9:16–10:1.
They will be the “flock of His people,” but the Lord has a second flock who are then still in Babylon who he will also call. Their work will be to rebuild the “old” waste places and the “desolations” of many generations. They will be those who return and reestablish the old paths that have been rejected and covered up within Adventism and without Adventism. They will return to the Millerite foundational truths and present them in their purity to Laodicean Adventism and they will also present a message to those outside of Adventism concerning the “old” truths connected with God’s law, especially the Sabbath. In doing so they will use the histories of many generations to illustrate the new history. Their work will take place during the latter rain, when the judgments of God are in the land. When the Lord with His right hand, lifts them up as an ensign the entire world that had previously rejoiced over their dead bodies lying in the street will see the ensign, and hear the watchmen’s warning trumpet.
Wong-wong mau bakal dadi “kawananing umat-Iya,” nanging Gusti uga kagungan kawanan kapindho, sing nalika iku isih ana ing Babil, lan wong-wong mau uga bakal dipangandikani déning Panjenengané. Pakaryané yaiku mbangun manèh reruntuhan “lawas” lan “karusakan” saka pirang-pirang turun-temurun. Wong-wong mau bakal dadi para wong sing bali lan netepaké manèh dalan-dalan lawas sing wis ditampik lan ketimbun ing sajroning Adventisme lan ing sanjabaning Adventisme. Wong-wong mau bakal bali marang kayektèn dhasar Millerit lan ngetingalaké kayektèn-kayektèn mau ing kasucèné marang Adventisme Laodikia, lan uga bakal ngaturaké sawijining pekabaran marang wong-wong ing sanjabaning Adventisme bab kayektèn-kayektèn “lawas” sing gegandhèngan karo angger-anggering Allah, mliginé dina Sabat. Kanthi mangkono, wong-wong mau bakal migunakaké sajarah saka pirang-pirang turun-temurun kanggo nggambaraké sajarah anyar. Pakaryané bakal kelakon sajroning udan pungkasan, nalika paukumaning Allah ana ing nagara. Nalika Gusti, kanthi asta tengen-Iya, ngangkat wong-wong mau dadi sawijining panji, sakabèhing jagad sing sadurungé padha bungah amarga mayit-mayité padha gumléthak ing dalan bakal weruh panji iku, lan krungu slomprèt pepélingé para juru-jaga.
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
He para pedununging jagad kabèh, lan para sing manggon ing bumi, delengen, nalika Panjenengané ngedegaké sawijining panji ana ing gunung-gunung; lan nalika Panjenengané muniaké kalasangka, rungokna. Yesaya 18:3.
In chapter eleven of Revelation when those who had been rejoicing over their dead bodies see them stand up “great fear fell upon them which saw them.”
Ing bab sewelas kitab Wahyu, nalika wong-wong kang wus padha bungah merga mayité katon padha ngadeg, “wedi gedhé nempuh wong-wong kang ndeleng iku.”
Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. 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 31:8, 9.
Banjuir wong Asyur bakal rubuh déning pedhang, nanging dudu pedhangé wong kang gagah prakosa; lan pedhang, dudu pedhangé wong kang asor, bakal nguntal dhèwèké; nanging dhèwèké bakal mlayu saka pedhang, lan para nom-nomané bakal kacemplung ing kapitunan. Lan dhèwèké bakal nyabrang menyang bètèngé merga wedi, lan para panggedhéné bakal giris marang panji, mangkono pangandikané Pangéran, kang geni-Né ana ing Sion, lan pawon pangobongan-Né ana ing Yerusalem. Yesaya 31:8, 9.
All the prophet’s testimonies come together in the book of Revelation. The Assyrian represents the king of the north in Daniel eleven verse forty to forty-five who comes to his end with none to help. When the one hundred and forty-four thousand, who are God’s watchmen, blow the trumpet the entire world will hear and be afraid. Those represented by the two prophets will be “anointed” by the Comforter “to preach good tidings” that are the “tidings out of the east and out of the north” that “trouble” the king of the north in Daniel chapter eleven verse forty-four and that marks the beginning of the persecution of the Sunday law crisis. At that time the Gentiles will respond to the message to come out of Babylon and come and join the priests of the Lord, who are also represented as “a root of Jesse,” thus identifying the biblical methodology that they will use to present the warning message unto the Gentiles.
Sakabèhé paseksèn para nabi padha nglumpuk dadi siji ana ing kitab Wahyu. Wong Asyur nggambaraké ratu saka lor ing Daniel pasal sewelas ayat patang puluh nganti patang puluh lima, sing tumeka ing pungkasané tanpa ana siji waé sing nulungi. Nalika wong satus patang puluh papat èwu, kang dadi para jaga-jagané Gusti Allah, nyebul kalasangka, jagad kabèh bakal krungu lan wedi. Wong-wong sing dilambangaké déning loro nabi bakal “diurapi” déning Sang Panglipur “kanggo martakaké pawarta kabungahan,” yaiku “pawarta saka wetan lan saka lor” kang “nggawé girisé” ratu saka lor ing Daniel pasal sewelas ayat patang puluh papat, lan iki nandhani wiwitan panganiaya sajroning krisis hukum Minggu. Ing wektu iku para bangsa liya bakal nanggapi piweling supaya metu saka Babil lan banjur teka lan gabung karo para imamé Pangéran, kang uga dilambangaké minangka “oyodé Isai,” mangkono netepaké méthodologi Kitab Suci kang bakal padha gunakaké kanggo ngaturaké piweling bebaya marang para bangsa liya.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Lan ing dina iku bakal ana oyodé Isai, kang bakal ngadeg dadi panji tumrap para bangsa; marang Panjenengané para bangsa liya bakal padha ngupaya; lan papan paleremané bakal mulya. Lan bakal kelakon ing dina iku, manawa Pangéran bakal ngacungaké astané manèh kaping pindho kanggo ngluwari turahané umaté, kang isih kari, saka Asyur, lan saka Mesir, lan saka Pathros, lan saka Kus, lan saka Elam, lan saka Sinear, lan saka Hamat, lan saka pulo-pulo segara. Lan Panjenengané bakal ngedegaké sawijining panji tumrap para bangsa, lan bakal nglumpukaké wong-wong buwangan saka Israèl, lan ngimpun wong-wong Yéhuda kang kasebar saka patang pojok bumi. Yesaya 11:10–12.
The Lord gathered His people on September 11, 2001 with the message that identified Islam’s attack as the arrival of the third woe. The Lord gathers His people again a second time after they have been dead in the street. When He does so those gathered are identified as “the outcasts of Israel,” the “dispersed of Judah.” They were cast out into the streets on July 18, 2020, but they are gathered a second time to be the ensign that gathers God’s other flock that are still in Babylon. The gathering of those still in Babylon begins at the Sunday law in the United States, which is the second of two voices in Revelation eighteen.
Gusti nglumpukaké umat-Nya ing tanggal 11 September 2001 kanthi pawarta kang mènèhi pratandha yèn serangan Islam iku rawuhipun bilai kang katelu. Gusti nglumpukaké umat-Nya manèh kaping pindho sawisé padha mati ing dalan. Nalika Panjenengané nindakaké mangkono, para kang diklumpukaké iku diidentifikasi minangka “wong-wong buwangané Israèl,” lan “wong-wong Yéhuda kang sumebar.” Wong-wong mau kabuwang menyang dalan-dalan ing tanggal 18 Juli 2020, nanging padha diklumpukaké manèh kaping pindho supaya dadi panji kang nglumpukaké pepanthaning Allah liyané kang isih ana ing Babul. Panglumpukané wong-wong kang isih ana ing Babul iku diwiwiti nalika hukum Minggu ing Amérika Sarékat, yaiku swara kang kapindho saka rong swara ing Wahyu wolulas.
The first gathering took place on September 11, 2001 when Islam struck the United States. As the ensign that is to be gathered a second time they are represented as the root of Jesse, which is a symbol which represents the work of Alpha and Omega illustrating the end of a thing with the beginning of a thing. The first gathering was marked by an Islamic strike upon the United States and illustrates and identifies an Islamic strike upon the United States as the second gathering. When the root of Jesse stands for an ensign to the Gentiles his “rest” shall be glorious, for the ensign will lead those still in Babylon back to the biblical old path of the seventh-day Sabbath, thus marking the raising of the ensign for the Gentiles at the Sunday law crisis.
Panglumpukan kang kapisan kalakon ing tanggal 11 September 2001 nalika Islam nyerang Amerika Serikat. Minangka panji kang bakal diklumpukaké kaping pindho, wong-wong mau dipralambangaké minangka oyoté Isai, yaiku pralambang kang makili pakaryané Alfa lan Omega, nglambangaké pungkasaning sawijining prakara kanthi wiwitaning sawijining prakara. Panglumpukan kang kapisan ditandhani déning serangan Islam marang Amerika Serikat lan nglambangaké sarta nandhakaké serangan Islam marang Amerika Serikat minangka panglumpukan kang kaping pindho. Nalika oyoté Isai ngadeg dadi panji tumrap para bangsa liya, “panggenané” bakal mulya, awit panji iku bakal nuntun wong-wong kang isih ana ing Babil bali marang dalan lawas miturut Kitab Suci, yaiku Sabat dina kapitu, mangkono nandhani diangkaté panji tumrap para bangsa liya nalika krisis hukum Minggu.
The “ensign” first experiences a purification process that has been illustrated in Malachi chapter three, the two temple cleansings of Christ and of course the parable of the ten virgins at the end of the Millerite movement. The purification process at the beginning is repeated to the very letter at the end, and is represented by Isaiah in connection with a singular table that has been noted in a book. The rebellion of Adventism is the counterfeit table produced in 1863 to reject and replace the two tables noted in the book of Habakkuk chapter two.
“Panji” kawitan ngrasakaké sawijining proses panyucekan kang wis digambarake ing Malakhi bab telu, rong panyucekan Bait Suci déning Kristus, lan mesthi waé pasemon bab sepuluh prawan ing pungkasaning gerakan Millerite. Proses panyucekan ing wiwitan iku kaulangi nganti sapurihing aksara ing pungkasan, lan dipratandhakaké déning Yesaya gegayutan karo sawijining méja tunggal kang wis kacathet ana ing sawijining kitab. Pambrontakan Adventisme iku méja palsu kang diasilaké ing taun 1863 kanggo nampik lan nggantèni rong méja kang kacathet ana ing kitab Habakuk bab loro.
Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. Isaiah 30:8–19.
Saiki lungaa, tulisen iku ana ing ngarepé wong-wong mau ana ing papan, lan catheten ing sajroning kitab, supaya iku dadi kanggo jaman kang bakal teka, kanggo salawas-lawasé: manawa iki iku bangsa kang mbrontak, anak-anak kang goroh, anak-anak kang ora gelem ngrungokaké angger-anggeré Pangéran: kang padha kandha marang para paningal, “Aja ndeleng”; lan marang para nabi, “Aja medhar wangsit marang aku bab perkara-perkara kang bener, nanging kandhanana marang aku perkara-perkara kang nyenengaké, medhara wangsit kang ngapusi: sumingkira saka dalan, menyanga saka margi, singkirna Kang Mahasuci saka Israèl saka ing ngarepé aku.” Mulané mangkéné pangandikané Kang Mahasuci saka Israèl, “Awit kowé padha ngina tembung iki, lan ngendel marang panindhesan lan panyimpangan, sarta nyandar ing kono: mulané piala iki bakal dadi kanggo kowé kaya rétakan kang meh ambruk, kang mumbul metu ana ing témbok kang dhuwur, kang rubuhé dumadakan sajroning sakedhap. Lan Panjenengané bakal ngrusak iku kaya pecahé prabotan tukang kendi kang diremuk dadi cilik-cilik; Panjenengané ora bakal welas: nganti ana ing antaraning remukané ora bakal ketemu secuwil waé kang bisa dienggo njupuk geni saka pawon, utawa kanggo nyiduk banyu saka sumur.” Awit mangkéné pangandikané Pangéran Allah, Kang Mahasuci saka Israèl, “Ing mratobat lan katentreman kowé bakal kapitulungan; ing ayem lan pitados bakal dadi kakuwatanmu”; nanging kowé ora gelem. Nanging kowé padha kandha, “Ora; awit aku bakal mlayu nunggang jaran”; mulané kowé bakal mlayu; lan, “Aku bakal nunggang kang rikat”; mulané wong-wong kang ngoyak kowé bakal rikat. Sewu wong bakal padha mlayu merga bebenduné wong siji; merga bebenduné wong lima kowé bakal padha mlayu: nganti kowé kari kaya pratandha ana ing pucuk gunung, lan kaya gendera ana ing ndhuwur bukit. Mulané Pangéran bakal ngentèni, supaya Panjenengané bisa maringi sih-rahmat marang kowé, lan mulané Panjenengané bakal kaluhuraké, supaya Panjenengané bisa ndhawahaké kawelasan marang kowé: awit Pangéran iku Allah kang adil; rahayu kabèh wong kang ngentèni Panjenengané. Awit bangsa iku bakal manggon ing Sion, ing Yérusalèm: kowé ora bakal nangis menèh: Panjenengané bakal banget sih marang kowé nalika swaraning sesambatmu; nalika Panjenengané miyarsakaké iku, Panjenengané bakal mangsuli kowé. Yesaya 30:8–19.
In 1863 Adventism began the process of rejecting the prophetic message of William Miller as represented upon the two sacred tables of Habakkuk. Jesus illustrates the end with the beginning. In this passage the rebels at the beginning of Adventism, also represent the rebels at the end of Adventism. In both cases the rebellion represents a rejection of the prophetic message and methodology of each history, when they proclaim to the “seers,” “See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.”
Ing taun 1863, Adventisme miwiti proses nolak pesen kenabian William Miller kaya dene diwakili ana ing loro loh suci Habakuk. Gusti Yesus nggambarake pungkasan lumantar wiwitan. Ing pethikan iki, para pambrontak ing wiwitan Adventisme uga makili para pambrontak ing pungkasan Adventisme. Ing loro-lorone, pambrontakan iku makili panolakan marang pesen lan metodologi kenabian saka saben sejarah, nalika padha ngandika marang para “pelihat,” “Aja weruh; lan marang para nabi, Aja medhar wangsit marang aku bab prakara-prakara kang bener, kandhanana aku prakara-prakara kang alus, medhara wangsit bab pangapusi.”
They also determine to leave the path when they proclaim “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path of the righteous is the “old paths” of Jeremiah chapter six verses sixteen and seventeen. The rebels determine not to walk in the foundational truths or to hearken to the sound of the trumpet that is blown by the watchmen that have been lifted up, representing the Millerite movement and the movement of Future for America.
Wong-wong iku uga mutusaké ninggal dalan nalika padha martakaké, “Menyanga saka dalan, nyimpanga saka pathokan, gawea Sang Mahasuci saka Israèl nyingkir saka ing ngarepé kita.” Dalané wong mursid iku yaiku “dalan-dalan lawas” ing Yérémia pasal nem ayat nembelas lan pitulas. Para pambrontak mutusaké ora lumaku ana ing kayektèn-kayektèn dhasar lan ora ngrungokaké swarané slomprèt sing diunekaké déning para pangawas sing wis diluhuraké, kang makili gerakan Millerit lan gerakan Future for America.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Mangkene pangandikané Pangéran: Ngadega ana ing dalan-dalan, lan delengen, lan takonana bab margi-margi kuna, endi dalan kang becik, banjur lumakua ana ing kono, temah kowé bakal nemu katentreman tumrap nyawanira. Nanging wong-wong mau padha mangsuli: Aku ora gelem lumaku ana ing kono. Uga Ingsun wus netepaké para juru-jaga ana ing antaramu, kanthi ngandika: Rungokna swaraning kalasangka. Nanging wong-wong mau padha mangsuli: Aku ora gelem ngrungokaké. Mulané rungokna, hé para bangsa, lan sumurupana, hé pasamuwan, apa kang ana ing antarané. Rungokna, hé bumi: lah, Ingsun bakal ndhatengaké piala marang bangsa iki, yaiku wohing pikirané dhéwé, amarga wong-wong mau ora ngrungokaké tembung-tembung-Ku, lan uga angger-anggering-Ku, nanging padha nampik marang iku. Yeremia 6:16–19.
The rebels’ refusal to walk in the old paths is also represented as their desire to “cause the Holy One of Israel to cease from before them”, and represents the rejection of the message of the Midnight Cry which is premised upon the Alpha and Omega illustrating the end of Adventism with the beginning.
Panolakané para pambrontak kanggo lumaku ana ing dalan-dalan lawas uga kaandharaké minangka pepénginané supaya “Sang Mahasuci Israèl nyingkir saka ing ngarepé wong-wong mau”, lan iku nggambaraké panampikan marang piwulang Babagan Pamedhar Wengi Tengah sing dhedhasar marang Alpha lan Omega kang nedahaké pungkasané Adventisme lumantar wiwitané.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Ing wiwitaning dalan, ana pepadhang padhang kang dipasang ana ing buriné wong-wong mau, kang miturut pangandikané malaékat marang aku iku yaiku ‘pambengok ing tengah wengi.’ Pepadhang iki sumunar sadawaning dalan mau, lan madhangi tapak sikilé, supaya wong-wong mau aja kesandhung.
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Yèn padha njaga mripaté tetep tumuju marang Gusti Yésus, kang ana ing ngarepé dhéwé, nuntun wong-wong mau menyang kutha iku, padha slamet. Nanging ora suwé banjur ana sawatara kang dadi kesel, lan padha kandha yèn kutha iku isih adoh banget, déné sadurungé padha ngarep-arep wis bakal mlebu ing kono. Banjur Gusti Yésus maringi panglipur marang wong-wong mau kanthi ngangkat astané tengené kang mulya, lan saka astané iku metu pepadhang kang nglambai ana ing sadhuwuré golongan advent, sarta padha sesambat, ‘Alleluia!’ Liyané kanthi sembrana nyélaki pepadhang kang ana ing mburiné, lan padha kandha yèn dudu Gusti Allah kang wis nuntun wong-wong mau tekan adoh kaya mangkono. Pepadhang kang ana ing mburiné banjur mati, nganti sikilé wong-wong mau kaplelep ing pepeteng kang sampurna, lan padha kesandhung sarta kelangan paningal marang tenger lan marang Gusti Yésus, banjur padha ambruk saka dalan mudhun menyang donya peteng lan duraka ing ngisor.” Christian Experience and Teachings of Ellen G. White, 57.
The purification process represented by the Midnight Cry produces two classes of worshippers, and Isaiah chapter thirty represents the foolish virgins lack of oil as an inability to gather water or fire, which are both symbols of the Comforter when Isaiah writes, “whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.” Their judgment comes “suddenly” as represented by the cry at midnight, when they then find that it is too late to obtain the oil. The fire and water in Isaiah’s testimony are simply another representation of the oil in the parable of the ten virgins. Oil, water and fire represent character, they represent the message and also the presence of the Comforter. None of these symbols can be obtained when the judgment of the ten virgins “cometh suddenly at an instant.” It is then too late.
Prosès panyucèn kang dilambangaké déning Pambengok ing Tengah Wengi ngasilaké rong golongan para panyembah, lan Yesaya pasal telung puluh nggambaraké kurangé lenga ing para prawan bodho minangka ora mampuné nglumpukaké banyu utawa geni, kang loro-loroné minangka pralambang saka Sang Panglipur, nalika Yesaya nyerat, “whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.” Pangadilané tumeka “kanthi dumadakan sajroning sakedhap,” kaya kang dilambangaké déning pambengok ing tengah wengi, nalika ing wektu kuwi wong-wong mau banjur manggihaké yèn wis kasep banget kanggo oleh lenga. Geni lan banyu ing paseksèné Yesaya iku mung minangka gambaran liya saka lenga ing pasemon bab sepuluh prawan. Lenga, banyu, lan geni nggambaraké tabiat, nggambaraké piwulang, lan uga nggambaraké ngarsané Sang Panglipur. Ora siji waé saka pralambang-pralambang iki bisa dipikantuk nalika pangadilan marang sepuluh prawan “cometh suddenly at an instant.” Ing wektu kuwi wis kasep.
The only safety is in “returning,” which is the promise made to Jeremiah when he represented those that were disappointed at the first disappointment. If God’s people would return unto Him, He would return unto them, but the rebels refuse and the light that illuminated the path went out. The light at the beginning was the Midnight Cry and the path forward was illuminated by Christ’s glorious right arm all the way into eternity. Christ was in front of those on the path and the light behind must be the same light, for Christ illustrates the end of the path with the beginning of the path. The Midnight Cry was and is present truth.
Kaslametan mung ana ing “mbalèni,” yaiku prasetyan kang kaparingaké marang Yeremia nalika dhèwèké makili wong-wong kang kuciwa ing kuciwan kang kapisan. Manawa umaté Allah gelem mbalèk marang Panjenengané, Panjenengané bakal mbalèk marang wong-wong mau, nanging para pambrontak padha nampik, lan pepadhang kang madhangi dalan banjur padha mati. Pepadhang ing wiwitan iku yaiku Tangisé Wengi Tengah, lan dalan ing ngarep dipadhangi déning astanengené Kristus kang mulya nganti tekan ing kalanggengan. Kristus ana ing ngarepé wong-wong kang ana ing dalan iku, lan pepadhang ing mburi mesthi pepadhang kang padha, awit Kristus nggambaraké pungkasaning dalan kanthi wiwitaning dalan. Tangisé Wengi Tengah iku biyèn lan saiki minangka kayektèn jaman saiki.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Aku asring dipun-rujuk dhateng pasemon bab sepuluh prawan, gangsal ing antawisipun wicaksana, lan gangsal bodho. Pasemon punika sampun kaleksanan lan badhé kaleksanan miturut saben tembungipun, awit punika gadhah panganggen ingkang mirunggan tumrap wekdal punika, lan, kados pesen malaékat kaping tiga, sampun kaleksanan lan badhé tetep dados kayekten ingkang wonten ing wekdal samenika ngantos tumeka panutupaning jaman.” Review and Herald, August 19, 1890.
A desire to cause the Holy One to cease from before them is a rejection of not only Christ, but Christ as the Alpha and Omega. It is the rejection of the Midnight Cry message. The Midnight Cry message in the beginning of Adventism was a correction of the failed prediction.
Pepénginan kanggo ndadèkaké Sang Mahasuci mandheg saka ing ngarsané wong-wong mau iku minangka panampikan ora mung marang Kristus, nanging marang Kristus minangka Alfa lan Omega. Iku minangka panampikan marang piwulang Tangisé Wengi-Tengah. Piwulang Tangisé Wengi-Tengah ing wiwitan Adventisme iku minangka pambeneran tumrap ramalan sing gagal.
The rebels who rejected the “old paths” and created a counterfeit “table” separate from the righteous as represented in the Millerite movement’s fulfillment of the Midnight Cry. Then “One thousand” fled “at the rebuke of one” and the movement suddenly went from fifty thousand down to fifty. They fled because of the “rebuke” which came from the “five” wise virgins who told them they had no oil to share, and that they must go and buy their own oil. The separation of the foolish from the wise left the wise virgins “as a beacon upon the top of a mountain, and as an ensign on an hill.” The rebellion of the foolish virgins on October 22, 1844 illustrated the rebellion of 1863, for October 22, 1844 was the beginning of the nineteen years that represents the end of the “seven times” of Leviticus twenty-six. We have more to say on this subject, but the rebellion in 1844 typified the rebellion of 1863 and marks the point when the counterfeit table was created.
Para pambrontak sing nampik “dalan-dalan lawas” lan ngadegaké sawijining “méja” palsu kang kapisah saka wong-wong mursid, kaya sing kawejudaké ing kasampurnaning Pitulungan Wengi Tengé ing gerakan Millerit. Banjur “sewu” padha mlayu “marga saka bebenduning siji,” lan gerakan iku dumadakan mudhun saka sèket èwu dadi sèket. Wong-wong mau padha mlayu marga saka “bebenduning” kang asalé saka “lima” prawan wicaksana sing ngandhani yèn padha ora duwé lenga kanggo diparingaké, lan yèn wong-wong mau kudu lunga tuku lenga kanggo awaké dhéwé. Pisahané para prawan bodho saka para prawan wicaksana ninggalaké para prawan wicaksana “kaya pratandha ing pucaking gunung, lan kaya panji ing sawijining bukit.” Pambrontakané para prawan bodho ing 22 Oktober 1844 njlèntrèhaké pambrontakan taun 1863, awit 22 Oktober 1844 iku wiwitaning sangalas taun kang makili pungkasaning “pitung mangsa” ing Imamat rong puluh enem. Isih ana liyane kang bakal kita aturaké bab prakara iki, nanging pambrontakan ing 1844 ngetipèkaké pambrontakan taun 1863 lan nandhani titik nalika méja palsu iku diadegaké.
The fear that is experienced by the foolish virgins, is the fear represented when the wise virgins are brought back to life and stand upon their feet. It is then too late to return from the disappointment of July 18, 2020, and the next thing to happen is the ascension up into heaven that takes place at the Sunday law. It is then that a great earthquake takes place.
Wedi kang dialami déning para prawan bodho iku, yaiku wedi kang dilambangaké nalika para prawan wicaksana diuripaké manèh lan ngadeg ing sikilé. Ing wektu iku wus kasep banget kanggo bali saka kuciwane tanggal 18 Juli 2020, lan prakara sabanjuré kang bakal kelakon yaiku minggahé menyang swarga kang dumadi ing wektu undhang-undhang Minggu. Ing wektu iku banjur dumadi lindhu gedhé.
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 11:13, 14.
Lan ing wektu iku uga ana lindhu gedhé, lan saprasepuluhing kutha ambruk, lan ana ing lindhu iku wong pitu ewu padha mati; lan wong-wong sing kari padha kagèt banget, lan padha ngluhuraké Gusti Allahing swarga. Bilai kapindho wis kliwat; lan, lah, bilai katelu teka kanthi énggal. Wahyu 11:13, 14.
Revelation eleven identifies that during the French Revolution a tenth part of the city fell, and in that history the nation of France, a nation that consisted of two prophetic horns represented as Sodom and Egypt was overthrown. The two horns of France typify the two horns of the United States.
Wahyu pasal sewelas nedahaké yèn sajroning Révolusi Prancis saprasepuluh pérangan saka kutha iku rubuh, lan ing sajarah iku bangsa Prancis, sawijining bangsa kang kapérang saka loro sungu nabi kang kaudharaké minangka Sodom lan Mesir, katumpes. Loro sungu Prancis mau nglambangaké loro sungu Amérika Sarékat.
France was prophetically one of ten kingdoms that represent pagan Rome in Daniel seven, and therefore a tenth part of the kingdom (city) fell. In fact, of those ten horns of Daniel seven that ultimately placed the papacy on the throne of the earth in 538, France was the primary kingdom that established the papacy. As one of the ten powers of Daniel seven France typifies the role of the two horned earth beast of Revelation thirteen. The United States accomplishes the same work for the papacy at the end as France did at the beginning. The United States is the premier power of ten kings that represent the United Nations, and it falls at the earthquake of the Sunday law. We will address these verses more fully in the next article.
Prancis kanthi profetis kalebu salah siji saka sepuluh karajan sing makili Roma kapir ing Daniel pitu, mula pérangan kasapuluh saka karajan (kutha) iku ambruk. Satemené, saka sepuluh sungu ing Daniel pitu kang pungkasane njumenengaké kepausan ing dhampar bumi ing taun 538, Prancis iku karajan utama sing netepaké kepausan. Minangka salah siji saka sepuluh kakuwatan ing Daniel pitu, Prancis nggambaraké peran kéwan bumi sing sungu loro ing Wahyu telulas. Amerika Sarékat ngrampungaké pakaryan sing padha kanggo kepausan ing wekasan kaya kang ditindakaké Prancis ing wiwitan. Amerika Sarékat iku kakuwatan utama saka sepuluh raja sing makili Perserikatan Bangsa-Bangsa, lan iku ambruk nalika lindhu saka hukum Minggu. Ayat-ayat iki bakal kita rembug luwih jangkep ing artikel sabanjuré.
One of the primary issues of this article is that it is a message that brings God’s people to their feet, for the Comforter that brings them to their feet represents the oil, which not only represents the Holy Spirit but also the communications that God sends to His people. The message of Revelation eleven that brings Moses and Elijah to their feet is also represented with the promise given to Jeremiah.
Salah siji saka prakara pokok ing artikel iki yaiku yèn iki minangka sawijining pasamuwan kang ndadèkaké umaté Gusti Allah ngadeg ing sikilé, awit Sang Panglipur kang ndadèkaké wong-wong mau ngadeg ing sikilé iku nggambaraké lengo, kang ora mung nggambaraké Roh Suci, nanging uga pawartos-pawartos kang dikirim déning Gusti Allah marang umaté. Pesening Wahyu sewelas kang ndadèkaké Musa lan Élia ngadeg ing sikilé uga digambaraké lumantar prasetyaning janji kang kaparingaké marang Yérémia.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Mulané mangkéné pangandikané Pangéran: Manawa kowé mratobat, Aku bakal mbalèkaké kowé manèh, lan kowé bakal ngadeg ana ing ngarsaku; lan manawa kowé misahaké barang kang aji saka kang nistha, kowé bakal dadi kaya cangkem-Ku; wong-wong iku bakal bali marang kowé, nanging aja kowé bali marang wong-wong iku. Lan Aku bakal ndadèkaké kowé marang bangsa iki kaya témbok prunggu kang kuwat lan kajaga; lan wong-wong iku bakal perang nglawan kowé, nanging ora bakal ngalahaké kowé, amarga Aku nunggil karo kowé kanggo nylametaké kowé lan kanggo ngluwari kowé, mangkono pangandikané Pangéran. Lan Aku bakal ngluwari kowé saka tangané wong duraka, lan Aku bakal nebus kowé saka tangané wong kang nggegirisi. Yeremia 15:19–21.
Isaiah had made the same appeal when he said “For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved.” Isaiah added that the “returning” was in connection with the tarrying time of the parable, for he wrote, “And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.”
Yésaya wis ngaturaké panjaluk kang padha nalika panjenengané ngandika, “For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved.” Yésaya nambahaké manawa “returning” iku ana gandhengané karo wektu anggoné ngentèni ing pasemon mau, amarga panjenengané nulis, “And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.”
The privilege of being God’s “mouth” as Jeremiah identified is the privilege of speaking for God at the time when the United States “speaks as a dragon.” The words that will then be spoken by God’s people is the warning against the mark of the papal beast. To partake in that glorious movement requires that we return.
Hak istimewa dadi “cangkeme” Allah, kaya dene Yeremia mratelakake, iku hak istimewa kanggo ngandika tumrap Allah ing wektu nalika Amerika Serikat “ngandika kaya naga.” Tembung-tembung kang banjur bakal diucapake déning umat Allah iku yaiku pepeling marang tandha kéwan paus. Kanggo mèlu ana ing gerakan kang mulya iku, kita kudu bali.
If thou wilt return, O Israel, saith the Lord, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory. For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. Jeremiah 4:1–7.
Manawi sira karsa bali, he Israèl, mangkono pangandikané Sang Yéhuwah, balia marang Ingsun; lan manawi sira nyingkiraké sakehing barang nistha saka ing ngarsa-Ku, mula sira ora bakal kesasar. Lan sira bakal sumpah, “Sang Yéhuwah gesang,” kanthi kayektèn, kanthi pangadilan, lan kanthi kabeneran; lan para bangsa bakal mberkahi awaké dhéwé ana ing Panjenengané, lan ana ing Panjenengané bakal padha gumunggung. Awit mangkéné pangandikané Sang Yéhuwah marang wong-wong Yéhuda lan Yérusalèm: Lembutana palemahanmu sing ora diolah, lan aja nyebar wiji ana ing antarané eri. Sunatana awakmu marang Sang Yéhuwah, lan buwangen tetakaning atimu, hé para wong Yéhuda lan para pendhudhuk Yérusalèm; supaya bebendu-Ku aja njeblug kaya geni, lan murub nganti ora ana kang bisa ngilangi, marga saka alaing panggawému. Wartakna ana ing Yéhuda, lan ngumumna ana ing Yérusalèm; lan kandhaa, “Sangkakna kalasangka ana ing nagara; sesambata, kumpulana bebarengan, lan kandhaa, ‘Padha nglumpuka, lan ayo padha lumebu menyang kutha-kutha kang santosa bètèngé.’” Tegakna panji menyang Sion; mlayua, aja kendhat; awit Ingsun bakal ndhatangaké bilai saka lor, lan karusakan gedhé. Singa wis metu saka grumbulané, lan sing ngrusak para bangsa wis ana ing dalané; dhèwèké wus budhal saka panggonané arep ndadèkaké nagaramu dadi sepi, lan kutha-kuthamu bakal dadi reruntuhan, tanpa pedunung. Yérémia 4:1–7.
But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:34, 35.
Nanging Rohé Pangéran tumiba marang Gideon, lan dhèwèké nyebul slomprèt; lan Abiezer kaimpun ndhèrèk dhèwèké. Lan dhèwèké utus para utusan ngubengi kabèh Manasyeh; kang uga kaimpun ndhèrèk dhèwèké; lan dhèwèké utus para utusan marang Asyer, lan marang Zebulon, lan marang Naftali; lan wong-wong mau padha munggah kanggo nemoni wong-wong kuwi. Para Hakim 6:34, 35.