The great controversy between Christ and Lucifer (the Light Bearer) began in heaven, and God allowed a time of probation. When Lucifer propagated his rebellion a period of time was allowed for the fruit of the Light Bearer’s rebellion to be manifested. When God determined that the probationary period had ended, Lucifer’s name changed from Lucifer the Light Bearer, to Satan, the Adversary. For Satan and the angels who had joined in his rebellion the probationary period had ended, and they were cast out of heaven, and condemned to everlasting fire.
Prahara agung antarané Kristus lan Lucifer (Sang Pembawa Pepadhang) kawiwitan ing swarga, lan Allah marengaké sawijining mangsa pancoban. Nalika Lucifer nyebaraké pambrontakané, sawatara wektu diparingaké supaya wohing pambrontakané Sang Pembawa Pepadhang mau bisa kawedhar. Nalika Allah netepaké yèn mangsa pancoban iku wus rampung, jenengé Lucifer owah saka Lucifer Sang Pembawa Pepadhang dadi Satan, Sang Mungsuh. Tumrap Satan lan para malaékat kang wus mèlu ing pambrontakané, mangsa pancoban iku wus rampung, lan padha dibuwang metu saka swarga, sarta kaukum marang geni langgeng.
Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. Matthew 25:41.
Sawisé iku Panjenengané uga bakal ngandika marang wong-wong sing ana ing sisih kiwa: Sumingkirana saka ing ngarsaku, hé kowé para kang katempuh ing paukuman, lumebua ing geni langgeng kang wis kacawisaké kanggo Iblis lan para malaékaté. Matius 25:41.
The great controversy between Christ and Satan, thereafter arrived in the Garden of Eden, and once again God included a time of probation. When Satan accused God of lying about death and the fruit of the tree, and seduced Eve to join in his rebellion, a period of time was again allowed for the fruits of Satan’s rebellion to be manifested upon earth as it had been in heaven. Satan there received the additional name of the Devil, which means “the Accuser”. When probationary time (for the sons of Adam who have joined in Satan’s rebellion) ends, those sons of Adam will be condemned to everlasting fire.
Pasulayan gedhé antarané Kristus lan Iblis, salajengipun tekan ing Taman Eden, lan sapisan manèh Allah maringi wektu masa percobaan. Nalika Iblis nuduh Allah goroh bab pati lan wohing wit mau, sarta nggodha Hawa supaya mèlu ing pambrontakané, sapérangan wektu maneh kaparingaké supaya woh-wohing pambrontakané Iblis mau kawedhar ing bumi kaya déné ing swarga. Ing kono Iblis nampa jeneng tambahan, yaiku Si Iblis, kang tegesé “Sang Panuduh”. Nalika wektu percobaan (kanggo para putrané Adam kang wis mèlu ing pambrontakané Iblis) rampung, para putrané Adam mau bakal kaukumi marang geni langgeng.
And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. Revelation 12:7–9.
Lan ana perang ing swarga: Mikhael lan para malaekate perang nglawan naga iku; lan naga iku perang, bebarengan karo para malaekate, nanging ora menang; lan panggonane ora ditemokaké manèh ing swarga. Lan naga gedhé iku katundhung metu, yaiku ula tuwa iku, kang sinebut Iblis lan Satan, kang nasaraké saklumahing jagad kabèh; dheweke katundhung metu menyang bumi, lan para malaekate katundhung metu bebarengan karo dheweke. Wahyu 12:7–9.
The warfare in heaven in the beginning of the great controversy illustrates the warfare in the ending of the great controversy, for the Alpha and Omega always illustrate the end of a thing, with the beginning of a thing. The description of the warfare that took place in heaven is introduced by a great wonder in heaven.
Peperangan ing swarga ing wiwitaning kontroversi gedhé iku nggambaraké peperangan ing pungkasaning kontroversi gedhé, awit Sang Alfa lan Omega tansah nggambaraké pungkasaning sawijining prakara bebarengan karo wiwitaning prakara iku. Gambaran bab peperangan kang kelakon ing swarga iku diprabawani déning sawijining kaélokan gedhé ing swarga.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. Revelation 12:1, 2.
Lan ana kaelokan gedhé katon ana ing swarga: ana sawijining wong wadon kasandhangan srengéngé, lan rembulan ana ing sangisoring sikilé, lan ing sirahé ana makutha saka rolas lintang. Lan wong wadon iku lagi mbobot, banjur sesambat awit nandhang lara arep nglairaké, sarta kasangsaran banget supaya bisa nglairaké. Wahyu 12:1, 2.
When the final conflict of the great controversy between Christ and Satan occurs, which is while probationary time is still in effect; the battlefield is represented in the Revelation of Jesus Christ as being in heaven. This truth is now being unsealed. The apostle Paul speaks of three heavens.
Nalika paprangan pungkasan ing pasulayan gedhé antarané Kristus lan Sétan kelakon, yaiku nalika mangsa kasempatan sih-rahmat isih lumaku; papan paprangan iku digambaraké ing Wahyu Yesus Kristus ana ing swarga. Kasunyatan iki saiki lagi kabukak segelé. Rasul Paulus ngandika bab telung swarga.
“The apostle Paul early in his Christian experience was given special opportunities to learn the will of God concerning the followers of Jesus. He was ‘caught up to the third heaven,’ ‘into paradise, and heard unspeakable words, which it is not lawful for a man to utter.’ He himself acknowledged that many ‘visions and revelations’ had been given him ‘of the Lord.’ His understanding of the principles of gospel truth was equal to that of ‘the very chiefest apostles.’ 2 Corinthians 12:2, 4, 1, 11. He had a clear, full comprehension of ‘the breadth, and length, and depth, and height’ of ‘the love of Christ, which passeth knowledge.’ Ephesians 3:18, 19.” Acts of the Apostles, 469.
Rasul Paulus ing wiwitaning pengalaman Kristenipun kaparingan kalodhangan-kalodhangan mirunggan kanggé mangertosi karsaning Allah tumrap para pandhèrèkipun Gusti Yesus. Piyambakipun “kacandak ngantos swarga kaping tiga,” “mlebet ing firdaus, lan miyarsakaken tembung-tembung ingkang boten saged kawedharaken, ingkang boten kaleresan tumrap manungsa ngucapaken.” Piyambakipun piyambak ngakeni bilih kathah “wahyu lan panyingkapan” sampun kaparingaken dhateng piyambakipun “saking Gusti.” Pangertosanipun bab prinsip-prinsip kayektèn Injil sajajar kaliyan pangertosaning “para rasul ingkang langkung utami piyambak.” 2 Korinta 12:2, 4, 1, 11. Piyambakipun kagungan pamahaman ingkang cetha lan jangkep ngenani “jembaring, lan dawaning, lan jeroning, lan inggilipun” saking “katresnanipun Sang Kristus, ingkang ngluwihi sakathahing pangawikan.” Efesus 3:18, 19.” Kisah Para Rasul, 469.
The warfare in the beginning of the great controversy began in the third heaven, and the warfare at the ending of the great controversy ends in the first heaven. There are three heavens, the first being the heaven that represents the atmosphere of planet earth. The second heaven is the sun, moon, and stars. The third heaven is what Sister White called “paradise,” and it represents the location of God’s throne. It is in the very presence of God’s command center that the Light Bearer, Lucifer initiated his rebellion.
Peperangan ing wiwitaning pasulayan gedhé iku diwiwiti ing swarga katelu, lan peperangan ing pungkasaning pasulayan gedhé iku rampung ing swarga kapisan. Ana telung swarga, kang kapisan yaiku swarga sing makili atmosfering planit bumi. Swarga kapindho yaiku srengéngé, rembulan, lan lintang-lintang. Swarga katelu yaiku apa sing déning Sister White sinebut “paradise,” lan iku makili papan dunungé dhamparé Allah. Ing ngarsané piyambak saka pusat pamaréntahané Allah iku Sang Pembawa Pepadhang, Lucifer, miwiti pambrontakané.
The third heaven is where some prophets, including Sister White have been taken to in vision. When Paul was there, he was shown the history of the awakening of the dead dry bones that had been slain in the street on July 18, 2020, and the events that followed with the birth of the one hundred and forty-four thousand. Paul was forbidden to share that history, for that history was represented as a history that was not lawful to “utter.” Paul died a little over thirty years before John the Revelator received the vision of the Revelation of Jesus Christ. John, as with Paul, heard what was “uttered” by the seven thunders, and he too was told not to write what was “uttered.” What the seven thunders “uttered” was to remain sealed until the end of the three and a half symbolic days that the two witnesses had been dead in the street.
Langit katelu punika papan ing pundi sawetawis nabi, kalebet Sister White, sampun dipunbetah wonten ing sesanti. Nalika Paulus wonten ing ngriku, piyambakipun dipuntingalaken sajarah bab wunguhe balung-balung garing para wong pejah ingkang sampun kapatèn ing dalan raya tanggal 18 Juli 2020, saha prastawa-prastawa ingkang lajeng kalampahan kanthi miyosipun satunggal atus patang dosa sekawan ewu. Paulus dipunlarang nyariosaken sajarah punika, awit sajarah punika dipunlambangaken minangka sajarah ingkang boten pareng “dipunucapaken.” Paulus séda kirang langkung tigang dasa taun langkung rumiyin tinimbang Yohanes Sang Panampiling nampi sesanti Wahyu Yesus Kristus. Yohanes, kados déné Paulus, miyarsakaken punapa ingkang “dipunucapaken” déning pitu gludhug, lan piyambakipun ugi dipundhawuhi supados boten nyerat punapa ingkang “dipunucapaken” punika. Punapa ingkang “dipunucapaken” déning pitu gludhug punika kedah tetep kaségel ngantos pungkasaning tigang satengah dinten pralambang nalika kalih seksi sampun pejah wonten ing dalan raya.
And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:4.
Lan nalika gludhug pitu wus ngucap swarané, aku arep nulis; nanging aku krungu swara saka swarga ngandika marang aku, "Segela iku barang-barang kang diucapaké déning gludhug pitu, lan aja kok tulis." Wahyu 10:4.
All the prophets testify of the “last days” of the investigative judgment, and those “last days” specifically began on September 11, 2001, and they have now reached the point where the sealing begins. The sealing begins at the ending of the three and a half symbolic days that the two slain witnesses were lying in the street. All the prophets agree with one another. Paul saw the battlefield of the last probationary war, that takes place in the first heaven. The battlefield of the last probationary war, that takes place within the first heaven, parallels the battlefield of the first probationary war, that took place in the third heaven. It might appear unnecessary to identify the battlefields as battles of the probationary war, but Satan, who was the adversary of Christ in the first battle and is the adversary of the one hundred and forty-four thousand in the last battle, knows his time is short. He knows it is a battle set within the field of probationary time. Do we?
Kabèh para nabi padha neksèni bab “wektu-wektu pungkasan” saka paukuman panyelidikan, lan “wektu-wektu pungkasan” iku kanthi cetha wiwit tanggal 11 September 2001, lan saiki wis tekan ing tataran nalika panyegelan diwiwiti. Panyegelan diwiwiti ing pungkasaning telung dina satengah kang simbolis nalika loro saksi kang dipatèni padha gumlethak ana ing dalan. Kabèh para nabi padha sarujuk siji lan sijiné. Paulus weruh papranganing perang probationer pungkasan, kang dumadi ana ing swarga kapisan. Papranganing perang probationer pungkasan, kang dumadi ana ing sajroning swarga kapisan, iku sajajar karo papranganing perang probationer kapisan, kang dumadi ana ing swarga katelu. Bisa waé katon ora prelu netepaké paprangan-paprangan iku minangka papranganing perang probationer, nanging Sétan, kang dadi mungsuh Kristus ing paprangan kapisan lan dadi mungsuhé satus patang puluh papat èwu ing paprangan pungkasan, ngerti yèn wekdalé cendhak. Dhèwèké ngerti yèn iku paprangan kang ditetepaké ana ing sajroning wewengkon wekdal probationer. Apa kita uga mangkono?
In 1840, the mighty angel descended and empowered the first angel’s message. The Protestants of that generation were then tested and they ended up with a name of rebellion attached to them as they were labeled the daughters of Babylon. Lucifer’s name also changed during his probationary testing time. The mighty angel that descended in 1840, typified the mighty angel of Revelation eighteen that descended on September 11, 2001. The investigative judgment had not yet begun in 1840, for it was still four years in the future, but the Protestants still provided a prophetic representation of the judgment of the living, for when the angel descended in 1840, their probationary testing time began. When the angel of Revelation eighteen descended in 2001, the judgment in heaven changed from the judgment of the dead, unto the judgment of the living.
Ing taun 1840, malaekat kang kuwasa mudhun lan maringi kakuwatan marang piwelinging malaekat kapisan. Wong-wong Protestan ing generasi iku banjur diuji, lan pungkasane padha nampa asmane pambrontakan kang katempelake marang wong-wong mau nalika padha diwastani para putri Babil. Jenengé Lusifer uga owah sajroning mangsa pangujianing wekdal kasempatané. Malaekat kang kuwasa sing mudhun ing taun 1840 iku nglambangaké Malaekat kang kuwasa ing Wahyu wolulas kang mudhun ing tanggal 11 September 2001. Pengadilan panaliten durung wiwit ing taun 1840, awit isih ana patang taun ing ngarep, nanging wong-wong Protestan tetep maringi sawijining pralambang kenabian tumrap pengadilané wong urip, amarga nalika malaekat iku mudhun ing taun 1840, mangsa pangujianing wekdal kasempatané wong-wong mau wiwit. Nalika Malaekat ing Wahyu wolulas mudhun ing taun 2001, pengadilan ing swarga owah saka pengadilané wong mati dadi pengadilané wong urip.
On July 18, 2020, the first disappointment for the movement of the third angel, which is typified by the first disappointment of the movement of the first angel, arrived. In the movement at the beginning, the testing process of the Protestants ended at the waymark of the first disappointment, and then the testing of the first movement began. On July 18, 2020, the judgment process took another step forward, for the message that was to arrive at the end of the wilderness of three and a half days would not only be the perfect and final fulfillment of the message of the Midnight Cry, but it would also prophetically mark the arrival of the sealing of the one hundred and forty-four thousand.
Ing tanggal 18 Juli 2020, kuciwa kapisan tumrap gerakan malaékat katelu, kang dipratandhani déning kuciwa kapisan saka gerakan malaékat kapisan, dumugi. Ing gerakan ing wiwitan, prosès pangujiané para Protestan rampung ing tenger dalan kuciwa kapisan, lan banjur pangujian tumrap gerakan kapisan diwiwiti. Ing tanggal 18 Juli 2020, prosès pangadilan maju manèh satunggal léngkah, awit pawarta kang bakal dumugi ing pungkasaning ara-ara samun telung dina setengah iku ora mung bakal dadi kasampurnan kang sampurna lan pungkasan saka pawarta Pambengoking Tengah Wengi, nanging uga bakal nandhani kanthi profètis tekane panyegelan tumrap satus patang puluh papat éwu.
And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.
Lan kamulyaning Allahé Israèl wus minggah saka kerub, papan Panjenengané dumunung, tumuju ing ambanging Pedalemané. Banjur Panjenengané nimbali wong kang nganggo linen, kang nggawa piranti tinta panulis ana ing lambungé; lan Pangéran ngandika marang dhèwèké, “Lumakua lumantar ing tengahing kutha, ing tengahing Yérusalèm, lan pasangna tandha ana ing bathuké para wong kang sesambat lan nangis marga saka sakehé panggawé nistha kang katindakaké ana ing tengahé.” Yèzkiel 9:3, 4.
The process of sealing the one hundred and forty-four thousand began at their birth, which was also their resurrection. The message of the four winds brings the dead dry bones to life, and the message of the four winds is the message of the sealing of the one hundred and forty-four thousand. Paul and John both saw and heard the very history we are now living in, the history “that many prophets and righteous men have desired to see.” The history of the mighty movement of the third angel, that was typified by the mighty movement of the first angel.
Prosès panyégelan tumrap satus patang puluh papat ewu iku wiwit nalika lairé, kang uga dadi wunguné. Pesen bab patang angin nguripaké balung-balung garing kang mati, lan pesen bab patang angin iku ya pesen bab panyégelané satus patang puluh papat ewu. Paulus lan Yohanes padha ndeleng lan krungu sajarah kang saiki lagi kita lampahi iki, yaiku sajarah “kang wis dikarep-arep déning akèh nabi lan wong mursid supaya bisa ndeleng.” Sajarah bab obahe kang rosa saka malaékat katelu, kang wis dilambangaké déning obahe kang rosa saka malaékat kapisan.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Kabèh piwulang kang kaparingaké wiwit taun 1840–1844 kudu digawé dadi kebak daya ing jaman saiki, amarga akèh wong kang wis kelangan pituduh. Piwulang-piwulang mau kudu tekan marang kabèh pasamuwan.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Kristus ngandika, “Rahayu mripatmu, amarga padha ndeleng; lan kupingmu, amarga padha krungu. Satemene Aku pitutur marang kowe: manawa akeh para nabi lan wong-wong mursid wis kepéngin ndeleng prakara-prakara kang kokdeleng, nanging ora ndeleng iku; lan krungu prakara-prakara kang kokrungu, nanging ora krungu iku” [Matthew 13:16, 17]. Rahayu mripat kang weruh prakara-prakara kang katon ing taun 1843 lan 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Pawarta iku wis kaparingaké. Lan aja nganti ana panundha ing mbalèni pawarta iku, awit pratandha-pratandhaning jaman lagi kasampurnakaké; pakaryan panutup kudu katindakaké. Sawijining pakaryan gedhé bakal katindakaké sajroning wektu kang cendhak. Ora suwé manèh, kanthi panetepipun Gusti Allah, bakal kaparingaké sawijining pawarta kang bakal ngrembaka dadi panguwuh sora. Banjur Daniel bakal ngadeg ing pandumané, kanggo maringi paseksèné.” Manuscript Releases, volume 21, 437.
The predominant theme of Lucifer’s initial warfare in heaven was communication. He was the light bearer who used his position to insinuate error into the minds of holy angels. We are told that the angels that imbibed in his rebellious ideas, did not even recognize that it was Lucifer that had seduced them into thinking the things they eventually thought about God. He was so subtle, as he was with Eve in the garden, that the angels who were once holy, came to believe the thoughts Satan had implanted in their minds, were their own original thoughts. Those seeds, eventually brought the fruit of eternal destruction.
Tema utama saka peperangan wiwitané Lucifer ing swarga yaiku komunikasi. Dhèwèké iku pambekta pepadhang sing nggunakaké kalungguhané kanggo nyusupaké kasalahan menyang ing pikiran para malaékat suci. Kita kabarèn yèn para malaékat sing ngombé gagasan-gagasan pambrontakané, malah ora ngerti yèn Lucifer piyambak sing wis nggodha wong-wong mau supaya mikir bab-bab sing ing tembé banjur padha dipikirké ngenani Allah. Dhèwèké iku mengkono alus lan liciné, kaya nalika dhèwèké tumindak marang Hawa ing taman, nganti para malaékat sing biyèn suci mau banjur pracaya yèn pikiran-pikiran sing wis ditanduraké Iblis menyang ing batiné, iku asalé saka pikirané dhéwé. Winih-winih kuwi, ing wekasané, ngasilaké woh karusakan langgeng.
The last war, that takes place in the first heaven, is about to get under way, and it is not about the seduction of holy angels, nor is it about Satan’s seduction of Eve, but rather it is about his seduction of all mankind through a corrupted communication process that is represented as being in the heavens. It’s about the World-Wide Web that Satan uses to inculcate ideas into men, without those men knowing that they have believed a lie, and in so doing have demonstrated that they love not the truth. It was the apostle Paul that set forth that in the “last days” men would receive a lie, because they did not have a love of the “truth.” After all, he had seen the very history where this marvelous work of Satan is accomplished.
Peperangan pungkasan, kang dumadi ana ing langit kapisan, wis meh diwiwiti, lan iku dudu bab pambujuké malaékat-malaékat suci, uga dudu bab pambujuké Iblis marang Hawa, nanging malah bab pambujuké marang sakèhé manungsa lumantar sawijining proses komunikasi kang wis dirusak, kang dipratelakaké minangka ana ing langit. Iku nyangkut World-Wide Web kang dienggo déning Iblis kanggo nancepaké gagasan-gagasan menyang manungsa, tanpa manungsa-manungsa iku ngerti manawa wong-wong mau wis pracaya marang goroh, lan kanthi mangkono wis mbuktèkaké manawa wong-wong mau ora tresna marang kayektèn. Rasul Pauluslah kang mratelakaké yèn ing “wektu-wektu pungkasan” manungsa bakal nampani sawijining goroh, amarga wong-wong mau ora nduwèni katresnan marang “kayektèn.” Sarèhné, dhèwèké wis nyumurupi sajarah iku dhéwé, ing ngendi pakaryan Iblis kang nggumunakaké iki kalakon.
The seduction of mankind is accomplished by the globalists of the United Nations, who are the dragon power. The globalists of the United Nations in prophecy consist of kings and merchants. The kings are the governments, and the techno-giants and multinational billionaires are the merchants.
Panggodhaning umat manungsa katindakaké déning para globalis saka Perserikatan Bangsa-Bangsa, kang padha dadi kakuwatan naga. Para globalis saka Perserikatan Bangsa-Bangsa ing ramalan kapérang saka para ratu lan para sudagar. Para ratu iku para pamaréntah, déné para raksasa téknologi lan para milyarder multinasional iku para sudagar.
The warfare begins at the Sunday law, at which point, the United States becomes the premier king of the ten kings. The United States then has just spoken as a dragon, thus marking the end of the sixth kingdom of the earth beast. It then goes forth to deceive the whole world through the miracles that he is to do in sight of the beast, miracles that are represented as bringing fire down from heaven.
Peperangan iku diwiwiti nalika hukum Minggu dipratelakaké; ing wektu iku, Amérikah Sarékat dadi raja utama saka para sepuluh raja. Sawisé kuwi, Amérikah Sarékat wis ngandika kaya naga, mangkono nandhani pungkasané karajan kaping enem saka kéwan bumi. Banjur iku maju kanggo ngapusi sakabèhé jagad lumantar mukjijat-mukjijat sing bakal ditindakaké ana ing ngarsané kéwan mau, mukjijat-mukjijat sing dipratélakaké minangka nggawa geni mudhun saka swarga.
And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:13.
Lan iya nindakaké pratandha-pratandha gedhé, nganti gawé geni mudhun saka swarga tumeka ing bumi ana ing paningalé manungsa. Wahyu 13:13.
When the resurrected dead dry bones, that had been murdered in the street, are lifted up to heaven as an ensign, there is simultaneously another wonder in heaven.
Nalika balung-balung garing wong mati sing wus ditangèkaké manèh, kang wis dipatèni ana ing dalan, kaangkat munggah menyang swarga dadi panji, ing wektu kang bebarengan ana pratandha kaélokan liyané ing swarga.
And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. Revelation 12:3.
Lan katon pratandha liyané ana ing swarga; lah ana naga gedhé warna abang, nduwèni pitu sirah lan sapuluh sungu, sarta ana pitu makutha ana ing sirahé. Wahyu 12:3.
The great red dragon is Satan, but it is also pagan Rome.
Naga abang gedhé iku Iblis, nanging uga Roma kapir.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Mangkono, déné naga iku, utamané, nggambaraké Iblis, nanging ing pangertèn kapindho, iku minangka pralambang Roma kapir.” The Great Controversy, 439.
The dragon is Satan, and in a secondary application the dragon represents pagan Rome. In the history of Christ’s birth, the dragon of pagan Rome is represented; but the perfect prophetic application of the dragon is in “the last days.” In “the last days” the dragon is represented by the ten kings of the United Nations. They appear not in the history of Christ’s birth, but in the history of the birth of the one hundred and forty-four thousand, whose birth was typified by Christ’s birth.
Naga iku Iblis, lan ing panrapan sekunder naga iku nggambarake Roma kapir. Ing sajarah laire Kristus, naga Roma kapir iku katuduhake; nanging panrapan wangsit kang sampurna tumrap naga iku ana ing “wektu wekasan.” Ing “wektu wekasan” naga iku katuduhake déning sepuluh ratu saka United Nations. Wong-wong mau ora katon ing sajarah laire Kristus, nanging ing sajarah laire wong satus patang puluh papat éwu, kang lairé wis dilambangaké déning laire Kristus.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Para ratu lan para panguwasa sarta para gubernur wis nempelake marang awake dhewe tandha antikristus, lan dipratelakake minangka naga kang lunga arep perang nglawan para suci—yaiku wong-wong kang netepi pepakon-pepakoné Allah lan kang nduwèni pracaya marang Gusti Yesus.” Testimonies to Ministers, 38.
The dragon’s ten horns are the symbol of its confederacy, its seven heads with crowns upon them, identify it as the seventh head of the eight kingdoms of Bible prophecy as represented in both Nebuchadnezzar’s image in Daniel chapter two, and also in the eight heads of Revelation chapter seventeen. The United Nations is “another wonder in heaven,” at the very time when the ensign, which has been born in the street that runs through the valley of dead dry bones is lifted up to heaven. The dragon and the woman appear as wonders in heaven at the Sunday law, which is also the very point that the sea beast of Catholicism is also “wondered after.”
Sunguhe naga iku minangka pralambang pasamuwane, dene pitung sirahé kanthi makutha ana ing sadhuwuré, nandhakaké yèn iku sirah kapitu saka wolung karajan ing ramalan Kitab Suci kaya kang kagambar ana ing reca Nebukadnésar ing Daniel pasal loro, lan uga ing wolung sirah ing Wahyu pasal pitulas. Perserikatan Bangsa-Bangsa iku “kaelokan liyané ing swarga,” ing wektu kang padha nalika panji, kang wis lair ing dalan kang ngliwati lebak balung-balung garing kang mati, diangkat munggah menyang swarga. Naga lan wong wadon iku katon minangka kaelokan-kaelokan ing swarga nalika angger-angger Minggu, kang uga dadi titik wektu kang pas nalika kéwan saka sagara, yaiku Katulikisme, uga “digumunaké lan katut ditutaké.”
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
Lan aku weruh salah siji saka endhasé kaya dene katatu nganti mati; nanging tatuné kang matèni iku waras manèh; lan saindenging jagad padha gumun ngetutaké kéwan iku. Wahyu 13:3.
The world is wondering after the papal sea beast, ‘after’ its deadly wound is healed, and it is healed at the Sunday law in the United States. The ensign, the dragon and the beast are all being wondered after, beginning at the Sunday law in the United States. The false prophet manifests the most significant of the satanic wonders at that very same time, for it is immediately after the Sunday law, where the false prophet has just begun to speak as a “dragon,” that he goes forth to deceive the entire world, and he accomplishes his deception from heaven.
Jagad iki gumun ngetutaké kéwan segara kapapaan, “sawisé” tatu patié mari, lan tatu iku mari nalika hukum Minggu ditetepaké ing Amerika Sarékat. Panji, naga, lan kéwan iku kabèh padha digumuni lan ditutaké, diwiwiti nalika hukum Minggu ing Amerika Sarékat. Nabi palsu nduduhaké kaélokan-kaélokan Iblis sing paling wigati ing wektu kang padha iku uga, awit sakcepete sawisé hukum Minggu, nalika nabi palsu lagi wiwit ngucap kaya sawijining “naga,” banjur piyambakipun lunga kanggo ngapusi jagad kabèh, lan anggoné nindakaké pangapusané iku saka swarga.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:11–13.
Banjur aku mirsa ana kéwan liyané munggah saka ing bumi; lan dhèwèké nduwèni sungu loro kaya cempé, lan gunemé kaya naga. Lan dhèwèké nindakaké sakehing panguwasané kéwan kang kapisan ana ing ngarsané, lan ndadèkaké bumi lan wong-wong kang manggon ana ing kono padha nyembah marang kéwan kang kapisan, kang tatu matèni-né wis waras. Lan dhèwèké nindakaké pratanda-pratanda gedhé, nganti ndadèkaké geni mudhun saka swarga menyang bumi ana ing ngarepé manungsa. Wahyu 13:11–13.
The war that began in the third heaven, ends in the first heaven. The three-fold union of the dragon, the beast and the false prophet are identified by the Bible and the Spirit of Prophecy as the evil confederacy. At the Sunday law, the three-fold union begins leading the entire world in warfare against the woman, as it marches to Armageddon. At the Sunday law, they take their positions in the battlefield of the first heaven, and then they lose! As Rome rises to power three times in the history of the world, it always conquers first its enemy, then its ally, then its victim, and then falls.
Peperangan sing diwiwiti ing swarga katelu, rampung ing swarga kapisan. Uni telu-lapis saka naga, kéwan galak, lan nabi palsu diidentifikasi déning Kitab Suci lan Rohing Ramalan minangka konfederasi ala. Nalika hukum Minggu kawujud, uni telu-lapis iku wiwit nuntun jagad kabèh ing peperangan nglawan wong wadon, nalika mlaku menyang Armageddon. Nalika hukum Minggu kawujud, wong-wong mau njupuk papané ana ing palagané swarga kapisan, lan banjur padha kalah! Minangka Roma munggah dadi kakuwatan kaping telu sajroning sajarahing donya, Roma tansah ngalahaké mungsuhé dhisik, banjur sekutuné, banjur korbane, lan banjur tiba.
And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:13–16.
Lan aku weruh ana telung roh najis kaya kodhok metu saka cangkeme naga, lan saka cangkeme kéwan galak, lan saka cangkeme nabi palsu. Awit roh-roh iku ya roh-rohing dhemit, kang nindakaké mukjijat, kang padha lunga marani para ratu ing bumi lan ing saindenging jagad, supaya nglumpukaké wong-wong mau tumuju ing paprangan ing dina gedhé iku, yaiku dinané Allah Kang Mahakuwasa. Lah, Aku teka kaya maling. Begja wong kang tansah waspada lan ngreksa sandhangané, supaya aja nganti lumaku wuda lan wong-wong padha weruh wirangé. Lan wong-wong mau padha diklumpukaké ana ing sawijining panggonan kang ing basa Ibrani diarani Armagedon. Wahyu 16:13–16.
The “war in heaven” in “the last days” is not metaphorical, it is a war of communication that is carried out in the heavens. Out of the mouth of the dragon, the mouth of the beast and the mouth of the false prophet comes the “spirits of devils” that work “miracles.” The word “spirit” means breath, and the breath is a symbol of a message. The breath of Ezekiel thirty-seven brings the dead bones to life, and it does so by delivering the message of Islam, which in the Bible is represented as the east wind. “Spirit,” “wind” and “breath” are the same word translated into those three English words both in the Hebrew and in the Greek.
“Peperangan ing swarga” ing “wektu wekasan” iku dudu pepindhan, nanging sawijining perang komunikasi kang kalaksanakake ing langit. Saka cangkeme naga, cangkeme kéwan buas, lan cangkeme nabi palsu metu “roh-roh setan” kang nindakaké “mukjijat.” Tembung “roh” tegesé ambegan, lan ambegan iku pralambang sawijining pesen. Ambegan ing Ezekiel telung puluh pitu nguripaké balung-balung mati, lan nindakaké mangkono kanthi ngaturaké pesen Islam, kang ing Kitab Suci dipralambangaké minangka angin saka wetan. “Roh,” “angin,” lan “ambegan” iku tembung sing padha kang diterjemahaké dadi telung tembung Inggris mau, ing basa Ibrani uga ing basa Yunani.
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Gusti Allah bisa ngembusaké urip anyar marang saben jiwa kang kanthi temen-temen kepéngin ngladèni Panjenengané, lan bisa ndemèk lambé nganggo areng urip saka mesbèh, sarta ndadèkaké lambé iku dadi fasih ngluhuraké Panjenengané. Ewonan swara bakal kapenuhan déning kakuwatan kanggo mratélakaké kayektèn-kayektèn endah saka Sabda Allah. Ilat kang gagap bakal diluwari, lan wong-wong kang isin bakal dikuwataké supaya bisa mènèhi paseksi kang kendel tumrap kayektèn. Muga-muga Gusti nulungi umaté kanggo ngresiki padaleman jiwa saka saben rereged, lan kanggo njaga sesambungan kang mangkono raketé karo Panjenengané saéngga padha bisa dadi para pandhèrèk udan pungkasan nalika iku bakal kawutahaké.” Review and Herald, July 20, 1886.
The “spirits” that come out of the mouth of the dragon, out of the mouth of the beast and out of the mouth of the false prophet represent satanic messages. In the first battle in the third heaven–it was corrupted communications as represented by the corrupted light bearer. In the last battle in the first heaven–it is once again, corrupted communications. The corrupted communications that Satan used in the warfare of the third heaven, that is to be used again in the warfare of the first heaven, was mesmerism, which in modern times is called hypnosis.
“Roh-roh” sing metu saka cangkeme naga, saka cangkeme kéwan galak, lan saka cangkeme nabi palsu, makili pesen-pesen satanis. Ing peperangan kapisan ing swarga katelu—iku minangka komunikasi sing wis dirusak, kaya sing dilambangaké déning pambekta pepadhang sing wis rusak. Ing peperangan pungkasan ing swarga kapisan—iku sapisan manèh komunikasi sing wis dirusak. Komunikasi sing wis dirusak sing digunakaké déning Iblis ing peperangan swarga katelu, yaiku sing bakal digunakaké manèh ing peperangan swarga kapisan, yaiku mesmerisme, sing ing jaman modern diarani hipnosis.
“Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Manuscript 86, 1905.
“Para priya lan wanita ora kena nyinaoni élmu babagan carane ngrebut lan nguwasani pikirané wong-wong sing sesrawungan karo dheweke. Iki iku élmu sing diwulangaké déning Sétan. Kita kudu nolak samubarang kang kaya mangkono. Kita ora kena campur tangan karo mesmerisme lan hipnotisme—élmu kagungané wong sing wis kelangan kalungguhané sing kawitan lan banjur dibuwang metu saka plataraning swarga.” Manuscript 86, 1905.
Hypnotism is accomplished in the world today by the techno-giants through the worldwide web, which employs what is labeled as the science of modern advertising, but is actually the ultimate sophistication of the old satanic science of hypnotism. The globalists, techno-giants and billionaires intend to capture their prey in a “web” of deceit that is already established worldwide. Satan’s PsyOps on the whole world if you will. It is satanic messages that lead the world to Armageddon, and those satanic messages are proclaimed in the heavens at the very same time the three angels are proclaiming Christ’s message in the heavens.
Hipnotisme ing jaman saiki katindakake ing donya lumantar para raksasa teknologi kanthi jaringan web saindenging jagad, kang migunakaké apa sing diwastani minangka élmu pariwara modhèren, nanging satemené iku minangka panyampurnan pungkasan saka élmu hipnotisme satanis lawas. Para globalis, raksasa teknologi, lan para miliarder nduwèni ancas nyekel mangsané ana ing sajroning “web” kasasaran kang wis mapan ing saindenging jagad. Menawa karsa diarani, iku ya iku PsyOps-né Sétan tumrap sakabèhing jagad. Iku pesen-pesen satanis kang nuntun donya menyang Armageddon, lan pesen-pesen satanis iku diumumaké ing langit ing wektu kang padha nalika telung malaékat iku uga ngumumaké pesené Kristus ing langit.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:6–11.
Lan aku weruh malaékat liyané mabur ing tengahing langit, nggawa Injil langgeng kanggo diwartakaké marang wong-wong kang manggon ing bumi, lan marang saben bangsa, suku, basa, lan kaum, ngandika kanthi swara sora: Padha wedi-asmaa marang Gusti Allah, lan padha mènèha kamulyan marang Panjenengané; awit wis tekan wektuning paukumané; lan padha nyembaha Panjenengané kang nitahaké langit lan bumi lan segara sarta sumber-sumbering banyu. Banjur ana malaékat liyané ngetutaké, ngandika: Babil wis rubuh, wis rubuh, kutha gedhé iku, awit dhèwèké wis ndadèkaké sakehing bangsa ngombé anggur bebenduning laku jinaé. Lan malaékat katelu ngetutaké wong loro mau, ngandika kanthi swara sora: Manawa ana wong nyembah kéwan iku lan recané, sarta nampa tandhané ing bathuké utawa ing tangané, wong iku uga bakal ngombé anggur bebenduning Gusti Allah, kang diwutahaké tanpa campuran menyang ing tuwung bebenduné; lan dhèwèké bakal disiksa nganggo geni lan belérang ana ing ngarsané para malaékat suci lan ana ing ngarsané Sang Cempené: lan kukusing panyiksané munggah salawas-lawasé; lan wong-wong kang nyembah kéwan iku lan recané, uga sapa waé kang nampa tandha asmané, ora duwe katentreman rina wengi. Wahyu 14:6–11.
The “spirits” that come from each member of the three-fold union, comes out of their mouths. The speaking of a nation is the action of its government.
“Roh-roh” kang metu saka saben anggota saka pasamuwan telu siji iku, metu saka cangkeme. Pangucapé sawijining bangsa iku tumindak pamaréntahané.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
“Pangucaping sawijining bangsa iku tumindake para panguwasa legislatif lan yudisialé.” The Great Controversy, 443.
Jeremiah was promised that if he would separate the wheat from the chaff, and not return to the chaff (though the chaff could return to him), that God would make him His “mouth.”
Yeremia dipunjanji manawa manawa piyambakipun kersa misahaken gandum saking damèn, sarta boten malih wangsul dhateng damèn punika, sanadyan damèn punika saged wangsul dhateng piyambakipun, Gusti Allah badhé ndadosaken piyambakipun “tutuk”-Nipun.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? 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. Jeremiah 15:17–19.
Aku ora lungguh ana ing pasamuwaning para panyendha, lan ora surak-surak bungah; aku lungguh piyambakan marga saka asta-Mu, awit Paduka wus ngebaki aku kalawan nepsu suci. Yagéné laramku langgeng tanpa pedhot, lan tatunku ora kena mari, kang ora gelem waras? Punapa Paduka tenan badhé dados tumraping aku kados wong goroh, lan kados toya ingkang sirna? Mulane, mangkene pangandikané Pangéran: Manawa sira mratobat, Ingsun bakal ngirid sira bali maneh, lan sira bakal ngadeg ana ing ngarsaku; lan manawa sira misahaké kang aji saka kang nistha, sira bakal dadi kaya cangkem-Ku; wong-wong iku bakal bali marang sira, nanging aja sira bali marang wong-wong iku. Yeremia 15:17–19.
Jeremiah is representing the Millerites in their first disappointment, who thought God had lied. God had not lied, He simply held his hand over a mistake in the 1843 chart. Jeremiah was promised, as those who were disappointed at July 18, 2020, are promised; that if they would separate from the foolish persons and satanic teachings that were present before the disappointment, then the Lord would make Jeremiah, and those he typifies, His “mouth.” The 1843 chart had been produced in fulfillment of the command to do so in Habakkuk chapter two.
Yeremia nggambarake kaum Millerit ing kuciwa kapisané, sing ngira yèn Allah wis ngapusi. Allah ora ngapusi; Panjenengané mung nyelakaké tangané nutupi sawijining kaluputan ing bagan 1843. Yeremia kaparingan janji, kaya dene wong-wong sing padha kuciwa ing 18 Juli 2020 uga kaparingan janji; yèn manawa padha gelem misahaké awaké saka wong-wong bodho lan piwulang-piwulang setan sing ana sadurungé kuciwané, mula Pangéran bakal ndadèkaké Yeremia, lan wong-wong sing dilambangaké déning panjenengané, dadi “cangkem”-Né. Bagan 1843 wis digawé minangka panggeneping dhawuh supaya nindakaké mangkono ing Habakuk pasal loro.
“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.
“Puniku dados paseksen ingkang manunggal saking para pamuji lan seratan-seratan Advent Kapindho, nalika jejeg wonten ing ‘kapitadosan ingkang asli,’ bilih pamacalan bagan punika dados panggenaping Habakuk 2:2, 3. Menawi bagan punika satunggaling prakawis ramalan (lan para ingkang nyelaki punika nilar kapitadosan ingkang asli), mila ngetutipun bilih 457 SM punika taun wiwitan kanggé ngetang 2300 dinten. Prelu bilih 1843 kedah dados wekdal kapisan ingkang dipunwedharaken supados ‘sesanti’ punika ‘kèndel,’ utawi supados wonten wekdal katundha, ing pundi golongan para prawan kedah ngantuk lan tilem babagan prakawis ageng bab wekdal, sakderengipun piyambakipun badhé dipunwungu déning Pambengoking Tengah Wengi.” James White, Second Advent Review and Sabbath Herald, Jilid 1, Nomer 2.
The Lord, through Habakkuk, commanded the Millerites to produce the 1843 chart, and it contained an error that the Lord held His hand over. This is why Jeremiah states that his disappointment was because of God’s hand. When, after the disappointment, the Lord led the Millerites back to Habakkuk chapter two, they saw the promise, that even though the vision would tarry, that they should wait for it, for it would not lie, and that at the end it would “speak”.
Gusti, lumantar Habakuk, maringi dhawuh marang para Millerit supaya nggawé bagan 1843, lan ing jeroné ana kasalahan kang dipun-tutupi déning asta Gusti. Mulané Yeremia ngandika yèn kuciwa kang dialami iku marga saka asta Allah. Nalika, sawisé kuciwané iku, Gusti nuntun para Millerit bali marang Habakuk pasal loro, wong-wong mau weruh janji iku, yèn sanadyan wahyu iku bakal katingal kaya kendhat, wong-wong mau kudu ngentèni, awit wahyu iku ora bakal goroh, lan yèn ing wekasané wahyu iku bakal “matur”.
The vision “speaking” represented the content of the prophetic message, and the promise to Jeremiah was if he would shake off the disappointment, return to the zeal for the message he had before the disappointment, and if he would make the distinction between wheat and chaff, he would be God’s “mouth,” and would present the message of the Midnight Cry.
Paningal kang “ngandika” iku nggambarake isiné pesen kenabian, lan prasetyané marang Yeremia yaiku manawa manawa dhèwèké gelem nyingkiraké rasa kuciwa, bali marang semangat tumrap pesen kang biyèn diduwèni sadurungé kuciwa iku, lan manawa dhèwèké gelem mbédakaké antarané gandum lan sekam, dhèwèké bakal dadi “cangkem”é Gusti Allah, lan bakal martakaké pesen Seruan Tengah Wengi.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Amarga sesanti iku isih kanggo wektu kang wis katetepaké, nanging ing wekasané bakal ngandika, lan ora bakal goroh; senajan katon kaya telat, ngentènana iku; amarga mesthi bakal teka, iku ora bakal telat. Habakkuk 2:3.
Those represented by Jeremiah, in both the movement of the first and third angels, who fulfill the command to return, will be the “mouth” of the Lord in the warfare against the evil confederacy, on the battlefield of the first heaven. They will present the message of the Midnight Cry. Those represented by Jeremiah are now hearing a “voice” in the wilderness. Three and a half symbolic days is a symbol of a prophetic wilderness.
Wong-wong kang diprasetyakake déning Yeremia, ing sajroning gerakan malaékat kapisan lan katelu, kang netepi dhawuh supaya bali, bakal dadi “cangkem”-é Pangéran ing peperangan nglawan pakempalan piala, ing palaganing langit kang kapisan. Wong-wong mau bakal ngaturaké piwulang Bebendu Tengah Wengi. Wong-wong kang diprasetyakake déning Yeremia saiki lagi ngrungu sawijining “swara” ana ing ara-ara samun. Telung dina satengah kang sipaté pralambang iku minangka pralambang ara-ara samun kenabian.
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 40:3–5.
Swarané wong kang sesambat ana ing ara-ara samun, Padadèkna margané Pangéran, lurusna ana ing pasamunan dalan gedhé kanggo Allah kita. Saben lebak bakal kaluhuraké, lan saben gunung tuwin bukit bakal direndhahaké; kang bengkong bakal dilurusaké, lan papan-papan kang kasar bakal dadi rata; Lan kamulyané Pangéran bakal kawedhar, lan sakèhé manungsa bakal padha ndeleng iku bebarengan; awit cangkemané Pangéran piyambak kang wus ngandika mangkono. Yesaya 40:3–5.
We will continue our consideration of the last battle of the probationary war, that began in the third heaven and ends in the first heaven in the next article.
Kita badhé nerusaké pangrembag kita bab paprangan pungkasan saka perang mangsa pitungan, kang wiwit ing langit katelu lan rampung ing langit kapisan, ing artikel salajengipun.
Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel. 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 6:33–35.
Banjur kabèh wong Midian, wong Amalek, lan anak-anak saka tanah wetan padha nglumpuk bebarengan, banjur nyabrang lan masang kémah ana ing lebak Yizreel. Nanging Rohing Pangéran tumedhak marang Gideon, lan dhèwèké nyebul slomprèt; banjur Abiezer padha nglumpuk mèlu dhèwèké. Lan dhèwèké ngutus para utusan menyang sakabèhé Manasyeh; iku uga padha nglumpuk mèlu dhèwèké. Lan dhèwèké ngutus para utusan marang Asyer, marang Zebulon, lan marang Naftali; banjur wong-wong iku padha munggah kanggo nemoni wong-wong mau. Para Hakim 6:33–35.