In the first seventeen verses of Isaiah forty the one hundred and forty-four thousand are prophetically located at the end of three and a half days, where they had been lying dead in the streets, while the world rejoiced. All the prophets agree with each other and the prophetic events they present always align with the other prophets, for God is not the author of confusion.
Ing pitulas ayat kapisan saka Yesaya patang puluh, wong satus patang puluh papat ewu dipanggonake kanthi profetik ing pungkasaning telung dina setengah, nalika padha wis gumlethak mati ana ing lurung-lurung, déné jagad padha bungah-bungah. Kabèh para nabi sarujuk siji lan sijiné, lan kadadéan-kadadéan profetik kang padha aturaké tansah selaras karo para nabi liyané, awit Gusti Allah dudu pangriptaing kabingungan.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Lan roh-rohé para nabi iku manut marang para nabi. Awit Gusti Allah iku dudu pangriptaing keruwetan, nanging katentreman, kaya déné ing sakèhé pasamuwané para suci. 1 Korinta 14:32, 33.
The Comforter, who Jesus promised to send in His absence, was placed into the very first words, of the very first verse, of the twenty-six chapters that make up Isaiah’s final prophetic narrative. “Comfort ye, comfort ye my people, saith your God.” The rule of first mention emphasizes that the following twenty-six chapters is to be understood in reference to the perfect and final fulfillment of the coming of the Comforter.
Sang Panglipur, kang dipunprasetyakaken déning Gusti Yésus badhé dipunutus nalika Panjenengané boten wonten, sampun dipunlebetaken ing tembung-tembung ingkang kapisan piyambak, saking ayat ingkang kapisan piyambak, saking sèlikur nem pasal ingkang nyusun narasi kenabian pungkasané Yesaya. “Panglipura, panglipura umat-Ku, pangandikané Allahmu.” Paugeran panyebutan kapisan negesaken bilih sèlikur nem pasal candhakipun punika kedah dipunmangertosi gegayutan kaliyan kasampurnan lan panggenapan pungkasan ingkang sampurna saking rawuhipun Sang Panglipur.
And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever. . .. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:16, 26.
Lan Aku bakal nyuwun marang Sang Rama, lan Panjenengane bakal maringi kowe sawijining Panglipur liyane, supaya Panjenengane tetep nunggil karo kowe ing salawas-lawase.... Nanging Sang Panglipur iku, yaiku Sang Roh Suci, kang bakal diutus déning Sang Rama atas asma-Ku, Panjenengane bakal mulang kowe samubarang kabèh, lan ngélingaké kowe marang samubarang kabèh, apa waé kang wus Dakandhakaké marang kowe. Yokanan 14:16, 26.
The Midnight Cry of the Millerite history is repeated in the history of the one hundred and forty-four thousand.
Pangentasing Tengah Wengi sajroning sajarah Millerite kapitulang manèh ing sajarahé wong satus patang puluh papat èwu.
“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
“Ana sawijining jagad kang mapan ana ing piala, ana ing pangapusan lan kasasar, ana ing sangisoring bayangan pati piyambak,—turon, turon. Sapa kang ngrasa lara batin kanggo nggugahaké wong-wong mau? Swara apa kang bisa nggayuh wong-wong mau? Pikiran kawula katuntun marang mangsa ngarep, nalika pratandha iku bakal kaparingaké. ‘Lah, Sang Penganten kakung rawuh; metua kowé nglawan Panjenengané.’ Nanging ana sawatara wong kang bakal nundha anggoné ngupaya lenga kanggo ngebaki damar-damare, lan kasep temen wong-wong mau bakal nemu yèn watak, kang dilambangaké déning lenga iku, ora bisa dipindhahaké marang wong liya.” Review and Herald, February 11, 1896.
The question is asked, “what voice can” “awaken” those that are “asleep”? The “voice” that awakens them in Isaiah chapter forty, is the “voice” that “cries” in the “wilderness.”
Pitakon dipunaturaken, “swanten punapa ingkang saged” “nggugah” tiyang-tiyang ingkang “tilem”? “Swanten” ingkang nggugah piyambakipun wonten ing Yesaya bab patang dasa, inggih punika “swanten” ingkang “nywara” wonten ing “ara-ara samun.”
Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The “voice” of him that “crieth” in the wilderness. . .. Isaiah 40:2, 3.
Ngandikanen tembung panglipur marang Yerusalem, lan sesambatenen marang dheweke, yèn peperangane wis kalakon rampung, yèn kaluputane wis diapura: awit dheweke wus nampani saka astaning Pangéran tikel pindho kanggo sakehing dosane. “Swara” saka wong kang “sesambat” ana ing ara-ara samun.... Yesaya 40:2, 3.
The message of the Midnight Cry is also the message of the latter rain.
Piwulang bab Pamecut Tengah Wengi iku uga dadi piwulang bab udan pungkasan.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Panjenengan ndadèkaké rawuhipun Gusti punika katingal adoh sanget. Kula nyumurupi bilih udan wekasan badhé tumeka kados [mendadakipun] sesambat ing tengah wengi, lan kanthi kakiyatan ping sapuluh langkung ageng.” Spalding and Magan, 5.
One of the many symbols found in the Word of God that represents the latter rain message, is the symbol that is recognized by a doubling of words or phrases. The doubling of words, or phrases is a symbol of the Midnight Cry, or latter rain message in the last days. The symbolism of the doubling of “comfort ye,” places the opening of Isaiah chapter forty in the tarrying time, when the message represented as the Midnight Cry of the parable of the ten virgins is to be recognized and then proclaimed. At that time, Christ sends the Comforter to awaken the sleeping virgins, who are prophetically represented as sleeping, and in some prophetic passages as sleeping, the sleep of death. The first verse of Isaiah forty, is prophetically located three and a half symbolic days ‘after’ the disappointment of July 18, 2020, for that is when the Comforter is sent to awaken those that are asleep. Three and a half days is a symbol of a wilderness, and there is where the “voice” begins to “cry.”
Salah siji saka akèh pralambang kang kapanggih ana ing Sabdaning Allah, kang makili pekabaran udan pungkasan, yaiku pralambang kang kaudhar déning panggandhenganing tembung-tembung utawa ukara-ukara. Pangdobelan tembung-tembung, utawa ukara-ukara, iku minangka pralambang saka Pambengoking Tengah Wengi, utawa pekabaran udan pungkasan ing dina-dina wekasan. Pralambang saka pangdobelan “nglipura sira,” nempatake pambukaning Yesaya bab patang puluh ana ing mangsa ngentèni, nalika pekabaran kang dipralambangaké minangka Pambengoking Tengah Wengi saka pasemon bab sepuluh prawan kudu dingertèni banjur diwartakaké. Ing wektu iku, Kristus ngutus Sang Panglipur kanggo nggugah para prawan kang padha turu, kang kanthi profètis dipralambangaké minangka padha turu, lan ing sawatara pethikan profètis minangka turu, yaiku turuning pati. Ayat kapisan saka Yesaya patang puluh, kanthi profètis mapan telung setengah dina pralambang “sawisé” kuciwane tanggal 18 Juli 2020, amarga nalika iku Sang Panglipur diutus kanggo nggugah wong-wong kang padha turu. Telung setengah dina iku minangka pralambang ara-ara samun, lan ana ing kono “swara” wiwit “mbengok.”
Revelation eleven, Ezekiel thirty-seven, Matthew twenty-five, the history of the Millerites (along with the same waymarks of Millerite history that occur in every reform movement), combine to identify a ‘specific process’ of awakening the sleeping virgins. The process starts with the virgins going to sleep at the disappointment. The period of the tarrying time that began at the disappointment is ultimately recognized as the tarrying time. The last portion of the tarrying time is the development of the message of the Midnight Cry. When the message is established, it is then proclaimed until it reaches its climax, the judgment.
Wahyu sewelas, Yehezkiel telung puluh pitu, Matius rong puluh lima, sajarahé kaum Millerit (bebarengan karo tenger-tenger sajarah Millerit sing padha, kang dumadi ana ing saben gerakan reformasi), sesarengan ngenali sawijining ‘proses tartamtu’ kanggo nggugah para prawan kang padha turu. Proses iku diwiwiti nalika para prawan padha turu amarga kuciwa gedhé. Mangsa tundha kang diwiwiti nalika kuciwa gedhé iku, ing pungkasané banjur kawruhan minangka mangsa tundha. Bagéan pungkasan saka mangsa tundha iku yaiku pangrembakaning pekabaran Bab Surup Wengi. Nalika pekabaran iku wis mantep, banjur diproklamaké nganti tekan pucaké, yaiku pangadilan.
The messenger represented as the “voice” in Isaiah, asked what the message was that was to be proclaimed. He was told in symbolic language to present the message of Islam. The prophetic message of Islam cannot be separated from the soon-coming Sunday law, for Islam is a trumpet power, and the seven trumpets of Revelation represent God’s judgment upon the powers who pass Sunday laws. Those powers were pagan Rome in 321, a symbol of the dragon; papal Rome in 538, a symbol of the beast; and the soon coming Sunday law in the United States, a symbol of the false prophet.
Utusan sing dipralambangaké minangka “swara” ing Kitab Yesaya, takon apa pawarta sing kudu diwartakaké. Dhèwèké kaparingan dhawuh kanthi basa simbolis supaya ngaturaké pawarta Islam. Pawarta kenabian Islam ora bisa dipisahaké saka undhang-undhang Minggu sing bakal enggal rawuh, amarga Islam iku sawijining kakuwatan slomprèt, lan pitu slomprèt ing Kitab Wahyu nggambarake paukumaning Allah tumrap kakuwatan-kakuwatan sing netepaké undhang-undhang Minggu. Kakuwatan-kakuwatan mau yaiku Roma kapir ing taun 321, sawijining pralambang naga; Roma kapapalèn ing taun 538, sawijining pralambang kéwan galak; lan undhang-undhang Minggu sing bakal enggal rawuh ing Amérika Sarékat, sawijining pralambang nabi palsu.
In connection with the identification of what the message that the “voice” who had been crying in the wilderness was to proclaim, was the promise that God’s word never fails. The ‘promise and assurance’ that God’s word never fails, is located in the identical prophetic setting that in Habakkuk chapter two, and verse three, is expressed as “at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” The message of Islam will never fail, it will surely come. The last verse of Isaiah chapter forty, addresses those that wait for the vision in Habakkuk.
Ing gegayutan karo pangenalan bab apa kang kudu diumumaké déning pawarta sing “swara” kang wis sesambat ana ing ara-ara samun, ana janji manawa pangandikané Gusti Allah ora tau gagal. “Janji lan jaminan” manawa pangandikané Gusti Allah ora tau gagal iku dumunung ana ing latar pratélan kenabian kang padha, kang ing Habakkuk bab loro, ayat telu, kaandharaké mangkéné: “amarga ing wekasan iku bakal ngandika, lan ora ngapusi: senajan katon kaya telat, tetepa ngentènana iku; amarga iku mesthi bakal kelakon, ora bakal telat.” Piwulang Islam ora bakal tau gagal, iku mesthi bakal rawuh. Ayat pungkasan saka Yesaya bab patang puluh, nyapa wong-wong kang ngentèni wahyu ing Habakkuk.
But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. Isaiah 40:31.
Nanging wong-wong kang ngenteni marang Pangéran bakal dibaroni kekuwatané; bakal munggah kalawan swiwi kaya manuk garudha; bakal padha mlayu, nanging ora kesel; lan bakal padha lumaku, nanging ora semaput. Yesaya 40:31.
The “hidden history” of the seven thunders, that is now being unsealed, identifies three waymarks that begin and end with a disappointment. In that symbolic history, there are three waymarks, separated by two periods of time. A disappointment begins the tarrying time. The tarrying time leads to the corrected message and prediction of the Midnight Cry. The message of the Midnight Cry begins a period of proclaiming the message of the Midnight Cry, that leads to a second disappointment, that is represented as judgment. Those three steps, separated by two periods of time, represent the Alpha and Omega, as created in the Hebrew word “truth.”
“Sajarah kang kasingid” bab gludhug pitu, kang saiki lagi kabukak segelé, ngenali telung pratandha dalan kang diwiwiti lan dipungkasi kanthi sawijining kuciwa. Ing sajarah pralambang iku, ana telung pratandha dalan, kapisah déning rong mangsa wektu. Sawijining kuciwa miwiti mangsa nundha. Mangsa nundha iku nuntun marang pesen kang wis dilurusaké lan ramalan bab Pambengoking Tengah Wengi. Pesen Pambengoking Tengah Wengi miwiti sawijining mangsa pangumuman pesen Pambengoking Tengah Wengi, kang nuntun marang kuciwa kapindho, kang dilambangaké minangka paukuman. Telung undhak-undhakan iku, kang kapisah déning rong mangsa wektu, makili Alfa lan Omega, kaya kang katitahaké ing tembung Ibrani “bebener.”
In Ezekiel thirty-seven, Ezekiel also represents the “voice” of Isaiah forty. The voice in Isaiah forty asks, “What shall I cry?” The “voice” in Ezekiel thirty-seven, verse seven, then “prophesied as” he “was commanded.”
Ing Yehezkiel telung puluh pitu, Yehezkiel uga nglambangaké “swara” ing Yesaya patang puluh. Swara ing Yesaya patang puluh takon, “Apa kang kudu dakserukaké?” “Swara” ing Yehezkiel telung puluh pitu, ayat pitu, banjur “medhar wangsit kaya” dhèwèké “kapréntahaké.”
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 banjur medhar wangsit kaya kang didhawuhaké marang aku; lan nalika aku medhar wangsit, ana swara, lah ana goncangan, lan balung-balung iku padha saiyeg, balung siji tumuju marang balungé dhéwé. Lan nalika aku mirsani, lah urat-urat lan daging thukul nutupi balung-balung iku, lan kulité nutupi ing sisih ndhuwur; nanging durung ana ambegan ana ing jeroné. Hezkiel 37:7, 8.
Ezekiel’s first prophecy brought the bones and flesh together, but they were not yet alive. “So,” Ezekiel “prophesied as he” was “commanded” a second time. The second prophecy brought the bodies to life. The two prophecies are typified by the creation of Adam.
Pawartosé Yéhezkièl kang kapisan ndadèkaké balung-balung lan daging padha nglumpuk dadi siji, nanging durung urip. “Mulané,” Yéhezkièl “medhar wangsit kaya” sing “dipréntahaké” marang dhèwèké kaping pindho. Pawartosé kapindho marakaké badan-badan mau dadi urip. Loro pawartosé iku dilambangaké déning panggawéné Adam.
And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Genesis 2:7.
Lan Pangéran Allah mbentuk manungsa saka lebuing lemah, lan ngembusaké ambeganing urip menyang bolongan irungé; banjur manungsa dadi jiwa kang urip. Purwaning Dumadi 2:7.
The two-step process of bringing the dead dry bones to life is first mentioned in the creation of Adam, thus emphasizing that God’s prophetic Word is also His creative power. God first “formed” Adam, and Ezekiel’s first prophecy brought the bones and bodies together, then God “breathed into his nostrils the breath of life; and man became a living soul.”
Prosès rong tataran kanggo nguripake balung-balung garing kang wis mati iku kawitan kasebat ana ing nitahake Adam, saéngga negesake manawa Sabda profètisé Gusti Allah uga dadi kakuwatan nitahake Panjenengané. Gusti Allah dhisik “mbentuk” Adam, lan wangsit kapisané Yéhezkèl nglumpukake balung-balung lan badan-badan mau dadi siji, banjur Gusti Allah “ngembusake ambeganing urip menyang irungé; lan manungsa dadi nyawa kang urip.”
Ezekiel’s second prophecy was directed “unto the wind,” not unto the bones, for he was told to “say to the wind,” “Come from the four winds, O breath, and breathe upon these slain, that they may live.” Ezekiel’s second prophecy, which brings the dead bodies to life as a mighty army, was directed, not at the dead bodies, but at the wind. It was a command to the wind to breathe upon the bodies. The first time the word “breath” is mentioned in God’s Word is the creation of Adam, and it is there defined as the breath of life, and what brings life into the dead bodies, comes from the four winds.
Wangsit kapindho Ézékiel katujokaké “marang angin,” dudu marang balung-balung iku, awit dhèwèké kaparingan dhawuh supaya “ngandika marang angin,” “He, napas, tekaa saka patang panjuru angin, lan ambeganana wong-wong kang padha katumpes iki, supaya padha urip.” Wangsit kapindho Ézékiel, kang ndadèkaké badan-badan mati iku urip dadi bala gedhé kang rosa, katujokaké, dudu marang badan-badan mati iku, nanging marang angin. Iku sawijining dhawuh marang angin supaya ngembus marang badan-badan iku. Kaping pisanan tembung “napas” kasebut ana ing Sabdaning Allah yaiku ing titahing Adam, lan ana ing kono ditegesaké minangka napas kauripan, lan apa kang nglebokaké urip menyang badan-badan mati iku, asalé saka patang panjuru angin.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Malaékat-malaékat lagi nyekeli papat angin, kang digambaraké minangka jaran ngamuk sing ngupaya mbebasaké awaké lan mlayu nyruduk ngliwati lumahing bumi kabèh, nggawa karusakan lan pati ing saben dalan sing diliwati.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.
“Punapa kita badhé turu wonten ing pinggiring donya langgeng punika piyambak? Punapa kita badhé dados surem, adem, lan pejah? O, mugi kita gadhah ing pasamuwan-pasamuwan kita Roh lan ambeganing Allah ingkang dipunambusaken dhateng umatipun, supados piyambakipun saged jumeneng wonten ing sikilé lan gesang.” Manuscript Releases, volume 20, 217.
The two questions here are shall we sleep, and shall we be dead?…two terms for the same prophetic condition. The message of the four winds that are being restrained by angels, is the message that causes the breath of God to enter the dead and causes them to stand up and live. The message of the four winds is the message of the angry horse of Islam. The message of the four winds in the book of Revelation, is the sealing message. The sealing message of Revelation seven, verse one through three, is the message that identifies that the four winds are restrained, until the servants of God are sealed.
Loro pitakonan ing kéné yaiku: apa kita bakal turu, lan apa kita bakal mati? … loro istilah kanggo kaanan nubuatan sing padha. Pesen bab patang angin sing lagi dicekel déning para malaékat, iku yaiku pesen kang ndadèkaké ambegané Gusti Allah mlebu marang wong-wong mati lan ndadèkaké wong-wong mau tangi sarta urip. Pesen bab patang angin iku yaiku pesen bab jaran nesuné Islam. Pesen bab patang angin ing kitab Wahyu iku yaiku pesen pemateraian. Pesen pemateraian ing Wahyu pitu, ayat siji nganti telu, iku yaiku pesen kang mratélakaké yèn patang angin dicekel, nganti para abdining Gusti Allah dipatèrèni.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Lan sawisé iku aku weruh malaékat papat ngadeg ana ing papat pojoking bumi, nyekel angin papat ing bumi, supaya angin aja nganti nyebul ing bumi, utawa ing segara, utawa ing wit apa waé. Lan aku weruh malaékat liyané munggah saka arah wetan, nggawa meteré Allah kang gesang; lan panjenengané sesambat nganggo swara sora marang malaékat papat kang kaparingi kuwasa kanggo ngrusak bumi lan segara, pangandikané, Aja ngrusak bumi, utawa segara, utawa wit-witan, nganti aku padha nyègel para abdi Allah kita ana ing bathuké. Wahyu 7:1–3.
Ezekiel’s second prophecy was directed to the wind, and the life that the wind delivered unto the bodies came from the message of the four winds. In verses eight through ten, in Ezekiel thirty-seven the words that appear either as “wind” or “breath” is the same Hebrew word in each occurrence. God breathed into Adam, the breath of life, and in Ezekiel the breath of life is the message of the sealing of the one hundred and forty-four thousand that comes from the four winds. That message delivers God’s creative power to the bodies that have been brought together in the valley of death, by the first message. The message of the four winds is the message of Islam bringing judgment upon the United States for the Sunday law. It is the message of the Midnight Cry.
Wangsit kaping kalihipun Yehezkiel katuntun dhateng angin, lan gesang ingkang dipunasta déning angin dhateng badan-badan punika asalipun saking pawartos bab sekawan angin. Ing ayat wolu ngantos sedasa, ing Yehezkiel tigang puluh pitu, tembung-tembung ingkang medal minangka “angin” utawi “ambegan” punika sami, inggih punika satunggaling tembung Ibrani ing saben kapanggihipun. Gusti Allah ngembusaken dhateng Adam ambeganing gesang, lan wonten ing Yehezkiel ambeganing gesang punika inggih pawartos panyegelanipun satunggal atus patang doso sekawan ewu ingkang rawuhipun saking sekawan angin. Pawartos punika ngasta daya titahipun Gusti Allah dhateng badan-badan ingkang sampun dipunsarengaken wonten ing lebak pejah déning pawartos ingkang kapisan. Pawartos bab sekawan angin punika inggih pawartos bilih Islam ndadosaken paukuman tumrap Amerika Serikat awit angger-angger Minggu. Punika pawartos Panguwuh Wengi Tengah.
The hidden history of the seven thunders begins with a disappointment, which begins the tarrying time. In Revelation eleven when the two prophets were slain on July 18, 2020, the tarrying time began. Ezekiel was among the dead when the Lord asked Ezekiel if the two witnesses that are dead in the street could live.
Sajarah kang kasumput saka pitu gludhug iku diwiwiti kanthi sawijining kuciwa, kang miwiti wektu tundha. Ing Wahyu sewelas, nalika loro nabi mau dipatèni ing tanggal 18 Juli 2020, wektu tundha iku diwiwiti. Ézekièl kalebu ana ing antarané wong-wong mati nalika Pangéran ndangu marang Ézekièl apa loro seksi kang mati ana ing dalan kuwi bisa urip.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Ezekiel 37:1–3.
Astane Pangeran ana ing atasku, lan Panjenengane ngeterake aku metu lumantar Rohing Pangeran, sarta nyelehake aku ana ing tengahing lebak kang kebak balung-balung, lan ndadekake aku mlaku ngubengi iku sakubenge; lah, balung-balung iku cacahe akeh banget ana ing lebak kang amba; lan satemene, iku garing banget. Panjenengane banjur ngandika marang aku: Hé anaking manungsa, apa balung-balung iki bisa urip? Aku banjur mangsuli: Dhuh Pangeran Yehuwah, Paduka ingkang nguningani. Ezekiel 37:1–3.
In verse seven, when Ezekiel delivers the first of the two prophecies the message was simply, “O ye dry bones, hear the word of the Lord.” John, in the Revelation records, “blessed are those who hear the words of the prophecy of this book.” Ezekiel represents the dead dry bones who are blessed, as those who hear Ezekiel’s command to hear the Word of the Lord, and His Word is Truth. In chapter two of Ezekiel, the experience of those who hear God’s word is described.
Ing ayat kapitu, nalika Ezekiel nglairaké kang kapisan saka loro wangsit iku, pesené mung mangkéné: “He balung-balung garing, rungokna pangandikané Pangéran.” Yohanes, ing Kitab Wahyu, nyerat: “begja wong-wong sing ngrungokaké tembung-tembung pamedhar wangsit ing kitab iki.” Ezekiel nggambaraké balung-balung garing sing mati kang kabegjan, yaiku wong-wong sing ngrungokaké dhawuhé Ezekiel supaya ngrungokaké Pangandikané Pangéran, lan Pangandikané iku Kayektèn. Ing pasal loro Kitab Ezekiel, kaandharaké pengalamané wong-wong sing ngrungokaké pangandikané Allah.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
Panjenengané banjur ngandika marang aku, “He anak manungsa, ngadega ing sikilmu, lan Aku bakal ngandika marang kowé.” Lan Roh iku lumebet ing aku nalika Panjenengané ngandika marang aku, sarta ngadegaké aku ana ing sikilku, supaya aku krungu Panjenengané kang ngandika marang aku. Yehezkiel 2:1, 2.
In Revelation eleven, when the dead bodies hear the Word of the Lord, the Comforter enters into them and they stand on their feet. It is the Comforter that sets them on their feet.
Ing Wahyu sebelas, nalika layon-layon iku krungu Sabda Pangéran, Sang Panglipur lumebu ing salebeting wong-wong mau lan wong-wong mau banjur ngadeg ing sikilé. Sang Panglipur iku kang ndadèkaké wong-wong mau ngadeg ing sikilé.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Lan sawisé telung dina setengah, Rohing urip saka Gusti Allah mlebu ing wong loro mau, lan wong loro mau padha jumeneng ana ing sikilé; lan wedi gedhé tumiba marang wong-wong kang ndeleng wong loro mau. Wahyu 11:11.
The standing up of the dead is step number one, in a two-step process that raises them out of their graves to become the ensign that is lifted up at the judgment of the Sunday law. When they stand in chapter eleven, “great fear” comes upon those that see them.
Tanginé wong-wong mati iku langkah kapisan, ing sajroning sawijining prosès rong langkah, kang ngangkat wong-wong mau metu saka pasareané supaya dadi panji kang katangèkaké ana ing pangadilaning hukum Minggu. Nalika wong-wong mau padha tangi ing pasal sewelas, “wedi gedhé” tumiba marang wong-wong kang ndeleng wong-wong mau.
And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:9.
Lan marga saka wedi, panjenengané bakal nyabrang menyang betengé sing kuwat, lan para panggedhéné bakal kagèt merga saka panji-panji, mangkono pangandikané Pangéran, kang geni-Né ana ing Sion, lan pawon panyawijining-Né ana ing Yérusalèm. Yesaya 31:9.
The Midnight Cry message of Millerite history was the second part of the second angel’s message. The second angel’s message produced a separation of the Millerites from the churches that were then identified as the daughters of Babylon, and the faithful were called out to come and stand with the Millerites. A ‘body’ of believers was formed by that message, and then the second step was the message of the Midnight Cry that joined and added power to the second message. The Millerites then became a mighty army that took the message like a tidal wave across the land. That two-step process is the two voices of Revelation eighteen, and it is the identical process of the resurrection of the dead dry bones in Ezekiel who were slain in the street of Revelation eleven.
Piwulang Tangi Wengi Tengah Wengi ing sajarah Millerite iku pérangan kapindho saka piwulang malaékat kapindho. Piwulang malaékat kapindho ngasilaké pamisahan para Millerite saka gréja-gréja sing nalika iku kawastanan putri-putriné Babil, lan para wong pracaya kang setya dipundangu metu supaya padha teka lan ngadeg bebarengan karo para Millerite. Sawijining “badan” para pracaya kawangun déning piwulang iku, lan banjur tataran kapindho yaiku piwulang Tangi Wengi Tengah Wengi kang nyawijèkaké lan nambahi kakuwatan marang piwulang kapindho. Para Millerite banjur dadi bala sing gagah prakosa sing nggawa piwulang iku kaya ombak pasang gedhé nyabrang ing saindhenging nagara. Prosès rong-tataran iku yaiku loro swara ing Wahyu wolulas, lan iku prosès sing pas padha karo patanginé balung-balung garing sing mati ing Ézékiel, yaiku wong-wong sing dipatèni ana ing lurung ing Wahyu sewelas.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844.” Spiritual Gifts, volume 1, 195, 196.
“Malaekat-malaekat katutus kanggo mitulungi malaekat kang kuwasa saka swarga, lan aku krungu swara-swara kang katoné kumandhang ana ing ngendi-endi, Metua saka ing antarané dheweke, hé umaté-Ku, supaya kowé aja nganti mèlu nindakaké dosa-dosané, lan supaya kowé aja nampa pageblug-pageblugé; amarga dosa-dosané wis tekan ing swarga, lan Gusti Allah wus éling marang pialané. Pesen iki katon kaya sawijining tambahan marang pesen katelu, lan nyawiji karo iku, kaya sesambaté pangwenganing wengi nyawiji karo pesené malaekat kapindho ing taun 1844.” Spiritual Gifts, jilid 1, 195, 196.
The first waymark in the hidden history of the seven thunders, is the disappointment which begins the tarrying time. The tarrying time is a period of time that is represented as three and a half days, which is a symbol of the wilderness. At the end of the forty years of wandering in the wilderness, Joshua led a mighty army into the Promised Land. At the end of the three and a half days, Ezekiel is taken to the valley of death, and is told to command the dead bodies to “hear the word of the Lord.” Ezekiel is a “voice” crying in the wilderness. The command to hear the Word of the Lord brings the body parts together, but they are not yet alive, they are not yet an army, they are not yet sealed. The “word of the Lord” which is spoken by Ezekiel in chapter two, identifies that when the Comforter arrives, God’s people stand, while they simultaneously hear the Word of the Lord. Christ promised He would send the Comforter, three and a half days after they were murdered in the street.
Tenger pratandha kapisan ing sajarah sing kasamaran saka pitu gludhug iku yaiku pepalang pangajab sing miwiti mangsa panyandhetan. Mangsa panyandhetan iku sawijining wektu sing digambarake minangka telung dina setengah, kang dadi pralambang ara-ara samun. Ing pungkasane patang puluh taun ngumbara ana ing ara-ara samun, Yusak mimpin tentara gedhé mlebu ing Tanah Prajanjian. Ing pungkasane telung dina setengah, Yehezkiel digawa menyang lebaking pati, lan didhawuhi mrentah marang badan-badan mati supaya “krungu pangandikaning Pangeran.” Yehezkiel iku sawijining “swara” kang sesambat ana ing ara-ara samun. Parentah supaya krungu Pangandikaning Pangeran ndadekake perangan-perangan awak padha kumpul bebarengan, nanging durung urip, durung dadi tentara, durung disegel. “pangandikaning Pangeran” kang diucapake dening Yehezkiel ing pasal loro, mratelakake manawa nalika Sang Panglipur rawuh, umat Allah padha ngadeg, nalika ing wektu sing padha padha krungu Pangandikaning Pangeran. Kristus sampun janji bilih Panjenengane bakal ngutus Sang Panglipur, telung dina setengah sawisé wong-wong mau dipatèni ana ing dalan.
Once standing, the bodies ‘who are not yet alive,’ are going to be given a second prophecy. The “voice that crieth in the wilderness” in Isaiah, asks what the prophecy is that he is to cry? The “message” that both Ezekiel, and the “voice” in Isaiah forty are commanded to present, is the message of Islam. When that prophecy is delivered, “Adam” comes to life as a mighty army. The living two witnesses then proclaim the message of Islam’s judgment upon the United States, because of the passage of the soon-coming Sunday law. The judgment of the Sunday law is the third waymark of the hidden history of the seven thunders. When it is fulfilled, the army is lifted up as an ensign to heaven, and is represented in Revelation fourteen.
Sawisé ngadeg, badan-badan “kang durung urip” iku bakal diparingi sawijining ramalan kapindho. “Swara kang sesambat ana ing ara-ara samun” ing Yesaya, takon apa ramalané kang kudu disambataké? “Pesen” kang dipréntahaké supaya diwartakaké déning Yéhezkiel lan “swara” ing Yesaya patang puluh, yaiku pesené Islam. Nalika ramalan iku diwedharaké, “Adam” dadi urip minangka sawijining wadya bala kang kuwasa. Banjur loro seksi kang urip iku martakaké pesen paukumané Islam marang Amerika Sarékat, awit saka ditetepaké undhang-undhang Minggu kang bakal enggal teka. Paukuman saka undhang-undhang Minggu iku minangka waymark katelu saka sajarah sing kapendhem bab pitu gludhug. Nalika iku kasampurnakaké, wadya bala mau kaangkat dadi sawijining panji menyang swarga, lan kawejangan ana ing Wahyu patbelas.
“I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.” Selected Messages, book 2, 387.
“Aku wis ngalami piwulang ing pawartos malaékat kapisan, kapindho, lan katelu. Para malaékat iku katuduhaké mabur ing satengahing langit, martakaké marang donya pawartos pepènget, lan nduwèni gegayutan kang langsung tumrap wong-wong sing urip ing dina-dina pungkasaning sajarah bumi iki. Ora ana wong siji waé sing krungu swarané para malaékat iki, amarga iku sawijining pralambang kanggo nggambaraké umat Allah sing padha nyambut-gawé sajroning karukunan karo jagad swarga. Wong lanang lan wong wadon, sing kapadhangaké déning Roh Allah lan kasucèkaké lumantar kayektèn, martakaké telung pawartos mau manut urutané.” Selected Messages, buku 2, 387.
The ensign that is lifted up is the third angel that is flying in the midst of heaven, warning mankind against accepting the mark of the beast. The mighty army continues to present that message to the world, until Michael stands up and human probation closes.
Panji kang diunggahaké iku yaiku malaékat katelu kang mabur ana ing satengahing langit, maringi pepéling marang umat manungsa supaya aja nampani tandha kéwan galak iku. Bala gedhé kang rosa kuwi terus nyawisaké piwulang mau marang jagad, nganti Mikhaèl jumeneng lan mangsa sih-rahmat tumrap manungsa katutup.
We will continue these thoughts in the next article.
Kita badhé nerusaké pamanggih-pamanggih punika ing artikel salajengipun.
And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Matthew 25:6.
Ing wektu tengah wengi ana swara seru, Lah, panganten kakung rawuh; metua sira kanggo nemoni Panjenengané. Matius 25:6.