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.

Dalam tujuh belas ayat pertama Yesaya empat puluh, seratus empat puluh empat ribu itu secara nubuat ditempatkan pada akhir tiga setengah hari, ketika mereka telah terbaring mati di jalan-jalan, sementara dunia bersukacita. Semua nabi saling sependapat, dan peristiwa-peristiwa nubuat yang mereka kemukakan senantiasa selaras dengan nabi-nabi yang lain, sebab Allah bukanlah sumber kekacauan.

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.

မိန့်တော်မူသော ပရောဖက်တို့၏ ဝိညာဉ်တို့သည်လည်း ပရောဖက်တို့၏ ထိန်းချုပ်မှုအောက်၌ ရှိကြ၏။ အကြောင်းမူကား ဘုရားသခင်သည် မရှုပ်ထွေးခြင်း၏ အရှင်မဟုတ်၊ ငြိမ်သက်ခြင်း၏ အရှင်ဖြစ်တော်မူ၏၊ သန့်ရှင်းသူတို့၏ အသင်းတော်အပေါင်းတို့၌ ဖြစ်သကဲ့သို့တည်း။ ၁ ကောရိန္သု ၁၄:၃၂၊ ၃၃။

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.

Penghibur, yang Yesus janjikan untuk diutus pada waktu ketidakhadiran-Nya, ditempatkan dalam kata-kata yang paling pertama, dari ayat yang paling pertama, dari dua puluh enam pasal yang membentuk narasi kenabian terakhir Yesaya. “Hiburkanlah, hiburkanlah umat-Ku, firman Allahmu.” Kaidah penyebutan pertama menegaskan bahwa dua puluh enam pasal berikutnya harus dipahami dalam kaitannya dengan penggenapan yang sempurna dan terakhir dari kedatangan Sang Penghibur.

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.

Aku akan memohon kepada Bapa, dan Ia akan memberikan kepadamu seorang Penghibur yang lain, supaya Ia menyertai kamu selama-lamanya.... Tetapi Penghibur itu, yaitu Roh Kudus, yang akan diutus oleh Bapa dalam nama-Ku, Dialah yang akan mengajarkan segala sesuatu kepadamu dan mengingatkan kamu akan semua yang telah Kukatakan kepadamu. Yohanes 14:16, 26.

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

Seruan Tengah Malam dalam sejarah Millerit diulangi dalam sejarah seratus empat puluh empat ribu.

“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.

“Көньяксызлыҡта, алдаҡта һәм аҙашыуҙа, үлем күләгәһенең үҙендә ятҡан бер донъя бар,—йоҡола, йоҡола. Уларҙы уятыр өсөн йән ғазабын кисереүселәр кемдәр? Ҡайһы тауыш уларға барып етә ала? Минең уйым киләсәккә күсерелде, ул ваҡытта ишара биреләсәк. ‘Бына, Кейәү килә; Уны ҡаршы алырға сығығыҙ’. Әммә ҡайһы берәүҙәр үҙ шәмдәрен тулыландырыу өсөн май алырға кисектергән булырҙар, һәм улар май менән күрһәтелгән холоҡтоң башҡаларға тапшырылмай торған нәмә икәнен бик һуңлап ҡына аңларҙар.” 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.”

“Apotso” bu ya botšišwa, “ke lentšu lefe leo le ka” “tsošago” bao ba lego “borokong”? “Lentšu” leo le ba tsošago go Jesaya kgaolo ya masomenne, ke “lentšu” leo le “goelelago” “lešokeng.”

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.

Berkatalah dengan lemah lembut kepada Yerusalem, dan berserulah kepadanya, bahwa masa peperangannya telah genap, bahwa kesalahannya telah diampuni; sebab ia telah menerima dari tangan Tuhan ganjaran dua kali lipat karena segala dosanya. “Suara” dia yang “berseru-seru” di padang gurun.... Yesaya 40:2, 3.

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

Mesajul Strigătului de la Miezul Nopții este, de asemenea, mesajul ploii târzii.

“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.

“Kamu sedang menempatkan kedatangan Tuhan terlalu jauh. Aku melihat bahwa hujan akhir datang [se-tiba-tiba] seperti seruan tengah malam, dan dengan kuasa sepuluh kali lipat.” 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.”

In saam soad fan de symboalen dy’t yn it Wurd fan God fûn wurde en dy’t it boadskip fan de lette rein foarstelle, is der it symboal dat werkend wurdt troch in ferdûbeling fan wurden of útdrukkingen. De ferdûbeling fan wurden, of útdrukkingen, is in symboal fan de Middernachtlike Rop, of it boadskip fan de lette rein yn de lêste dagen. De symbolyk fan de ferdûbeling fan “treastje jim,” pleatst de iepening fan Jesaja haadstik fjirtich yn de ferwijltiden, as it boadskip dat foarsteld wurdt as de Middernachtlike Rop fan de gelikenis fan de tsien jongfammen werkend en dêrnei ferkundige wurde moat. Op dat stuit stjoert Kristus de Treaster om de sliepende jongfammen wekker te meitsjen, dy’t profetysk foarsteld wurde as sliepend, en yn guon profetyske passaazjes as sliepend de sliep fan de dea. It earste fers fan Jesaja fjirtich is profetysk pleatst trije en in heale symboalyske dagen ‘nei’ de teloarstelling fan 18 july 2020, want dat is wannear’t de Treaster stjoerd wurdt om dejingen wekker te meitsjen dy’t sliepe. Trije en in heale dagen is in symboal fan in woastyn, en dêr begjint de “stim” te “ropen.”

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.

Kakgolo 11, Hesekiele 37, Mateo 25, histori ya Bamillerite (hammoho ni njia‑alama zilezile za histori ya Bamillerite zinazotokea katika kila mwendo wa matengenezo), vinaungana kutambulisha “mchakato mahsusi” wa kuwaamsha mabikira waliolala. Mchakato huo huanza kwa mabikira kulala usingizi wakati wa kukatishwa tamaa. Kipindi cha wakati wa kukawia kilichoanza wakati wa kukatishwa tamaa hatimaye hutambuliwa kuwa ndicho wakati wa kukawia. Sehemu ya mwisho ya wakati wa kukawia ni kukomaa kwa ujumbe wa Kilio cha Usiku wa Manane. Ujumbe huo unapothibitishwa, ndipo hutangazwa hadi ufikie kilele chake, yaani hukumu.

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.

Rasul yang digambarkan sebagai “suara” dalam Yesaya itu, bertanya apakah pekabaran yang harus dimaklumkan. Ia diberi tahu, dalam bahasa simbolis, untuk menyampaikan pekabaran Islam. Pekabaran nubuatan Islam tidak dapat dipisahkan dari undang-undang Ahad yang segera datang, sebab Islam adalah suatu kuasa sangkakala, dan ketujuh sangkakala dalam Wahyu melambangkan penghakiman Allah atas kuasa-kuasa yang menetapkan undang-undang Ahad. Kuasa-kuasa itu ialah Roma kafir pada tahun 321, suatu lambang naga; Roma kepausan pada tahun 538, suatu lambang binatang; dan undang-undang Ahad yang segera datang di Amerika Serikat, suatu lambang 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.

Sehubungan dengan pengenalpastian mesej yang harus diisytiharkan oleh “suara” yang telah berseru-seru di padang gurun itu, terdapat janji bahawa firman Allah tidak pernah gagal. “Janji dan jaminan” bahawa firman Allah tidak pernah gagal itu terletak dalam latar kenabian yang sama, yang dalam Habakkuk fasal dua, ayat tiga, diungkapkan demikian: “at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Mesej Islam tidak akan pernah gagal; ia pasti akan datang. Ayat terakhir Yesaya fasal empat puluh ditujukan kepada mereka yang menantikan penglihatan dalam 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.

Tetapi mereka yang menanti-nantikan Tuhan akan memperoleh kekuatan yang baru; mereka akan naik dengan sayap seperti rajawali; mereka akan berlari dan tidak menjadi lesu; mereka akan berjalan dan tidak menjadi lelah. 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.”

“Sejarah tersembunyi” daripada tujuh guruh, yang kini sedang dibukakan meterainya, mengenal pasti tiga penanda jalan yang bermula dan berakhir dengan suatu kekecewaan. Dalam sejarah simbolik itu, terdapat tiga penanda jalan, yang dipisahkan oleh dua jangka masa. Suatu kekecewaan memulakan masa penangguhan. Masa penangguhan itu membawa kepada pekabaran yang diperbetulkan dan ramalan Seruan Tengah Malam. Pekabaran Seruan Tengah Malam memulakan suatu tempoh pemberitaan pekabaran Seruan Tengah Malam, yang membawa kepada suatu kekecewaan yang kedua, yang dilambangkan sebagai penghakiman. Ketiga-tiga langkah itu, yang dipisahkan oleh dua jangka masa, melambangkan Alfa dan Omega, sebagaimana diwujudkan dalam perkataan Ibrani “kebenaran.”

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.”

Dalam Yehezkiel tiga puluh tujuh, Yehezkiel juga melambangkan “suara” dalam Yesaya empat puluh. Suara dalam Yesaya empat puluh bertanya, “Apakah yang harus kuserukan?” Maka “suara” dalam Yehezkiel tiga puluh tujuh, ayat tujuh, kemudian “bernubuat seperti” yang “diperintahkan” kepadanya.

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.

Mokhono ke ne ke laetsoe; ’me ha ke ntse ke profeta, ha eba le lerata, ’me, bonang, ha eba le thothomelo, ’me masapo a kopana, lesapo ho lesapo la lona. ’Me ha ke talima, bonang, methapo le nama tsa hlaha holim’a ’ona, ’me letlalo la a koahela ka holimo; empa ho ne ho se na phefumoloho ho ’ona. Ezekiele 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.

Profet pertama Yehezkiel menghimpunkan tulang dan daging, namun semuanya belum hidup. “Lalu,” Yehezkiel “bernubuat seperti yang” telah “diperintahkan” kepadanya untuk kali kedua. Profet kedua menghidupkan tubuh-tubuh itu. Kedua-dua profet itu ditamsilkan oleh penciptaan 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.

Tuhan Allah membentuk manusia dari debu tanah dan menghembuskan ke dalam lubang hidungnya nafas hidup; maka manusia itu menjadi makhluk yang hidup. Kejadian 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.”

Proses dua langkah menghidupkan tulang-tulang kering yang mati itu pertama kali disebut dalam penciptaan Adam, dengan demikian menegaskan bahawa Firman nubuat Tuhan juga merupakan kuasa penciptaan-Nya. Mula-mula Tuhan “membentuk” Adam, dan nubuat pertama Yehezkiel menghimpunkan tulang-tulang dan tubuh-tubuh itu, kemudian Tuhan “menghembuskan ke dalam hidungnya nafas kehidupan; lalu manusia itu menjadi jiwa yang hidup.”

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.

Nubuat kedua Ezekiel ditujukan “kepada angin,” bukan kepada tulang-tulang, sebab ia diperintahkan untuk “berkata kepada angin,” “Datanglah dari keempat penjuru angin, hai napas, dan berembuslah ke atas orang-orang yang terbunuh ini, supaya mereka hidup.” Nubuat kedua Ezekiel, yang menghidupkan tubuh-tubuh yang mati itu menjadi suatu bala tentara yang besar, ditujukan bukan kepada tubuh-tubuh yang mati itu, melainkan kepada angin. Itu adalah suatu perintah kepada angin agar berembus ke atas tubuh-tubuh itu. Pertama kali kata “napas” disebut dalam Firman Allah adalah pada penciptaan Adam, dan di sana kata itu didefinisikan sebagai napas kehidupan; dan apa yang memasukkan hidup ke dalam tubuh-tubuh yang mati itu berasal dari keempat penjuru 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.

“Anjala ankhate mi hawa ya mune, ya kalangisami lokola mpunda ya kanda oyo ezali koluka kobuka bikelamu na yango mpe kopumbwa na lombangu likolo ya mokili mobimba, komemaka libebi mpe liwa na nzela na yango.

“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.

“Иеңлик дунияниң дәл босуғисида биз ухлап ятайлиму? Биз ғәпил, совуқ вә җансиз болайлиму? Аһ, қеники, чиркавлиримиздә Худаниң Роһи вә нәпәси Өз хәлқигә үрлинип, улар путлирида өрә туруп яшиса еди!” Manuscript Releases, 20-том, 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.

Dipotsiso tše pedi mo ke gore, a re tla robala, le gore, a re tla bo re sule? …mafoko a mabedi a seemo se se tshwanang sa seporofeto. Molaetsa wa diphefo tse nne tse di thibelwang ke baengele, ke molaetsa o o dirang gore mohemo wa Modimo o tsene mo baswing, mme o ba dira gore ba eme ka dinao mme ba tshele. Molaetsa wa diphefo tse nne ke molaetsa wa pitse e e galefileng ya Boislamo. Molaetsa wa diphefo tse nne mo bukeng ya Tshenolo, ke molaetsa wa go tshwaiwa. Molaetsa wa go tshwaiwa wa Tshenolo 7:1–3, ke molaetsa o o supang gore diphefo tse nne di a thibelwa, go fitlha batlhanka ba Modimo ba tshwaiwa.

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.

Bageaniko bino nika yeone moono inoi, emereino nokong’u ang’wen egeketi ang’wen ega nsi, bakwete emiyaga ang’wen egeketi ang’wen ega nsi, ne emiyaga etakubba ku nsi, newankubadde ku nnyanja, newankubadde ku muti gwonna. Era ne ndaba malayika omulala ng’ayambuka okuva ebuvanjuba bw’enjuba, ng’alina akabonero ka Katonda omulamu: n’ayogerera waggulu n’eddoboozi ddene eri bamalayika abana, abo abaweebwa okwonoona ensi n’ennyanja, ng’agamba nti, Temwonoona nsi, newankubadde ennyanja, newankubadde emiti, okutuusa lwe tunaamala okussa akabonero ku byenyi by’abaweereza ba Katonda waffe. Okubikkulirwa 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.

Nubuatan kedua Yehezkiel ditujukan kepada angin, dan kehidupan yang dibawa oleh angin itu kepada tubuh-tubuh tersebut berasal dari pekabaran tentang keempat angin. Dalam ayat delapan sampai sepuluh, dalam Yehezkiel tiga puluh tujuh, kata-kata yang muncul baik sebagai “angin” maupun “nafas” adalah kata Ibrani yang sama dalam setiap kemunculannya. Allah menghembuskan kepada Adam nafas kehidupan, dan dalam Yehezkiel nafas kehidupan itu adalah pekabaran pemeteraian atas seratus empat puluh empat ribu yang datang dari keempat angin. Pekabaran itu menyampaikan kuasa penciptaan Allah kepada tubuh-tubuh yang telah dihimpunkan di lembah kematian oleh pekabaran yang pertama. Pekabaran tentang keempat angin adalah pekabaran tentang Islam yang mendatangkan penghukuman atas Amerika Serikat karena undang-undang hari Minggu. Itulah pekabaran Seruan Tengah Malam.

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.

Nalane e patehileng ea medumo e supileng ea lialuma e qala ka ho soetseha, hoo e leng qalo ea nako ea tieho. Ho Tšenolo khaolo ea leshome le motso o mong, ha baprofeta ba babeli ba ne ba bolaoa ka la 18 Phupu, 2020, nako ea tieho e ile ea qala. Ezekiele o ne a le har’a bafu ha Morena a botsa Ezekiele hore na lipaki tse peli tse robetseng li shoele seterateng li ka phela.

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.

Tangan Tuhan ada atasku, lalu dibawa-Nya aku keluar dalam Roh Tuhan dan ditempatkan-Nya aku di tengah-tengah lembah yang penuh dengan tulang-tulang. Kemudian Ia menyuruh aku berjalan berkeliling di antaranya; dan sesungguhnya, amat banyak jumlahnya di lembah yang terbuka itu; dan lihatlah, semuanya amat kering. Lalu Ia berfirman kepadaku, “Hai anak manusia, dapatkah tulang-tulang ini hidup kembali?” Maka aku menjawab, “Ya Tuhan Allah, Engkaulah yang mengetahuinya.” Yehezkiel 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.

Kuvesi ye fambirhi, loko Hezekiele a nyikela vuprofeta byo sungula eka byimbirhi, rungula a ri ri ntsena, “N’wina marhambu lama omeke, twanani rito ra Yehovha.” Yohane, eka Nhlavutelo, u tsala a ku, “va katekile lava twaka marito ya vuprofeta bya buku leyi.” Hezekiele u yimela marhambu lama omeke, lama feke, lama katekisiweke, ku nga lava twaka xileriso xa Hezekiele xo twa Rito ra Yehovha, naswona Rito rakwe i Ntiyiso. Eka ndzima ya vumbirhi ya Hezekiele, ntokoto wa lava twaka rito ra Xikwembu wa hlamuseriwa.

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.

Lalu firman-Nya kepadaku, “Hai anak manusia, berdirilah tegak di atas kakimu, maka Aku akan berfirman kepadamu.” Dan Roh itu masuk ke dalam aku ketika Ia berfirman kepadaku, lalu menegakkan aku di atas kakiku, sehingga aku mendengar Dia yang berfirman kepadaku. 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.

Dalam Wahyu sebelas, apabila mayat-mayat itu mendengar Firman Tuhan, Penghibur masuk ke dalam mereka lalu mereka berdiri di atas kaki mereka. Penghiburlah yang menegakkan mereka di atas kaki mereka.

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.

වචනය තුනක් හා අර්ධයක් පසු දෙවියන්වහන්සේගෙන් පැමිණි ජීවනයේ ආත්මය ඔවුන් තුළට ඇතුල් විය; ඔවුන් තම පාද මත නැගී සිටියහ; ඔවුන් දැක සිටි අය මත මහත් භීතියක් වැටුණේය. එළිදරව් 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.

Kebangkitan orang-orang mati adalah langkah pertama, dalam suatu proses dua langkah yang mengangkat mereka keluar dari kubur mereka untuk menjadi panji yang diangkat pada penghakiman hukum Minggu. Ketika mereka berdiri dalam pasal sebelas, “ketakutan besar” menimpa mereka yang melihat mereka.

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.

“Lui o tla tšabela qhobosheaneng ea hae ka baka la tšabo, ’me likhosana tsa hae li tla tšoha ka baka la folakha,” ho bolela Jehova, eo mollo oa hae o leng Sione, le sebōpi sa hae se leng Jerusalema. Esaia 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.

Molaetsa oa Sello sa Har’a Bosiu historing ea ba-Millerite e ne e le karolo ea bobeli ea molaetsa oa lengeloi la bobeli. Molaetsa oa lengeloi la bobeli o ile oa hlahisa karohano pakeng tsa ba-Millerite le likereke tseo ka nako eo li ileng tsa tsejoa e le barali ba Babylona, ’me ba tšepahalang ba ile ba bitsetsoa ho tsoa ho tla ema le ba-Millerite. “’Mele” oa balumeli o ile oa boptjoa ke molaetsa oo, ’me hamorao mohato oa bobeli e ne e le molaetsa oa Sello sa Har’a Bosiu o ileng oa kopana le molaetsa oa bobeli ’me oa o eketsa matla. Ka hona ba-Millerite ba ile ba fetoha lebotho le matla le ileng la jara molaetsa oo joaloka leqhubu le leholo ho pholletsa le naha. Tsamaiso eo ea mehato e ’meli ke mantsoe a mabeli a Tšenolo 18, ’me ke eona tshebetso e tšoanang hantle le ea tsoho ea masapo a omeletseng a bafu ho Ezekiele ba ileng ba bolaoa seterateng sa Tšenolo 11.

“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844.” Spiritual Gifts, volume 1, 195, 196.

“Malaikat-malaikat diutus untuk menolong malaikat perkasa dari surga itu, dan aku mendengar suara-suara yang seakan-akan bergema di mana-mana, Keluarlah daripadanya, hai umat-Ku, supaya kamu jangan mengambil bagian dalam dosa-dosanya, dan supaya kamu jangan menerima tulah-tulahnya; karena dosa-dosanya telah sampai ke langit, dan Allah telah mengingat segala kefasikannya. Pekabaran ini tampaknya merupakan suatu tambahan kepada pekabaran ketiga, dan bergabung dengannya, sebagaimana seruan tengah malam bergabung dengan pekabaran malaikat kedua pada tahun 1844.” Spiritual Gifts, volume 1, 195, 196.

The first waymark in the hidden history of the seven thunders, is the disappointment which begins the tarrying time. The tarrying time is a period of time that is represented as three and a half days, which is a symbol of the wilderness. At the end of the forty years of wandering in the wilderness, Joshua led a mighty army into the Promised Land. At the end of the three and a half days, Ezekiel is taken to the valley of death, and is told to command the dead bodies to “hear the word of the Lord.” Ezekiel is a “voice” crying in the wilderness. The command to hear the Word of the Lord brings the body parts together, but they are not yet alive, they are not yet an army, they are not yet sealed. The “word of the Lord” which is spoken by Ezekiel in chapter two, identifies that when the Comforter arrives, God’s people stand, while they simultaneously hear the Word of the Lord. Christ promised He would send the Comforter, three and a half days after they were murdered in the street.

Tanda penunjuk yang pertama dalam sejarah tersembunyi tentang tujuh guruh ialah kekecewaan yang memulakan masa penantian. Masa penantian ialah suatu jangka waktu yang digambarkan sebagai tiga hari setengah, yang merupakan lambang padang gurun. Pada penghujung empat puluh tahun pengembaraan di padang gurun, Yosua memimpin suatu bala tentera yang gagah perkasa masuk ke Tanah Perjanjian. Pada penghujung tiga hari setengah itu, Yehezkiel dibawa ke lembah maut, dan diperintahkan untuk memerintahkan kepada mayat-mayat itu supaya “mendengar firman TUHAN.” Yehezkiel ialah suatu “suara” yang berseru-seru di padang gurun. Perintah untuk mendengar Firman TUHAN itu menyatukan bahagian-bahagian tubuh, tetapi mereka belum hidup, mereka belum menjadi suatu bala tentera, mereka belum dimeteraikan. “firman TUHAN” yang diucapkan oleh Yehezkiel dalam pasal dua mengenal pasti bahawa apabila Penghibur itu tiba, umat Tuhan berdiri, sementara pada masa yang sama mereka mendengar Firman TUHAN. Kristus telah berjanji bahawa Dia akan mengutus Penghibur itu, tiga hari setengah sesudah mereka dibunuh di jalan itu.

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.

Sebaik sahaja berdiri, tubuh-tubuh itu, ‘yang belum hidup,’ akan diberikan suatu nubuat yang kedua. “Suara yang berseru-seru di padang gurun” dalam Yesaya, bertanya apakah nubuat yang harus diserukannya? “Pekabaran” yang diperintahkan kepada Yehezkiel dan “suara” dalam Yesaya empat puluh untuk disampaikan ialah pekabaran Islam. Apabila nubuat itu disampaikan, “Adam” hidup sebagai suatu bala tentera yang gagah perkasa. Kemudian dua saksi yang hidup itu memberitakan pekabaran tentang penghakiman Islam ke atas Amerika Syarikat, oleh sebab pelulusan undang-undang Ahad yang akan segera datang itu. Penghakiman undang-undang Ahad ialah penanda jalan yang ketiga dalam sejarah tersembunyi tujuh guruh. Apabila hal itu digenapi, bala tentera itu diangkat sebagai suatu panji sampai ke langit, dan digambarkan dalam Wahyu empat belas.

“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.

“Ndzi ve ni ntokoto eka rungula ra yingelosi yo sungula, ya vumbirhi, ni ya vunharhu. Tiyengelosi ti yimeleriwe tanihi leti hahaka exikarhi ka tilo, ti twarisa emisaveni rungula ra xitsundzuxo, naswona ti khumba hi ku kongoma vanhu lava hanyaka emasikwini ya makumu ya matimu ya misava leyi. A nga kona loyi a twaka rito ra tiyengelosi leti, hikuva i xikombiso lexi yimelaka vanhu va Xikwembu lava tirhisaka hi ku twanana ni vuako hinkwabyo bya le tilweni. Vavanuna ni vavasati, lava voningeriweke hi Moya wa Xikwembu naswona va kwetsimisiweke hi ntiyiso, va twarisa marungula lawa manharhu hi landza ka wona.” Selected Messages, book 2, 387.

The ensign that is lifted up is the third angel that is flying in the midst of heaven, warning mankind against accepting the mark of the beast. The mighty army continues to present that message to the world, until Michael stands up and human probation closes.

Kesin së aks ta lakat dingna chu vanlaifangah zuangin mihringte chu sakawlh hmelchhinna pawm lo tûra vaukhânna pe tû angel pathumna chu a ni. Rualtin an kal mêk sipai rual ropui chuan khâ thuchah chu khawvêlah a la puangzêl ang a, chu chu Michael a ding hunah leh mihringte tan khawngaihna hun a tawp hma loh zawngin a ni.

We will continue these thoughts in the next article.

Kita akan meneruskan pemikiran ini dalam artikel yang berikutnya.

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

Dan pada tengah malam terdengarlah suatu seruan, Lihatlah, mempelai laki-laki datang; keluarlah menyongsong dia. Matius 25:6.