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.
Dina tujuh welas ayat kahiji tina Yesaya opat puluh, anu saratus opat puluh opat rebu sacara profétis ditempatkeun dina ahir tilu satengah poé, nalika maranéhna keur ngagolér paéh di jalan-jalan, ari dunya keur girang. Sakabéh nabi silih sapagodos, sarta kajadian-kajadian profétis anu dipidangkeun ku maranéhna salawasna saluyu jeung nabi-nabi séjén, sabab Allah lain pangarang 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.
Jeung roh-roh para nabi téh tunduk ka para nabi. Sabab Allah lain pangarang kabingungan, tapi pangarang katengtreman, sakumaha dina sagala jamaah para santo. 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, anu dijangjikeun ku Isa bakal diutus dina waktu Anjeunna teu aya, geus ditempatkeun dina kecap-kecap pangheulana pisan tina ayat kahiji, tina dua puluh genep pasal anu ngawangun narasi nubuat panungtungan Yesaya. “Hiburkeun maraneh, hibaraneh umat Kami, saur Allah maraneh.” Kaidah panyebutan kahiji negeskeun yén dua puluh genep pasal salajengna kudu kaharti dina patalina jeung kasampurnaan sarta panggenepan ahir tina datangna 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.
Jeung Kami baris neneda ka Rama, sarta Anjeunna baris maparin ka maraneh Panglipur anu séjén, supaya Anjeunna tetep nyarengan maraneh salalanggengna.... Ari éta Panglipur, nya éta Roh Suci, anu ku Rama baris diutus dina ngaran Kami, Anjeunna bakal ngajar maraneh kana sagala hal, sarta ngingetkeun deui ka maraneh sagala perkara anu geus Kami ucapkeun ka maraneh. Yohanes 14:16, 26.
The Midnight Cry of the Millerite history is repeated in the history of the one hundred and forty-four thousand.
Panggero Tengah Peuting dina sajarah Millerite kaulangan dina sajarah saratus opat puluh opat rébu.
“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.
“Aya hiji dunya anu keur ngagolér dina kajahatan, dina panipuan jeung kasasab, dina kalangkang pati pisan,—saré, saré. Saha anu keur ngarasakeun kasangsaraan jiwa pikeun ngahudangkeun maranéhna? Sora naon anu bisa ngahontal maranéhna? Pikiran kuring dibawa ka mangsa nu bakal datang, nalika isarat éta bakal dipaparinkeun. ‘Lah, Panganten Jalu datang; geura maraneh kaluar pikeun nepungan Anjeunna.’ Tapi sawatara bakal geus ngalalaworakeun pikeun meunangkeun minyak guna ngeusian deui lampu-lampu maranéhna, sarta kalawan kasép teuing maranéhna bakal manggihan yén tabiat, anu dilambangkeun ku minyak éta, henteu bisa dipindahkeun.” 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.”
Patarosan ditaroskeun, “sora naon nu bisa” “ngahudangkeun” jalma-jalma anu “saré”? “Sora” anu ngahudangkeun maranéhna dina Yesaya pasal opat puluh, nyaéta “sora” anu “ngagorowok” di “padang gurun.”
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.
Caritakeun ka Yerusalem kalawan kecap anu ngareunah hate, sarta sasauran ka dirina, yén mangsa peperanganana geus réngsé, yén kasalahanana geus dihampura; sabab ti panangan PANGERAN manehna geus narima ganjaran dua kali lipet pikeun sagala dosana. “Sora” ti anjeunna anu “ngagorowok” di tanah gurun.... Yesaya 40:2, 3.
The message of the Midnight Cry is also the message of the latter rain.
Pesen Sasambat Tengah Peuting téh ogé mangrupa pesen hujan panungtungan.
“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.
“Maraneh keur ngajauhkeun teuing datangna Gusti. Kami ningali yén hujan panungtungan téh bakal datang [sakalawan dadakan sakumaha] ceurik tengah peuting, sarta kalayan kakawasaan sapuluh kali lipet.” 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 sahiji tina loba lambang anu kapanggih dina Firman Allah anu ngagambarkeun amanat hujan panungtungan, nya éta lambang anu kawanoh ku penggandaan kecap atawa ungkara. Penggandaan kecap, atawa ungkara, mangrupa lambang tina Sasambat Tengah Peuting, atawa amanat hujan panungtungan dina poé-poé panungtungan. Perlambangan tina penggandaan “hiburkeun maranehna,” nempatkeun bubuka Yesaya pasal opat puluh dina mangsa antosan, nalika amanat anu digambarkeun minangka Sasambat Tengah Peuting dina misil sapuluh parawan kudu dipikawanoh tuluy diproklamasikeun. Dina éta mangsa, Kristus ngutus Sang Panglipur pikeun ngahudangkeun para parawan anu keur saré, anu sacara nubuat digambarkeun keur saré, sarta dina sawatara petikan nubuat digambarkeun keur saré, nya éta saré pati. Ayat kahiji tina Yesaya opat puluh, sacara nubuat aya dina tilu satengah poé lambang ‘sanggeus’ kuciwa tanggal 18 Juli 2020, sabab dina waktu éta Sang Panglipur diutus pikeun ngahudangkeun jalma-jalma anu keur saré. Tilu satengah poé mangrupa lambang padang gurun, sarta di dinya “sora” mimiti “ngagorowok.”
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 sabelas, Ezekiel tilu puluh tujuh, Mateus dua puluh lima, sajarah golongan Millerites (sarengan jeung tanda-tanda patokan anu sarua dina sajarah Millerites anu mucunghul dina unggal gerakan reformasi), ngahiji pikeun nangtukeun hiji “prosés anu husus” dina ngahudangkeun para parawan anu keur saré. Prosés éta dimimitian ku para parawan ragrag kana saré dina mangsa kuciwa. Mangsa ngadagoan anu dimimitian dina kuciwa éta ahirna dipikawanoh minangka mangsa ngadagoan. Bagian panungtung tina mangsa ngadagoan nyaéta mekarkeun amanat Pekik Tengah Peuting. Nalika amanat éta geus diteguhkeun, tuluy diumumkeun nepi ka ngahontal puncakna, nyaéta 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 anu digambarkeun minangka “sora” dina Yesaya, nanya naon pesen anu kudu diproklamasikeun. Manéhna dibéjaan ku basa simbolis sangkan nepikeun pesen Islam. Pesen nubuat Islam teu bisa dipisahkeun tina hukum Minggu anu baris geura datang, sabab Islam téh hiji kakawasaan tarompét, jeung tujuh tarompét dina Wahyu ngalambangkeun pangadilan Allah kana kakawasaan-kakawasaan anu ngaluarkeun hukum-hukum Minggu. Kakawasaan-kakawasaan éta nyaéta Roma pagan dina taun 321, hiji simbol naga; Roma kapausan dina taun 538, hiji simbol sato galak; jeung hukum Minggu anu baris geura datang di Amérika Sarikat, hiji simbol 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.
Patali jeung pangwanoh ngeunaan naon eusi pesen anu kudu diproklamasikeun ku “sora” anu geus ngagero di padang gurun, aya jangji yén pangandika Allah moal kungsi gagal. “Jangji jeung kayakinan” yén pangandika Allah moal kungsi gagal téh ayana dina latar nubuat anu sarua, anu dina Habakuk pasal dua, ayat tilu, diungkapkeun kieu: “at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Pesen Islam moal kungsi gagal; tangtu bakal datang. Ayat panungtung dina Yesaya pasal opat puluh nyarios ka maranéhna anu ngadagoan eta tetenjoan dina Habakuk.
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.
Ari jalma-jalma anu ngadagoan ka PANGERAN baris dipaparin kakuatan anyar; maranéhna bakal hiber luhur ku jangjang kawas garuda; maranéhna bakal lumpat, sarta moal lelah; jeung maranéhna bakal leumpang, sarta moal lesu. 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.”
“Riwayat nu disumputkeun” ngeunaan tujuh guludug, nu ayeuna keur dibuka segelna, nangtukeun tilu tanda jalan anu dimimitian jeung ditungtungan ku hiji kuciwa. Dina riwayat simbolis éta, aya tilu tanda jalan, dipisahkeun ku dua mangsa waktu. Hiji kuciwa ngamimitian mangsa tunda. Mangsa tunda ngarah kana amanat anu geus dibenerkeun jeung ramalan tina Sora Peuting Tengah. Amanat Sora Peuting Tengah ngamimitian hiji mangsa ngawawarkeun amanat Sora Peuting Tengah, anu ngarah kana kuciwa nu kadua, anu digambarkeun minangka pangadilan. Éta tilu léngkah, dipisahkeun ku dua mangsa waktu, ngawakilan Alfa jeung Omega, sakumaha diciptakeun dina kecap Ibrani “kabeneran.”
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.”
Dina Yehezkiel tilu puluh tujuh, Yehezkiel ogé ngawakilan “sora” dina Yesaya opat puluh. Sora dina Yesaya opat puluh nanya, “Naon anu kudu ku abdi disaurkeun?” “Sora” dina Yehezkiel tilu puluh tujuh, ayat tujuh, tuluy “nabi sakumaha” anjeunna “diparentahkeun.”
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.
Ku kituna sim kuring ngaramal sakumaha anu diparentahkeun ka sim kuring; sarta waktu sim kuring ngaramal, aya sora, jeung tingali, aya hiji oyag, sarta tulang-tulang teh ngahiji, tulang ka tulangna. Jeung nalika sim kuring nenjo, tingali, urat-urat jeung daging tumuwuh nutupan eta, sarta kulit nutupan bagean luhurna; tapi can aya napas dina eta. Ezekiel 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.
Nubuat kahiji Ezekiel ngahijikeun tulang-tulang jeung daging, tapi éta can acan hirup. “Ku sabab éta,” Ezekiel “nurutkeun ka” nubuat “sakumaha anjeunna” diparéntahkeun “pikeun kadua kalina.” Nubuat anu kadua méré hirup ka awak-awak éta. Dua nubuat éta dipatandakeun ku panyiptaan 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.
Jeung PANGERAN Allah ngawangun manusa tina lebu taneuh, tuluy ngambuskeun kana liang irungna napas kahirupan; sarta manusa jadi jiwa anu hirup. Kajadian 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.”
Prosés dua léngkah pikeun ngahudangkeun tulang-tulang garing anu paéh jadi hirup mimiti disebatkeun dina penciptaan Adam, ku kituna negeskeun yén Firman nubuat Allah ogé mangrupa kakawasaan-Nya anu nyipta. Mimitina Allah “ngabentuk” Adam, sarta nubuat kahiji Yéheskél ngahijikeun tulang-tulang jeung awak-awakna, tuluy Allah “ngahémbuskeun kana liang irungna napas kahirupan; sarta manusa jadi jiwa anu hirup.”
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 kadua Yézékiel ditujukeun “ka angin,” lain ka tulang-tulang, sabab anjeunna diparéntahkeun pikeun “nyarita ka angin,” “Geura datang ti opat jurusan angin, hé napas, sarta hémbuskeun ka ieu anu paéh dipaéhan, supaya maranéhna hirup.” Nubuat kadua Yézékiel, anu ngahudangkeun awak-awak anu paéh jadi hirup minangka pasukan anu perkasa, ditujukeun lain ka awak-awak anu paéh, tapi ka angin. Éta téh parentah ka angin sangkan ngémbus kana éta awak-awak. Kahiji kalina kecap “napas” disebatkeun dina Firman Allah nyaéta dina ciptaan Adam, sarta di dinya dijelaskeun minangka napas kahirupan; sarta anu mawa kahirupan kana awak-awak anu paéh téh asalna ti opat jurusan 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.
“Malaikat keur nahan opat angin, dilambangkeun minangka kuda ngamuk anu hayang ngabebaskeun diri sarta ngagulidag nyebrang beungeut sakuliah bumi, mawa karuksakan jeung pati dina jalanna.
“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.
“Naha urang rek saré di palebah pangwatesna dunya langgeng? Naha urang rek jadi tumpul, tiis, jeung paéh? Aduh, mugia di gereja-gereja urang aya Roh jeung napas Allah anu dihembuskeun ka umat-Na, sangkan maranéhna nangtung dina suku-sukuna sarta hirup.” 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.
Dua patarosan di dieu nyaeta naha urang bakal sare, jeung naha urang bakal paeh?…dua istilah pikeun kaayaan nubuat anu sarua. Amanat ngeunaan opat angin anu keur ditahan ku malaikat, nyaeta amanat anu nyababkeun napas Allah asup ka jalma-jalma paeh sarta nyababkeun maranehna nangtung jeung hirup. Amanat ngeunaan opat angin nyaeta amanat ngeunaan kuda ambek Islam. Amanat ngeunaan opat angin dina kitab Wahyu, nyaeta amanat pameteraian. Amanat pameteraian dina Wahyu tujuh, ayat hiji nepi ka tilu, nyaeta amanat anu ngaidentipikasi yén opat angin ditahan, nepi ka abdi-abdi Allah dipaparin meterai.
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.
Sanggeus éta, kuring ningali opat malaikat nangtung di opat juru bumi, nyekel opat angin bumi, supaya angin ulah niup ka bumi, atawa ka laut, atawa ka tangkal mana waé. Tuluy kuring ningali malaikat séjén naék ti beulah wétan, mawa segel Allah anu hirup; sarta anjeunna ngagero ku sora tarik ka opat malaikat anu dipasihan kawasa pikeun ngarusak bumi jeung laut, saur-Na, “Ulah ngaruksak bumi, ulah ogé laut, atawa tatangkalan, nepi ka kami geus nandesan para abdi Allah kami dina tarang maranéhna.” 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.
Nubuat kadua Yéheskiel ditujukeun ka angin, sarta hirup anu ditepikeun ku angin ka awak-awak éta asalna tina amanat ngeunaan opat angin. Dina ayat dalapan nepi ka sapuluh, dina Yéheskiel tilu puluh tujuh, kecap-kecap anu mucunghul boh minangka “angin” boh minangka “napas” téh dina unggal kajadianana mangrupa kecap Ibrani anu sarua. Allah ngembuskeun ka Adam napas kahirupan, sarta dina Yéheskiel napas kahirupan téh nyaéta amanat ngeunaan pemeteraian saratus opat puluh opat rébu anu asalna ti opat angin. Amanat éta nepikeun kakawasaan ciptaan Allah ka awak-awak anu geus dihijikeun di lebak pati ku amanat anu kahiji. Amanat ngeunaan opat angin téh nyaéta amanat ngeunaan Islam anu mawa panghukuman ka Amérika Sarikat ku sabab hukum Minggu. Éta téh amanat tina Seruan Tengah Peuting.
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 nu nyumput tina tujuh guludug dimimitian ku hiji kuciwa, anu ngamimitian mangsa panundaan. Dina Wahyu pasal sabelas, nalika dua nabi dipaéhan dina 18 Juli 2020, mangsa panundaan dimimitian. Yehezkiel kaasup di antara nu paéh nalika Gusti naros ka Yehezkiel naha dua saksi anu paéh di jalan téh bisa hirup deui.
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.
Leungeun PANGERAN nimpah ka kaula, tuluy ku Roh PANGERAN kaula dibawa kaluar, sarta ditempatkeun di tengah lebak anu pinuh ku tulang-tulang. Kaula ku Mantenna dipiwarang ngurilingan éta tulang-tulang; jeung, tembong, éta di lebak anu kabuka kacida lobana; jeung, nya, éta kacida garingna. Saur Mantenna ka kaula, “Eh anak manusa, naha tulang-tulang ieu tiasa hirup?” Kaula ngawaler, “Nun Gusti ALLAH, Gusti anu uninga.” 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.
Dina ayat katujuh, nalika Yehezkiel nepikeun nubuat anu kahiji tina dua nubuat éta, pesenna basajan kieu, “Eh maraneh tulang-tulang garing, dengékeun firman PANGERAN.” Yohanes, dina Kitab Wahyu, nyatet, “bagja jalma-jalma anu ngadéngé kecap-kecap nubuat tina kitab ieu.” Yehezkiel ngagambarkeun tulang-tulang garing anu paéh anu dipaparin bagja, nyaéta jalma-jalma anu ngadéngé parentah Yehezkiel supaya ngadéngé Firman PANGERAN, jeung Firman-Na téh Kaleresan. Dina pasal kadua kitab Yehezkiel, pangalaman jalma-jalma anu ngadéngé firman Allah dipedar.
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.
Sarta anjeunna nimbalan ka kuring, “Eh anak manusa, nangtunglah dina suku anjeun, sarta Kami rek nyarita ka anjeun.” Jeung Roh asup ka jero kuring waktu Anjeunna nyarita ka kuring, tuluy nangtungkeun kuring dina suku kuring, nepi ka kuring ngadéngé Anjeunna anu nyarita ka kuring. Ezekiel 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.
Dina Wahyu pasal sabelas, nalika mayit-mayit ngadangu Firman PANGERAN, Sang Panglipur asup ka jero maranéhna, tuluy maranéhna nangtung dina suku-sukuna. Nya éta Sang Panglipur anu ngadegkeun maranéhna dina suku-sukuna.
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.
Sarta sanggeus tilu poe satengah, Roh kahirupan ti Allah asup ka maranehna, tuluy maranehna nangtung dina suku-sukuna; sarta kasieun anu kacida nimpah ka sakur anu ningali maranehna. 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.
Hudangna nu geus paéh téh mangrupa léngkah kahiji dina hiji prosés dua léngkah, anu ngangkat maranéhna kaluar tina kuburanana pikeun jadi panji anu diangkat dina pangadilan hukum Minggu. Nalika maranéhna hudang dina pasal sabelas, “sieun anu kacida gedéna” tumiba ka jalma-jalma anu ningali maranéhna.
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.
Mangka anjeunna baris ngaliwat ka bentengna ku sabab sieun, sarta para pangeranna baris kagét ku panji éta, saur PANGERAN, anu seuneuna aya di Sion, jeung tungkuna aya di Yerusalem. 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.
Pesen Ceurik Tengah Wengi dina sajarah Millerite nya éta bagian kadua tina pesen malaikat kadua. Pesen malaikat kadua ngahasilkeun pamisahan antara urang Millerite jeung garéja-garéja anu harita diidéntifikasi salaku putri-putri Babul, sarta jalma-jalma satia dipiwarang kaluar pikeun datang jeung nangtung babarengan jeung urang Millerite. Hiji “badan” jalma-jalma percaya kabentuk ku éta pesen, tuluy léngkah kadua nya éta pesen Ceurik Tengah Wengi anu ngahiji jeung nambahan kakawasaan kana pesen kadua. Saterusna urang Millerite jadi hiji pasukan anu kuat anu mawa éta pesen kawas ombak pasang anu ngagebrus ka sakuliah nagri. Prosés dua léngkah éta nya éta dua sora dina Wahyu dalapan welas, sarta éta mangrupa prosés anu sarua pisan jeung hudangna deui tulang-tulang garing jalma-jalma paéh dina Yehezkiel anu dipaéhan di jalan dina Wahyu sabelas.
“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 dikirim pikeun nulungan malaikat anu kawasa ti sawarga, sarta kuring ngadangu sora-sora anu siga ngagema di mana-mana, Kaluarlah ti dinya, umat Kami, supaya maranéh ulah jadi pamilon dina dosa-dosana, jeung supaya maranéh ulah narima tina bala-balana; sabab dosa-dosana geus ngahontal ka sawarga, jeung Allah geus ngélingan kajahatan-jahatanana. Ieu amanat katémbong siga tambahan kana amanat katilu, sarta ngahiji jeung éta, sakumaha ceurik tengah peuting ngahiji jeung amanat malaikat kadua dina 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.
Jalmark kahiji dina sajarah nu disumputkeun ngeunaan tujuh guludug, nyaéta kuciwa anu ngamimitian waktu tunda. Waktu tunda téh hiji mangsa anu digambarkeun salila tilu satengah poé, anu mangrupa lambang padang gurun. Dina ahir opat puluh taun ngumbara di padang gurun, Yosua mingpin hiji pasukan anu perkasa asup ka Tanah Perjangjian. Dina ahir tilu satengah poé, Yehezkiel dibawa ka lebak pati, sarta diparéntahkeun sangkan maréntahkeun ka mayit-mayit éta pikeun “ngadéngékeun pangandika Gusti.” Yehezkiel téh hiji “sora” anu ngagero di padang gurun. Parentah pikeun ngadéngé Pangandika Gusti ngahijikeun deui bagian-bagian awak, tapi maranéhna can hirup, can jadi hiji pasukan, can disegel. “pangandika Gusti” anu diucapkeun ku Yehezkiel dina pasal dua, nétélakeun yén nalika Panglipur sumping, umat Allah nangtung, bari dina waktu anu sarua maranéhna ngadéngé Pangandika Gusti. Kristus jangji yén Anjeunna bakal ngutus Panglipur, tilu satengah poé sanggeus maranéhna dipaéhan di jalan.
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.
Sanggeus nangtung, awak-awak anu “teu acan hirup” bakal dipaparin hiji nubuat anu kadua. “Sora anu ngajerit di padang gurun” dina Yesaya, naroskeun naon nubuat anu kudu ku manehna disaurkeun? “Pesen” anu boh ka Yehezkiel, boh ka “sora” dina Yesaya opat puluh diparéntahkeun pikeun dipidangkeun, nya éta pesen Islam. Nalika nubuat éta dipidangkeun, “Adam” jadi hirup minangka hiji pasukan anu gagah perkasa. Tuluy dua saksi anu hirup ngawartakeun pesen panghukuman Islam ka Amérika Sarikat, ku sabab diluluskeunana hukum Minggu anu baris geura datang. Panghukuman hukum Minggu téh mangrupa tanda jalan katilu dina sajarah nu disumputkeun tina tujuh guludug. Nalika éta kacumponan, pasukan éta diangkat jadi hiji panji ka sawarga, sarta digambarkeun dina Wahyu opat welas.
“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.
“Kuring geus ngalaman hiji pangalaman dina pesen malaikat kahiji, kadua, jeung katilu. Para malaikat digambarkeun ngapung di tengah langit, ngawawarkeun ka dunya hiji pesen panggeuing, sarta miboga patalina langsung jeung jalma-jalma anu hirup dina poé-poé panungtungan sajarah bumi ieu. Teu aya saurang ogé anu ngadéngé sora para malaikat ieu, sabab maranéhna téh lambang pikeun ngagambarkeun umat Allah anu digawé sajalan jeung jagat sawarga. Lalaki jeung awéwé, anu dipaparin caang ku Roh Allah sarta disucikeun ku jalan bebeneran, ngawawarkeun tilu pesen éta nurutkeun runtuyanana.” 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.
Bandéra anu diangkat téh nyaéta malaikat katilu anu keur ngapung di tengah langit, ngingetkeun umat manusa supaya ulah narima tanda sato galak. Pasukan anu perkasa éta terus nembongkeun éta amanat ka dunya, nepi ka Mikail nangtung sarta masa pangujian pikeun manusa ditutup.
We will continue these thoughts in the next article.
Urang baris neraskeun ieu pamikiran-pamikiran dina artikel salajengna.
And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Matthew 25:6.
Jeung dina tengah peuting aya sora nu ngagero, “Tenjo, panganten lalaki sumping; geura maraneh kaluar pikeun mapag anjeunna.” Mateus 25:6.