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# The Revelation of Jesus Christ - Number Five

Otkrivenje Isusa Krista – broj pet

Isaiah Forty: Comfort Ye, Comfort Ye

Izaija četrdeseto: Tješite, tješite moj narod

Author

Jeff Pippenger

Published

October 25, 2023

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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.

U prvih sedamnaest redaka četrdesetoga poglavlja Izaije sto četrdeset i četiri tisuće proročki je smješteno na kraju tri i pol dana, gdje su ležali mrtvi na ulicama, dok se svijet radovao. Svi se proroci međusobno slažu i proročki događaji koje iznose uvijek su u skladu s drugim prorocima, jer Bog nije začetnik zabune.

> 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.

> I duhovi proroka podložni su prorocima. Jer Bog nije začetnik smutnje, nego mira, kao u svim crkvama svetih. 1. Korinćanima 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.

Tješitelj, kojega je Isus obećao poslati u svojoj odsutnosti, postavljen je u same prve riječi, prvoga retka, dvadeset i šest poglavlja koja sačinjavaju Izaijino završno proročko izlaganje. „Tješite, tješite moj narod, veli Bog vaš.“ Pravilo prvoga spominjanja naglašava da se sljedećih dvadeset i šest poglavlja treba razumjeti u odnosu na savršeno i konačno ispunjenje dolaska Tješitelja.

> 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.

> I ja ću moliti Oca, i on će vam dati drugoga Utješitelja, da ostane s vama zauvijek.... A Utješitelj, Duh Sveti, kojega će Otac poslati u moje ime, on će vas poučiti svemu i dozvati vam u pamet sve što vam ja rekoh. Ivan 14,16.26.

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

Ponoćni poklik iz mileritske povijesti ponavlja se u povijesti sto četrdeset i četiri tisuće.

> “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.

> „Postoji svijet koji leži u zloći, u prijevari i zabludi, u samoj sjeni smrti,—uspavan, uspavan. Tko osjeća duševne muke da ih probudi? Koji ih glas može dosegnuti? Moj je um bio prenesen u budućnost, kada će znak biti dan. ‘Evo, zaručnik dolazi; iziđite mu u susret.’ Ali neki će odgađati pribaviti ulje za dopunjavanje svojih svjetiljaka, i prekasno će uvidjeti da karakter, koji je predstavljen uljem, nije prenosiv.” Review and Herald, 11. veljače 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.”

Postavlja se pitanje: „koji glas može“ „probuditi“ one koji „spavaju“? „Glas“ koji ih budi u četrdesetom poglavlju Izaije jest „glas“ koji „viče“ u „pustinji“.

> 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.

> Govorite srcu Jeruzalema i vičite mu da mu je ratovanje dovršeno, da mu je bezakonje oprošteno; jer je iz ruke Gospodnje primio dvostruko za sve svoje grijehe. „Glas“ onoga koji „viče“ u pustinji.... Izaija 40:2, 3.

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

Poruka Ponoćnog poklika također je poruka kasne kiše.

> “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.

> „Dolazak Gospodnji odmičete predaleko. Vidjela sam da kasna kiša dolazi [iznenada kao] ponoćni poklik, i s deset puta većom silom.” 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.”

Jedan od mnogih simbola koji se nalaze u Božjoj Riječi, a predstavlja poruku kasne kiše, jest simbol koji se prepoznaje po udvostručavanju riječi ili izraza. Udvostručavanje riječi ili izraza simbol je Ponoćnog poklika, odnosno poruke kasne kiše u posljednjim danima. Simbolika udvostručenoga „tješite, tješite“ smješta početak četrdesetoga poglavlja Izaije u vrijeme zadržavanja, kada poruku prikazanu kao Ponoćni poklik iz prispodobe o deset djevica treba prepoznati, a zatim i objaviti. U to vrijeme Krist šalje Tješitelja da probudi usnule djevice, koje su proročki prikazane kao one koje spavaju, a u nekim proročkim odlomcima kao one koje spavaju smrtnim snom. Prvi redak četrdesetoga poglavlja Izaije proročki je smješten tri i pol simbolična dana „nakon“ razočaranja od 18. srpnja 2020., jer tada se šalje Tješitelj da probudi one koji spavaju. Tri i pol dana simbol su pustinje, i ondje „glas“ počinje „vikati“.

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.

Otkrivenje jedanaest, Ezekiel trideset i sedam, Matej dvadeset i pet, povijest milerita (zajedno s istim putokazima mileritske povijesti koji se pojavljuju u svakom reformnom pokretu), združuju se kako bi prepoznali „određeni proces” buđenja usnulih djevica. Taj proces započinje time što djevice usnivaju pri razočaranju. Razdoblje vremena odgađanja koje je započelo pri razočaranju naposljetku se prepoznaje kao vrijeme odgađanja. Posljednji dio vremena odgađanja jest razvoj poruke Ponoćnoga pokliča. Kada se poruka utvrdi, tada se objavljuje sve dok ne dosegne svoj vrhunac, sud.

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.

Vjesnik predstavljen kao „glas” u Izaiji upitao je koja je poruka koju treba proglasiti. Rečeno mu je simboličkim jezikom da iznese poruku islama. Proročku poruku islama nije moguće odvojiti od uskoro nadolazećeg nedjeljnog zakona, jer islam je trubna sila, a sedam truba u Otkrivenju predstavlja Božji sud nad silama koje donose nedjeljne zakone. Te su sile bile poganski Rim 321. godine, simbol zmaja; papinski Rim 538. godine, simbol Zvijeri; i uskoro nadolazeći nedjeljni zakon u Sjedinjenim Državama, simbol lažnog proroka.

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.

U vezi s prepoznavanjem poruke koju je “glas” što je vikao u pustinji trebao navijestiti, stajalo je obećanje da riječ Božja nikada ne zatajuje. To ‘obećanje i jamstvo’ da riječ Božja nikada ne zatajuje nalazi se u istovjetnom proročkom okviru koji je u Habakuku, drugom poglavlju, trećem retku, izražen ovako: “jer će se viđenje ispuniti u svoje vrijeme, i na kraju će progovoriti, a ne slagati: ako i okasni, čekaj ga; jer će zacijelo doći, neće zakasniti.” Poruka islama nikada neće zatajiti, zacijelo će doći. Posljednji redak četrdesetoga poglavlja Izaije obraća se onima koji čekaju viđenje u Habakuku.

> 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.

> Ali oni koji čekaju na Gospodina obnavljaju svoju snagu; uzdižu se na krilima kao orlovi; trče i ne sustaju; hode i ne malakšu. Izaija 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.”

„Skrivena povijest“ sedam gromova, koja se sada otpečaćuje, prepoznaje tri putokaza koji započinju i završavaju razočaranjem. U toj simboličkoj povijesti postoje tri putokaza, odvojena s dva vremenska razdoblja. Razočaranje započinje vrijeme zadrške. Vrijeme zadrške vodi do ispravljene poruke i predviđanja Ponoćnog pokliča. Poruka Ponoćnog pokliča započinje razdoblje naviještanja poruke Ponoćnog pokliča, koje vodi do drugoga razočaranja, koje je prikazano kao sud. Ta tri koraka, odvojena s dva vremenska razdoblja, predstavljaju Alfu i Omegu, kako su oblikovane u hebrejskoj riječi „istina“.

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.”

U Ezekielu trideset i sedam, Ezekiel također predstavlja „glas” iz Izaije četrdeset. Glas u Izaiji četrdeset pita: „Što da vičem?” „Glas” u Ezekielu trideset i sedam, redak sedmi, tada je „prorokovao kako” mu „bî zapovjeđeno.”

> 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.

> Tako prorokovah kako mi bijaše zapovjeđeno; i dok prorokovah, nastade šum, i gle, potres, te se kosti sastaviše, kost k svojoj kosti. I pogledah, i gle, na njima izrastoše tetive i meso, i odozgo ih prekri koža; ali u njima ne bijaše daha. 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.

Ezekielovo prvo proročanstvo spojilo je kosti i meso, ali oni još nisu bili živi. „Tako“ je Ezekiel „prorokovao kako mu je“ drugi put „bilo zapovjeđeno“. Drugo je proročanstvo oživjelo tijela. Ta su dva proročanstva predočena stvaranjem Adama.

> 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.

> I Gospodin Bog oblikovao je čovjeka od praha zemaljskoga i udahnuo mu u nosnice dah života; i čovjek posta živa duša. Postanak 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.”

Dvofazni proces oživljavanja mrtvih suhih kostiju prvi se put spominje pri stvaranju Adama, čime se naglašava da je Božja proročka Riječ ujedno i Njegova stvaralačka sila. Bog je najprije „načinio” Adama, a Ezekielovo prvo proroštvo sabralo je kosti i tijela, a potom je Bog „udahnuo u nosnice njegove dah života; i čovjek posta živa duša.”

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.

Ezekielovo drugo proročanstvo bilo je usmjereno „vjetru“, a ne kostima, jer mu je bilo rečeno da „kaže vjetru“: „Dođi od četiri vjetra, o dahu, i dahni na ove pobijene da ožive.“ Ezekielovo drugo proročanstvo, koje mrtva tijela oživljuje kao silnu vojsku, nije bilo usmjereno mrtvim tijelima, nego vjetru. Bilo je to zapovijed vjetru da dahne na tijela. Prvi put kada se riječ „dah“ spominje u Božjoj Riječi jest pri stvaranju Adama, i ondje je određena kao dah života; a ono što unosi život u mrtva tijela dolazi od četiri vjetra.

> “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.

> „Anđeli zadržavaju četiri vjetra, prikazana kao razjareni konj koji nastoji otrgnuti se i pojuriti preko lica cijele zemlje, noseći na svome putu razaranje i smrt.

> “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.

> „Hoćemo li spavati na samom rubu vječnoga svijeta? Hoćemo li biti tromi i hladni i mrtvi? O, kad bismo u našim crkvama imali Duha i dah Božji udahnut u Njegov narod, da bi mogli stati na svoje noge i živjeti.” 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.

Dva su pitanja ovdje: hoćemo li spavati i hoćemo li biti mrtvi?…dva izraza za isto proročko stanje. Poruka o četiri vjetra koje anđeli zadržavaju jest poruka koja uzrokuje da dah Božji uđe u mrtve te ih navodi da ustanu i žive. Poruka o četiri vjetra jest poruka gnjevnoga konja islama. Poruka o četiri vjetra u knjizi Otkrivenja jest poruka pečaćenja. Poruka pečaćenja iz Otkrivenja 7, redci 1–3, jest poruka koja utvrđuje da su četiri vjetra zadržana dok se sluge Božje ne zapečate.

> 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.

> I nakon toga vidjeh četiri anđela gdje stoje na četiri ugla zemlje, držeći četiri vjetra zemaljska, da vjetar ne puše ni po zemlji, ni po moru, ni po ikakvu drvetu. I vidjeh drugoga anđela gdje uzlazi od istoka sunca, imajući pečat Boga živoga; i povika iza glasa četvorici anđela kojima bijaše dano da naude zemlji i moru, govoreći: Ne udite zemlji, ni moru, ni drveću, dok ne zapečatimo sluge Boga našega na njihovim čelima. Otkrivenje 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.

Ezekielovo drugo proročanstvo bilo je upućeno vjetru, a život koji je vjetar donio tijelima potekao je iz poruke četiriju vjetrova. U redcima osam do deset, u Ezekielu trideset i sedam, riječ koja se pojavljuje bilo kao „vjetar” bilo kao „dah” u svakom je pojavljivanju ista hebrejska riječ. Bog je u Adama udahnuo dah života, a u Ezekielu je dah života poruka pečaćenja sto četrdeset i četiri tisuće koja dolazi od četiriju vjetrova. Ta poruka prenosi Božju stvaralačku silu tijelima koja su, prvom porukom, bila dovedena zajedno u dolini smrti. Poruka četiriju vjetrova jest poruka islama koji donosi sud nad Sjedinjenim Državama zbog nedjeljnog zakona. To je poruka Ponoćnog poklika.

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.

Skrivena povijest sedam gromova započinje razočaranjem, koje započinje vrijeme odgađanja. U Otkrivenju 11, kada su dva proroka bila ubijena 18. srpnja 2020., započelo je vrijeme odgađanja. Ezekiel je bio među mrtvima kada je Gospodin upitao Ezekiela mogu li dva svjedoka koja leže mrtva na ulici oživjeti.

> 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.

> Ruka Gospodnja bijaše nada mnom, i izvede me u duhu Gospodnjem te me postavi usred doline koja bijaše puna kostiju. I provede me oko njih unaokolo; i gle, bijaše ih vrlo mnogo po otvorenoj dolini; i gle, bijahu veoma suhe. I reče mi: Sine čovječji, mogu li ove kosti oživjeti? A ja odgovorih: O Gospodine Gospode, ti znaš. 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.

U sedmome retku, kada Ezekiel iznosi prvo od dvaju proroštava, poruka je bila jednostavno: „O vi suhe kosti, čujte riječ Gospodnju.“ Ivan u Otkrivenju bilježi: „blago onima koji slušaju riječi proroštva ove knjige.“ Ezekiel predstavlja mrtve suhe kosti koje su blagoslovljene, kao one koje čuju Ezekielovu zapovijed da čuju riječ Gospodnju, a Njegova je Riječ Istina. U drugom poglavlju Ezekiela opisano je iskustvo onih koji slušaju Božju riječ.

> 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.

> I reče mi: Sine čovječji, stani na noge svoje, i govorit ću s tobom. I duh uđe u me kad mi progovori te me postavi na noge moje, da čujem onoga koji mi govoraše. 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.

U jedanaestom poglavlju Otkrivenja, kada mrtva tijela čuju Riječ Gospodnju, Tješitelj ulazi u njih i oni staju na svoje noge. Tješitelj je taj koji ih postavlja na njihove noge.

> 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.

> I nakon tri dana i pol duh života od Boga uđe u njih te stadoše na svoje noge; i velik strah obuze one koji ih vidješe. Otkrivenje 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.

Ustajanje mrtvih prvi je korak u procesu od dva koraka koji ih podiže iz njihovih grobova kako bi postali stijeg koji se podiže na sudu nedjeljnoga zakona. Kada ustanu u jedanaestom poglavlju, „velik strah” obuzima one koji ih vide.

> 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.

> I on će od straha prijeći u svoje uporište, i knezovi će se njegovi prepasti zastave, govori Gospodin, čiji je oganj na Sionu, i peć njegova u Jeruzalemu. Izaija 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.

Poruka ponoćnog vapaja u povijesti mileritskog pokreta bila je drugi dio poruke drugoga anđela. Poruka drugoga anđela proizvela je odvajanje milerita od crkava koje su tada bile prepoznate kao kćeri Babilona, a vjerni su bili pozvani da iziđu i stanu uz milerite. Tom je porukom bilo oblikovano „tijelo” vjernika, a potom je drugi korak bila poruka ponoćnog vapaja koja se pridružila drugoj poruci i dodala joj silu. Mileriti su tada postali moćna vojska koja je poruku poput plimnog vala pronijela širom zemlje. Taj dvostupanjski proces jesu dva glasa iz Otkrivenja osamnaest, i to je istovjetan proces uskrsnuća mrtvih suhih kostiju u Ezekielu koje su bile pobijene na ulici u Otkrivenju jedanaest.

> “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.

> „Anđeli su bili poslani da pomognu moćnom anđelu s neba, i čula sam glasove koji kao da su odjekivali posvuda: Izađite iz nje, narode moj, da ne budete sudionici u njezinim grijesima i da ne primite od njezinih zala; jer su grijesi njezini doprli do neba, i Bog se spomenuo njezinih bezakonja. Ova se poruka doimala kao dodatak trećoj poruci i pridružila joj se, kao što se ponoćni poklič pridružio poruci drugoga anđela 1844. godine.” 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.

Prva oznaka na putu u skrivenoj povijesti sedam gromova jest razočaranje koje započinje vrijeme odgađanja. Vrijeme odgađanja jest vremensko razdoblje koje je prikazano kao tri i pol dana, što je simbol pustinje. Na kraju četrdeset godina lutanja pustinjom, Jošua je poveo moćnu vojsku u Obećanu zemlju. Na kraju tri i pol dana, Ezekiel je odveden u dolinu smrti te mu je rečeno da zapovjedi mrtvim tijelima da „čuju riječ Gospodnju”. Ezekiel je „glas” koji viče u pustinji. Zapovijed da se čuje Riječ Gospodnja okuplja dijelove tijela, ali oni još nisu živi, još nisu vojska, još nisu zapečaćeni. „Riječ Gospodnja” koju Ezekiel izgovara u drugom poglavlju pokazuje da, kada Utješitelj dođe, Božji narod ustaje, dok istodobno sluša Riječ Gospodnju. Krist je obećao da će poslati Utješitelja tri i pol dana nakon što budu ubijeni na ulici.

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.

Jednom kada ustanu, tijelima „koja još nisu živa” bit će dano drugo proroštvo. „Glas koji viče u pustinji” u Izaiji pita kakvo je proroštvo koje treba vikati? „Poruka” koju je i Ezekielu i „glasu” u četrdesetom poglavlju Izaije zapovjeđeno iznijeti jest poruka islama. Kada se to proroštvo objavi, „Adam” oživljava kao silna vojska. Tada živa dva svjedoka proglašavaju poruku o sudu islama nad Sjedinjenim Državama zbog donošenja uskoro nadolazećega zakona o nedjelji. Sud zakona o nedjelji treći je putokaz skrivene povijesti sedam gromova. Kada se to ispuni, vojska biva uzdignuta kao stijeg k nebu i prikazana je u četrnaestom poglavlju Otkrivenja.

> “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.

> „Imala sam iskustvo u porukama prvoga, drugoga i trećega anđela. Anđeli su prikazani kako lete posred neba, proglašavajući svijetu poruku opomene i imajući izravan utjecaj na ljude koji žive u posljednjim danima povijesti ove zemlje. Nitko ne čuje glas tih anđela, jer oni su simbol koji predstavlja Božji narod koji djeluje u skladu s nebeskim svemirom. Muškarci i žene, prosvijetljeni Duhom Božjim i posvećeni istinom, objavljuju te tri poruke svojim redom.“ Selected Messages, knjiga 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.

Stijeg koji se podiže jest treći anđeo koji leti posred neba, upozoravajući čovječanstvo da ne primi žig Zvijeri. Moćna vojska nastavlja iznositi tu poruku svijetu, sve dok Mihael ne ustane i vrijeme kušnje za ljude ne završi.

We will continue these thoughts in the next article.

Nastavit ćemo ove misli u sljedećem članku.

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

> A o ponoći nastade povik: Evo zaručnika! Iziđite mu u susret. Matej 25,6.

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