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# Future for America and July 18, 2020 - Number Five

Masa Ngarep tumrap Amerika lan 18 Juli 2020 - Nomer Lima

The Ensign

Panji-panji

Author

Jeff Pippenger

Published

September 21, 2023

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> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> He para sakèhé wong kang manggon ing donya, lan para panggonaning bumi, padha delengen, manawa panji diangkat ana ing pagunungan; lan manawa kalasangka diunekaké, padha rungokna. Yesaya 18:3.

The messenger represented as Elijah proclaiming the message represented by Moses is slain in the streets by a beast that ascends from the bottomless pit. After being trampled down for a period represented by the “curse” of Moses which is the “scattering” of Leviticus twenty-six the Holy Spirit enters into their dead bodies through God’s Word. They then stand up and thereafter ascend up into heaven. A message that is represented as in heaven is the everlasting gospel of the three angels.

Utusan sing diwakili déning Élia, kang martakaké pekabaran sing diwakili déning Musa, dipatèni ana ing dalan-dalan déning sawijining kéwan galak sing munggah saka jurang tanpa dhasar. Sawisé diinjak-injak nganti remuk sajroning sawijining mangsa wektu sing diwakili déning “ipat-ipat” saka Musa, yaiku “panyebaran” ing Imamat rong puluh enem, Roh Suci lumebu ing badan-badané sing mati lumantar Sabdaning Allah. Banjur wong-wong mau padha ngadeg, lan sawisé iku munggah menyang swarga. Sawijining pekabaran sing diwakili minangka ana ing swarga iku yaiku Injil langgeng saka telung malaékat.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people. Revelation 14:6.

> Lan aku weruh malaékat liyané mabur ana ing satengahing langit, nggawa Injil langgeng kanggo diwartakaké marang wong-wong kang manggon ana ing bumi, lan marang saben bangsa, taler, basa, lan umat. Wahyu 14:6.

Before Elijah and Moses ascend into heaven they first would stand upon their feet.

Sadurunge Élia lan Musa munggah menyang swarga, dhèwèké loro iku luwih dhisik bakal ngadeg ing sikilé dhewe.

> 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. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Lan sawisé telung dina setengah, Rohing urip saka Allah lumebet marang wong-wong mau, banjur padha ngadeg ing sikilé; lan rasa wedi kang gedhé tumiba marang wong-wong kang ndeleng wong-wong mau. Lan wong-wong mau krungu swara banter saka swarga ngandika marang wong-wong mau: Munggaha mrana. Lan wong-wong mau munggah menyang swarga ana ing sajroning méga; lan mungsuh-mungsuhé padha ndeleng wong-wong mau. Wahyu 11:11, 12.

Every prophet agrees with the other prophets and they all come together in the book of Revelation. The book of Ezekiel teaches that when the Spirit enters into men they stand upon their feet.

Saben nabi sarujuk karo nabi-nabi liyané, lan kabèh mau padha kasawijèkaké ana ing kitab Wahyu. Kitab Yehezkiel mulang yèn nalika Roh lumebet ing manungsa, wong-wong mau padha ngadeg ana ing sikilé.

> 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.

> Panjenengane banjur ngandika marang aku, “He anaking manungsa, ngadega ana ing sikilmu, lan Aku bakal ngandika marang kowe.” Lan roh banjur lumebu ing aku nalika Panjenengane ngandika marang aku, sarta ngadegake aku ana ing sikilku, temah aku krungu Panjenengane kang ngandika marang aku. Ezekiel 2:1, 2.

Ezekiel represents God’s people in the “last days” who are dead, yet they hear God speak, and the reception of God’s Word brings the presence of the Holy Spirit and they then stand upon their feet. Those in Revelation who have been slain and left in the street to be trampled down for twelve hundred and sixty symbolic days also hear God’s Word, which conveys the Holy Spirit into their hearts and minds and they stand upon their feet. Ezekiel informs us what the Word of God is that they hear, which in turn brings the entire movement represented by Moses and Elijah that has been dead in the streets back to life, and causes them to stand.

Yehezkiel nggambarake umaté Allah ing “dina-dina wekasan” sing wis mati, nanging padha krungu Gusti Allah ngandika, lan panampané marang Sabdaning Allah ndadèkaké rawuhé Roh Suci, banjur padha ngadeg ing sikilé. Wong-wong ing Kitab Wahyu sing wis dipatèni lan ditinggal ana ing dalan supaya diidak-idak sajroning sèwu rong atus suwidak dina lambang uga krungu Sabdaning Allah, kang ngeteraké Roh Suci mlebu ing ati lan pikirané, lan padha ngadeg ing sikilé. Yehezkiel maringi ngerti marang kita apa Sabdaning Allah sing padha rungokaké iku, kang sabanjuré nguripaké manèh kabèh gerakan sing dilambangaké déning Musa lan Élia, sing wis mati ana ing dalan-dalan, lan ndadèkaké padha ngadeg.

> 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. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. 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. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.

> Astane Pangéran tumiba marang aku, lan Panjenengané ngasta aku metu ana ing Rohé Pangéran, sarta nduduhaké aku ana ing satengahing lembah kang kebak balung-balung. Lan Panjenengané ndadèkaké aku mlaku ngubengi balung-balung iku; lan lah, akehé banget ana ing lembah kang amba iku; lan lah, iku wus garing banget. Banjur Panjenengané ngandika marang aku: Hé, anaké manungsa, apa balung-balung iki bisa urip? Aku mangsuli: Dhuh Pangéran Allah, Paduka ingkang nguningani. Panjenengané ngandika manèh marang aku: Wacanen pameca marang balung-balung iki, lan kandhaa marang iku: Hé, balung-balung garing, rungokna pangandikané Pangéran. Mangkéné pangandikané Pangéran Allah marang balung-balung iki: Lah, Aku bakal ndadèkaké ambegan mlebu ing kowé, lan kowé bakal urip; lan Aku bakal masang urat-urat ing kowé, lan ndadèkaké daging thukul ing kowé, lan nutupi kowé nganggo kulit, lan maringi ambegan ana ing kowé, temahan kowé bakal urip; lan kowé bakal sumurup yèn Aku iki Pangéran. Mulané aku banjur meca kaya kang dipréntahaké marang aku; lan nalika aku meca, ana swara, lan lah, ana gonjang-ganjing, lan balung-balung iku padha teka bebarengan, balung siji marang balungé dhéwé. Nalika aku mirsani, lah, urat-urat lan daging padha thukul ana ing balung-balung iku, lan kulité nutupi sisih ndhuwuré; nanging durung ana ambegan ana ing kono. Banjur Panjenengané ngandika marang aku: Wacanen pameca marang angin, mecaa, hé anaké manungsa, lan kandhaa marang angin: Mangkéné pangandikané Pangéran Allah; Hé ambegan, tekaa saka patang panjuru angin, lan ambeganaa wong-wong kang katumpes iki, supaya padha urip. Mulané aku banjur meca kaya kang dipréntahaké marang aku, lan ambegan iku mlebu ing wong-wong mau, banjur padha urip lan ngadeg jejeg ana ing sikilé, dadi wadya bala kang gedhé banget. Banjur Panjenengané ngandika marang aku: Hé, anaké manungsa, balung-balung iki iku sakèhé brayat Israèl; lah, wong-wong mau padha ngucap: Balung-balung kita wus garing, lan pangajab kita wus sirna; kita wis katigas saka pérangan kita. Mulané mecaa lan kandhaa marang wong-wong mau: Mangkéné pangandikané Pangéran Allah; Lah, hé umatingSun, Aku bakal mbukak kuburanmu, lan ndadèkaké kowé metu saka kuburanmu, sarta nuntun kowé mlebu ing tanah Israèl. Lan kowé bakal sumurup yèn Aku iki Pangéran, nalika Aku wus mbukak kuburanmu, hé umatingSun, lan ngentasaké kowé metu saka kuburanmu, sarta Aku bakal maringaké Roh-Ku marang kowé, temahan kowé bakal urip, lan Aku bakal mapanaké kowé ana ing tanahmu dhéwé; banjur kowé bakal sumurup yèn Aku, Pangéran, wus ngandika mangkono lan wus nindakaké, mangkono pangandikané Pangéran. Yehèzkiel 37:1–14.

Daniel and John represent God’s one hundred and forty-four thousand in the “last days” who have been symbolically killed and resurrected. John in the boiling oil, Daniel in the lion’s den. The movement that was an offspring of its Laodicean mother is symbolically slain and thereafter resurrected, thus becoming the eighth that is of the seven. It is the resurrection of the sixth church, which was Philadelphia that becomes the eighth, though it is not a church but a movement. At the end of a period where they remain unburied, that they might be trampled down by those that are celebrating their deaths, they stand upon their feet as a mighty army. They stand up because they hear a message from God’s Word. Any corpse that has been in the street for over three years has rotted away to the point that all that would remain would be bones.

Daniel lan Yohanes makili wong satus patang puluh papat ewu kagungané Gusti Allah ing “dina-dina pungkasan” kang kanthi pralambang wis dipatèni lan diuripaké manèh. Yohanes ana ing lenga sing nggodhok, Daniel ana ing guwa singa. Gerakan kang minangka turunane biyungé Laodikia kanthi pralambang dipatèni lan sawisé iku diuripaké manèh, mangkono banjur dadi kang kawolu, kang asalé saka pitu. Iku yaiku wunguné pasamuwan kaping nem, yaiku Filadelfia, kang dadi kang kawolu, sanadyan iku dudu pasamuwan nanging sawijining gerakan. Ing pungkasaning sawijining mangsa nalika padha tetep ora kakubur, supaya padha bisa kaidak-idak déning wong-wong kang padha ngrayakaké patié, wong-wong mau banjur ngadeg jejeg ana ing sikilé kaya bala tentara kang gagah prakosa. Padha ngadeg amarga padha krungu sawijining pesen saka Sabdané Gusti Allah. Tisating mayit apa waé kang wis ana ing dalan luwih saka telung taun mesthi wis bosok nganti tekan titik yèn sing kari mung balung-balung waé.

> “The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

> “Balung-balung kang garing iku prelu dipaosi napas déning Roh Suci Allah, supaya padha tumindak, kaya déné lumantar sawijining wungun saka ing antarané wong mati.” Bible Training School, 1 Dhésèmber 1903.

We are required to participate in the work of resurrecting ourselves. We do this by reading, hearing and keeping the things which are written.

Kita diprentah supaya melu ing pakaryan mbangèkaké awak kita dhéwé. Iki kita tindakake kanthi maca, ngrungokaké, lan netepi prakara-prakara kang katulis.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

> “Wangunan manehing kasalehan sejati ana ing antarané kita iku kabutuhan kita kang paling agung lan paling ndhesek tinimbang kabèh liyané. Nggolèki iki kuduné dadi pakaryan kita kang kapisan.” Selected Messages, buku 1, 121.

The prophetic “Word” that produces this resurrection from a Laodicean experience unto the experience of Philadelphia comes from a message found in the books of Daniel and Revelation.

“Sabda” kenabian sing ngasilaké wunguné maneh iki, saka pengalaman Laodikia menyang pengalaman Filadelfia, asalé saka sawijining pesen sing kapanggih ana ing kitab Daniel lan Wahyu.

> “When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience.” Testimonies to Ministers, 112–114.

> “Nalika kitab Daniel lan Wahyu luwih dipahami kanthi cetha, para pracaya bakal nduwèni pengalaman agama kang babar pisan béda.” Testimonies to Ministers, 112–114.

The experience of the legal religion of Laodicea is changed by a life-giving message. The message of the Revelation of Jesus Christ is the message of His creative power, which most certainly is the power of God unto salvation for everyone that believes.

Pangalaman agama kang legalistis saka Laodikia diowahi déning sawijining pesen kang marakaké urip. Pesen saka Wahyu Yesus Kristus iku yaiku pesen bab daya pangriptanipun, kang mesthi temen-temen iku daya Allah tumuju marang kaslametan kanggo saben wong kang pracaya.

> “What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.

> “Pinten gedhening kakuwasan ingkang kedah kita tampi saking Allah supados manah-manah ingkang atos kadya és, ingkang namung gadhah agami kang sipaté legalistis, saged ningali prakara-prakara ingkang langkung saé ingkang sampun kasadhiyakaken tumrap wong-wong mau—Kristus lan kabeneranipun! Pesen ingkang maringi gesang pancen dipunbetahaken supados maringi gesang dhateng balung-balung ingkang garing.” Manuscript Releases, volume 12, 205.

The legal religion is a backslidden religion as represented by Adventism’s departure from the foundations in 1863 and onward.

Agama legalistik iku agama kang wis murtad saka kayekten, kaya kang katuduhake déning panyimpangan Adventisme saka dhasar-dhasaré wiwit taun 1863 lan salajengipun.

> “I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.

> “Aku nyelehake penaku lan ngangkat nyawaku sajroning pandonga, supaya Gusti kersa ngebusake ambegan marang umat-Nya kang wus murtad, kang kaya balung-balung garing, supaya padha urip.” General Conference Bulletin, 4 Februari 1893.

Jesus is “the faithful witness” in the Revelation.

Yesus punika “saksi ingkang setya” wonten ing Kitab Wahyu.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God. Revelation 3:14.

> Lan marang malaékat pasamuwané wong Laodikia tulisen mangkéné: Iki pangandikané Sang Amin, seksi kang setya lan sejati, wiwitaning titahé Allah. Wahyu 3:14.

Sister White informs us that it is Jesus who is the “faithful witness” that presents a “straight testimony” to the Laodiceans who are dead in trespasses and sin, and that just as with the message to the valley of dead dry bones, the message causes a shaking.

Suster White maringi kawruh marang kita bilih Gusti Yesus punika “saksi ingkang setya” ingkang ngaturaken “paseksèn ingkang lurus” dhateng tiyang-tiyang Laodikia ingkang sampun pejah wonten ing kalepatan lan dosa, lan bilih kados dene kanthi pekabaran dhateng lebak kebak balung-balang garing ingkang pejah, pekabaran punika nuwuhaken goncangan.

> “I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.

> “Aku nyuwun katerangan bab tegesé gonjang-ganjing kang wis dakdeleng, lan dituduhaké marang aku yèn iku bakal disebabaké déning paseksèn kang jejeg, kang dijalari metu déning pituturé Seksi kang Satuhu marang wong-wong Laodikia. Iki bakal ngetokaké pangaribawa marang ati wong kang nampani, lan bakal nuntun dhèwèké ngluhuraké panji lan nyawiské kayektèn kang jejeg. Sawenèh ora bakal bisa nandhang paseksèn kang jejeg iki. Wong-wong mau bakal nglawan, lan iki kang bakal njalari ana gonjang-ganjing ana ing antarané umat Allah.”

> “I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.

> “Aku weruh manawa paseksi saka Sang Seksi kang Satuhu durung digatosake separo wae. Paseksi kang khidmat, kang nasib pasamuwan gumantung marang iku, wis dipaèsi remeh, manawa ora dilirwakake babar pisan. Paseksi iki kudu nggarap pamratobat kang jero; saben wong kang saestu nampani iku bakal mituhu marang iku lan bakal kasucekake.

> “Said the angel, ‘List ye!’ Soon I heard a voice like many musical instruments all sounding in perfect strains, sweet and harmonious. It surpassed any music I had ever heard, seeming to be full of mercy, compassion, and elevating, holy joy. It thrilled through my whole being. Said the angel, ‘Look ye!’ My attention was then turned to the company I had seen, who were mightily shaken. I was shown those whom I had before seen weeping and praying in agony of spirit. The company of guardian angels around them had been doubled, and they were clothed with an armor from their head to their feet. They moved in exact order, like a company of soldiers. Their countenances expressed the severe conflict which they had endured, the agonizing struggle they had passed through. Yet their features, marked with severe internal anguish, now shone with the light and glory of heaven. They had obtained the victory, and it called forth from them the deepest gratitude and holy, sacred joy.

> “Pangandikané malaekat, ‘Padha rungokna!’ Ora suwe aku krungu swara kaya pirang-pirang piranti musik kang kabèh muni bebarengan kanthi laras kang sampurna, endah lan selaras. Swara iku ngluwihi musik apa waé kang tau dakrungu, kaya kebak sih-rahmat, welas asih, lan kabungahan suci kang ngunggahaké. Swara iku nggetaraké sakabèhé kawujudanku. Pangandikané malaekat, ‘Padha delengen!’ Banjur kawigatènku dialihaké marang golongan kang wis dakdeleng mau, kang kaguncang kanthi rosa. Aku diparingi weruh wong-wong kang sadurungé wis dakdeleng padha nangis lan ndedonga ing kasangsaraning roh. Golongan malaekat pangreksa ing sakubengé wong-wong mau wis dadi ping pindho cacahé, lan wong-wong mau dipanganggoni gegamaning perang wiwit saka sirah tekan sikil. Padha lumaku kanthi tatanan kang sampurna, kaya sawijining pasukan prajurit. Praupané mratelakaké paprangan abot kang wis padha tahan, perjuangan nglarani kang wis padha liwati. Nanging pasuryané, kang kaciri dening sangsara batin kang abot, saiki padha sumorot kanthi pepadhang lan kamulyaning swarga. Wong-wong mau wis kasil nggayuh kamenangan, lan iku nuwuhaké saka ing antarané wong-wong mau panuwun kang paling jeru lan kabungahan suci kang kaduman.”

> “The numbers of this company had lessened. Some had been shaken out and left by the way. The careless and indifferent, who did not join with those who prized victory and salvation enough to perseveringly plead and agonize for it, did not obtain it, and they were left behind in darkness, and their places were immediately filled by others taking hold of the truth and coming into the ranks. Evil angels still pressed around them, but could have no power over them.

> Cacahé golongan iki wis saya suda. Ana sawatara sing wis kaguncang metu lan kari ing dalan. Wong-wong sing sembrana lan ora preduli, kang ora nyawiji karo wong-wong sing ngurmati kamenangan lan karahayon nganti cukup ajiné kanggo kanthi tekun nyenyuwun lan nglarani batin marga saka iku, ora oleh iku; lan wong-wong mau ditinggal ana ing pepeteng, lan papané enggal kapenuhan déning wong liya sing nyekel kayekten lan mlebu ing barisan. Malaekat-malaekat ala isih terus nglumpuk ngubengi wong-wong mau, nanging ora bisa nduwèni pangwasa apa-apa marang wong-wong mau.

> “I heard those clothed with the armor speak forth the truth with great power. It had effect. Many had been bound; some wives by their husbands, and some children by their parents. The honest who had been prevented from hearing the truth now eagerly laid hold upon it. All fear of their relatives was gone, and the truth alone was exalted to them. They had been hungering and thirsting for truth; it was dearer and more precious than life. I asked what had made this great change. An angel answered, ‘It is the latter rain, the refreshing from the presence of the Lord, the loud cry of the third angel.’” Early Writings, 270, 271.

> “Aku krungu wong-wong kang kaprabon ing gaman waja medharake kayekten kanthi kasekten kang gedhe. Iku nggawa pangaribawa. Akeh kang wus kaiket; sawenehé para garwa déning bojone, lan sawenehé bocah-bocah déning wong tuwané. Wong-wong kang jujur, kang sadurungé kaalang-alangi supaya ora krungu kayekten, saiki kanthi sregep nyekel kayekten iku. Kabèh rasa wedi marang para sanak-seduluré wus sirna, lan mung kayekten waé kang katindakaké luhur ana ing ngarsané. Wong-wong mau wus kaluwen lan ngelak marang kayekten; kayekten iku luwih ditresnani lan luwih aji tinimbang urip. Aku takon apa kang njalari owah-owahan gedhe iki. Ana malaékat mangsuli, ‘Iki udan pungkasan, pepanyar saka ing ngarsané Pangéran, swara seru saka malaékat katelu.’” Early Writings, 270, 271.

The straight testimony to Laodicea that raises up an army after a severe shaking is the message to the valley of dead dry bones, and those bones represent the message of Moses and the messenger Elijah that were slain in the street on July 18, 2020 by a beast from the bottomless pit.

Paseksen kang jejeg marang Laodikia, kang ngadegaké sawijining wadya-bala sawisé ana guncangan kang abot, iku yaiku piwulang marang lebak kebak balung-balung garing kang mati; lan balung-balung iku nglambangaké piwulangé Musa lan utusané Élia, kang dipatèni ana ing dalan gedhé tanggal 18 Juli 2020 déning sawijining kéwan galak saka jurang tanpa dhasar.

> “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

> “Paseksen kang jejeg kudu diparingaké marang gréja-gréja lan lembaga-lembaga kita, supaya nggugah wong-wong kang isih katutupan turu.”

> “When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

> “Nalika pangandikané Pangéran diprecaya lan dituruti, kamajuan kang mantep bakal kelakon. Saiki ayo kita deleng kabutuhan kita kang gedhé. Pangéran ora bisa migunakaké kita nganti Panjenengané ngebusaké urip marang balung-balung kang garing. Aku krungu tembung-tembung iki kapangandikakaké: ‘Tanpa obahing Rohé Allah kang jero marang ati, tanpa pangaribawa-Nya kang maringi urip, bebener dadi mung aksara mati.’” Review and Herald, November 18, 1902.

We have shown that the four waymarks that represent the history of the seven thunders are represented in every reform line. In connection with that is the fact that in each reform line each of the four waymarks represent the same prophetic theme. With Moses the theme at each of the four waymarks typifying the seven thunders was the covenant with a chosen people. With David it was the ark of God. With Christ it was death and resurrection. With the Millerites it was the day for a year principle.

Kita wis nedahaké manawa patang waymark sing nglambangaké sajarahing pitu gludhug iku kaawakaké ana ing saben garis reformasi. Gegayutan karo iku ana kasunyatan yèn ing saben garis reformasi, saben saka patang waymark iku nglambangaké tema kenabian kang padha. Ing jaman Musa, tema ing saben saka patang waymark sing dadi pralambang tumrap pitu gludhug iku yaiku prejanjian karo umat pilihan. Ing jaman Dawud, iku yaiku pethi prajanjiané Gusti Allah. Ing jaman Kristus, iku yaiku pati lan wunguné manèh. Ing jaman para Millerit, iku yaiku asas sapoé kanggo setaun.

With Future for America, it is Islam. Islam on September 11, 2001. It was again Islam on July 18, 2020 with the failed prediction, the first disappointment and the beginning of a tarrying time. The third waymark that produces a mighty army that stands up is the message of the four winds, which represents Islam, the “angry horse” of Bible prophecy.

Kanggé Future for America, punika Islam. Islam ing 11 September 2001. Islam malih ing 18 Juli 2020 kanthi ramalan ingkang gagal, kuciwa kapisan, lan wiwitaning wekdal tetanggen. Tenger dalan ingkang kaping tiga ingkang ngasilaken satunggaling bala ageng ingkang jumeneng punika inggih pesen babagan sekawan angin, ingkang nglambangaken Islam, “jaran nesu” saking ramalan Kitab Suci.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Malaékat-malaékat lagi nyekel papat angin, kang digambaraké minangka jaran ngamuk kang ngupaya uwal lan mlayu nyruduk ngliwati lumahing bumi kabèh, nggawa karusakan lan pati ing dalané.

> “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. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

> “Punapa kita badhé tilem wonten ing pucaking watesing jagad langgeng punika piyambak? Punapa kita badhé dados tumpul, adhem, lan pejah? O, mugi kita kagungan wonten ing pasamuwan-pasamuwan kita Roh lan napasipun Allah ingkang kaambusaken dhateng umatipun, supados tiyang-tiyang mau saged ngadeg ing sikilé lan gesang. Kita kedah mirsani bilih margi punika ciyut, lan gapura punika sesak. Nanging nalika kita lumampah ngliwati gapura ingkang sesak punika, jembaringipun tanpa winates.” Manuscript Releases, volume 20, 216, 217.

Immediately after Elijah and Moses stand up, they are lifted up to heaven as an ensign.

Sakelakon sawisé Élia lan Musa jumeneng, wong loro iku banjur kaangkat menyang swarga minangka panji.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:12.

> Lan wong-wong mau krungu swara gedhé saka swarga ngandika marang wong-wong mau, “Munggaha mréné.” Banjur wong-wong mau munggah menyang swarga ana ing méga; lan para mungsuhé padha ndeleng wong-wong mau. Wahyu 11:12.

We will address the ensign represented by Moses and Elijah in the next article.

Kita bakal ngrembug panji kang dilambangaké déning Musa lan Élia ing artikel sabanjuré.

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