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

Masa Depan bagi Amerika dan 18 Juli 2020 - Nomor Enam

The Ensign

Tanda Panji

Author

Jeff Pippenger

Published

September 23, 2023

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> 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.

> Mokwano ka morago ga matšatši a mararo le seripagare, Moya wa bophelo wo o tšwago go Modimo wa tsena go bona, gomme ba ema ka maoto a bona; gomme poifo e kgolo ya wela godimo ga bao ba ba bonego. Gomme ba kwa lentšu le legolo le etšwa legodimong le re go bona: Tlang mo godimo. Gomme ba rotogela legodimong ka leru; gomme manaba a bona a ba bona. Kutollo 11:11, 12.

After being trampled down in the street, Elijah and Moses receive the Comforter and they then stand upon their feet. Ezekiel’s valley of bones first hear a noise and then experience a shaking, but they were still without breath.

Ngemva kokunyathelelwa phansi emgwaqweni, u-Eliya noMosi bamukela uMduduzi, base besukuma ngezinyawo zabo. Amathambo asesigodini sikaHezekeli aqala ukuzwa umsindo, kwase kuba khona ukuzamazama, kodwa ayesengenawo umoya.

> 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.

> Maka aku bernubuat seperti yang diperintahkan kepadaku; dan ketika aku bernubuat, terdengarlah suatu bunyi, dan lihatlah, terjadilah suatu guncangan, lalu tulang-tulang itu saling mendekat, masing-masing kepada tulangnya. Dan ketika aku melihat, sungguh, urat-urat dan daging tumbuh pada mereka, dan kulit menutupi mereka di atasnya; tetapi belum ada nafas di dalam mereka. Yehezkiel 37:7, 8.

When the bodies have been reconstituted, they hear the message of the four winds.

Hena ni miili iha reconstitute-zik ona, ki sira rona anin haat nia mensajen.

> 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. Ezekiel 37:9, 10.

> i a tii, “Bue hyɛ mframa no so nkɔm, bue hyɛ nkɔm, onipa ba, na ka kyerɛ mframa no sɛ, Sɛ Awurade Nyankopɔn se ni; Fi mframa anan no mu bra, O home, na home gu wɔn a wokunkum wɔn yi so, na wɔnnya nkwa.” Enti mehyɛɛ nkɔm sɛnea ɔhyɛɛ me no, na home no baa wɔn mu, na wonyaa nkwa, na wogyinaa wɔn nan so, asafo kɛse a ɛso sen biara. Hesekiel 37:9, 10.

All the prophets identify the end of the world, so the passage from Ezekiel produces a dilemma for those who wish to avoid the message of Revelation eleven’s two prophets. Of course, for those who wish to reject the message the easiest lie they can tell themselves is that Revelation eleven is just a history that represents the French Revolution, and it has no end of the world application. But if you accept the premise that even Revelation eleven identifies the end of the world, then you must reconcile the fact that the mighty army at the end of the world that presents the third angel’s message in a loud cry is identified as being dead and resurrected in advance of their standing up as God’s army.

Baporofeta botlhe ba supa kwa bokhutlong jwa lefatshe, ka jalo temana e e tswang mo go Hesekiele e tlhagisa bothata jo bogolo mo go ba ba eletsang go tila molaetsa wa baporofeta ba babedi ba Baebele ya Tshenolo kgaolo 11. Ee ruri, mo go ba ba ratang go gana molaetsa oo, maaka a a motlhofo go gaisa otlhe a ba ka a ipolelelang ke gore Tshenolo kgaolo 11 ke hisetori fela e e emelang Phetogo ya Fora, mme ga e na tiriso epe e e amanang le bokhutlo jwa lefatshe. Mme fa o amogela kakanyo ya gore le Baebele ya Tshenolo kgaolo 11 e supa bokhutlo jwa lefatshe, foo o tshwanetse go letlelelanya ntlha ya gore sesole se se maatla sa kwa bokhutlong jwa lefatshe, se se itsisitseng molaetsa wa moengele wa boraro ka selelo se segolo, se tlhalosiwa jaaka se sule mme sa tsosiwa pele ga se ema e le sesole sa Modimo.

> 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 37:11–14.

> Kemudian Ia berfirman kepadaku: Anak manusia, tulang-tulang ini ialah segenap kaum Israel; sesungguhnya mereka berkata: Tulang-tulang kami telah menjadi kering, dan pengharapan kami telah lenyap; kami telah terputus dari bagian kami. Sebab itu bernubuatlah dan katakanlah kepada mereka: Beginilah firman Tuhan ALLAH: Sesungguhnya, hai umat-Ku, Aku akan membuka kubur-kuburmu dan membangkitkan kamu dari dalam kubur-kuburmu, lalu membawa kamu ke tanah Israel. Dan kamu akan mengetahui bahwa Akulah TUHAN, apabila Aku telah membuka kubur-kuburmu, hai umat-Ku, dan membangkitkan kamu dari dalam kubur-kuburmu. Aku akan menaruh Roh-Ku di dalammu, sehingga kamu akan hidup, dan Aku akan menempatkan kamu di tanahmu sendiri; maka kamu akan mengetahui bahwa Aku, TUHAN, telah mengatakannya dan melaksanakannya, demikianlah firman TUHAN. Yehezkiel 37:11–14.

Christ ascended into heaven with a cloud and He returns with clouds, and the clouds represent angels. Moses and Elijah ascend up into heaven in a cloud that represents the message of the third angel that flies in the midst of heaven at the Sunday law in the United States. Moses and Elijah ascend up into heaven at the Sunday law in connection with a message of Islam.

Kristus naik ke syurga dengan awan, dan Dia kembali dengan awan-awan, dan awan-awan itu melambangkan malaikat. Musa dan Elia naik ke syurga dalam suatu awan yang melambangkan pekhabaran malaikat ketiga yang terbang di tengah-tengah langit pada waktu undang-undang Ahad di Amerika Syarikat. Musa dan Elia naik ke syurga pada waktu undang-undang Ahad dalam kaitan dengan suatu pekhabaran Islam.

Isaiah identifies many of the truths connected with this history and in the very same passage that Jesus referenced to identify His work. He employed the prophets Elijah and Elisha as examples of a prophetic message not being received by their own countrymen, and it immediately brought those of the church in Nazareth to anger and they sought to kill him.

Yesaya mengenal pasti banyak kebenaran yang berkaitan dengan sejarah ini, dan dalam petikan yang sama yang dirujuk oleh Yesus untuk mengenal pasti pekerjaan-Nya. Dia menggunakan nabi Elia dan Elisa sebagai contoh tentang suatu pekabaran nubuatan yang tidak diterima oleh sebangsa mereka sendiri, dan hal itu serta-merta membangkitkan kemarahan mereka yang berada di gereja di Nazaret sehingga mereka berusaha untuk membunuh-Nya.

> The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.

> Рӯҳи Худованд Худо бар ман аст; зеро ки Худованд маро тадҳин кардааст, то ба ҳалимон башорати нек расонам; Ӯ маро фиристодааст, то дилшикастагонро бибандам, ба асирон озодиро эълон намоям, ва кушодашавии зиндонро ба бастагон; То соли мақбули Худованд ва рӯзи интиқоми Худои моро эълон намоям; то ҳамаи мотамдоронро тасаллӣ диҳам; То барои мотамдорони Сион муқаррар намоям, ки ба онҳо ҳусн ба ивази хокистар, равғани шодӣ ба ивази мотам, либоси ҳамд ба ивази рӯҳи вазнинӣ дода шавад; то онҳоро дарахтони адолат, ниҳоли Худованд, бихонанд, то ки Ӯ ҷалол ёбад. Ва онҳо харобаҳои қадимиро бино хоҳанд кард, вайрониҳои пешинаро барпо хоҳанд намуд, ва шаҳрҳои валангорро, ки вайронии наслҳои бисёр аст, таъмир хоҳанд кард. Ва бегонагон истода, рамаҳои шуморо хоҳанд чаронд, ва писарони аҷнабиён шудгоркунандагони шумо ва токдорони шумо хоҳанд буд. Аммо шумо коҳинони Худованд номида хоҳед шуд: мардум шуморо хизматгузорони Худои мо хоҳанд хонд; сарвати халқҳоро хоҳед хӯрд, ва ба ҷалоли онҳо хоҳед болид. Ба ивази нанги худ дучанд хоҳед ёфт; ва ба ивази расвоӣ аз ҳиссаи худ шодӣ хоҳанд кард; бинобар ин дар замини худ дучандро соҳиб хоҳанд шуд: шодии ҷовидонӣ аз они онҳо хоҳад буд. Зеро ки Ман, Худованд, довариро дӯст медорам, аз ғорат барои қурбонии сӯхтанӣ нафрат дорам; ва кори онҳоро дар ростӣ роҳнамоӣ хоҳам кард, ва бо онҳо паймони ҷовидонӣ хоҳам баст. Ва насли онҳо миёни халқҳо маълум хоҳад шуд, ва зурриёти онҳо миёни қавмҳо; ҳамаи онҳое ки онҳоро бубинанд, эътироф хоҳанд кард, ки онҳо ҳамон насле ҳастанд, ки Худованд баракаташон додааст. Ман дар Худованд бисёр шод хоҳам шуд, ҷонам дар Худои ман хурсанд хоҳад гардид; зеро ки Ӯ маро ба либосҳои наҷот пӯшонидааст, маро ба ҷомаи адолат фаро гирифтааст, мисли домоде ки худро бо зинат меорояд, ва мисли арӯсе ки худро бо ҷавоҳироти худ ороста месозад. Зеро, чунон ки замин навдаи худро мерӯёнад, ва чунон ки боғ он чиро, ки дар он кошта шудааст, мерӯёнад; ҳамон тавр Худованд Худо адолат ва ҳамдро пеши ҳамаи халқҳо мерӯёнад.

> For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence. And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. The Lord hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: But they that have gathered it shall eat it and praise the Lord; and they that have brought it together shall drink it in the courts of my holiness. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Sought out, A city not forsaken. Isaiah 61:1–62:12.

> Demi Sion, aku tidak akan berdiam diri, dan demi Yerusalem, aku tidak akan berhenti, sampai kebenarannya terbit seperti cahaya terang, dan keselamatannya seperti pelita yang menyala. Maka bangsa-bangsa lain akan melihat kebenaranmu, dan semua raja kemuliaanmu; dan engkau akan disebut dengan suatu nama baru, yang akan ditetapkan oleh mulut TUHAN. Engkau pun akan menjadi mahkota kemuliaan di tangan TUHAN, dan serban kerajaan di tangan Allahmu. Engkau tidak akan lagi disebut Yang Ditinggalkan; negerimu pun tidak akan lagi disebut Yang Sunyi; melainkan engkau akan disebut Hefzibah, dan negerimu Beulah; sebab TUHAN berkenan kepadamu, dan negerimu akan dipersunting. Sebab seperti seorang teruna mempersunting seorang dara, demikianlah anak-anakmu laki-laki akan mempersunting engkau; dan seperti mempelai laki-laki bersukacita karena mempelai perempuan, demikianlah Allahmu akan bersukacita karena engkau. Di atas tembok-tembokmu, hai Yerusalem, telah Kutempatkan para pengawal yang tidak akan pernah berdiam diri, baik siang maupun malam. Hai kamu yang mengingatkan TUHAN, janganlah berdiam diri, dan janganlah memberi Dia ketenangan, sampai Ia menegakkan dan menjadikan Yerusalem suatu puji-pujian di bumi. TUHAN telah bersumpah demi tangan kanan-Nya, dan demi lengan kekuatan-Nya: Sesungguhnya, Aku tidak akan lagi menyerahkan gandummu menjadi makanan bagi musuh-musuhmu; dan anak-anak orang asing tidak akan meminum anggurmu, yang untuknya engkau telah bersusah payah; melainkan mereka yang telah mengumpulkannya akan memakannya dan memuji TUHAN; dan mereka yang telah menghimpunkannya akan meminumnya di pelataran kekudusan-Ku. Lintasilah, lintasilah pintu-pintu gerbang; persiapkanlah jalan bagi bangsa itu; timbunlah, timbunlah jalan raya itu; singkirkanlah batu-batunya; tegakkanlah panji bagi bangsa-bangsa. Lihatlah, TUHAN telah memaklumkan sampai ke ujung bumi: Katakanlah kepada putri Sion, Lihatlah, keselamatanmu datang; lihatlah, upah-Nya ada bersama-Nya, dan ganjaran pekerjaan-Nya di hadapan-Nya. Mereka akan menyebut mereka Umat Kudus, Orang-orang Tebusan TUHAN; dan engkau akan disebut Yang Dicari, Kota yang Tidak Ditinggalkan. Yesaya 61:1–62:12.

The Lord enters into “an everlasting covenant” with the one hundred and forty-four thousand who have previously been “forsaken,” but then become “a city” that is “not forsaken.” They were “desolate,” and dead in the street. Isaiah identifies them as the “Priests of the Lord,” the Lord’s “ministers,” a “holy people” and the “watchmen” on the walls of Zion.

Morena o tsena mo “kgolaganong ya bosakhutleng” le ba ba dikete di le lekgolo le masome a manè le bonè ba pele ba neng ba “latlhilwe,” mme morago ba nna “motse” o o “sa latlhweng.” Ba ne ba “swafetse,” mme ba sule mo mmileng. Isaia o ba supa e le “Baperesiti ba Morena,” “badiredi” ba Morena, “setšhaba se se boitshepo” le “balebedi” mo dipoteng tsa Sione.

In contrast with those who rejoiced over their dead bodies, God then rejoices over them “as the bridegroom rejoiceth over the bride.” The bride has then been made ready. Just as in the promise to Philadelphia the Lord gives them a “new name,” and He identifies their name as “Hephzibah” and “Beulah.” Hephzibah means my delight is in her, and Beulah means to marry. The Lord marries those represented by Elijah and Moses.

Berbeza dengan mereka yang bersukacita atas mayat kedua-dua saksi itu, Allah kemudian bersukacita atas mereka “seperti pengantin lelaki bersukacita atas pengantin perempuan.” Pengantin perempuan itu pada waktu itu telah dipersiapkan. Sebagaimana dalam janji kepada Filadelfia Tuhan mengaruniakan kepada mereka suatu “nama baharu,” demikian juga Dia menetapkan nama mereka sebagai “Hephzibah” dan “Beulah.” Hephzibah bererti kesukaan-Ku ada padanya, dan Beulah bererti berkahwin. Tuhan mengahwini mereka yang dilambangkan oleh Elia dan Musa.

The work they are given is to prepare the way for Christ Second Coming by preaching the “good tidings” of Christ and His righteousness “unto the end of the world.” They have been anointed by the Comforter in the outpouring of the Spirit and will then be lifted “up as a standard,” as “a great voice from heaven” says “unto them, Come up hither.” They will then be as “a crown of glory” and “a royal diadem” in the hand of the Lord. Zechariah identifies the same crown as an ensign, while also placing the event during the time of the latter rain.

Kerja yang diberikan kepada mereka adalah untuk mempersiapkan jalan bagi Kedatangan Kristus yang Kedua dengan memberitakan “khabar baik” tentang Kristus dan kebenaran-Nya “sampai ke ujung dunia.” Mereka telah diurapi oleh Penghibur dalam pencurahan Roh dan kemudian akan diangkat “sebagai suatu panji,” ketika “suara nyaring dari sorga” berkata “kepada mereka, Naiklah ke mari.” Kemudian mereka akan menjadi seperti “mahkota kemuliaan” dan “serban kerajaan” di tangan TUHAN. Zakharia mengidentifikasi mahkota yang sama itu sebagai suatu panji, sambil juga menempatkan peristiwa itu pada masa hujan akhir.

> And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 9:16–10:1.

> ယင်းနေ့၌ သူတို့၏ဘုရားသခင် ထာဝရဘုရားသည် သူ၏လူမျိုး၏ သိုးအုပ်ကဲ့သို့ သူတို့ကို ကယ်တင်တော်မူလိမ့်မည်။ အကြောင်းမူကား သူတို့သည် تاج၏ ကျောက်မျက်များကဲ့သို့ ဖြစ်၍၊ ကိုယ်တော်၏ပြည်ပေါ်တွင် အလံတော်ကဲ့သို့ မြှောက်ထားခြင်းကို ခံရကြလိမ့်မည်။ အဘယ်မျှလောက် ကိုယ်တော်၏ ကရုဏာတော် ကြီးမားသနည်း၊ အဘယ်မျှလောက် ကိုယ်တော်၏ အလှတရား ကြီးမြတ်သနည်း။ စပါးသည် လူငယ်တို့ကို ရွှင်လန်းစေမည်၊ စပျစ်ရည်သစ်သည် မိန်းမပျိုတို့ကိုလည်း ရွှင်မြူးစေမည်။ နောက်မိုးကာလ၌ မိုးရွာခြင်းအတွက် ထာဝရဘုရားထံ တောင်းကြလော့။ ထိုသို့ ထာဝရဘုရားသည် လင်းလက်သော မိုဃ်းတိမ်တို့ကို ဖြစ်စေ၍၊ သူတို့အား မိုးရေချိန်ကို ပေးတော်မူမည်။ လယ်ပြင်၌ရှိသော လူတိုင်းအတွက် မြက်ပင်ကိုလည်း ပေးတော်မူမည်။ ဇေခရိ ၉:၁၆–၁၀:၁။

They will be the “flock of His people,” but the Lord has a second flock who are then still in Babylon who he will also call. Their work will be to rebuild the “old” waste places and the “desolations” of many generations. They will be those who return and reestablish the old paths that have been rejected and covered up within Adventism and without Adventism. They will return to the Millerite foundational truths and present them in their purity to Laodicean Adventism and they will also present a message to those outside of Adventism concerning the “old” truths connected with God’s law, especially the Sabbath. In doing so they will use the histories of many generations to illustrate the new history. Their work will take place during the latter rain, when the judgments of God are in the land. When the Lord with His right hand, lifts them up as an ensign the entire world that had previously rejoiced over their dead bodies lying in the street will see the ensign, and hear the watchmen’s warning trumpet.

Mereka akan menjadi “kawanan umat-Nya,” tetapi Tuhan mempunyai satu kawanan kedua yang pada waktu itu masih berada di Babel, yang juga akan dipanggil-Nya. Pekerjaan mereka ialah membangun kembali tempat-tempat reruntuhan yang “lama” dan “kebinasaan-kebinasaan” dari banyak generasi. Mereka adalah orang-orang yang kembali dan menegakkan kembali jalan-jalan lama yang telah ditolak dan ditimbuni di dalam Adventisme maupun di luar Adventisme. Mereka akan kembali kepada kebenaran-kebenaran dasar Millerit dan menyajikannya dalam kemurniannya kepada Adventisme Laodikia, dan mereka juga akan menyampaikan suatu pekabaran kepada mereka yang berada di luar Adventisme mengenai kebenaran-kebenaran “lama” yang berkaitan dengan hukum Allah, khususnya Sabat. Dalam melakukan hal itu mereka akan menggunakan sejarah-sejarah dari banyak generasi untuk menggambarkan sejarah yang baru. Pekerjaan mereka akan berlangsung pada waktu hujan akhir, ketika hukuman-hukuman Allah ada di negeri itu. Ketika Tuhan, dengan tangan kanan-Nya, mengangkat mereka sebagai panji, seluruh dunia yang sebelumnya telah bersukacita atas mayat-mayat mereka yang terbaring di jalan itu akan melihat panji tersebut, dan mendengar trompet peringatan para penjaga.

> 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.

> “బూన్మీమీద నివసించువారందరును, లోకనివాసులందరును, ఆయన పర్వతములమీద ఒక ధ్వజమును ఎత్తునప్పుడు చూచుడి; ఆయన బూర ఊదునప్పుడు ఆలకించుడి.” యెషయా 18:3.

In chapter eleven of Revelation when those who had been rejoicing over their dead bodies see them stand up “great fear fell upon them which saw them.”

Dalam pasal sebelas Kitab Wahyu, apabila mereka yang telah bersukacita atas mayat kedua-duanya melihat mereka berdiri, “ketakutan yang besar menimpa mereka yang melihat mereka.”

> Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. 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 31:8, 9.

> Mpo na Mongasyriya akokwea na mopanga, kasi na ya moto ya nguya te; mpe mopanga, kasi na ya moto ya mpamba te, ekoliya ye. Kasi akokima liboso ya mopanga, mpe bilenge na ye bakolemba mpenza. Mpe akokata kino na ndako na ye ya makasi mpo na bobangi, mpe bakonzi na ye bakobanga bendele, elobi Nkolo, oyo moto na ye ezali na Siona, mpe litumbu na ye ezali na Yerusaleme. Yisaya 31:8, 9.

All the prophet’s testimonies come together in the book of Revelation. The Assyrian represents the king of the north in Daniel eleven verse forty to forty-five who comes to his end with none to help. When the one hundred and forty-four thousand, who are God’s watchmen, blow the trumpet the entire world will hear and be afraid. Those represented by the two prophets will be “anointed” by the Comforter “to preach good tidings” that are the “tidings out of the east and out of the north” that “trouble” the king of the north in Daniel chapter eleven verse forty-four and that marks the beginning of the persecution of the Sunday law crisis. At that time the Gentiles will respond to the message to come out of Babylon and come and join the priests of the Lord, who are also represented as “a root of Jesse,” thus identifying the biblical methodology that they will use to present the warning message unto the Gentiles.

Bopaki bja moporofeta ka moka bo kopane ka pukung ya Kutollo. Moasiria o emela kgoši ya ka lebowa go Daniele 11:40–45, yo a fihlelago bofelong bja gagwe go se na yo a mo thušago. Ge ba dikete tše lekgolo le masomenne-nne a mane, bao e lego balebeledi ba Modimo, ba letša terompeta, lefase ka moka le tla kwa gomme la boifa. Bao ba emelwago ke baporofeta ba babedi ba tla “tlotšwa” ke Mothuši “go bolela ditaba tše dibotse,” e lego “ditaba tše di tšwago bohlabela le ka lebowa” tšeo di “ferekanyago” kgoši ya ka lebowa go Daniele 11:44, gomme seo se swaya mathomo a tlaišo ya mathata a molao wa Lamorena. Ka nako yeo Bantle ba tla arabela molaetšeng wa go tšwa Babilona, ba tle ba ikopanye le baperisita ba Morena, bao le bona ba emelwago bjalo ka “modu wa Jese,” ka go rialo go hlaola mokgwa wa Baebele wo ba tlago go o diriša go tšweletša molaetša wa temošo go Bantle.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Tʼaani hinnaʼ laʼ John, bohohni Jisi yinkhâ, miikhanpi taang mizi biak hanin an ding; amah lamah Jentelte an hong sui ding, amah chawldamna chu ropui tak a ni ding. Chule ni chuah hunah Pakaiin a kut a zah kit ding, veina hnihveinaah, a miteh a banglai an la damte chu Assyria ram apat, Aigupta apat, Pathros apat, Kush apat, Elam apat, Shinar apat, Hamath apat leh tuipia thli sung thilte apat a kilaikhawm ding. Chule amahin namte dingah miikhanpi a din ding, Israel mi paidohte a khawm ding, Judah mi thehzaknaate chu lei kil li apatin a hunkhawm ding. Isaiah 11:10–12.

The Lord gathered His people on September 11, 2001 with the message that identified Islam’s attack as the arrival of the third woe. The Lord gathers His people again a second time after they have been dead in the street. When He does so those gathered are identified as “the outcasts of Israel,” the “dispersed of Judah.” They were cast out into the streets on July 18, 2020, but they are gathered a second time to be the ensign that gathers God’s other flock that are still in Babylon. The gathering of those still in Babylon begins at the Sunday law in the United States, which is the second of two voices in Revelation eighteen.

Ka miipa gyaa Afoforo ne mmaa no ano wɔ September 11, 2001, ne nsɛm a ɛdaa no adi sɛ Islam tow a ɛbaa no yɛ amanehunu a ɛto so abiɛsa no aduru. Ka miipa gya Afoforo ne mmaa no ano bio ne mprenu, bere a na wɔawuwu wɔ kwan so no akyi. Bere a ɔyɛ saa no, wɔn a wɔaboa wɔn ano no, wɔfrɛ wɔn sɛ “Israelfo a wɔatu wɔn afi hɔ,” ne “Yudafo a wɔabɔ wɔn apete.” Wɔtow wɔn guu mmɔnten so wɔ July 18, 2020, nanso wɔboaboa wɔn ano bio ne mprenu sɛ wɔnyɛ nsɛnkyerɛnne a ɛboaboa Onyankopɔn nguankuw foforo a wɔda so wɔ Babilon no ano. Wɔn a wɔda so wɔ Babilon no mmoaboa ano no fi ase wɔ Sunday mmara no bere so wɔ United States, a ɛno ne nne abien no mu nea ɛto so abien wɔ Adiyisɛm ti dunwɔtwe no mu.

The first gathering took place on September 11, 2001 when Islam struck the United States. As the ensign that is to be gathered a second time they are represented as the root of Jesse, which is a symbol which represents the work of Alpha and Omega illustrating the end of a thing with the beginning of a thing. The first gathering was marked by an Islamic strike upon the United States and illustrates and identifies an Islamic strike upon the United States as the second gathering. When the root of Jesse stands for an ensign to the Gentiles his “rest” shall be glorious, for the ensign will lead those still in Babylon back to the biblical old path of the seventh-day Sabbath, thus marking the raising of the ensign for the Gentiles at the Sunday law crisis.

Pertemuan pertama berlaku pada 11 September 2001 apabila Islam menyerang Amerika Syarikat. Sebagai panji yang akan dihimpunkan kali kedua, mereka digambarkan sebagai akar Isai, iaitu suatu lambang yang mewakili pekerjaan Alfa dan Omega, yang menggambarkan pengakhiran sesuatu perkara bersama permulaan sesuatu perkara. Penghimpunan pertama ditandai oleh satu serangan Islam ke atas Amerika Syarikat dan menggambarkan serta mengenal pasti satu serangan Islam ke atas Amerika Syarikat sebagai penghimpunan kedua. Apabila akar Isai berdiri sebagai suatu panji bagi bangsa-bangsa bukan Yahudi, “perhentiannya” akan menjadi mulia, kerana panji itu akan memimpin mereka yang masih berada di Babel kembali kepada jalan lama alkitabiah, iaitu Sabat hari ketujuh, dengan demikian menandai pengangkatan panji bagi bangsa-bangsa bukan Yahudi pada krisis hukum Ahad.

The “ensign” first experiences a purification process that has been illustrated in Malachi chapter three, the two temple cleansings of Christ and of course the parable of the ten virgins at the end of the Millerite movement. The purification process at the beginning is repeated to the very letter at the end, and is represented by Isaiah in connection with a singular table that has been noted in a book. The rebellion of Adventism is the counterfeit table produced in 1863 to reject and replace the two tables noted in the book of Habakkuk chapter two.

“Ensign” mula-mula mengalami suatu proses pentahiran yang telah digambarkan dalam pasal tiga kitab Maleakhi, dua kali pentahiran Bait Suci oleh Kristus, dan tentu saja perumpamaan tentang sepuluh anak dara pada akhir pergerakan Millerite. Proses pentahiran pada mulanya itu diulangi sampai tepat pada setiap butirnya di akhir, dan dilambangkan oleh Yesaya dalam kaitannya dengan satu meja yang tunggal yang telah diperhatikan dalam sebuah buku. Pemberontakan Adventisme ialah meja palsu yang dihasilkan pada tahun 1863 untuk menolak dan menggantikan dua meja yang dicatat dalam kitab Habakuk pasal dua.

> Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. Isaiah 30:8–19.

> “अब जाओ, इसे उनके सामने पटिया पर लिखो, और इसे पुस्तक में अंकित करो, ताकि यह आनेवाले समय के लिये, सदा सर्वदा तक बना रहे: क्योंकि यह एक विद्रोही प्रजा है, झूठे बच्चे, ऐसे बच्चे जो यहोवा की व्यवस्था को सुनना नहीं चाहते; जो दर्शकों से कहते हैं, ‘दर्शन मत करो’; और भविष्यद्वक्ताओं से, ‘हमारे लिये सीधी बातें भविष्यद्वाणी मत करो; हमसे चिकनी-चुपड़ी बातें कहो, छल की भविष्यद्वाणी करो; मार्ग से हट जाओ, पथ से एक ओर हो जाओ, इस्राएल के पवित्र को हमारे सामने से दूर कर दो।’ इस कारण इस्राएल का पवित्र यों कहता है, ‘क्योंकि तुम इस वचन का तिरस्कार करते हो, और अन्धेर और कुटिलता पर भरोसा रखते हो, और उन्हीं पर टिके रहते हो; इसलिये यह अधर्म तुम्हारे लिये उस फूली हुई ऊँची दीवार में पड़नेवाली ऐसी दरार के समान होगा जो गिरने को तैयार हो, जिसका टूटना अचानक, एक ही क्षण में आ पहुँचेगा। और वह उसे वैसे ही तोड़ डालेगा जैसे कुम्हार का पात्र टुकड़े-टुकड़े करके तोड़ा जाता है; वह कुछ न छोड़ेगा; यहाँ तक कि उसके चकनाचूर हो जाने पर उसका एक ठीकरा भी ऐसा न मिलेगा जिससे अंगीठी से आग ली जा सके, या हौद में से पानी निकाला जा सके।’ क्योंकि प्रभु यहोवा, इस्राएल का पवित्र, यों कहता है: ‘लौट आने और विश्राम में तुम्हारा उद्धार होगा; शान्त रहने और भरोसा रखने में तुम्हारी सामर्थ्य होगी’; परन्तु तुमने नहीं चाहा। बल्कि तुमने कहा, ‘नहीं, हम तो घोड़ों पर भागेंगे’; इस कारण तुम भागोगे; और, ‘हम तीव्र गति के घोड़ों पर सवार होंगे’; इस कारण तुम्हारा पीछा करनेवाले तीव्र होंगे। एक के डाँटने से एक हजार भागेंगे; पाँच के डाँटने से तुम भागोगे; यहाँ तक कि तुम पर्वत की चोटी पर एक ध्वजदण्ड के समान, और पहाड़ी पर एक झण्डे के समान रह जाओगे। तौभी यहोवा इसलिये ठहरा रहेगा कि तुम पर अनुग्रह करे, और इसलिये उच्च किया जाएगा कि तुम पर दया करे; क्योंकि यहोवा न्याय का परमेश्वर है; धन्य हैं वे सब जो उसकी बाट जोहते हैं। क्योंकि लोग सिय्योन में, यरूशलेम में निवास करेंगे; तू फिर कभी न रोएगा; तेरी दुहाई के शब्द सुनते ही वह निश्चय तुझ पर अनुग्रह करेगा; जैसे ही वह सुनेगा, वह तुझे उत्तर देगा।” यशायाह 30:8–19।

In 1863 Adventism began the process of rejecting the prophetic message of William Miller as represented upon the two sacred tables of Habakkuk. Jesus illustrates the end with the beginning. In this passage the rebels at the beginning of Adventism, also represent the rebels at the end of Adventism. In both cases the rebellion represents a rejection of the prophetic message and methodology of each history, when they proclaim to the “seers,” “See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.”

ਮਸੀਹੀ 1863 ਵਿੱਚ ਐਡਵੈਂਟਵਾਦ ਨੇ ਹਬੱਕੂਕ ਦੀਆਂ ਦੋ ਪਵਿੱਤਰ ਤਖ਼ਤੀਆਂ ਉੱਤੇ ਦਰਸਾਏ ਗਏ ਵਿਲੀਅਮ ਮਿਲਰ ਦੇ ਭਵਿੱਖਬਾਣੀ ਸੰਦੇਸ਼ ਨੂੰ ਅਸਵੀਕਾਰ ਕਰਨ ਦੀ ਪ੍ਰਕਿਰਿਆ ਆਰੰਭ ਕੀਤੀ। ਯਿਸੂ ਅੰਤ ਨੂੰ ਆਰੰਭ ਰਾਹੀਂ ਦਰਸਾਉਂਦਾ ਹੈ। ਇਸ ਅਨੁਛੇਦ ਵਿੱਚ, ਐਡਵੈਂਟਵਾਦ ਦੇ ਆਰੰਭ ਦੇ ਬਾਗੀ, ਐਡਵੈਂਟਵਾਦ ਦੇ ਅੰਤ ਦੇ ਬਾਗੀਆਂ ਦਾ ਵੀ ਪ੍ਰਤੀਨਿਧਿਤਵ ਕਰਦੇ ਹਨ। ਦੋਹਾਂ ਹੀ ਮਾਮਲਿਆਂ ਵਿੱਚ ਇਹ ਬਗਾਵਤ ਹਰ ਇੱਕ ਇਤਿਹਾਸ ਦੇ ਭਵਿੱਖਬਾਣੀ ਸੰਦੇਸ਼ ਅਤੇ ਵਿਧੀ ਦੀ ਅਸਵੀਕ੍ਰਿਤੀ ਨੂੰ ਦਰਸਾਉਂਦੀ ਹੈ, ਜਦੋਂ ਉਹ “ਦ੍ਰਿਸ਼ਟਾਵਾਂ” ਨੂੰ ਆਖਦੇ ਹਨ, “ਨਾ ਵੇਖੋ; ਅਤੇ ਨਬੀਆਂ ਨੂੰ, ਸਾਡੇ ਨਾਲ ਸਹੀ ਗੱਲਾਂ ਦੀ ਭਵਿੱਖਬਾਣੀ ਨਾ ਕਰੋ, ਸਾਨੂੰ ਮਿੱਠੀਆਂ ਗੱਲਾਂ ਕਹੋ, ਧੋਖੇ ਦੀਆਂ ਭਵਿੱਖਬਾਣੀਆਂ ਕਰੋ।”

They also determine to leave the path when they proclaim “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path of the righteous is the “old paths” of Jeremiah chapter six verses sixteen and seventeen. The rebels determine not to walk in the foundational truths or to hearken to the sound of the trumpet that is blown by the watchmen that have been lifted up, representing the Millerite movement and the movement of Future for America.

Mere ba sipe karar naan sima tiarkna tihna an puang a, “Lam ata chhuak rawh u, lam ata pêng bo rawh u, Israel Mi Thianghlim chu kan hma ata tawp rawh se,” an ti chuan. Mi felte kawng chu Jeremiah bung 6 chang 16 leh 17-a “kawng hlui” tih chu a ni. Helote chuan thu bulṭhutteah kal lovin, an chunga kaihchhuaha awm venhimatein an tum rawh ber ber a, Millerite movement leh Future for America movement aiawhchhawnna a nihna hriatna, berâm ri chu ngaihthlâk lo tûrin an ti.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Kata Tuhan demikian: “Berdirilah di persimpangan jalan, dan lihatlah, dan tanyakanlah jalan-jalan yang dahulu, di manakah jalan yang baik itu; lalu berjalanlah di dalamnya, maka kamu akan mendapat perhentian bagi jiwamu.” Tetapi mereka berkata: “Kami tidak mau berjalan di dalamnya.” “Juga Aku telah menetapkan penjaga-penjaga atas kamu, dengan berkata: ‘Dengarkanlah bunyi sangkakala.’ Tetapi mereka berkata: ‘Kami tidak mau mendengarkan.’ Sebab itu, dengarlah, hai bangsa-bangsa, dan ketahuilah, hai umat, apa yang ada di antara mereka. Dengarlah, hai bumi: sesungguhnya, Aku akan mendatangkan malapetaka atas bangsa ini, yakni buah dari pikiran mereka, sebab mereka tidak mendengarkan perkataan-Ku dan menolak hukum-Ku.” Yeremia 6:16–19.

The rebels’ refusal to walk in the old paths is also represented as their desire to “cause the Holy One of Israel to cease from before them”, and represents the rejection of the message of the Midnight Cry which is premised upon the Alpha and Omega illustrating the end of Adventism with the beginning.

Tlhokego ya bahlanogi ya go se sepela mo ditseleng tsa bogologolo e tlhagisiwa gape e le keletso ya bone ya go “dira gore Yo o Boitshepo wa Iseraele a tlogele go nna fa pele ga bone”, mme e emela go ganwa ga molaetsa wa Mokoa wa Bosigogare o o theilweng mo godimo ga gore Alefa le Omega di bontsha bokhutlo jwa Bo-Advente ka tshimologo ya jone.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Ba ne ba e-na le leseli le khanyang le behiloeng ka morao ho bona qalong ea tsela, leo lengeloi le ileng la mpolella hore ke ‘mohoo oa bosiu bo boholo.’ Leseli lena le ne le bonesa tseleng eohle, ’me la ba fa leseli bakeng sa maoto a bona, e le hore ba se ke ba khoptjoa.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Engko le hmatuh ang khrih Jisu, mi hmaiah a um a, khawpui lamah a hruai lai chu, an him ṭha. Mahse, rei lo tein thenkhat chu an chau va, khawpui chu hla tak a ni a, hmaah lo lut tawh tura ngaih an nei tiin an sawi. Chutih lai chuan Jisu chuan a kut dinglam ropui tak chu a chhungkângsak a, a kut atang chuan êng a lo chhuak a, advent miho pawl chungah a liam vel a; tichuan an au va, ‘Alleluia!’ an ti. Mi dang thenkhat chuan hnu lama êng chu hasty taka an hnawl a, chumi chuan an hruai chhuah tawh hi Pathian ni lo vin an sawi. An hnu lama êng chu a mit ta a, an ke hnuai chu thim takin a khuh hnem a; tichuan an lo palh a, hriatna hmun leh Jisu chu an hmu ta lo va, kawng atangin an tla bo va, hnuai lama khawvêl thim leh sual takah chuan an tla thla. Christian Experience and Teachings of Ellen G. White, 57.”

The purification process represented by the Midnight Cry produces two classes of worshippers, and Isaiah chapter thirty represents the foolish virgins lack of oil as an inability to gather water or fire, which are both symbols of the Comforter when Isaiah writes, “whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.” Their judgment comes “suddenly” as represented by the cry at midnight, when they then find that it is too late to obtain the oil. The fire and water in Isaiah’s testimony are simply another representation of the oil in the parable of the ten virgins. Oil, water and fire represent character, they represent the message and also the presence of the Comforter. None of these symbols can be obtained when the judgment of the ten virgins “cometh suddenly at an instant.” It is then too late.

Proses penyucian yang dilambangkan oleh Seruan Tengah Malam menghasilkan dua golongan penyembah, dan Yesaya pasal tiga puluh menggambarkan kekurangan minyak pada gadis-gadis yang bodoh sebagai ketidakmampuan untuk mengumpulkan air atau api, yang keduanya merupakan lambang Penghibur, ketika Yesaya menulis, “yang kehancurannya datang dengan tiba-tiba, dalam sekejap. Dan Ia akan memecahkannya seperti pecahnya bejana tukang periuk yang diremukkan berkeping-keping; Ia tidak akan menyayangkan: sehingga di antara pecahannya itu tidak akan didapati sekeping beling pun untuk mengambil api dari perapian, atau untuk menimba air dari sumur.” Penghakiman mereka datang “dengan tiba-tiba” sebagaimana dilambangkan oleh seruan pada tengah malam, ketika pada saat itu mereka mendapati bahwa sudah terlambat untuk memperoleh minyak. Api dan air dalam kesaksian Yesaya hanyalah suatu gambaran lain dari minyak dalam perumpamaan tentang sepuluh gadis. Minyak, air, dan api melambangkan tabiat; semuanya melambangkan pekabaran dan juga hadirat Penghibur. Tidak satu pun dari lambang-lambang ini dapat diperoleh ketika penghakiman atas sepuluh gadis itu “datang dengan tiba-tiba, dalam sekejap.” Pada saat itu sudah terlambat.

The only safety is in “returning,” which is the promise made to Jeremiah when he represented those that were disappointed at the first disappointment. If God’s people would return unto Him, He would return unto them, but the rebels refuse and the light that illuminated the path went out. The light at the beginning was the Midnight Cry and the path forward was illuminated by Christ’s glorious right arm all the way into eternity. Christ was in front of those on the path and the light behind must be the same light, for Christ illustrates the end of the path with the beginning of the path. The Midnight Cry was and is present truth.

Satu-satunya keselamatan ialah dalam “kembali”, iaitu janji yang diberikan kepada Yeremia ketika dia mewakili mereka yang dikecewakan pada kekecewaan yang pertama. Jika umat Tuhan mahu kembali kepada-Nya, Dia akan kembali kepada mereka; tetapi orang-orang pemberontak enggan, lalu padamlah cahaya yang menerangi jalan itu. Cahaya pada permulaan itu ialah Seruan Tengah Malam, dan jalan ke hadapan diterangi oleh lengan kanan Kristus yang mulia sampai ke kekekalan. Kristus berada di hadapan mereka yang berada di jalan itu, dan cahaya di belakang mestilah cahaya yang sama, kerana Kristus menggambarkan penghujung jalan itu dengan permulaan jalan itu. Seruan Tengah Malam dahulu dan sekarang ialah kebenaran masa kini.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Saya sering dirujukkan kepada perumpamaan tentang sepuluh anak dara, lima daripadanya bijaksana, dan lima bodoh. Perumpamaan ini telah dan akan digenapi hingga ke hurufnya yang paling tepat, kerana ia mempunyai penerapan yang khusus bagi zaman ini, dan, seperti pekhabaran malaikat yang ketiga, telah digenapi dan akan terus menjadi kebenaran masa kini hingga penutupan zaman.” Review and Herald, 19 Ogos 1890.

A desire to cause the Holy One to cease from before them is a rejection of not only Christ, but Christ as the Alpha and Omega. It is the rejection of the Midnight Cry message. The Midnight Cry message in the beginning of Adventism was a correction of the failed prediction.

Keletso ya go dira gore Yo o Boitshepo a tlogele go nna fa pele ga bone ke go gana e seng Keresete fela, mme Keresete jaaka Alefa le Omega. Ke go gana molaetsa wa Selelo sa Bosigo Gare. Molaetsa wa Selelo sa Bosigo Gare kwa tshimologong ya Boadvente e ne e le tokiso ya polelelopele e e neng ya palelwa.

The rebels who rejected the “old paths” and created a counterfeit “table” separate from the righteous as represented in the Millerite movement’s fulfillment of the Midnight Cry. Then “One thousand” fled “at the rebuke of one” and the movement suddenly went from fifty thousand down to fifty. They fled because of the “rebuke” which came from the “five” wise virgins who told them they had no oil to share, and that they must go and buy their own oil. The separation of the foolish from the wise left the wise virgins “as a beacon upon the top of a mountain, and as an ensign on an hill.” The rebellion of the foolish virgins on October 22, 1844 illustrated the rebellion of 1863, for October 22, 1844 was the beginning of the nineteen years that represents the end of the “seven times” of Leviticus twenty-six. We have more to say on this subject, but the rebellion in 1844 typified the rebellion of 1863 and marks the point when the counterfeit table was created.

Ba ba marabele a ba ileng ba gana “mekgwa ya bogologolo” mme ba tlhama “tafole” ya maitirelo e e kgaoganeng le basiami jaaka go ne go emetswe mo tiragalong ya setlhopha sa ba-Millerite mo go diragatseng ga Sello sa Bosigogare. Foo “sekete sengwe” sa tshaba “ka kgalemelo ya mongwe,” mme motsamao oo ka tshoganyetso wa tswa mo go dikete di le masome a matlhano wa ya kwa go masome a matlhano. Ba ne ba tshaba ka ntlha ya “kgalemelo” e e neng ya tswa mo go “ba le botlhano” ba makgarebane a a botlhale ba ba neng ba ba bolelela gore ba ne ba sena lookwane lo ba ka lo abelanang, le gore ba tshwanetse go ya go ithekela lookwane lwa bone. Kgaogano ya ba dieleele mo go ba botlhale e ne ya tlogela makgarebane a a botlhale “jaaka sesupo kwa godimo ga thaba, le jaaka folaga mo godimo ga leralla.” Botlhokafadi jwa makgarebane a a dieleele ka October 22, 1844 bo ne jwa tshwantsha botlhokafadi jwa 1863, gonne October 22, 1844 e ne e le tshimologo ya dingwaga tse di lesome le boferabongwe tse di emelang bokhutlo jwa “dinako tse supa” tsa Lefitiko masome a mabedi le borataro. Re sa ntse re na le tse dingwe tse re ka di buang ka kgang eno, mme botlhokafadi jwa 1844 bo ne jwa tshwantsha botlhokafadi jwa 1863 e bile bo tshwaya ntlha e tafole ya maitirelo e neng ya tlhamiwa ka yone.

The fear that is experienced by the foolish virgins, is the fear represented when the wise virgins are brought back to life and stand upon their feet. It is then too late to return from the disappointment of July 18, 2020, and the next thing to happen is the ascension up into heaven that takes place at the Sunday law. It is then that a great earthquake takes place.

Ang pangamba na nararanasan ng mga mangmang na dalaga ay ang pangambang inilarawan nang ang mga matatalinong dalaga ay muling buhayin at magsitindig sa kanilang mga paa. Kung magkagayon ay lubha nang huli upang makabalik mula sa kabiguan ng Hulyo 18, 2020, at ang susunod na mangyayari ay ang pag-akyat paitaas sa langit na magaganap sa Sunday law. Noon nga magaganap ang isang malaking lindol.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.

> Pada saat itu juga terjadilah suatu gempa bumi yang dahsyat, dan sepersepuluh dari kota itu roboh, dan dalam gempa bumi itu tewas tujuh ribu orang; dan orang-orang yang selebihnya menjadi sangat ketakutan, lalu memuliakan Allah semesta langit. Celaka yang kedua telah berlalu; dan lihatlah, celaka yang ketiga segera datang. Wahyu 11:13, 14.

Revelation eleven identifies that during the French Revolution a tenth part of the city fell, and in that history the nation of France, a nation that consisted of two prophetic horns represented as Sodom and Egypt was overthrown. The two horns of France typify the two horns of the United States.

Wahyu sebelas mengenal pasti bahawa semasa Revolusi Perancis, sepersepuluh daripada kota itu telah jatuh, dan dalam sejarah itu bangsa Perancis, suatu bangsa yang terdiri daripada dua tanduk nubuatan yang digambarkan sebagai Sodom dan Mesir, telah ditumbangkan. Dua tanduk Perancis itu melambangkan dua tanduk Amerika Syarikat.

France was prophetically one of ten kingdoms that represent pagan Rome in Daniel seven, and therefore a tenth part of the kingdom (city) fell. In fact, of those ten horns of Daniel seven that ultimately placed the papacy on the throne of the earth in 538, France was the primary kingdom that established the papacy. As one of the ten powers of Daniel seven France typifies the role of the two horned earth beast of Revelation thirteen. The United States accomplishes the same work for the papacy at the end as France did at the beginning. The United States is the premier power of ten kings that represent the United Nations, and it falls at the earthquake of the Sunday law. We will address these verses more fully in the next article.

Pransë profetikisht ishte një nga dhjetë mbretëritë që përfaqësojnë Romën pagane te Danieli shtatë, dhe për këtë arsye ra një e dhjeta pjesë e mbretërisë (qytetit). Në të vërtetë, nga ato dhjetë brirë të Danielit shtatë që më në fund e vendosën papatin në fronin e tokës në vitin 538, Pransa ishte mbretëria kryesore që e themeloi papatin. Si një nga dhjetë fuqitë e Danielit shtatë, Pransa tipizon rolin e bishës së tokës me dy brirë të Zbulesës trembëdhjetë. Shtetet e Bashkuara e kryejnë të njëjtën vepër për papatin në fund, siç bëri Pransa në fillim. Shtetet e Bashkuara janë fuqia kryesore e dhjetë mbretërve që përfaqësojnë Kombet e Bashkuara, dhe bien në tërmetin e ligjit të së dielës. Këtyre vargjeve do t’u kthehemi më plotësisht në artikullin e ardhshëm.

One of the primary issues of this article is that it is a message that brings God’s people to their feet, for the Comforter that brings them to their feet represents the oil, which not only represents the Holy Spirit but also the communications that God sends to His people. The message of Revelation eleven that brings Moses and Elijah to their feet is also represented with the promise given to Jeremiah.

Sala sa mga pangunahing usapin ng artikulong ito ay na ito ay isang mensaheng nagpapatayo sa bayan ng Diyos, sapagkat ang Mang-aaliw na nagpapatayo sa kanila ay kumakatawan sa langis, na hindi lamang kumakatawan sa Espiritu Santo kundi gayundin sa mga pakikipag-ugnayang ipinadadala ng Diyos sa Kaniyang bayan. Ang mensahe ng Apocalipsis labing-isa na nagpapatayo kina Moises at Elias ay kinakatawanan din ng pangakong ibinigay kay Jeremias.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Ngenxa yoko iNkosi ithi, Ukuba uyabuya, ndiya kukubuyisa, uze ume phambi kwam; yaye ukuba ukhupha okunqabileyo kokungenaxabiso, uya kuba njengomlomo wam; mababuyele bona kuwe, kodwa wena ungabuyeli kubo. Ndiya kukwenza kwaba bantu udonga olubiyelweyo lobhedu; baya kulwa nawe, kodwa abayi kukweyisa; ngokuba ndinawe, ukuze ndikusindise, ndize ndikuhlangule, itsho iNkosi. Ndiya kukuhlangula esandleni sabangendawo, ndikukhulule esandleni saboyikekayo. Yeremiya 15:19–21.

Isaiah had made the same appeal when he said “For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved.” Isaiah added that the “returning” was in connection with the tarrying time of the parable, for he wrote, “And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.”

Isaiah telah membuat seruan yang sama ketika dia berkata, “Sebab beginilah firman Tuhan Allah, Yang Mahakudus, Allah Israel; Dengan bertobat dan tinggal tenang kamu akan diselamatkan.” Isaiah menambahkan bahawa “kembali” itu berkaitan dengan masa penangguhan dalam perumpamaan itu, kerana dia menulis, “Sebab itu Tuhan menanti, supaya Dia menunjukkan kasih karunia kepada kamu, dan sebab itu Dia akan ditinggikan, supaya Dia mengasihani kamu; kerana Tuhan ialah Allah penghakiman: berbahagialah semua orang yang menantikan Dia.”

The privilege of being God’s “mouth” as Jeremiah identified is the privilege of speaking for God at the time when the United States “speaks as a dragon.” The words that will then be spoken by God’s people is the warning against the mark of the papal beast. To partake in that glorious movement requires that we return.

Ke tshiamelo ya go nna “molomo” wa Modimo jaaka Jeremia a ne a itsebahatsa, e leng tshiamelo ya go buela Modimo mo nakong e kwa go yone United States “e bua jaaka kgogela.” Mafoko a a tla buiwang ka nako eo ke batho ba Modimo ke tlhagiso kgatlhanong le letshwao la sebatana sa bopapa. Go nna le seabe mo motsamaong oo o galalelang go batla gore re boele.

> If thou wilt return, O Israel, saith the Lord, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory. For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. Jeremiah 4:1–7.

> “ထာဝရဘုရား မိန့်တော်မူသည်ကား၊ အို ဣသရေလအမျိုး၊ သင်သည် ပြန်လာလိုလျှင် ငါ့ထံသို့ ပြန်လာလော့။ သင်၏ စက်ဆုပ်ရွံရှာဖွယ်အရာများကို ငါ့မျက်မှောက်မှ ဖယ်ရှားပယ်ရှင်းလျှင်၊ သင်သည် မတည်မငြိမ် လှုပ်ရှားရမည်မဟုတ်။ သင်သည်လည်း ‘ထာဝရဘုရား အသက်ရှင်တော်မူ၏’ ဟု အမှန်တရားဖြင့်၎င်း၊ တရားသဖြင့်၎င်း၊ ဖြောင့်မတ်ခြင်းဖြင့်၎င်း ကျိန်ဆိုရမည်။ ထိုအခါ လူမျိုးများသည် ကိုယ်ကိုတော်၌ ကောင်းချီးပေးကြလိမ့်မည်၊ ကိုယ်ကိုတော်၌ ဂုဏ်ယူဝါကြွားကြလိမ့်မည်။ အကြောင်းမူကား၊ ထာဝရဘုရားသည် ယုဒအမျိုးသားတို့နှင့် ယေရုရှလင်မြို့သားတို့အား ဤသို့ မိန့်တော်မူ၏။ သင်တို့၏ မထွန်ယက်ရသေးသော မြေကို ထွန်ယက်ကြလော့၊ ဆူးပင်များအကြား၌ မျိုးမစိုက်ကြနှင့်။ အို ယုဒအမျိုးသားတို့နှင့် ယေရုရှလင်မြို့သားတို့၊ ထာဝရဘုရားအဘို့ ကိုယ်ကို အရေဖျားလှီးခြင်းခံကြလော့၊ သင်တို့၏ နှလုံးအရေဖျားကို ဖယ်ရှားကြလော့။ သို့မဟုတ်လျှင် သင်တို့၏ အကျင့်ဆိုးများကြောင့် ငါ၏ အမျက်တော်သည် မီးကဲ့သို့ ထွက်ပေါ်၍၊ အဘယ်သူမျှ မငြိမ်းသတ်နိုင်အောင် လောင်ကျွမ်းလိမ့်မည်။ ယုဒပြည်၌ ကြေညာကြလော့၊ ယေရုရှလင်မြို့၌ ဟောပြောကြလော့။ ‘ပြည်တစ်ပြည်လုံး၌ တံပိုးမှုတ်ကြလော့’ ဟု ဆိုကြလော့။ ‘အော်ဟစ်၍ လူများကို စုဝေးစေကြလော့’ ဟု ဆိုကြလော့။ ‘စုရုံးကြလော့၊ ခိုင်ခံ့သော မြို့များထဲသို့ ဝင်ကြစို့’ ဟု ဆိုကြလော့။ ဇိအုန်ဘက်သို့ အလံထူကြလော့။ ဆုတ်ခွာကြလော့၊ မနှောင့်နှေးကြနှင့်။ အကြောင်းမူကား၊ ငါသည် မြောက်ဘက်မှ ဘေးအန္တရာယ်ကို၎င်း၊ ကြီးမားသော ဖျက်ဆီးခြင်းကို၎င်း ယူဆောင်မည်။ ခြင်္သေ့သည် မိမိတောတန်းမှ တက်လာပြီ။ လူမျိုးများကို ဖျက်ဆီးသူသည် မိမိခရီးလမ်းပေါ်သို့ ရောက်နေပြီ။ သင်၏ပြည်ကို လူမရှိ အပျက်အယွင်းဖြစ်စေရန် သူသည် မိမိနေရာမှ ထွက်လာပြီ။ သင်၏ မြို့များသည်လည်း နေထိုင်သူမရှိဘဲ ပျက်စီးလိမ့်မည်။” ယေရမိ ၄:၁–၇။

> But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:34, 35.

> Tetapi Roh Tuhan datang ke atas Gideon, lalu ia meniup sangkakala; dan Abiezer pun dikumpulkan mengikuti dia. Dan ia mengirim utusan ke seluruh Manasye; yang juga dikumpulkan mengikuti dia; dan ia mengirim utusan kepada Asyer, dan kepada Zebulon, dan kepada Naftali; lalu mereka datang untuk menemui mereka. Hakim-hakim 6:34, 35.

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