We addressed the “burden of the valley of vision” of Isaiah twenty-two in a recent article. There we identified the “valley of vision” as a geographical symbol of the distinction between the Laodiceans and Philadelphians in the “last days.” That which bound the foolish Laodicean virgins into bundles for the fires of destruction were the “archers.” The archers of biblical prophecy represent Islam.

Ing sawijining artikel pungkasan, kita wis ngrembug “bebaning lembah wahyu” ing Yesaya rong puluh loro. Ing kono kita netepake manawa “lembah wahyu” iku minangka pralambang geografis tumrap pambédan antarané wong-wong Laodikia lan Filadelfia ing “wektu wekasan.” Sing ngiket para prawan Laodikia kang bodho dadi ikatan-ikatan kanggo geni karusakan iku para “pamanah.” Para pamanah ing pameca Kitab Suci nglambangaké Islam.

And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. And the water was spent in the bottle, and she cast the child under one of the shrubs. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:12–21.

Lan Gusti Allah ngandika marang Abraham, “Aja nganti prakara iku ndadèkaké sedhih ing paningalmu marga saka bocah iku lan marga saka batur wadonmu; ing samubarang kang wis diucapaké Sarah marang kowé, rungokna swarané; awit ana ing Ishak turunmu bakal sinebut. Lan uga anak saka batur wadon iku bakal Sunjadèkaké sawijining bangsa, awit dhèwèké iku turunmu.” Banjur Abraham tangi ésuk-ésuk, njupuk roti lan sakantong banyu, banjur diparingaké marang Hagar, dilebokaké ing pundhaké, uga bocahé, lan banjur dikon lunga; sarta Hagar budhal lan ngembara ing ara-ara samun Bersyeba. Nalika banyu ing kantong mau wis entèk, bocah iku banjur dilebokaké ing sangisoré salah siji grumbul. Sawisé iku Hagar lunga lan lenggah ana ing sabrangé, adohé kira-kira sapanahe busur; amarga kandhané, “Aja nganti aku ndeleng patiné bocah iki.” Mulané dhèwèké lenggah ana ing sabrangé, banjur nguwuh kanthi swara seru lan nangis. Lan Gusti Allah miyarsakaké swarané bocah iku; banjur malaékat Allah nimbali Hagar saka swarga lan ngandika marang dheweke, “Apa kang njalari kowé mangkono, Hagar? Aja wedi; awit Gusti Allah wis miyarsakaké swarané bocah iku ana ing panggonané. Tangia, angkat bocah iku lan cekelen kanthi tanganmu; awit dhèwèké bakal Sunjadèkaké bangsa kang gedhé.” Banjur Gusti Allah mbukak mripaté, lan dhèwèké weruh sawijining sumur banyu; banjur lunga, ngisi kantongé nganggo banyu, lan maringi bocah iku ngombé. Lan Gusti Allah nunggil karo bocah iku; banjur dhèwèké saya gedhé, manggon ing ara-ara samun, lan dadi juru panah. Purwaning Dumadi 21:12–21.

Ishmael, the son of Hagar was to become the father of the nation of Islam and he was represented as “an archer.” The first mention of Ishmael identifies his role in biblical prophecy.

Ismael, putrané Hagar, bakal dados bapakipun bangsa Islam, lan piyambakipun dipunlambangaken minangka “tiyang pamanah.” Sebutan kapisan bab Ismael nedahaken peranipun wonten ing pamedhar wangsit Kitab Suci.

And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

Malaékaté Pangéran banjur ngandika marang dheweke, Lah, kowé lagi ngandheg, lan bakal nglairaké anak lanang, lan kowé bakal maringi jeneng Ismael marang dheweke; amarga Pangéran wus mireng kasangsaranmu. Lan dheweke bakal dadi wong galak; tangane bakal nglawan saben wong, lan tangané saben wong nglawan dheweke; lan dheweke bakal manggon ana ing ngarepé para saduluré kabèh. Purwaning Dumadi 16:11, 12.

The nation of Islam will “be against every man,” and “every man’s hand” will be “against him.” The word translated as “wild” is the wild Arabian ass, so from the outset of Ishmael as a symbol of prophecy he is associated with the “horse family,” and he will bring every nation of the world together against his nation.

Bangsa Islam bakal “nglawan saben wong,” lan “tangan saben wong” bakal “nglawan dheweke.” Tembung sing dijarwakake dadi “liar” iku nuduhake kuldi Arab liar, mula wiwit wiwitan Ismael minangka sawijining pralambang pamecaing wangsit, dheweke digandhengake karo “kulawarga jaran,” lan dheweke bakal nglumpukake saben bangsa ing donya bebarengan nglawan bangsane.

The Millerites identified that the three woes of Revelation nine represent the prophetic history of Islam and in so doing they visually portrayed Islam as a horse on both of the two sacred tables of Habakkuk. Those charts were “directed by the hand of the Lord” and were prophesied of in Habakkuk chapter two. To reject the truth that Islam is represented by the three woes of Revelation chapter eight and verse thirteen is to reject the Spirit of Prophecy and Habakkuk. It is a rejection of both the Bible and the Spirit of Prophecy.

Para pandhèrèké Miller nemtokaké yèn telung bilai ing Wahyu sanga nggambaraké sajarah kenabian Islam, lan kanthi mangkono wong-wong mau nglambangaké Islam kanthi cetha minangka sawijining jaran ing loro-loroné papan suci Habakuk. Bagan-bagan iku “dipuntuntun déning astanipun Pangéran” lan wis dinubuataké ing Habakuk pasal loro. Nampik kayektèn yèn Islam diwakili déning telung bilai ing Wahyu pasal wolung ayat telulas, ateges nampik Rohing Ramalan lan Habakuk. Iku minangka panampikan marang Kitab Suci lan uga Rohing Ramalan.

And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

Lan aku mirsani, lan krungu ana malaékat mabur ngliwati tengahing langit, matur kanthi swara sora, Bilai, bilai, bilai tumrap para kang manggon ana ing bumi, awit saka swara trompèt-trompèt liyané saka malaékat telu, kang isih bakal muni! Wahyu 8:13.

To reject truth is to be bound for the fires of destruction, and Adventism began their progressive rejection of truth in 1863. Islam is the issue that brings all the nations of the world together during the third woe. This unity was illustrated on September 11, 2001, which, as the first waymark of the seven thunders, must also represent the last waymark of the seven thunders. The last waymark of the seven thunders in the “last days” is the Sunday law, then the third woe comes quickly. The power that angers the nations is Islam, and in the last days Islam angered the nations on September 11, 2001, but they were simultaneously “held in check.” At that time the latter rain began to sprinkle in advance of the full outpouring that takes place when the bride makes herself ready.

Nampik bebener iku ateges katetepake tumuju geni karusakan, lan Adventisme miwiti panampiké kang saya maju marang bebener ing taun 1863. Islam iku prakara sing nglumpukaké kabèh bangsa ing donya sajrone bilai katelu. Kasawijèn iki dipralambangaké ing tanggal 11 September 2001, kang minangka waymark kapisan saka pitu gludhug, lan mulané uga kudu makili waymark pungkasan saka pitu gludhug. Waymark pungkasan saka pitu gludhug ing “wektu pungkasan” iku hukum Minggu, banjur bilai katelu teka kanthi cepet. Kakuwatan sing ndadèkaké bangsa-bangsa nesu iku Islam, lan ing wektu pungkasan Islam ndadèkaké bangsa-bangsa nesu ing tanggal 11 September 2001, nanging ing wektu kang padha uga “ditahan.” Ing wektu iku udan pungkasan wiwit netes sadurungé saka pambanjuré kabèh sing kelakon nalika sang putri ndadèkaké awaké wis siyap.

“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“Ing wektu iku, nalika pakaryan kaslametan lagi tumuju ing pungkasané, kasangsaran bakal teka ing bumi, lan bangsa-bangsa bakal nesu, nanging isih katetepaké watesé supaya ora ngalang-alangi pakaryané malaékat katelu. Ing wektu iku ‘udan pungkasan,’ utawa kasantosan saka ing ngarsané Pangéran, bakal rawuh kanggo maringi kakuwatan marang swara sora saka malaékat katelu, lan nyawisaké para suci supaya bisa tetep jejeg ing mangsa nalika pitu pageblug pungkasan bakal kasuntakaké.” Early Writings, 85.

On September 11, 2001 the judgment of the living began, the nations were angered by the attack of Islam against the United States and the latter rain began to fall. Judgment begins with the house of God and the judgment of the house of God ends at the Sunday law crisis, then the judgment of God’s other flock begins. Much is involved with this most important truth, but these truths are well documented in the series, Habakkuk’s Tables. It was important to place these things in the article here before we return to the narrative of Revelation eleven.

Ing tanggal 11 September 2001, pangadilan tumrap wong urip wiwit diwiwiti; bangsa-bangsa dadi nepsu marga saka serangan Islam marang Amerika Serikat, lan udan pungkasan wiwit tumiba. Pangadilan diwiwiti saka brayaté Allah, lan pangadilan marang brayaté Allah rampung ing krisis undhang-undhang Minggu, banjur pangadilan marang pepanthaning Allah liyané wiwit diwiwiti. Akeh prakara kang kaiket ing kayektèn sing paling wigati iki, nanging kayektèn-kayektèn iki wis kacathet kanthi becik ana ing rerangkèn, Habakkuk’s Tables. Wigati kanggo ngaturaké prakara-prakara iki ing artikel iki sadurungé kita bali marang narasi Wahyu pasal sewelas.

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.

Ing nalika iku uga ana lindhu gedhé, lan saprasepuluh bagéaning kutha rubuh, lan ing lindhu iku wong pitu ewu padha katumpes; sarta wong-wong liyané dadi kacongkrah banget, lan padha ngluhuraké Gusti Allahing swarga. Bilai kang kapindho wis kliwat; lan lah, bilai kang katelu rawuh kanthi enggal. Wahyu 11:13, 14.

The “great earthquake” that marked the overturning of the nation of France in the French Revolution represents the overturning of the United States at the Sunday law. National apostasy is to be followed by national ruin, and when the United States is ruined the entire earth will be shaken to its core, thus the symbol of the “earthquake.” At that point “the third woe cometh quickly.” Islam is identified on the two sacred tables as the first and second woe of Revelation nine, and if the first woe is Islam and the second woe is Islam, then the third woe must be Islam, for upon the testimony of two a thing is established. The United States will be struck again by Islam at the Sunday law.

“Lindhu gedhé” kang nandhani rubuhipun bangsa Prancis ing Revolusi Prancis nggambarake rubuhipun Amérika Sarékat nalika ana undhang-undhang Minggu. Murtad nasional bakal diterusaké déning karusakan nasional, lan nalika Amérika Sarékat wis karusak, saklumahing bumi kabèh bakal gonjang-ganjing tekan dhasaré, mulané dipigunakaké pralambang “lindhu.” Ing wektu kuwi “bilai katelu rawuh kanthi cepet.” Islam kaidhèntifikasi ing rong tatanan suci minangka bilai kapisan lan bilai kapindho ing Wahyu sanga, lan manawa bilai kapisan iku Islam lan bilai kapindho iku Islam, mula bilai katelu mesthi Islam, awit sawijining prakara ditetepaké lumantar paseksèné wong loro. Amérika Sarékat bakal diserang manèh déning Islam nalika ana undhang-undhang Minggu.

Speaking of Ezekiel’s valley of bones Sister White records the following.

Babagan lembah balung-balungé Yéhezkièl, Sister White nyerat mekaten.

“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.

“Para malaékat lagi nyekel patang angin, kang digambarake minangka jaran ngamuk sing ngupaya uwal lan mbrujul nyabrang 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, 217.

“Apa kita bakal turu ing sangisoring ambanging donya langgeng? Apa kita bakal tumpul, adhem, lan mati? Dhuh, muga-muga ing pasamuwan-pasamuwan kita ana Roh lan ambeganing Allah sing kaembusake marang umate, supaya padha ngadeg ing sikile dhewe lan urip. Kita kudu nyumurupi manawa dalane iku ciut, lan gapurane sesak. Nanging nalika kita lumebu liwat gapura kang sesak iku, jembare tanpa wates.” Manuscript Releases, volume 20, 217.

The message of the “four winds” that raises the two prophets of Revelation eleven is the message of the angry horse of Bible prophecy, as represented throughout the biblical testimony, but also as visually represented upon the two sacred tables of Habakkuk. The message that brings Elijah and Moses to their feet is the message of the third woe that comes quickly after they are raised to their feet, for when the Sunday law arrives and Islam strikes again Moses and Elijah are lifted up as the ensign to the nations.

Pawarta bab “papat angin” kang ngadegaké loro nabi ing Wahyu sewelas iku yaiku pawarta bab jaran murka saka ramalan Kitab Suci, kaya kang kawewakaké sajroning sakabèhé paseksèn alkitabiah, nanging uga kaya kang kagambar kanthi cetha ana ing loro loh suci kagungané Habakuk. Pawarta kang ndadèkaké Élia lan Musa ngadeg ing sikilé iku yaiku pawarta bilai katelu kang enggal rawuh sawisé wong loro iku ngadeg ing sikilé; awit nalika angger-angger Minggu rawuh lan Islam nyerang manèh, Musa lan Élia kaangkat dadi panji tumrap bangsa-bangsa.

The third woe of Islam is also the seventh trumpet. The beginning of the sounding of the seventh trumpet was on October 22, 1844, when the judgment began.

Bilai Islam kang katelu iku uga trompet kapitu. Wiwitaning swarané trompet kapitu ana ing tanggal 22 Oktober 1844, nalika pangadilan wiwit kalaksanan.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Nanging ing dina-dinane swara malaékat kapitu, nalika panjenengané wiwit muni, rahasianing Allah bakal kasampurnakaké, kaya kang wis dipratelakaké déning Panjenengané marang para abdiné, yaiku para nabi. Wahyu 10:7.

The “days of the voice of the seventh angel” is the days of the investigative judgment, that began on October 22, 1844. Then the judgment of the dead commenced. Once the third woe comes quickly the sounding of the seventh trumpet is again marked. This sounding is not the beginning of the investigative judgment, but the end of the judgment of the house of God, and the beginning of the judgment of God’s other flock.

“Dina-dina swaraning malaékat kapitu” iku yaiku dina-dina pangadilan panyelidikan, kang wiwit tanggal 22 Oktober 1844. Banjur pangadilan tumrap wong-wong mati diwiwiti. Sawisé bilai katelu rawuh kanthi enggal, swaraning kalasangkane kapitu ditandhani manèh. Swara iki dudu wiwitaning pangadilan panyelidikan, nanging pungkasaning pangadilan tumrap brayaté Allah, lan wiwitaning pangadilan tumrap wedhus grombolané Allah liyané.

And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. Revelation 11:15–17.

Lan malaékat kapitu muni kalasangkane; banjur ana swara-suara gedhé ing swarga, padha ngandika, Karajan-karajan ing donya iki wis dadi kagungané Gusti kita lan kagungané Sang Kristus; lan Panjenengané bakal jumeneng ratu ing salawas-lawasé. Lan para pinituwa patlikur, kang lenggah ana ing ngarsané Allah ing dhampar-dhamparé, padha sujud tumungkul kanthi rai tumiba ing lemah, lan padha nyembah marang Allah, Padha ngandika, Kawula ngaturaken panuwun dhumateng Paduka, dhuh Gusti Allah Kang Mahakuwasa, ingkang wonten, lan ingkang sampun wonten, lan ingkang badhé rawuh; awit Paduka sampun ngasta pangwaos Paduka ingkang ageng, lan sampun jumeneng ratu. Wahyu 11:15–17.

The “mystery of God” is Christ in us, the hope of glory that is finished in the time period when Moses and Elijah stand up and are resurrected through a message from the Word of God that identifies Islam. If the message is received it binds a soul for the heavenly garner, but for those who reject the message it is the message of the archers of Islam that bind them in bundles to be burned in the fires of destruction. The message of the seventh trumpet seals the one hundred and forty-four thousand in advance of them being lifted up as an ensign to bring in God’s other flock. The two resurrected prophets must first be sealed before the world can be warned.

“rahasyaning Allah” iku Kristus ana ing sajroning kita, pangajeng-ajeng kamulyan sing kasampurnakaké ing mangsa wektu nalika Musa lan Élia ngadeg lan kawungokaké urip manèh lumantar sawijining pesen saka Sabdaning Allah sing ngenali Islam. Manawa pesen iku ditampa, pesen iku ngiket sawijining nyawa kanggo lumbung kaswargan; nanging tumrap wong-wong kang nampik pesen iku, iku dadi pesené para pemanah Islam kang ngiket wong-wong mau dadi berkas-berkas kanggo diobong ana ing geni karusakan. Pesening kalasangka kapitu nyégel wong satus patang puluh papat ewu sadurungé wong-wong mau diangkat dadi panji kanggo nglumpukaké wedhus gèmbalané Allah sing liyané. Loro nabi kang kawungokaké urip manèh iku kudu diségel luwih dhisik sadurungé donya bisa dipèngeti.

“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.

“Pakaryané Roh Suci iku kanggo ndhawuhake marang donya bab dosa, bab kabeneran, lan bab pangadilan. Donya mung bisa dipèngeti lumantar nyumurupi wong-wong sing pracaya marang kayektèn disucekaké déning kayektèn iku, tumindak manut asas-asas kang luhur lan suci, sarta nuduhaké kanthi pangerten kang luhur lan linuwih garis pamisah antarané wong-wong kang netepi pepakoné Allah lan wong-wong kang ngidak-idak pepakon mau ana ing sangisoring sikilé. Panucèkaké déning Roh nandhani béda antarané wong-wong kang nduwèni segelé Allah lan wong-wong kang netepi dina palereman palsu. Nalika pacoban iku rawuh, bakal cetha katuduhaké apa tandhané kéwan iku. Iku yaiku netepi dina Minggu. Wong-wong kang sawisé krungu kayektèn, isih terus nganggep dina iki suci, padha nggawa tapak astané manungsa duraka, kang ngira bisa ngowahi mangsa-mangsa lan angger-angger. Bible Training School, December 1, 1903.

When the one hundred and forty-four thousand are lifted up as an ensign unto the nations, the nations will be angry. The power that angers the nations in Bible prophecy is Islam. Islam will strike the United States again at the Sunday law.

Nalika wong satus patang puluh papat èwu kaangkat minangka panji tumrap bangsa-bangsa, bangsa-bangsa bakal nesu. Kakuwatan sing ndadèkaké bangsa-bangsa nesu ing ramalan Kitab Suci yaiku Islam. Islam bakal nyerang Amerika Serikat manèh nalika hukum Minggu.

And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:18, 19.

Lan para bangsa padha nepsu, lan bebendunira wus rawuh, lan wus tekan wekdalé para wong mati, supaya padha diadili, lan supaya Paduka maringi ganjaran marang para abdinira, para nabi, lan marang para suci, sarta marang wong-wong kang padha wedi marang asma Paduka, cilik lan gedhé; lan supaya Paduka mbinasakaké wong-wong kang mbinasakaké bumi. Lan Padalemané Allah kabukak ana ing swarga, lan ing Padalemané katon Pethi Prajanjiané Panjenengané; banjur ana kilat-kilat, swara-swara, gludhug-gludhug, lindhu, lan udan ès gedhé. Wahyu 11:18, 19.

After this series of prophetic events, John presents the church who are to be the ensign.

Sawisé runtutan kedadeyan kenabian iki, Yohanes nampilaké pasamuwan, yaiku wong-wong kang bakal dadi panji.

And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars. And she being with child cried, travailing in birth, and pained to be delivered. Revelation 12:1.

Lan katon ana pratandha gedhé ana ing swarga: ana wong wadon kasandhangan srengéngé, lan rembulan ana ing sangisoring sikilé, lan ing sirahe ana makutha saka rolas lintang. Lan wong wadon iku lagi mbobot, banjur sesambat, lagi nglarani nalika arep nglairaké. Wahyu 12:1.

Here the church that was slain, trampled down, resurrected, and thereafter is taken up into heaven as God’s ensign is shining with the glory of the sun. They are standing upon the moon, representing the shadow of the twelve stars upon their crown. The shadow is the twelve tribes of ancient Israel that typified and reflected the twelve disciples that are the twelve stars in her crown. The beginning of ancient Israel is typifying the end of ancient Israel in the illustration.

Ing kéné pasamuwan kang wis dipatèni, diidak-idak, diuripaké menèh, lan sawisé iku kaangkat munggah menyang swarga nalika panji-panji Allah sumunar kanthi kamulyaning srengéngé. Wong-wong mau ngadeg ana ing sasi, nglambangaké wewayanganing rolas lintang ing makuthané. Wewayangan iku yaiku rolas taler Israèl kuna kang dadi pralambang lan nggambarake rolas murid kang dadi rolas lintang ing makuthané. Wiwitan Israèl kuna iku dadi pralambang tumrap wekasané Israèl kuna ing ilustrasi iku.

The woman is about to bring forth a child, which identifies the birth of Christ at the end of ancient Israel, but now represents the birth of the Gentiles that come out of Babylon and join the one hundred and forty-four thousand. As soon as Elijah and Moses are lifted up as the ensign, she delivers God’s other flock who will respond to the ensign.

Wadon iku wus meh nglairaké sawijining anak, kang nandhani lairé Kristus ing pungkasané Israèl kuna, nanging sapunika makili lairé para bangsa liya kang metu saka Babil lan gabung karo satus patang puluh papat ewu. Sanalika Élia lan Musa diangkat dadi panji, dheweke nglairaké pepanthané Allah liyané sing bakal nanggapi panji iku.

The “world can only be warned” by seeing the one hundred and forty-four thousand lifted up as an ensign during the crisis that begins at the Sunday law in the United States. Those who come out of Babylon and stand with the one hundred and forty-four thousand are represented as the great multitude. Those two groups located in Revelation seven are represented by Moses and Elijah at the mount of Transfiguration, and God’s triumphant church that is resurrected and lifted up as an ensign come together with God’s other flock that are still then in Babylon during that final time of crisis.

“Jagad iki mung bisa dipèngeti” kanthi ndeleng wong satus patang puluh papat ewu diangkat dadi panji nalika mangsa krisis kang diwiwiti déning ukum Minggu ing Amérika Sarékat. Wong-wong kang metu saka Babil lan ngadeg bebarengan karo wong satus patang puluh papat ewu iku dipralambangaké minangka pasamuwan agung. Loro golongan iku, kang kapacak ing Wahyu pitu, dipralambangaké déning Musa lan Élia ana ing gunung Transfigurasi, lan pasamuwan Allah kang menang, kang ditangèkaké manèh lan diangkat dadi panji, padha nglumpuk bebarengan karo pepanthané Allah liyané, kang ing wektu iku isih ana ing Babil, sajroning mangsa krisis pungkasan mau.

Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompense to his enemies. Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:5–14.

Padha rungokna pangandikané Sang Yehuwah, hé kowé kabèh sing gumeter marang pangandikané; para sadulurmu sing sengit marang kowé, sing nundhung kowé marga saka asmaningSun, padha ngandika: “Muga Sang Yehuwah kaluhurna”; nanging Panjenengané bakal ngatingal dadi kabungahanmu, lan wong-wong mau bakal kawirangan. Ana swara rame saka kutha, swara saka Padaleman Suci, swaraning Sang Yehuwah sing males piwales marang para satruné. Sadurungé dhèwèké nglarani arep nglairaké, dhèwèké wis nglairaké; sadurungé rasa larané teka, dhèwèké wis mbabar anak lanang. Sapa sing tau krungu prakara kaya mangkono? Sapa sing tau weruh bab kaya mangkono? Apa bumi bisa nglairaké sajroning sedina? Apa sawijining bangsa bisa lair bebarengan ing sawektu? Awit sanalika Sion ngrasakaké lara arep nglairaké, dhèwèké banjur mbabar anak-anaké. “Apa Ingsun bakal nggawa tumeka wektu lair, nanging ora marakaké lair?” mangkono pangandikané Sang Yehuwah. “Apa Ingsun sing marakaké lair, banjur nutup guwa-garba?” mangkono pangandikané Allahmu. Padha bungaha bebarengan karo Yerusalem, lan padha sukaria karo dhèwèké, hé kowé kabèh sing tresna marang dhèwèké; padha bungaha kanthi kabungahan bebarengan karo dhèwèké, hé kowé kabèh sing padha nandhang sungkawa marga saka dhèwèké; supaya kowé bisa nyusu lan wareg saka susu panglipuré; supaya kowé bisa ngombé nganti kebak lan ngrasakaké kanikmatan saka kaluberaning kamulyané. Awit mangkéné pangandikané Sang Yehuwah: “Lah, Ingsun bakal ngluberaké tentrem marang dhèwèké kaya kali, lan kamulyaning para bangsa kaya bengawan sing mili; banjur kowé bakal nyusu, kowé bakal digendhong ana ing pinggiringé, lan diéthèk-éthèk ana ing dhengkulé. Kaya dené wong sing dilipur déning biyungé, mangkono Ingsun bakal nglipur kowé; lan kowé bakal dilipur ana ing Yerusalem.” Lan manawa kowé weruh iki, atimu bakal bungah, lan balung-balungmu bakal thukul subur kaya suket enom; lan astaning Sang Yehuwah bakal katemtokaké marang para abdiné, lan bebenduné marang para satruné. Yesaya 66:5–14.

Those that are born when they ascend to heaven are those who have been cast out by their brethren that hated them. Their brethren that hated them and rejoiced in their death, are those who say they are Jews, but are not. They are those of the synagogue of Satan that will prophetically worship at the feet of the ensign that consists of the “outcasts of Israel.”

Wong-wong kang lair nalika padha munggah menyang swarga iku yaiku wong-wong kang wis dibuwang metu déning para saduluré sing sengit marang wong-wong mau. Para saduluré sing sengit marang wong-wong mau lan bungah ing pati wong-wong mau, yaiku wong-wong sing padha ngaku yèn dhèwèké iku wong Yahudi, nanging satemené dudu. Wong-wong mau iku kalebu sinagoga Iblis, kang kanthi profétis bakal sujud nyembah ana ing sikilé panji kang dumadi saka “wong-wong buwangan Israèl.”

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 11:12.

Panjenengané bakal ngedegaké sawijining panji tumrap para bangsa, lan bakal nglumpukaké wong-wong buwangan saka Israèl, lan ngempalaké wong-wong Yéhuda sing kasebar saka patang pojoking bumi. Yesaya 11:12.

“You think that those who worship before the saints’ feet (Revelation 3:9) will at last be saved. Here I must differ with you; for God showed me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost, and overwhelmed with anguish of spirit, they will bow at the saints’ feet.” Word to the Little Flock, 12.

“Panjenengan nganggep manawa wong-wong kang sujud nyembah ana ing ngarsaning sikilé para suci (Wahyu 3:9) pungkasane bakal kapitulungan. Ing prakara iki aku kudu béda panemu karo panjenengan; awit Gusti Allah nedahaké marang aku bilih golongan iki iku para Adventis kang ngakoni pracaya, nanging wus murtad, lan ‘nyalib Putraning Allah marang awaké dhéwé maneh, lan ndadèkaké Panjenengané kaisinan ana ing ngarepé umum.’ Lan ing ‘jam panggodha,’ kang isih bakal rawuh, kanggo mbabar watak sejatiné saben wong, wong-wong iku bakal mangerti manawa wong-wong mau ilang kanggo selawas-lawasé, lan kebanjiran sangsaraing roh, wong-wong mau bakal sujud ana ing sikilé para suci.” Word to the Little Flock, 12.

He that hath an ear, let him hear what the Spirit saith unto the churches.

Sapa sing nduwèni kuping, hendakna ngrungokaké apa kang dipangandikakaké déning Sang Roh marang pasamuwan-pasamuwan.