The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.

Pesen saka Wahyu bab Gusti Yesus Kristus sing lagi kabukak segelé kalebu pangenalan tembung Ibrani sing dijarwakaké dadi “kayektèn,” kang, ing antarané prakara liya, makili watak Kristus minangka Alfa lan Omega. Wiwitaning sawijining prakara sing makili wekasaning prakara mau nyarupi sakabèhing Kitab Suci, lan watak Kristus kawedhar ana ing Kitab Suci, amarga Panjenengané iku Sang Sabda. Alfa lan Omega iku unsur saka watak Kristus sing Panjenengané piyambak mratelakaké, minangka bukti yèn Panjenengané iku Gusti Allah.

Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.

Yesaya bab patang puluh nandhani wiwitaning sawijining narasi kenabian kang lumaku terus nganti pungkasaning kitab Yesaya ing bab sawidak enem. Bab punika diwiwiti kanthi netepaken Sang Panglipur ingkang kintun, ingkang dipunprasetyakaken déning Kristus dhateng para murid supados nglipur piyambakipun saking tindakipun, nanging rawuhipun Sang Panglipur punika manggihi kasampurnanipun ingkang sampurna, kados samukawis wangsit, wonten ing dinten-dinten wekasan. Penetepanipun Yesaya lan Gusti Yesus ngenani rawuhipun Sang Panglipur nunjuk dhateng kuciwaning gerakanipun golongan satus patang puluh sekawan ewu, ingkang kalampahan tanggal 18 Juli 2020.

Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.

Nanging Aku ngandhani kowé kayekten; luwih becik tumrap kowé menawa Aku lunga: amarga manawa Aku ora lunga, Sang Panglipur ora bakal teka marang kowé; nanging manawa Aku mangkat, Aku bakal ngutus Panjenengané marang kowé. Lan manawa Panjenengané wis rawuh, Panjenengané bakal nyelakaké jagad bab dosa, lan bab kabeneran, lan bab paukuman. Yokanan 16:7, 8.

The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.

Tembung-tembung “dosa, kabeneran, lan pangadilan” iku kang bakal dienggo déning Sang Panglipur kanggo “nyalahaké” jagad. Tembung kang dijarwakaké dadi “nyalahaké” iku uga ngemot teges kanggo ngyakinaké. Telung langkah “dosa, kabeneran, lan pangadilan” iku makili tembung Ibrani kang dijarwakaké dadi “kayekten.” Tembung iku kawangun saka aksara kapisan, kaping telulas, lan kang pungkasan saka alfabèt Ibrani, lan tembung iku makili yèn Sang Nitahaké samubarang kabèh iku Panjenengané kang kapisan lan kang pungkasan, Alfa lan Omega. Nalika Sang Panglipur rawuh marang wong satus patang puluh papat èwu kang nandhang kuciwa, Panjenengané bakal ngyakinaké wong-wong mau, lan sabanjuré jagad, yèn Allah iku Alfa lan Omega.

Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.

Padha nglipura, padha nglipura umat-Ku, mangkono pangandikané Allahmu. Wusanana panglipur marang Yérusalèm, lan sesambata marang kutha iku, yèn wektu peperangané wis rampung, yèn kaluputané wis diapura; awit saka asta Pangéran dhèwèké wis tampa tikel kaping pindho marga saka sakèhé dosané. Ana swarané wong kang sesambat ana ing ara-ara samun, Padha nyawisna dalané Pangéran, padha lurusna ana ing ara-ara samun dalan gedhé kanggo Allah kita. Saben lebak bakal dituwakaké, lan saben gunung lan punthuk bakal diratakaké: kang mlengkung bakal dilurusaké, lan panggonan kang grombhol bakal didadèkaké rata: Lan kamulyaning Pangéran bakal kauningakaké, lan sakèhing manungsa bakal padha ndeleng iku bebarengan: awit tutuké Pangéran wus ngandika mangkono. Yesaya 40:1–5.

The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”

Pethikan punika ngidentifikasi pakaryan utusan Élia ingkang pungkasan, ingkang diprelambangaké déning William Miller, ingkang piyambakipun sampun diprelambangaké déning Yohanes Pambaptis, ingkang sampun diprelambangaké déning Élia, lan ingkang sampun dipunidentifikasi déning Maleakhi minangka utusan ingkang nyawisaké dalan tumrap Utusaning prejanjian. Ing gerakan Élia ingkang pungkasan, nalika Pangéran ngutus Sang Panglipur kanggé ngiyataken tiyang-tiyang ingkang sampun kuciwa lan sami ngentosi Pangéran sajroning mangsa tundha, “kamulyaning Pangéran badhé kaandharaké, lan sakèhing daging badhé sami ningali punika bebarengan.” “Kamulyan”ipun Pangéran punika watakipun, lan Wahyu bab Yesus Kristus punika pambikakan segel saking unsur watakipun ingkang dipunwakili minangka Alfa lan Omega. Sasampunipun pangenalan saking gangsal ayat kapisan, “swaraning wong kang sesambat ana ing ara-ara samun,” nyuwun dhateng Allah, “Punapa ingkang kedah kawula serat?”

The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.

Ana swara ngandika, “Sambata.” Lan dheweke matur, “Apa kang kudu dak sambatakake?” Sakehing daging iku kaya suket, lan sakehing kaendahane kaya kembang ing ara-ara: suket iku alum, kembang iku luntur, amarga ambeganing Sang Yehuwah ngembus marang iku; satemene bangsa iku suket. Suket iku alum, kembang iku luntur, nanging pangandikaning Allah kita bakal tetep langgeng ing salawas-lawase. Yesaya 40:6–8.

The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.

Piwulang bab watakipun Kristus ingkang dipratandhakaken minangka Alfa lan Omega dipun papanaken wonten ing salebeting pralambangipun Islam. Ing Yehezkiel tigangdasa pitu, lebak balung-balung pejah rumiyin dipun satunggalaken, lajeng dipun gesangaken lumantar pesen kenabian bab papat angin.

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

“Malaékat padha nyekel papat angin, kang dilambangaké minangka jaran ngamuk kang ngupaya uwal lan mlayu nglangkahi lumahing bumi kabèh, nggawa karusakan lan pati ing sajroning lakuné.

“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 sajroning ambang banget saka jagad langgeng? Apa kita bakal dadi tumpul, adhem, lan mati? Dhuh, muga-muga ing pasamuwan-pasamuwan kita ana Roh lan napasipun Gusti Allah kang diembusaké marang umaté, supaya padha ngadeg ing sikilé lan urip. Kita perlu nyumurupi yèn dalané iku ciut, lan gapurané sesak. Nanging nalika kita lumebu lumantar gapura kang sesak iku, ambané tanpa wates.” Manuscript Releases, volume 20, 217.

The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.

Jaran nesu ing wangsit Kitab Suci iku Islam. Jaran nesu iku lagi dicekel supaya ora nindakake pakaryan karusakane, kaya sing dilambangaké déning dicekele papat angin déning papat malaékat ing Wahyu pitu. Iku padha ditahan nganti wong satus patang puluh papat ewu kasègel.

And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

Lan sawisé iku aku weruh malaékat papat ngadeg ana ing patang pojok bumi, nyekel patang angin ing bumi, supaya angin aja nganti ngembus ing bumi, utawa ing segara, utawa marang wit siji waé. Lan aku weruh malaékat liyané munggah saka sisih wetan, nggawa meterai saka Allah kang gesang; lan panjenengané sesambat kanthi swara sora marang malaékat papat mau, kang wis kaparingaké kuwasa kanggo ngrusak bumi lan segara, pangandikané, “Aja ngrusak bumi, uga segara, utawa wit-witan, nganti kita wis mènèhi meterai marang para abdi Allah kita ing bathuké.” Wahyu 7:1–3.

The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.

Angin papat kang katetepi iku nglambangaké ditahanné Islam nganti panyegelan umaté Allah rampung kalaksanani. Ing Kitab Wahyu, Islam kagambar minangka telung slomprèt pungkasan saka pitu slomprèt, lan uga minangka telung bilai.

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 malaekat mabur ana ing satengahe langit, ngandika kanthi swara sora, Bilai, bilai, bilai, tumrap para kang manggon ana ing bumi marga saka swara-swara slompret liyane saka telung malaekat, kang isih bakal ngunekake slomprete! Wahyu 8:13.

After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.

Sasampunipun nepangaken kalih welasing slompret bilai, Yohanes niteni ciri-cirinipun Islam wonten ing bab sanga. Ing ayat sekawan saking bab sanga kaparingaken satunggaling prentah dhateng Islam, ingkang kaleksanan wonten ing sajarah Abubekr, pamimpin kapisan sasampunipun Mohammed.

And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

Lan wus dipréntahaké marang wong-wong mau, supaya aja ngrusak suketing bumi, utawa apa waé kang ijo, utawa wit apa waé; nanging mung wong-wong kang ora nduwèni meteraining Allah ana ing bathuké. Wahyu 9:4.

Uriah Smith, identified the relation of Abubekr to verse four.

Uriah Smith ngidentifikasi gegayutanipun Abubekr kaliyan ayat kaping sekawan.

“After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:

“Sasampunipun pejahipun Mohammed, piyambakipun dipun-gentosi wonten ing pangarsa déning Abubekr, A.D. 632, ingkang, sanalika sampun saéstunipun netepaken panguwasa lan pamaréntahanipun, lajeng ngintunakên serat edaran dhateng suku-suku Arab, saking pundi pethikan ing ngandhap punika:”

“‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.

“‘Nalika sira perang ing perang-perangé Gusti, tumindaka kanthi gagah prakosa kaya para priya, tanpa mbalèkaké geger; nanging aja nganti kamenanganmu kacelupan getihing para wanita lan bocah-bocah. Aja ngrusak wit kurma siji waé, utawa ngobong pategalan gandum apa waé. Aja nebang wit-witan kang metokaké woh, lan aja gawé karusakan apa waé marang kéwan ternak, kajaba mung kang sira patèni kanggo dipangan. Manawa sira damel prejanjèn utawa pasal apa waé, netepana iku, lan dadia setya marang tembungmu. Lan nalika sira lumaku, sira bakal nemoni sawatara wong agama kang urip nyepi ana ing biara-biara, lan ngarah marang awake dhewe supaya ngawula marang Allah kanthi cara mangkono; aja ganggu wong-wong mau, lan aja matèni wong-wong mau utawa ngrusak biara-biara mau. Lan sira bakal nemoni golongan liyané kang kalebu sinagogané Iblis, kang makuthané dicukur gundhul; temenana sira mbelah bathuké, lan aja diparingi pangapura apa waé nganti wong-wong mau salah siji dadi Mohammedans utawa mbayar upeti.’” Uriah Smith, Daniel and the Revelation, 500.

Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.

Uriah Smith lajeng ngenali rong golongan manungsa, kang kudu dibedakaké déning para prajurit Islam sing diutus déning Abubekr kanggo nggawa perang nglawan Roma. Salah siji golongan dipangertèni déning piyambakipun minangka para biarawan Katulik, kang ngabekti ing dina Minggu; déné golongan sijiné yaiku wong-wong kang ngabekti ing dina kapitu. Islam mung kena nyerang para panyembah srengéngé. Sing luwih wigati tumrap panggatosan kita yaiku yèn manungsa, apa sing ngugemi Minggu apa sing ngugemi Sabat, kanthi pralambang dipratélakaké minangka suket, tetuwuhan ijo, lan wit-witan. Papat angin ing pasal pitu katahan supaya ora ngunus marang suket nganti para pangugem Sabat iku kaségel.

The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.

Utusan saka gerakan satus patang puluh papat ewu takon marang Gusti Allah, “Apa kang kudu dakserukaké?” Dheweke dipangandikani yèn pawartané iku kudu nyatakaké manawa Sabda Allah tetep jejeg ing salawas-lawasé, lan pawarta iku kudu dipasang ing sajroning konteks angin kang ngembus ing suket. Nalika Sang Panglipur diutus marang satus patang puluh papat ewu, kang wus ngalami kuciwa amarga sawijining ramalan ngenani Islam kang gagal, lan sawisé iku padha nyumurupi yèn dheweke ana ing wektu tundha miturut pasemon bab sepuluh prawan, mula banjur padha diparingi weruh déning Sang Panglipur yèn pawarta kang kudu padha aturaké iku yaiku pawarta ngenani peranan Islam ing ramalan Kitab Suci. Tekané Sang Panglipur, ing sajarah wektu tundha, ndadèkaké dheweke padha ngadeg.

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.

Panjenengané banjur ngandika marang aku, “He anaking manungsa, ngadéga ana ing sikilmu, lan Aku bakal ngandika marang kowé.” Lan roh iku mlebu ing aku nalika Panjenengané ngandika marang aku, sarta ngedegaké aku ana ing sikilku, nganti aku krungu Panjenengané kang ngandika marang aku. Ezekiel 2:1, 2.

They stand when they are resurrected.

Padha ngadeg nalika padha ditangèkaké manèh.

And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.

Lan wong-wong saka para bangsa, karabat, basa, lan umat bakal ndeleng layone mau telung dina setengah, lan ora bakal nglilani layone mau disarekake ana ing kuburan. Lan wong-wong sing manggon ana ing bumi bakal padha bungah marga saka dheweke, padha seneng-seneng, lan padha ngirim bebungah siji marang sijiné; amarga loro nabi iki wis nyiksa wong-wong sing manggon ana ing bumi. Lan sawisé telung dina setengah, Rohing urip saka Gusti Allah mlebu ing wong loro mau, banjur padha ngadeg ana ing sikilé; lan rasa wedi kang gedhé tumiba marang wong-wong sing ndeleng dheweke. Wahyu 11:9–11.

The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.

Rong langkah iku, yaiku ngadeg banjur kaangkat munggah minangka panji, uga digambarake déning Yehezkiel ing pasal telung puluh pitu. Langkah kapisané Yehezkiel nglumpukake pérangan-pérangan badan saka balung-balung garing wong mati kang ana ing lebak kuciwa. Langkah kapindhoné Yehezkiel yaiku piwulang babagan patang angin, kang dadi piwulang panyegelan, yaiku piwulang Islam.

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. Ezekiel 37:3–10.

Panjenengané banjur ngandika marang aku, Hé anaké manungsa, apa balung-balung iki bisa urip? Aku banjur mangsuli, Dhuh Pangéran Allah, Paduka ingkang pirsa. Panjenengané banjur ngandika maneh marang aku, Medhara bab balung-balung iki, lan kandhaa marang balung-balung iku, Hé kowé balung-balung garing, rungokna pangandikané Pangéran. Mangkéné pangandikané Pangéran Allah marang balung-balung iki: Lah, Ingsun bakal ndhatangaké ambegan mlebu ing kowé, lan kowé bakal urip. Lan Ingsun bakal masang otot-otot ing kowé, lan ndadèkaké daging thukul ing ndhuwurmu, lan nutupi kowé nganggo kulit, lan maringi ambegan marang kowé, sarta kowé bakal urip; lan kowé bakal ngerti yèn Ingsun iki Pangéran. Mulané aku medhara kaya kang wis didhawuhaké marang aku; lan nalika aku medhara, ana swara, lan lah ana gègèr, lan balung-balung iku padha sesambungan, balung karo balungé dhéwé. Nalika aku ndeleng, lah otot-otot lan daging padha thukul ana ing ndhuwuré, lan kulit nutupi mau saka njaba; nanging durung ana ambegan ing jeroné. Banjur Panjenengané ngandika marang aku, Medhara marang angin, medhara, hé anaké manungsa, lan kandhaa marang angin, Mangkéné pangandikané Pangéran Allah: Hé ambegan, mrenea saka sakabèhé patang penjuru angin, lan ambegana wong-wong kang padha dipatèni iki, supaya padha urip. Mulané aku medhara kaya kang dipréntahaké marang aku, lan ambegan mau mlebu ing wong-wong mau, temah padha urip, lan padha ngadeg ana ing sikilé, dadi wadya-bala kang akèh banget. Ezekiel 37:3–10.

In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.

Ing pethikan kitab Yesaya, kang sapunika kita pirsani, nalika Sang Panglipur rawuh, wong-wong mau padha ngadeg ing sikilé, banjur padha diangkat munggah menyang gunung kang dhuwur minangka panji, sarta martakaké “kabar kabungahan” yaiku udan pungkasan, pangandikané malaékat katelu.

O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.

He Sion, kang nggawa pawarta kabungahan, munggaha ing gunung kang dhuwur; he Yerusalem, kang nggawa pawarta kabungahan, ungakna swaramu kanthi kakuwatan; ungakna, aja wedi; kandhaa marang kutha-kutha ing Yehuda, Lah Allahmu! Lah, Pangéran Allah bakal rawuh kanthi tangan kang rosa, lan lengené bakal mrentah kanggo Panjenengané piyambak; lah, ganjarané ana bebarengan karo Panjenengané, lan pakaryané ana ing ngarsané. Panjenengané bakal ngengon pepanthané kaya pangon: Panjenengané bakal nglumpukaké cempé-cempé nganggo lengené, lan nggendhong ana ing pangkoné, lan bakal nuntun kanthi alus kang lagi bunting. Sapa kang wis ngukur banyu nganggo cekungan tangané, lan ngira jembaré langit nganggo saprentangan, lan ngempakaké lebu bumi ana ing sawijining takeran, lan nimbang gunung-gunung nganggo timbangan, lan bukit-bukit nganggo dacin? Sapa kang wis nuntun Rohé Pangéran, utawa minangka juru pituturé wis mulang Panjenengané? Karo sapa Panjenengané rembugan, lan sapa kang maringi piwulang marang Panjenengané, lan mulang Panjenengané ana ing dalan kaadilan, lan mulang Panjenengané kawruh, lan nduduhaké marang Panjenengané dalan pangerten? Lah, bangsa-bangsa iku kaya tetes saka ember, lan kaanggep kaya bledug cilik ana ing timbangan; lah, pulo-pulo iku diangkat kaya prakara kang banget sepele. Lan Libanon ora nyukupi kanggo kayu obongan, mangkono uga kewan-kewané ora nyukupi kanggo kurban obongan. Kabèh bangsa ana ing ngarsané kaya tanpa apa-apa; lan kaanggep déning Panjenengané kurang saka tanpa apa-apa, lan kasia-siaan. Yesaya 40:9–17.

Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.

Wong-wong kang wus metu saka pasareané diangkat dadi sawijining panji, utawa kaya kang dipratelakaké déning Yesaya, padha digawa menyang “gunung kang dhuwur.” Gunung kang dhuwur iku panji mau, lan iku nglambangaké wong-wong kang padha ngentèni Gusti, sajroning mangsa tundha kang diwiwiti déning kuciwane kang kapisan tanggal 18 Juli 2020.

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. Isaiah 30:17, 18.

Sèwu bakal mlayu merga saka panyendikané wong siji; merga saka panyendikané wong lima kowé bakal padha mlayu, nganti kowé kari kaya tenger ana ing pucuking gunung, lan kaya panji ana ing sawijining bukit. Mulane Pangéran bakal ngentèni, supaya Panjenengané bisa maringi sih-rahmat marang kowé; lan mulane Panjenengané bakal kaluhuraké, supaya Panjenengané bisa ndhawuhaké kawelasan marang kowé; awit Pangéran iku Allah kang kebak kaadilan; rahayu kabèh wong kang ngentèni Panjenengané. Yesaya 30:17, 18.

In Revelation eleven the ensign is taken to heaven.

Ing Wahyu sewelas, panji iku diangkat menyang swarga.

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. 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. Revelation 11:12, 13.

Lan wong-wong mau padha krungu swara gedhé saka swarga ngandika marang wong-wong mau: Munggaha mréné. Banjur wong-wong mau munggah menyang swarga ana ing sajroning méga; lan mungsuh-mungsuhé padha ndeleng wong-wong mau. Lan ing jam iku uga ana lindhu gedhé, lan saprasepuluhing kutha ambruk, lan ing sajroning lindhu iku wong sing kapatèni cacahé pitung èwu; lan sisané padha kataman wedhi, banjur padha ngluhuraké Allahing swarga. Wahyu 11:12, 13.

Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.

Wahyu pasal sewelas nedahaké yèn loro saksi iku kaangkat munggah menyang swarga, ing jam kang padha karo lindhu mau. Lindhu kang kalakoné kawujud déning Révolusi Prancis ing sajarah kapungkur iku, dados pralambang tumumpese Amérika Sarékat nalika angger-angger dina Minggu. Mulané, panji iku kaangkat nalika angger-angger dina Minggu, lan panji mau banjur martakaké “pawarta kabungahan” marang saindenging jagad.

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 pedununging jagad kabèh, lan para kang manggon ana ing bumi, padha delengen, nalika Panjenengané ngedegaké sawijining panji ana ing gunung-gunung; lan nalika Panjenengané ngunèkaké slomprèt, padha rungokna. Yesaya 18:3.

The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.

Panji bakal ngaturaké “pawarta kabungahan” nalika “slomprèt” diunekaké. Pesen slomprèt pungkasan ing Kitab Wahyu iku slomprèt kapitu, yaiku bilai katelu, yaiku Islam. Yesaya, Yohanes, lan Yèhezkièl kabèh padha ngandika bab jaman wekasan, lan wong-wong mau ora tau silih bertentangan.

The seal of God is placed upon God’s people at the Sunday law.

Segel Allah dipasang marang umaté Allah nalika hukum Minggu ditetepaké.

“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..

“Ora siji waé saka kita bakal tau nampa meterai Allah sajrone watak kita isih ana siji cacad utawa rereged ing dhuwuré. Kita dhewe kang kaparingaké tanggung jawab kanggo mbeneraké cacad-cacad ing watak kita, kanggo ngresiki padalemaning jiwa saka saben najis. Banjur udan pungkasan bakal tumiba marang kita, kaya udan wiwitan tumiba marang para murid ing Dina Pentakosta....”

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.

“Apa kang koktindakake, para sadulur, sajroning pakaryan gedhé panyawisan? Wong-wong kang nyawiji karo jagad lagi nampa cetakan kadonyan lan nyawisaké dhiri kanggo tandha kéwan mau. Nanging wong-wong kang ora ngendelaké marang awaké dhéwé, kang andhap-asor ana ing ngarsané Gusti Allah lan nyucekaké nyawané lumantar mituhu marang kayektèn, wong-wong iki lagi nampa cetakan swarga lan nyawisaké dhiri kanggo segelé Gusti Allah ing bathuké. Nalika dhawuh mau kawedhar lan cap mau dipatrapaké, wataké bakal tetep suci lan tanpa cacad ing salawas-lawasé.” Testimonies, volume 5, 214–216.

Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.

Sanadyan paukuman iku dipasrahake nalika hukum Minggu ditetepake, wong-wong kang nampa meterai iku prelu wis nduwèni watak kang wis kasiyapake kanggo meterai mau sadurunge hukum Minggu, awit hukum Minggu iku krisis kang dadi tujuwan tumuju saka sakehing krisis ing Sabdaning Allah. Iku “krisis”, utawa “panguwuh”, ing tengah wengi sajroning pasemon bab sepuluh prawan.

“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

“Watak kapratelakaké déning sawijining krisis. Nalika swara kang temen-temen nguwuhaké ing tengah wengi, ‘Lah, pangantèn lanang rawuh; metua kowe padha nyambut dhèwèké,’ para prawan kang padha turu padha tangi saka turuné, lan banjur katon sapa waé kang wis ngadani pepanthan tumrap prastawa iku. Kaloro golongan mau padha kepethuk tanpa ancang-ancang, nanging sing siji wus siyap tumrap kaanan darurat, déné sing sijiné ketemu tanpa pepanthan. Watak kapratelakaké déning kaanan. Kaanan darurat ngetokaké sejatiné bahaning watak. Sawijining bilai kang dumadakan lan ora kaajab-ajab, kasusahan merga katilar wong kang ditresnani, utawa sawijining krisis, sawijining lara kang ora dinyana, utawa sangsara batin, samubarang kang ndadèkaké nyawa adhep-adhepan karo pati, bakal ngetokaké kasunyatan batin saka watak iku. Bakal kababar kanthi cetha apa ana pracaya kang sejati marang prasetyaning pangandikaing Allah utawa ora. Bakal kababar kanthi cetha apa nyawa iku kasantosakaké déning sih-rahmat utawa ora, apa ana lenga ana ing pawadhahan bebarengan karo damaré.”

“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

“Mangsa pacoban rawuh marang saben wong. Kadospundi kita nindakaken dhiri kita wonten ing ngandhapipun pacoban lan pambuktosanipun Gusti Allah? Punapa damar kita mati? utawi kita taksih njagi supados tetep murub? Punapa kita sampun siyap tumrap saben kaanan darurat lumantar gegayutan kita kaliyan Panjenenganipun ingkang kebak sih-rahmat lan kayekten? Gangsal prawan wicaksana boten saged maringaken watakipun dhateng gangsal prawan bodho. Watak kedah kawangun dening kita minangka pribadi-pribadi piyambak.” Review and Herald, 17 Oktober 1895.

The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.

Para prawan wicaksana mbutuhake lenga iku sadurunge ana sesambat mau, awit nalika krisis ing tengah wengi tekan, wis kasep kanggo oleh lenga iku.

“There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.

“Ana roh kasangsaran kang jero, roh perang lan tetesaning getih, lan roh iku bakal saya mundhak nganti tumeka ing pungkasaning mangsa. Sanalika umaté Allah kasègel ana ing bathuké,—iku dudu segel utawa tandha apa waé kang bisa katon, nanging sawijining mantep ana ing kayekten, becik kanthi pangertening akal uga kanthi kasukman, satemah padha ora bisa digoyahaké,—sanalika umaté Allah kasègel lan kasawisaké tumrap guncangan, prakara iku bakal kelakon. Satemene, iku wus wiwit; paukuman-paukumané Allah saiki wus tumiba marang nagara iki, supaya maringi pepéling marang kita, supaya kita padha weruh apa kang bakal rawuh.” Manuscript Releases, volume 1, 249.

The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.

Meteraine Allah iku sawijining mantep ing sajroning kayektèn, becik kanthi intelektual uga kanthi rohani. Meterai iku ora bisa katon, nanging panji iku bakal katon, awit iku siji-sijiné dalan supaya jagad bisa dipèngeti. Mulané, ana sawatara mangsa nalika meterai iku ora bisa katon, lan sawisé iku tumeka hukum Minggu, nalika meterai iku kudu katon.

“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 nyadaraké jagad ngenani dosa, ngenani kabeneran, lan ngenani pangadilan. Jagad mung bisa diparingi pepeling lumantar nyumurupi wong-wong kang pracaya marang kayektèn kasucekaké déning kayektèn, tumindak manut prinsip-prinsip kang luhur lan suci, lan kanthi pangertèn kang luhur sarta linuwih nedahaké garis pamisah antarané wong-wong kang netepi pepakoné Allah, lan wong-wong kang ngidak-idak pepakon iku ing sangisoré sikilé. Panyucekan déning Roh nandhakaké béda antarané wong-wong kang nduwèni meteraning Allah, lan wong-wong kang netepi dina palereman kang palsu. Nalika ujian iku teka, bakal katuduh kanthi cetha apa tandhané kéwan iku. Iku yaiku ngreksa dina Minggu. Wong-wong kang sawisé krungu kayektèn isih terus nganggep dina iki suci, padha nggawa tetandhané manungsa dosa, kang ngira yèn dhèwèké bisa ngowahi jaman lan angger-angger.” Bible Training School, December 1, 1903.

The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.

Meterai kang kudu kapuntampi sadurunge angger-angger Minggu ditetepaké iku yaiku pangrembakaning watak Kristus kanthi sampurna, lan iku ora katon, kajaba déning para malaékat. Meterai kang katon nalika ana angger-angger Minggu iku yaiku wong-wong kang netepi Sabat dina kapitu, awit iku minangka meterai, utawa pratandha, umaté Allah.

Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.

Sira uga kudu ngandika marang bani Israèl, mangkéné: Satemené, sabat-sabat-Ku kudu koktetepi; awit iku dadi pratandha antaraning Aku lan kowé turun-temurunmu, supaya kowé padha sumurup yèn Aku iki Pangéran kang nucèkaké kowé. Exodus 31:13.

The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.

Panyegelan tumrap wong satus patang puluh papat ewu wiwit tanggal 18 Juli 2020, lan kudu rampung sadurunge hukum Minggu.

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 kang manggon ing salumahing jagad, lan para padhuwure bumi, padha suminggaha, nalika Panjenengané ngunggahaké sawijining panji ing gunung-gunung; lan nalika Panjenengané ngunèkaké kalasangka, padha rungokna. Yesaya 18:3.

The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.

Pitu gludhug kang saiki wis kabukak segelé, nedahaké yèn sajarahé wong satus patang puluh papat èwu iku minangka pakaryan mratelakaké sawijining piwulang sing katata ana ing sajroning konteks bebaya slompret saka bilai katelu. Slomprèt Islam ing ramalan Kitab Suci iku kang diswarakaké déning panji kang diangkat munggah saka kubur.

The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.

Papatang waymark saka saben garis reformasi, kang cocog karo papat waymark sajarah taun 1840 nganti 1844, netepaké yèn saben saka papat langkah ing saben garis reformasi tansah nduwèni tema kang padha. Waymark kapisan ing sajarah golongan satus patang puluh papat èwu, kang diwakili déning 1840 nganti 1844, yaiku panguwataning pekabaran ing tanggal 11 September 2001. Waymark iku yaiku Islam. Waymark kapindho saka sajarah paralèl tumrap golongan satus patang puluh papat èwu yaiku kuciwane tanggal 18 Juli 2020. Waymark iku yaiku ramalan ngenani Islam kang wis dirusak déning panrapaning wektu. Waymark katelu, kang nandhani Midnight Cry, yaiku sawijining pambeneran marang ramalan gagal ngenani Islam. Pambeneran iku nggambaraké panolakan marang panrapaning wektu. Waymark kapapat yaiku hukum Minggu, ing ngendi panji kang diangkat iku ngunèkaké slomprèt kapitu, yaiku bilai katelu, yaiku Islam.

Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.

Yesaya bab patang puluh netepake titik wiwitan kanggo rong puluh enem bab sabanjuré. Titik wiwitan iku dumunung ana ing kitab Wahyu bab sewelas, nalika loro nabi sing nyiksa wong-wong iku diuripaké manèh. Sang Panglipur nguripaké manèh lan ndadèkaké wong-wong mau ngadeg, lan sawisé kuwi wong-wong mau banjur kaangkat munggah menyang swarga. Yesaya ngenali utusan Élia minangka swara sing sesambat ana ing ara-ara samun. Banjur utusan iku takon apa pesené, lan marang dhèwèké dipratélakaké, lumantar pralambang kenabian, yèn pesen Islam iku sawijining pepeling slomprèt kang diproklamasèkaké déning panji. Nanging siji-sijiné cara supaya Islam bisa dipandharaké minangka slomprèt pepeling ing dina-dina pungkasan yaiku kanthi ngenali Islam ing jaman biyèn. Wiwitané Islam kaya sing dimangertèni déning para Millerit, lan kaya sing kagambar kanthi cetha ana ing loro bagan suci Habakuk, kudu dienggo kanggo ngenali Islam ing bilai katelu.

I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

Aku kasurupan ing Roh ing dina Gusti, lan krungu ana swara gedhé ana ing mburiku, kaya swaraning kalasangka. Wahyu 1:10.

John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.

Yokanan krungu swaraning slomprèt ana ing wingkingé ing kitab Wahyu, lan Yokanan nggambarake wong satus patang puluh papat ewu kang krungu swara saka jaman kapungkur. Swara ing wingkingé Yokanan, yaiku kang makili swaraning slomprèt saka jaman kapungkur, iku pangerten para pelopor manawa slomprèt-slomprèt mau minangka paukumaning Allah marang pangibadah dina Minggu. Papat slomprèt kang kapisan kawedharake marang Rum kapir minangka wangsulan tumrap angger-angger dina Minggu kang kapisan kang ditetepake déning Konstantinus ing taun 321. Slomprèt kaping lima lan kaping enem, kang yaiku bilai kapisan lan kapindho, makili paukumaning Allah marang Rum kapausan sawisé iku uga netepake angger-angger dina Minggu ana ing Konsili Orléans ing taun 538. Bilai kaping telu saka Islam tekan nalika angger-angger dina Minggu ditetepake ing Amérika Sarékat. Banjur panji diangkat lan mratélakaké kalungguhan profetiké Islam, adhedhasar kalungguhan wiwitané Islam.

The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John,” who wrote it “in a book, and” sent “it unto the seven churches.”

Piwulang kang dipratelakaké déning panji iku mung bisa ditegakaké manawa piwulang mau dipasang ing sajroning konteks Alfa lan Omega. Sawisé pambuka iki ing Yesaya bab patang puluh, pangudharan Kitab Suci kang paling kukuh lan paling langsung ngenani Allah minangka Alfa lan Omega katetepaké sajroning sawetara bab kang jejèr. Bab-bab mau minangka gambarané Yesaya tumrap Wahyu bab Gusti Yesus Kristus, kang “diparingaké Allah marang Panjenengané,” “supaya dipratélakaké marang para abdining Panjenengané prakara-prakara kang enggal kudu kalakon; lan Panjenengané ngutus malaékaté sarta mratandhanèkaké iku marang abdiné, yaiku Yokanan,” kang nulis iku “ing sawijining kitab, lan” ngirim “iku marang pitu pasamuwan.”

We will consider the following chapters of Isaiah in the next article.

Bab-bab candhakipun kitab Yesaya badhé kita rembag ing artikel salajengipun.

Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

Rahayu wong kang maca, lan wong-wong kang ngrungokake tembung-tembung saka wangsit iki, sarta netepi apa kang katulis ing njeroné; awit wekdalé wis caket. Wahyu 1:3.