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 tina Wahyu Yesus Kristus anu keur dibuka segelna ngawengku pangidéntifikasian kecap Ibrani anu ditarjamahkeun jadi “truth,” anu, di antara hal-hal séjén, ngawakilan karakter Kristus salaku Alfa jeung Omega. Mimitina hiji hal anu ngawakilan ahir hiji hal nyarambat ka sakuliah Alkitab, jeung karakter Kristus dinyatakeun dina Alkitab, sabab Mantenna nyaéta Firman. Alfa jeung Omega téh unsur tina karakter Kristus anu ku Mantenna sorangan diidéntifikasi, minangka bukti yén Mantenna téh 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 pasal opat puluh nandaan awal hiji runtuyan carita nubuat anu nerus nepi ka ahir kitab Yesaya dina pasal genep puluh genep. Ieu dimimitian ku nangtukeun saha Panglipur anu diutus, anu ku Kristus dijangjikeun ka para murid pikeun ngalipur maranéhna ku ayana miang-Na; tapi datangna Panglipur éta manggihan kacumponan anu sampurna, sakumaha sakabéh nubuat kitu, dina poé-poé panungtungan. Pangidentifikasian ku Yesaya jeung ku Yesus ngeunaan datangna Panglipur éta nuduhkeun kana kuciwa gerakan nu saratus opat puluh opat rébu, anu kajadian dina 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 Kami nyaritakeun ka maraneh anu saéstuna; leuwih mangpaat pikeun maraneh lamun Kami indit: sabab lamun Kami henteu indit, Sang Panglipur moal datang ka maraneh; ari lamun Kami angkat, Mantenna ku Kami baris diutus ka maraneh. Jeung lamun Mantenna geus sumping, Mantenna bakal nandeskeun ka dunya hal dosa, hal kabeneran, jeung hal panghukuman. Yohanes 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.

Kecap-kecap “dosa, kabeneran, jeung pangadilan” téh nyaéta anu ku Sang Panglipur bakal dipaké pikeun “ngabuktikeun kalepatan” ka dunya. Kecap anu ditarjamahkeun jadi “ngabuktikeun kalepatan” éta ngandung ogé harti ngayakinkeun. Tilu léngkah “dosa, kabeneran, jeung pangadilan” ngawakilan kecap Ibrani anu ditarjamahkeun jadi “bebeneran.” Kecap éta diwangun tina aksara kahiji, katilu welas, jeung panungtung dina alfabét Ibrani, sarta kecap éta ngagambarkeun yén Nu Nyipta sagala rupa téh nyaéta Nu Kahiji jeung Nu Panungtung, Alfa jeung Oméga. Nalika Sang Panglipur sumping ka saratus opat puluh opat rébu anu keur kuciwa, Anjeunna bakal ngayakinkeun maranéhna, tuluy dunya, yén Allah téh Alfa jeung Oméga.

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.

Hiburkeun, hiburkeun umat Kami, saur Allah maranéh. Caritakeun ka Yerusalem kalawan kecap-kecap panglipur, sarta pekekeun ka dinya, yén mangsa perangna geus réngsé, yén kalepatanana geus dihampura; sabab manehna geus narima ti panangan PANGERAN ganjaran dua kali lipet ku sakabéh dosa-dosana. Aya sora nu ngagero di tanah gurun, “Sadiakeun jalan pikeun PANGERAN, luruskeun di padang keusik hiji jalan raya pikeun Allah urang. Unggal lebak bakal diangkat, sarta unggal gunung jeung pasir bakal direndahkeun; nu bengkok bakal dijadikeun lempeng, jeung tempat-tempat nu gararuntang jadi rata. Jeung kamulyaan PANGERAN bakal dinyatakeun, sarta sakumna manusa bakal ningalina babarengan; sabab sungut PANGERAN anu geus ngandika éta.” 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?”

Ieu petikan teh keur ngaidentipikasi pagawean utusan Éliah anu pamungkas, anu geus dilambangkeun ku William Miller, anu geus dilambangkeun ku Yohanes Pembaptis, anu geus dilambangkeun ku Éliah, sarta anu ku Malakhi geus diidéntifikasi minangka utusan anu nyiapkeun jalan pikeun Utusan perjangjian. Dina gerakan Éliah anu pamungkas, nalika Gusti ngutus Panglipur pikeun nguatkeun jalma-jalma anu geus kuciwa sarta keur ngadagoan Gusti dina mangsa panundaan, “kamulyaan PANGERAN bakal kaungkab, sarta sakabeh manusa bakal ningalina babarengan.” “Kamulyaan” PANGERAN téh nya éta tabiat-Na, sarta Wahyu Yesus Kristus téh mangrupa muka segel tina unsur tabiat-Na anu diwakilan minangka Alfa jeung Omega. Sanggeus bubuka lima ayat kahiji, “sora anu ngagero di padang gurun,” naros ka Allah, “Naon anu kudu ku abdi dijeritkeun?”

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.

Sora éta ngandika, “Gorowok.” Jeung manehna ngawaler, “Naon anu kudu ku kuring digorowokkeun?” Sakabeh daging téh jukut, jeung sakabéh kaéndahanana téh lir kembang di tegalan. Jukut jadi garing, kembang layu, sabab napas PANGERAN niup kana éta; saéstuna umat téh jukut. Jukut jadi garing, kembang layu, tapi firman Allah urang bakal tetep salalawasna. 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.

Pesen ngeunaan tabiat Kristus anu dilambangkeun minangka Alfa jeung Omega ditempatkeun dina perlambangan Islam. Dina Yehezkiel tilu puluh tujuh, lebak pinuh ku tulang-tulang paéh éta mula dihimpunkeun heula, tuluy dihirupkeun ku pesen nubuat ngeunaan opat 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.

“Malaikat keur nyekel opat angin, anu dilambangkeun minangka kuda ambek nu hayang leupas tuluy ngagebrus ngalanglang beungeut sakuliah bumi, mawa karuksakan jeung pati dina jalurna.

“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.

“Naha urang rék saré di pisan pinggiring dunya langgeng? Naha urang rék tumpul, tiis, jeung paéh? Aduh, muga-muga di gareja-gareja urang aya Roh jeung napas Allah anu dihembuskeun ka umat-Na, supaya maranéhna nangtung dina sukuna sorangan jeung hirup. Urang kudu ningali yén jalanna sempit, jeung gapurana seseg. Tapi nalika urang ngalangkungan gapura anu seseg éta, kalalebarna teu aya watesna.” 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.

Kuda anu ambek dina nubuat Alkitab téh nyaéta Islam. Kuda anu ambek éta keur ditahan sangkan henteu ngalaksanakeun padamelan pangancuranna, sakumaha dilambangkeun ku ditahanna opat angin ku opat malaikat dina Wahyu tujuh. Maranéhna ditahan nepi ka saratus opat puluh opat rébu geus diségél.

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.

Sarta sanggeus eta, kuring ningali opat malaikat nangtung dina opat juru bumi, nyekel opat angin bumi, supaya angin ulah niup ka bumi, atawa ka laut, atawa ka hiji tangkal ogé. Tuluy kuring ningali malaikat séjén naék ti wetan, mawa meterai Allah anu hirup; sarta anjeunna sasambat ku sora tarik ka opat malaikat anu dipaparin kawasa pikeun ngaruksak bumi jeung laut, pokna, Ulah ngaruksak bumi, atawa laut, atawa tatangkalan, nepi ka kami geus méré meterai ka para abdi Allah urang dina tarang maranéhna. 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.

Nahan opat angin anu ditahan téh ngalambangkeun ditahanna Islam nepi ka panyegelan umat Allah réngsé. Dina Kitab Wahyu, Islam digambarkeun minangka tilu panompét panungtung tina tujuh panompét, sarta ogé minangka tilu cilaka.

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.

Sarta kuring nenjo, sarta ngadéngé hiji malaikat ngalayang di tengah langit, bari nyarita ku sora tarik, Cilaka, cilaka, cilaka ka pangeusi bumi ku sabab sora-sora tarompét séjénna ti tilu malaikat anu can niup! 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.

Sanggeus ngawanohkeun tilu tarompet panyakit cilaka, Yohanes ngajéntrékeun ciri-ciri Islam dina pasal salapan. Dina ayat opat pasal salapan dipasihkeun hiji parentah ka Islam, anu kacumponan dina sajarah Abubekr, pamingpin kahiji sanggeus 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.

Sarta maranéhna diparéntah supaya ulah ngaruksak jukut di bumi, atawa naon baé nu héjo, atawa tangkal naon baé; iwal ngan jalma-jalma anu henteu miboga meterai Allah dina tarangna. Wahyu 9:4.

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

Uriah Smith, nétélakeun patalina Abubekr jeung ayat kaopat.

“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:

“Sanggeus pupusna Muhammad, anjeunna digentos dina kapamimpinan ku Abubekr, taun 632 M, anu, sanggeus hasil ngukuhkeun kakawasaan jeung pamaréntahanana, ngintunkeun hiji surat edaran ka kaom-kaom Arab, anu tina éta ieu di handap mangrupa cutikanana:

“‘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.

“‘Sabot marangan marhamusuon ni Jahowa, paboa ma hamu songon halak na marjuhut, unang mambalik tu pudi; alai unang ma haporseaonmuna i taronai marhite mudar ni boru-boru dohot dakdanak. Unang hancurhon hau kurma, jala unang tutu ongganghon ladang gandum. Unang ditabusi hau parbue, jala unang mangulahon hajahaton tu angka pinahan, i ma holan angka na pinamatehonmuna laho panganon. Molo hamu mangaradoti sada padan manang sada pasal, tongtong ma hamu di dinas i, jala gabe ma hamu songon hata na pinaboamuna. Jala ditongatonga pardalananmuna, jumpang ma hamu angka partondion na mangolu marsihohot di biara-biara, jala na manjalo diri nasida laho marhobas tu Debata marhite dalan i; paboa ma nasida, jala unang dibunuh hamu nasida manang dirusakhon biara-biara nasida. Jala jumpang ma hamu rupa ni halak na asing, na mangolu di bagasan sinagoga ni Setan, na marsisirat uluna; ingot ma hamu laho mangapil tengkorak nasida, jala unang dibahen parasiroha tu nasida sahat ro nasida gabe halak Mohammedan manang mangalehon 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 nuluykeun ku ngaidéntifikasi dua golongan jalma, anu kudu dibédakeun ku para prajurit Islam anu diutus ku Abubekr pikeun mawa perang ngalawan Roma. Hiji golongan ku anjeunna diidéntifikasi minangka para rahib Katolik, anu nyembah dina poé Minggu; ari golongan nu séjén nyaéta maranéhna anu nyembah dina poé katujuh. Islam ngan ukur meunang nyerang para panyembah panonpoé. Anu leuwih penting pikeun tinimbangan urang nyaéta yén jalma-jalma, boh nu ngajaga Minggu boh nu ngajaga Sabat, sacara simbolis digambarkeun minangka jukut, tatangkalan héjo, jeung tangkal. Opat angin dina pasal katujuh ditahan sangkan teu niup kana jukut nepi ka para nu ngajaga Sabat dimeteraian.

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 gerakan saratus opat puluh opat rébu naros ka Allah, “Naon anu kudu ku kami disaurkeun?” Ka anjeunna dipapatahan yén pesenana kudu yén Firman Allah tetep pageuh salalanggengna, sarta pesen éta kudu ditempatkeun dina kontéks angin anu niup ka jukut. Nalika Panglipur diutus ka saratus opat puluh opat rébu anu geus kuciwa ku ramalan anu gagal ngeunaan Islam, sarta anu satuluyna ngakuan yén maranéhna aya dina mangsa ngadagoan dina pasemon sapuluh parawan, mangka maranéhna dibéjaan ku Panglipur yén pesen anu kudu dipidangkeun ku maranéhna nyaéta pesen ngeunaan peran Islam dina nubuat Alkitab. Datangna Panglipur, dina sajarah mangsa ngadagoan, nyababkeun maranéhna nangtung.

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.

Jeung saur Mantenna ka abdi, “He anak manusa, ngadeg dina suku maneh, sarta Kami baris nyarios ka maneh.” Jeung Roh asup ka jero abdi nalika Mantenna nyarios ka abdi, sarta ngadegkeun abdi dina suku abdi, nepi ka abdi ngadangu ka Anjeunna anu nyarios ka abdi. Ezekiel 2:1, 2.

They stand when they are resurrected.

Aranjeunna nangtung nalika maranéhna dihirupkeun deui.

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.

Jeung jalma-jalma ti rupa-rupa bangsa, karuhun, basa, jeung nagara bakal nenjo mayit maranéhna salila tilu poé satengah, sarta moal ngidinan supaya mayit maranéhna dikurebkeun kana kuburan. Jeung jalma-jalma anu cicing di bumi bakal bungah ku sabab maranéhna, marigaul, sarta silih kirimkeun hadiah; lantaran dua nabi ieu geus nyiksa jalma-jalma anu cicing di bumi. Jeung sanggeus tilu poé satengah, Roh kahirupan ti Allah asup ka maranéhna, tuluy maranéhna nangtung dina sukuna; sarta kasieun anu kacida gedéna nimpah ka jalma-jalma anu nenjo maranéhna. 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.

Dua léngkah dina nangtung, tuluy diangkat jadi panji, ogé digambarkeun ku Ézékiel dina pasal tilu puluh tujuh. Léngkah kahiji Ézékiel ngahijikeun bagian-bagian awak tina tulang-tulang paéh anu garing, anu aya di lebak kuciwa. Léngkah kadua Ézékiel nyaéta amanat ka opat angin, anu mangrupa amanat panyegelan, nyaéta amanat 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.

Tuluy anjeunna ngandika ka kaula, “Eh anak manusa, naha tulang-tulang ieu bisa hirup?” Jeung kaula ngawaler, “Nun Gusti Allah, Gusti nu uninga.” Tuluy Anjeunna ngandika deui ka kaula, “Ngaramalkeunlah ka ieu tulang-tulang, sarta ucapkeun ka maranéhna, ‘Eh maraneh tulang-tulang garing, dengekeun firman PANGERAN. Kieu timbalan Gusti Allah ka ieu tulang-tulang: Tingali, Kami rek ngasupkeun napas ka maraneh, sarta maraneh baris hirup. Jeung Kami baris masangkeun urat-urat ka maraneh, ngagedékeun daging kana maraneh, nutupan maraneh ku kulit, sarta ngasupkeun napas ka maraneh, nepi ka maraneh hirup; sarta maraneh bakal nyaho yén Kami teh PANGERAN.’” Ku kituna kaula ngaramal sakumaha anu diparentahkeun ka kaula; jeung dina waktu kaula keur ngaramal, aya sora, jeung tingali, aya guncangan, sarta tulang-tulang teh silih ngadeukeutan, unggal tulang ka tulangna sorangan. Jeung waktu kaula nenjo, tingali, urat-urat jeung daging teh tumuwuh kana éta tulang-tulang, sarta kulit nutupan luhureunana; tapi can aya napas di maranehna. Tuluy Anjeunna ngandika ka kaula, “Ngaramalkeunlah ka angin, ngaramalkeunlah, eh anak manusa, sarta ucapkeun ka angin, ‘Kieu timbalan Gusti Allah: Geura datang ti opat jurusan angin, eh napas, sarta hembuskeun ka anu paeh dibunuh ieu, supaya maranehna hirup.’” Ku kituna kaula ngaramal sakumaha Anjeunna marentahkeun ka kaula, sarta napas asup ka maranehna, tuluy maranehna hirup, jeung nangtung dina suku-sukuna, jadi hiji pasukan anu kacida lobana. Yehezkiel 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.

Dina petikan Yesaya anu keur urang tinimbangan ayeuna, nalika Sang Panglipur sumping, maranéhna nangtung dina sukuna, tuluy diangkat ka hiji gunung anu luhur minangka panji, sarta ngawawarkeun “warta hadé” anu nyaéta hujan ahir, pekabaran malaikat katilu.

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.

Nun Sion, nu mawa béja hadé, naék ka gunung anu luhur; nun Yerusalem, nu mawa béja hadé, tarikkeun sora maneh kalawan kakuatan; tarikkeun, ulah sieun; pok nyarita ka kota-kota Yuda, “Tingal Allah maranéh!” Tingal, Gusti PANGERAN bakal sumping kalawan panangan anu kuat, sarta panangan-Na bakal maréntah pikeun Anjeunna; tingal, ganjaran-Na aya sareng Anjeunna, sarta upah pagawéan-Na aya di payuneun-Na. Anjeunna bakal ngurus kawanan-Na saperti saurang pangangon; anak-anak domba bakal dikumpulkeun ku panangan-Na, sarta bakal digendong dina pangkonan-Na, jeung anu keur bunting bakal ditungtun kalayan lembut. Saha anu geus ngukur cai ku cekungan leungeunana, jeung ngukur langit ku jengkal, sarta ngumpulkeun lebu bumi kana hiji ukuran, jeung nimbang gunung-gunung ku timbangan, jeung pasir-pasir ku neraca? Saha anu geus nungtun Roh PANGERAN, atawa salaku panasehat-Na geus ngajarkeun ka Anjeunna? Ka saha Anjeunna nyuhunkeun piwuruk, sarta saha anu maparin pangajaran ka Anjeunna, sarta ngajarkeun ka Anjeunna jalan kaadilan, sarta ngajarkeun pangaweruh, sarta nembongkeun ka Anjeunna jalan pangarti? Tingal, bangsa-bangsa téh ibarat satetes cai tina ember, sarta diitung saperti lebu leutik dina timbangan; tingal, pulo-pulo diangkat-Na saperti hiji hal anu kacida leutikna. Jeung Libanon henteu cekap pikeun suluh, jeung sasatoanana henteu cekap pikeun kurban beuleuman. Sagala bangsa di payuneun-Na téh saperti euweuh nanaon; ku Anjeunna maranéhna diitung kirang ti euweuh, sarta 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.

Jalma-jalma anu geus kaluar ti kuburna diangkat jadi panji, atawa sakumaha ku Yesaya ditepikeun, maranéhna dibawa ka “gunung anu luhur.” Gunung anu luhur éta nya éta panji, sarta éta ngagambarkeun jalma-jalma anu keur ngadagoan ka Gusti salila mangsa panundaan anu dimimitian ku kuciwa anu kahiji 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.

Sarebu bakal lalumpatan ku hardik hiji jelema; ku hardik lima urang maraneh bakal lumpat, nepi ka maraneh kari siga tihang panji di puncak gunung, jeung siga bandéra dina pasir. Ku sabab éta PANGERAN bakal ngadagoan, supaya Mantenna maparin kurnia ka maraneh; ku sabab éta Mantenna bakal diangkat luhur, supaya Mantenna mikawelas ka maraneh; sabab PANGERAN teh Allah kaadilan; bagja sakur anu ngadagoan ka Mantenna. Yesaya 30:17, 18.

In Revelation eleven the ensign is taken to heaven.

Dina Wahyu sabelas, panji éta diangkat ka sawarga.

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.

Tuluy maranéhna ngadéngé hiji sora anu tarik ti sawarga, nyarios ka maranéhna, “Naék ka dieu.” Tuluy maranéhna naék ka sawarga dina hiji méga; sarta musuh-musuhna ningali maranéhna. Jeung dina jam éta kénéh aya lini anu gedé, sarta sapuluhna bagéan kota éta rubuh, jeung dina lini éta aya tujuh rébu jalma paéh; ari sesana kacida sieuneunana, tuluy muji kaagungan Allah nu di sawarga. 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 sabelas netelakeun yen dua saksi eta diangkat ka sawarga dina jam anu sarua jeung lini. Lini anu dina sajarah baheula kagenepanana ku Revolusi Perancis, jadi perlambang tina digulingkeunana Amérika Sarikat dina hukum Minggu. Ku kituna, panji diangkat dina hukum Minggu, sarta panji eta tuluy ngumumkeun “warta hadé” ka sakuliah dunya.

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.

Sakumna pangeusi di dunya, jeung maranéhanana nu cicing di bumi, tingal maranéh, nalika Anjeunna ngangkat hiji panji di gunung-gunung; jeung nalika Anjeunna niup tarompet, dangukeun maranéh. 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 éta bakal nampilkeun “warta hadé” nalika “tarompet” ditiup. Amanat tarompet panungtungan dina Wahyu nyaéta tarompet katujuh, anu mangrupa musibat katilu, nyaéta Islam. Yesaya, Yohanes, jeung Yehezkiel sadayana keur nyarios ngeunaan poé-poé panungtungan, sarta maranéhna henteu kungsi silih bantah.

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

Segel Allah disimpenkeun ka umat Allah dina waktu hukum Minggu.

“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. . ..

“Moal sahiji ogé di antara urang moal kungsi narima meterai Allah salila tabiat urang masih kénéh aya hiji titik atawa noda dina dirina. Ka urang dipasrahkeun pikeun ngalereskeun kakurangan-kakurangan dina tabiat urang, pikeun nyucikeun bait jiwa tina unggal rereged. Mangka hujan panungtungan bakal turun ka urang sakumaha hujan awal turun ka para murid dina Poé 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.

“Naon anu maranéh lakukeun, dulur-dulur, dina padamelan agung persiapan ieu? Jalma-jalma anu ngahijikeun diri jeung dunya keur narima wangun dunya sarta nyiapkeun diri pikeun tanda sato galak. Ari jalma-jalma anu teu percaya ka diri sorangan, anu ngarendahkeun diri di payuneun Allah sarta nyucikeun jiwana ku nurut kana bebeneran, maranéhna ieu keur narima wangun sawarga sarta nyiapkeun diri pikeun meterai Allah dina tarangna. Nalika kaputusan éta diumumkeun sarta cap éta dipasihkeun, tabiat maranéhna bakal tetep murni jeung tanpa cacad salalawasna.” Testimonies, jilid 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.

Sanajan putusan éta dipatrikeun dina hukum Minggu, jalma-jalma anu narima meterai kudu miboga tabiat anu geus disadiakeun pikeun meterai saméméh hukum Minggu, sabab hukum Minggu téh mangrupa krisis anu ku sakabéh krisis dina firman Allah dituduhkeun ka hareup. Eta téh “krisis”, atawa “sasambat”, dina tengah peuting dina pasemon sapuluh parawan.

“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.

“Watek katingali ku hiji krisis. Nalika sora anu daria diproklamasikeun dina tengah peuting, ‘Lah, pangantén lalaki datang; geura arindit maranggihan anjeunna,’ para parawan anu keur saré hudang tina saréna, sarta katingali saha anu geus nyieun pamasangan pikeun éta kajadian. Duanana golongan katarajang ku kaayaan anu teu disangka-sangka, tapi anu saurang geus siap pikeun kaayaan darurat, sedengkeun anu saurang deui kapanggih teu boga pamasangan. Watek katingali ku kaayaan. Kaayaan darurat ngaluarkeun logam sajati tina watek. Hiji musibah anu ngadadak jeung teu disangka-sangka, kahilangan ku maot, atawa krisis, hiji panyakit atawa kasangsaraan anu datang teu kahaja, hiji hal anu mawa jiwa nyanghareupan pati pageuh-pageuh, bakal ngaluarkeun sajatina jero watek. Bakal kanyahoan naha aya atawa henteu iman anu sajati kana jangji-jangji tina firman Allah. Bakal kanyahoan naha jiwa diteguhkeun ku rahmat, naha aya minyak dina bejana babarengan jeung palita.”

“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.

“Masa pangudagan datang ka sakumna jalma. Kumaha urang ngalalakon dina kaayaan diuji jeung dipaparin bukti ku Allah? Naha lampu urang pareum? atawa naha urang tetep ngajaga sangkan éta terus hurung? Naha urang geus sayaga pikeun unggal kaayaan darurat ku ayana patalina urang jeung Anjeunna anu pinuh ku kurnia jeung kayaktian? Lima parawan anu wijaksana teu bisa maparin tabiatna ka lima parawan anu bodo. Tabiat kudu diwujudkeun ku urang masing-masing.” 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 parawan wijaksana peryogi minyak éta saméméh sora pangingetna dikumandangkén, margi nalika krisis tengah wengi sumping, geus kasép pikeun ngala minyak éta.

“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.

“Aya roh kasapekeun, roh perang jeung pertumpahan getih, sarta roh éta baris beuki nambahan nepi ka pisan ahir jaman. Pas umat Allah geus diségél dina tarangna,—lain ku segel atawa tanda naon waé anu katingali, tapi ku mantepna kana bebeneran, boh dina akal boh dina rohani, nepi ka maranéhna teu bisa digoyahkeun,—pas umat Allah geus diségél jeung disiapkeun pikeun goncangan, éta bakal datang. Enya, éta geus mimiti ti ayeuna kénéh; hukuman-hukuman Allah ayeuna geus tumiba kana ieu nagri, pikeun méré pangéling ka urang, supaya urang terang kana naon anu baris datang.” 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.

Meterai Allah téh mangrupa netep dina bebeneran, boh sacara intelektual boh sacara rohani. Eta meterai teu bisa katenjo, tapi panji bakal katenjo, sabab eta hiji-hijina jalan supaya dunya bisa dipapatahan. Ku sabab kitu, aya hiji mangsa nalika meterai teu bisa katenjo, anu tuluy disusul ku hukum Minggu, nalika meterai kudu katenjo.

“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.

“Padamelan Roh Suci nyaéta ngayakinkeun dunya ngeunaan dosa, ngeunaan kabeneran, jeung ngeunaan pangadilan. Dunya ngan bisa dipapatahan ku cara ningali jalma-jalma anu percaya kana bebeneran disucikeun ku bebeneran, ngalakonan dumasar kana asas-asas anu luhur jeung suci, bari némbongkeun kalayan écés tur mulya garis pamisah antara jalma-jalma anu ngajaga parentah-parentah Allah, jeung jalma-jalma anu nginjak-injak éta parentah ku sukuna. Pangudusan ku Roh nandakeun bédana antara jalma-jalma anu miboga meterai Allah, jeung jalma-jalma anu ngajaga poé reureuh palsu. Nalika mangsa pangajaran datang, bakal écés katémbong naon anu dimaksud ku tanda sato galak téh. Éta nyaéta miara poé Minggu. Jalma-jalma anu sanggeus ngadéngé bebeneran, tetep nganggap poé ieu suci, nyangking cap ti manusa dosa, anu nyangka rék ngarobah waktu jeung hukum-hukum.” Bible Training School, 1 Désémber 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 anu kudu kahontal saméméh hukum Minggu téh nyaéta kamekaran sampurna tina tabiat Kristus, sarta éta henteu katingali, iwal ku para malaikat. Ari meterai anu katingali dina waktu hukum Minggu nyaéta jalma-jalma anu ngajaga Sabat poé katujuh, sabab éta téh meterai, atawa tanda, umat 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.

Nyaritakeun deui ka urang Israil, kieu saurna: Satemenna, poe-poe Sabat Kami kudu ku maraneh dijaga; sabab eta teh jadi tanda antara Kami jeung maraneh turun-temurun, sangkan maraneh nyaho yen Kami teh PANGERAN anu nyucikeun maraneh. 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 saratus opat puluh opat rébu dimimitian dina 18 Juli 2020, sarta kudu diréngsékeun saméméh 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.

Sakabeh pangeusi dunya jeung anu cicing di bumi, tingal maraneh, nalika Mantenna ngangkat hiji panji di pagunungan; jeung nalika Mantenna niup tarompet, dengekeun maraneh. 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.

Tujuh guludug anu ayeuna geus dibuka segelna, nunjukkeun yén sajarah jalma saratus opat puluh opat rébu téh mangrupa pagawean ngumumkeun hiji amanat anu ditempatkeun dina kontéks peringatan tarompét tina cilaka katilu. Tarompét Islam dina nubuat Alkitab nyaéta anu ditiupkeun ku panji anu diangkat kaluar ti kuburan.

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.

Opat waymark tina unggal garis reformasi, anu saluyu jeung opat waymark dina sajarah taun 1840 nepi ka 1844, netepkeun yén unggal tina opat léngkah dina unggal garis reformasi salawasna miboga téma anu sarua. Waymark kahiji dina sajarah saratus opat puluh opat rébu, anu diwakilan ku 1840 nepi ka 1844, nyaéta pangkuatan pesen dina 11 Séptémber 2001. Waymark éta nyaéta Islam. Waymark kadua dina sajarah paralél pikeun saratus opat puluh opat rébu nyaéta kuciwa tanggal 18 Juli 2020. Waymark éta nyaéta hiji ramalan ngeunaan Islam anu geus diruksak ku panerapan waktu. Waymark katilu, anu nandaan Midnite Cry, nyaéta hiji koréksi kana ramalan Islam anu gagal. Koréksi éta ngagambarkeun panolakan kana panerapan waktu. Waymark kaopat nyaéta hukum Minggu, tempat panji anu diangkat ditiupkeun kana tarompét katujuh, anu mangrupa cilaka katilu, anu nyaéta 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 pasal opat puluh nangtukeun titik awal pikeun dua puluh genep pasal saterusna. Titik awal éta ayana dina kitab Wahyu pasal sabelas, nalika dua nabi anu nyiksa jalma-jalma dihirupkeun deui. Nu Ngahibur ngahirupkeun deui maranéhna sarta nangtungkeun maranéhna, tuluy sanggeus éta maranéhna diangkat ka sawarga. Yesaya nangtukeun utusan Elias minangka sora anu ngajerit di padang gurun. Utusan éta tuluy nanya naon pesenna kudu jadi, sarta ka anjeunna dibéjakeun dina perlambang kenabian, yén talatah Islam téh hiji panggero tarompet minangka pangéling-ngéling anu diproklamasikeun ku panji. Sanajan kitu, hiji-hijina jalan supaya Islam bisa ditepikeun minangka tarompet pangéling-ngéling dina poé-poé panungtungan nyaéta ku ngaidentipikasi Islam jaman baheula. Mimiti Islam sakumaha dipikaharti ku kaum Millerit, jeung sakumaha digambarkeun sacara écés dina dua bagan suci Habakuk, kudu dipaké pikeun ngaidentipikasi Islam tina cilaka katilu.

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

Abdi aya dina Roh dina poé Gusti, sarta ngadéngé di tukangeun abdi sora anu tarik, saperti sora tarompét. 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.

Dina Wahyu, Yohanes ngadangu sora tarompet di tukangeunna, sarta Yohanes ngawakilan saratus opat puluh opat rébu anu ngadangu hiji sora ti mangsa baheula. Sora di tukangeun Yohanes, nyaéta anu ngawakilan sora tarompet ti mangsa baheula, nya éta pamahaman para panaratas yén tarompet-tarompet éta mangrupa pangadilan Allah ngalawan ibadah poé Minggu. Opat tarompet anu kahiji ditibankeun ka Roma kapir minangka tanggapan kana hukum Minggu anu kahiji anu disahkeun ku Konstantinus dina taun 321. Tarompet anu kalima jeung kagenep, anu mangrupa cilaka kahiji jeung kadua, ngawakilan pangadilan-pangadilan Allah ngalawan Roma kapausan sanggeus éta ogé ngaluarkeun hukum Minggu dina Konsili Orléans dina taun 538. Cilaka anu katilu ti Islam datang nalika hukum Minggu disahkeun di Amérika Sarikat. Saterusna panji diangkat tur nangtukeun kalungguhan nubuat Islam, dumasar kana kalungguhan awal 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.”

Pesen anu diproklamasikeun ku panji éta ngan bisa diteguhkeun lamun éta pesen ditempatkeun dina kontéks Alpha jeung Omega. Sanggeus bubuka ieu dina Yesaya pasal opat puluh, pangagungan Alkitabiah anu pangkuatna jeung panglangsungna ngeunaan Allah salaku Alpha jeung Omega dipidangkeun dina sababaraha pasal anu padeukeut. Pasal-pasal éta mangrupa gambaran Yesaya ngeunaan Wahyu Yesus Kristus anu “dipasihkeun ku Allah ka” Yesus, “pikeun némbongkeun ka hamba-hamba-Na perkara-perkara anu kudu geura kajadian; sarta ku malaikat-Na Anjeunna ngutus jeung méré tanda-tandana ka hamba-Na, Yohanes,” anu nyeratna “dina hiji kitab, sarta” ngirimkeunana “ka tujuh jamaah.”

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

Urang bakal ngémutan pasal-pasal Yesaya di handap ieu dina artikel salajengna.

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.

Bagja jalma anu maca, jeung jalma-jalma anu ngadéngé kecap-kecap ieu nubuat, sarta ngajaga hal-hal anu ditulis di jerona; sabab waktuna geus caket. Wahyu 1:3.