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# The Revelation of Jesus Christ - Number Eight

Wahyu bab Gusti Yesus Kristus – Angka Wolu

The Birth of a Nation

Lairé Sawijining Bangsa

Author

Jeff Pippenger

Published

October 31, 2023

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The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.

Pawarta Midnight Cry ing wiwitan rampung nalika kabukane pangadilan panyelidikan, lan pawarta Midnight Cry iku rampung nalika kabukane pangadilan eksekutif. Bilai katelu saka Islam ndhatengake pangadilan marang Amerika Serikat amarga dileksanakaké undhang-undhang Minggu, lan iku nggambaraké pangadilan sing lumaku terus lan saya ngrembaka marang sakabehing jagad amarga panrimané marang undhang-undhang Minggu duwé dhéwé miturut tekanan kakuwasan sipil sing nganiaya, kang diwakili déning sepuluh ratu sing wus nindakaké jina karo Izebel, sundel saka Tirus.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Nalika Amerika, tanah kabébasan agami, manunggal kaliyan Kapapaan ing meksa nurani lan maksa manungsa ngurmati sabat palsu, umat ing saben nagari ing salumahing bumi bakal katuntun manut tuladha dheweke.” Testimonies, jilid 6, 18.

The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.

Peperangan hukum Minggu sajroning kontrovèrsi agung iku banjur lumaku kanthi kebak. Ing wektu iku, Sétan banjur katon minangka wong kang nggentosi pribadi Kristus.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> “Kanthi pranatan sing ngetrapaké kalungguhan Kapapaan kanthi nglanggar angger-anggering Allah, bangsa kita bakal medhot awaké dhéwé kanthi tuntas saka kabeneran. Nalika Protestantisme nguluraké tangané nyabrang jurang kanggo nggenggem tangan kakuwasan Roma, nalika iya ngambah nyabrang telenging jurang kanggo sesalaman karo Spiritualisme, nalika, ana ing sangisoré pangaribawané pakempalan telu iki, nagara kita bakal nampik saben asas Konstitusiné minangka pamaréntahan Protestan lan republik, lan bakal nyawisaké dalan kanggo panyebaran kasalahan lan pangapusané Kapapaan, mula kita bisa mangerténi yèn wus tekan wektuné pakaryan Iblis sing nggumunaké, lan yèn pungkasan wus cedhak.” Testimonies, jilid 5, 451.

National apostasy is followed by national ruin.

Murtadé bangsa diterusaké déning karusakané bangsa.

> “The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

> “Bangsa Amerika Sarékat wis dadi bangsa kang kaparingan sih; nanging manawa wong-wong mau mbatesi kamardikan agama, nilar Protestantisme, lan maringi panyengkuyung marang kapausan, ukurane kaluputane bakal kebak, lan ‘murtad nasional’ bakal kacathet ana ing kitab-kitab swarga. Asilé saka murtad iki bakal dadi karusakan nasional.” Review and Herald, 2 Mei 1893.

The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.

Para Adventis Laodikia kang bodho padha gandhèng tangan karo kakuwasan kepausan lan kasirnakaké, déné wedhus grombolané Kristus liyané kang isih ana ing Babil, uwal saka tangané kapapan.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Panjenengané uga bakal lumebu ing tanah kamulyan, lan akèh nagara bakal katumpes; nanging iki bakal uwal saka astané, yaiku Edom, lan Moab, lan para pangagenging bani Amon. Daniel 11:41.

Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.

Islam dumadakan nyerang Amerika Serikat, nalika kalasangka kapitu nggawa bilai pangadilan amarga kalumakuning undhang-undhang Minggu.

> 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 nyawang, lan krungu ana malaékat mabur ing tengahing langit, ngandika kanthi swara sora, Bilai, bilai, bilai tumrap para pandhudhuk bumi, amarga swara-swara kalasangka liyane saka telung malaékat, kang isih bakal muni! Wahyu 8:13.

The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.

Panji sing makili kalih seksi ing Wahyu bab sewelas punika lajeng dipratelakaken déning Yohanes wonten ing Wahyu bab rolas minangka satunggaling wanita ingkang kasandhangan srengéngé, lan kanthi kenabian dipratelakakên kanthi pralambang wiwitan lan wekasan.

> And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.

> Lan katon sawijining pratandha gedhé ana ing swarga; ana sawijining wong wadon kang kasandhangan srengéngé, lan rembulan ana ing sangisoring sikilé, lan ana ing sirahé sawijining makutha rolas lintang: Lan awit dhèwèké lagi mbobot, dhèwèké sesambat, nandhang lara arep nglairaké, lan kasangsaran arep nglairaké. Lan katon maneh sawijining pratandha liya ana ing swarga; lah ana naga abang gedhé, nduwèni pitung sirah lan sapuluh sungut, lan pitung makutha ana ing sirah-sirahé. Lan buntuté nyérét saprateloné lintang-lintang ing swarga, lan nempuhaké mau menyang bumi: lan naga iku ngadeg ana ing ngarepé wong wadon kang wus siyap arep nglairaké, supaya nguntal anaké sanalika wis lair. Lan wong wadon iku nglairaké anak lanang, kang bakal mrentah sakèhé bangsa kalawan teken wesi: lan anaké iku kaangkat munggah marang Gusti Allah, lan marang dhampar-Né. Wahyu 12:1–5.

She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.

Panjenengané ngadeg ing sadhuwuré rembulan, lan kapangku déning srengéngé. Rembulan iku minangka pantulaning srengéngé, mulané sacara profetik nglambangaké srengéngé. Lintang rolas ing makuthané nggambaraké rolas taler Israèl kuna ing wiwitan Israèl kuna, kang nglambangaké rolas murid ing pungkasan Israèl kuna. Lintang rolas, yaiku rolas murid ing pungkasan Israèl kuna, uga dadi rolas rasul ing wiwitan Israèl modhèren. Mulané, iku nglambangaké satus patang puluh papat éwu ing pungkasan Israèl modhèren, kang dadi murid lan rasul. Ing wiwitaning sajarah nalika para murid nggambaraké pungkasan Israèl kuna lan para rasul wiwitan Israèl modhèren, wanita kang yaiku pasamuwan iku lagi ngandhut Kristus. Panjenengané iku “bayi lanang” kang bakal kapundhut munggah marang Gusti Allah sawisé pejah lan wunguné.

The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.

Mulané, wong wadon iku uga nglambangaké lairé wong satus patang puluh papat ewu, kang uga munggah menyang swarga sawisé ditangèkaké saka lebak pati. Sawisé padha ana ing swarga, dhèwèké uga bakal nglairaké anak liyané, kang makili pepanthan liyané sing metu saka Babul nalika angger-angger Minggu.

> Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.

> Sadurungé dhèwèké nandhang lara nglairaké, dhèwèké wus nglairaké; sadurungé rasa larané teka, dhèwèké wus kalairaké putra lanang. Sapa kang tau krungu prakara kaya mangkono? Sapa kang tau weruh prekara-prekara kaya mangkéné? Apa bumi bakal digawé ngasilaké ing sajroning sedina? Utawa apa sawijining bangsa bakal kalairaké sapisan? Awit sanalika Sion nandhang lara nglairaké, dhèwèké banjur nglairaké anak-anaké. Apa Aku bakal nuntun nganti tekan wektu lair, nanging ora ndadèkaké lair? pangandikané Pangéran; apa Aku bakal ndadèkaké lair, nanging nutup guwa-garbha? pangandikané Allahmu. Yesaya 66:7–9.

In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.

Ing mangsa pamaréntahaning kéwan bumi, sawijining bangsa miyos sakala. Bangsa iku yaiku satus patang puluh papat ewu, awit wong-wong mau iku para wong kang kanthi sampurna nggambarake wataking Kristus. Wong-wong mau iku para wong kang dilambangaké déning “anak lanang” Gusti Yesus. Wong-wong mau iku “anak lanang”-é Yesaya, kang miyos sadurungé wong wadon iku nglarani arep babaran. Balung-balung garing saka para wong mati, kang ndadèkaké jagad bungah nalika padha dipatèni déning kéwan saka telenging jurang tanpa dhasar, bakal kaélingan lan kinasihan panglipur ing Yérusalèm, lan salajengipun padha bakal bungah bebarengan karo wong wadon kang nglairaké “anak lanang” iku. Wong-wong mau dipalairaké sadurungé wong wadon iku nglarani, banjur wong wadon iku nglarani lan nglairaké “anak-anak”-né liyané, nalika para bangsa liya banjur nanggapi pawarta malaékat katelu kaya kali kang mili deres, nalika pawarta iku nyapu saindenging nagara kaya ombak gedhé pasang. Wong-wong mau miyos ing satengahing krisis gedhé, minangka pralambang saka rasa laraning babarané. Wong wadon ing Wahyu rolas, sajatiné nduwèni anak kembar. Sing miyos dhisik yaiku satus patang puluh papat ewu kang katandhani minangka woh kapisan, déné para bangsa liya minangka panènan gedhé ing mangsa panas.

> Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.

> Padha bungaha kowe bebarengan karo Yerusalem, lan padha suka-citalah bebarengan karo dheweke, sakehing kowe kang tresna marang dheweke; padha bungaha kanthi kabungahan bebarengan karo dheweke, sakehing kowe kang padha nangisi dheweke; supaya kowe bisa nyusu lan wareg saka susu panglipuré; supaya kowe bisa ngisep lan bungah marga saka kalimpahan kamulyané. Awit mangkéné pangandikané Pangéran, Lah, katentreman bakal Dakulèraké marang dheweke kaya kali, lan kamulyaning para bangsa kaya bengawan kang mili deres; banjur kowe bakal nyusu, kowe bakal digendhong ana ing lambungé, lan diènthèng-ènthèng ana ing dhengkulé. Kaya wong kang dipanglipur déning biyungé, mangkono Aku bakal nglipur kowé; lan kowé bakal dipanglipur ana ing Yerusalem. Lan samasa kowe ndeleng iki, atimu bakal bungah, lan balung-balungmu bakal thukul subur kaya suket enom; lan astaning Pangéran bakal kawedhar marang para abdiné, nanging bebenduné marang para mungsuhé. Yesaya 66:10–14.

Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.

Wong-wong sing “nglamenta” merga Yerusalem iku ya iku wong-wong sing nggresula lan sesambat marga saka sakehing kadurakan nistha kang ditindakake ana ing jeroné, lan wong-wong mau wus kaparingan segel; lan wong-wong mau disegeli sadurungé ana hukum Minggu. Saiki kita lagi ana ing “pakaryan panutup kanggo pasamuwan,” yaiku wektu-wektu pungkasan tumrap panyegelan wong satus patang puluh papat éwu.

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.

> “Umat Allah kang sejati, kang ngugemi ing sajroning manah rohing pakaryaning Pangeran lan kaslametaning jiwa-jiwa, bakal tansah ndeleng dosa miturut watake kang satemene, yaiku minangka dosa. Wong-wong mau bakal tansah ngadeg ana ing sisih tumindak kang setya lan blaka tumrap dosa-dosa kang gampang nyandhungaké umat Allah. Mliginipun ing pakaryan panutup tumrap pasamuwan, ing mangsa panyegelan tumrap satus patang puluh papat ewu kang bakal ngadeg tanpa cacad ana ing ngarsaning dhampar Allah, wong-wong mau bakal rumangsa kanthi banget jeroné piala-piala saka umat Allah kang ngakoni dadi kagungané Panjenengané. Prastawa punika katuduhaké kanthi cetha déning pepindhaning nabi bab pakaryan pungkasan miturut gambaran para priya kang saben-saben nyekel gegaman panyembelihan ana ing tangané. Ana siji priya ing antarané wong-wong mau ngagem kain léna, karo bokor tinta panyerat ana ing sacedhaké. ‘Lan Pangéran ngandika marang wong iku: Lumakua ngliwati tengahing kutha, ngliwati tengahing Yérusalèm, lan pasangana pratandha ana ing bathuké para priya kang nggresah lan nangis marga saka sakehing panggawé nistha kang katindakaké ana ing satengahé kutha iku.’” Testimonies, jilid 3, 266.

Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.

Wong-wong kang “nggresah lan sesambat” kuwi dipasthèkaké cap sadurungé para malaékat pangrusak kang nggawa gegaman pambantaian lumaku ngliwati pasamuwan, kang dipralambangaké minangka Yérusalèm.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.

> Dhawuhipun mekaten: “Liwata ana ing satengahing kutha, liwatana satengahing Yerusalem, lan wenehana tandha ana ing bathuking para wong kang sambat lan sesambat awit sakehing pangawulan nistha kang katindakaké ana ing satengahing kono.” Wong-wong kang sambat lan sesambat punika sampun nglantarakaké pangandika kauripan; sampun mratelakaké kalepatan, maringi pitutur, lan nyuwun kanthi temen. Sawenèhing wong kang sampun ngremehaké Gusti Allah padha mratobat lan andhap-asor manahipun wonten ing ngarsanipun. Nanging kamulyaning Pangeran wus sumingkir saking Israel; sanadyan kathah ingkang taksih nindakaké tata cara agami, pangwaos lan ngarsanipun sampun boten wonten.

> “In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.

> “Nalika bebenduné bakal medal lumantar paukuman-paukuman, para pandhèrèk Kristus sing andhap-asor lan kebak pengabdian iki bakal kabédakaké saka sakèhé donya déning kasangsaran jiwané, kang katuduhaké lumantar pasambat lan tangis, pameca lan pepéling. Nalika wong liya ngupaya nutupi piala sing ana nganggo kaya jubah, lan mbeneraké duraka gedhé kang nyebar ing endi-endi, wong-wong kang nduwèni semangat tumrap kaurmatané Allah lan katresnan marang jiwa-jiwa ora bakal meneng supaya oleh sih saka sapa waé. Jiwané sing mursid kasangsaraké saben dina déning pakaryan-pakaryan lan guneman kang najis saka wong-wong duraka. Wong-wong mau ora kuwasa nyegah ilèn-ilèning piala kang mbludag, mulané padha kapenuhan prihatin lan kagèt. Wong-wong mau sesambat ana ing ngarsané Allah nalika ndeleng agama diremèhké ana ing omah-omahé wong-wong sing wis nampa pepadhang gedhé. Wong-wong mau nglairaké sambat lan ngasoraké jiwané, amarga kumingsun, srakah, pamrih, lan pangapusan meh saka saben warna ana ing pasamuwan. Rohé Allah, kang nyurung marang pameca, diidak-idak, déné para kawulané Iblis padha bungah kasoran. Allah kaasoraké, kayektèn dadi tanpa daya.”

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.

> “Golongan wong kang ora ngrasa sedhih marga saka kamundhuran rohaniné dhéwé, lan uga ora nglairaké pangadhuh amarga dosa-dosané liyan, bakal ditinggal tanpa segelé Allah. Pangéran maringi dhawuh marang para utusané, yaiku wong-wong kang nyekel gegaman panyembelihan ana ing tangané: ‘Padha lumakua nututi Panjenengané lumantar kutha iku, lan padha patenana: mripatmu aja melas, lan aja padha welas asih: padha tumpesa nganti mati wong tuwa lan wong enom, para prawan, bocah-bocah cilik, lan para wanita: nanging aja nyedhaki sapa waé wong kang ana tandhané; lan wiwitana saka pasucèn-Ku. Banjur wong-wong mau wiwit saka para pinituwa kang ana ing ngarepé Baité.

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.

> “Ing kéné kita weruh yèn pasamuwan—papan suci kagungané Pangéran—dadi kang kapisan ngrasakaké gebuganing bebenduné Allah. Para pinituwa, yaiku wong-wong kang wis kaparingan pepadhang gedhé déning Allah lan kang wis ngadeg minangka para pangreksa kapentingan rohani umat, wus ngianati kapitadosan kang dipasrahaké marang wong-wong mau. Wong-wong mau wis njupuk pendirian yèn kita ora prelu ngarep-arep mukjijat lan panyingkapan kang cetha saka kakuwasané Allah kaya ing jaman biyèn. Jaman wis owah. Tembung-tembung iki ngukuhaké ora pracayané wong-wong mau, lan wong-wong mau padha kandha: Pangéran ora bakal nindakaké kabecikan, lan uga ora bakal nindakaké piala. Panjenengané kaluwihen welasan, mula ora bakal nekani umaté nganggo paukuman. Mangkono, ‘Tentrem lan aman’ dadi pamecuting swara saka wong-wong kang ora bakal manèh ngangkat swarané kaya slompret kanggo nduduhaké marang umaté Allah kaluputané lan marang brayat Yakub dosa-dosané. Asu-asu bisu kang ora gelem nggonggong iki, yaiku wong-wong kang ngrasakaké piwales adil saka Allah kang kasengsem bebenduné. Para priya, para prawan, lan bocah-bocah cilik kabèh padha tiwas bebarengan.” Testimonies, volume 5, 210, 211.

Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”

Yesaya patang puluh diwiwiti kanthi migunakaké pralambang penggandhan, kang minangka pratandha profètis tumrap pekabaran Pasambat Wengi-Tengah, yaiku sawijining pekabaran kapindho sing manunggal karo pekabaran bab rubuhipun Babul. Rubuhipun Babul dipangandhakake kaping pindho nalika diwedharaké kanthi profètis. Ukara iku yaiku: “Babul wus rubuh, wus rubuh.”

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Lan malaekat liyané ndhèrèk, ngandika, “Babil wis rubuh, wis rubuh, kutha gedhé iku, amarga dhèwèké wis marakaké sakehing bangsa ngombé anggur bebenduning jinahe.” Wahyu 14:8.

There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.

Ana rong tibane Babil harfiah miturut Kitab Suci, lan ana rong tibane Babil rohani miturut Kitab Suci. Kabeh iku bebarengan makili patang seksi sajarah kang ngenali sipat-sipat profetik saka tibane Babil.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Panjenengané banjur nguwuh kanthi swara rosa, pangandikané: Babil gedhé wis rubuh, wis rubuh, lan wus dadi papan padununganing dhemit-dhemit, lan kubuning saben roh najis, sarta kurunganing saben manuk najis lan sengit. Wahyu 18:2.

Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.

Babel sajatiné ambruk ing jamané Nimrod, lan Babil sajatiné uga ambruk ing jamané Belsyazar. Babil rohani ambruk ing taun 1798, lan ambruké pungkasané bola-bali digambaraké ing Kitab Suci. Awit saka iku, pawarta bab ambruké Babil ngandhut pralambang kenabian babagan penggandhan. Ing ambruké Babil ana sawijining penggandhan, nanging ana uga rong alesan utama kenabian liyané tumrap fénoména penggandhan iku.

The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.

Alesan kapindho yaiku menawa minangka sawijining pekabaran, iki nggambarake sawijining pekabaran sing digandhengake karo pekabaran kapindho. Iki nggambarake rong pekabaran. Ana bebener-bebener wigati liyane sing gegayutan karo makna lan struktur pekabaran malaekat kapindho, nanging ing kéné kita namung nyathet bilih narasi profetik pungkasanipun Yesaya, sing kawiwitan ing pasal patang puluh, diwiwiti kanthi pangedhobaning simbol Sang Panglipur, kang dijanjèkaké déning Kristus bakal diparingaké marang umaté, nalika Panjenengané taksih ngentèni ana ing papan suci swarga.

> 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. Isaiah 40:1, 2.

> Padha nglipura, padha nglipura umatingSun, mangkono pangandikané Allahmu. Padha ngucapa kanthi nyenengaké ati marang Yérusalèm, lan padha nyeluk marang dhèwèké, yèn mangsa perangane wus kalakon, yèn pialané wus diapura; awit saka astané Pangéran dhèwèké wus nampani pindho tumrap sakehing dosané. Yesaya 40:1, 2.

There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.

Ora ana pethikan liya ing Kitab Suci sing ngandika kanthi luwih cetha mligi bab unsur wataking Kristus minangka Sang Alfa lan Omega, kajaba pethikan wiwit Yesaya patang puluh nganti pungkasaning kitab mau. Minangka Sang Alfa lan Omega, Kristus maringi tapak asma jeneng Panjenengane minangka Alfa lan Omega marang pethikan iki, amarga nalika panjenengan tekan ing pungkasaning Yesaya, dheweke sapisan maneh nyebut marang Sang Panglipur, awit Kristus iku Sang Sabda, lan Panjenengane iku wiwitan lan pungkasan.

> Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.

> Mangkéné pangandikané Pangéran, Langit iku dhamparing takhta-Ku, lan bumi iku ancik-anciking sampéyan-Ku: omah endi kang kokbangun kanggo Aku? lan endi papan panggonan-Ku ngaso? Awit samubarang iku kabèh gawéaning tangan-Ku, lan samubarang iku kabèh wus ana, mangkono pangandikané Pangéran: nanging marang wong iki Aku badhé mirsani, yaiku marang wong kang mlarat lan remuk atiné, lan kang gumeter marang pangandika-Ku. Wong kang nyembelèh sapi lanang iku kaya-kaya wong kang matèni manungsa; wong kang nyaosaké wedhus gèmbèl kanggo kurban, kaya-kaya wong kang ngethok guluné asu; wong kang nyaosaké pisungsung, kaya-kaya wong kang nyaosaké getih babi; wong kang ngobong menyan, kaya-kaya wong kang mberkahi brahala. Iya, wong-wong mau wis milih dalané dhéwé, lan nyawané seneng marang kanisthané. Aku uga bakal milih kasasaré wong-wong mau, lan bakal ndhatengaké apa kang padha diwedèni marang wong-wong mau; amarga nalika Aku nimbali, ora ana kang mangsuli; nalika Aku ngandika, wong-wong mau ora gelem ngrungokaké: nanging wong-wong mau nglakoni piala ana ing ngarsané mripat-Ku, lan milih apa kang ora ndadèkaké Keparengan-Ku. Yesaya 66:1–4.

The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.

Pitaken punika kaangkat ngenani griya pundi ingkang kaadegaken umatipun Gusti Allah kagem Panjenenganipun? Menapa wong-wong mau ngadegaken griya rohaninipun Pétrus utawi papan pangibadahipun Sétan? Gusti Allah netepaken bilih griya ingkang Panjenenganipun bangun punika kaanggotakaken déning tiyang-tiyang ingkang “miskin lan remuk manahipun, lan” déning tiyang-tiyang ingkang “gemeter marang” “pangandikanipun” Gusti Allah. Panjenenganipun mbandhingaken tiyang-tiyang ingkang gemeter marang pangandikanipun kaliyan golongan sanès ingkang nyaosaken kurban-kurban najis, ingkang sampun milih marganipun piyambak. Tiyang-tiyang saking golongan ingkang nyaosaken kurban-kurban najis punika badhé manggihi kados dene tiyang-tiyang Yahudi, bilih griyanipun badhé kasisihaké dhateng piyambakipun dados sepi lan tanpa pedunung.

All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”

Kabèh para nabi ngandika bab wekasaning jagad, lan punika dados gambaran bab bentèné antarané wong wicaksana, yaiku wong-wong kang gumeter marang Sabdané, lan wong gemblung kang lagi nyaosaké prekawis-prekawis nistha marang Allah, yaiku prekawis-prekawis nistha kang ndadosaké nyawané remen. Awit saking punika, Allah badhé milih kasasar-kasasar mau tumrap para prawan Laodikia kang gemblung, yaiku kasasaran kang déning rasul Paulus dipunandharaké asalé saka panriman marang sawijining “goroh.”

The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.

“Goroh” iku sawijining pralambang kang mligi ana ing sajarah Adventisme, lan iku ditampani déning para pambangun ing taun 1863, lan terus dadi dhasar bangunan sajrone sajarah Advent. Iku sawijining goroh kang ngasilaké dhasar palsu, lan ing kono wong-wong mau wiwit ngadegaké padaleman palsu kang tiron. Pakaryan wong-wong mau kanggo niron padaleman kang sejati terus lumaku nganti tekan “jaman akhir.” Yesaya nyelehake konteks bab sèket enem ana ing sajroning pamisahan para prawan wicaksana lan para prawan bodho. Yesaya lagi nandhani sajarah kenabian kang wis ditandhani ing ayat kapisan Yesaya patang puluh nalika Kristus janji bakal ngutus Sang Panglipur telung dina setengah lambang sawisé kuciwa tanggal 18 Juli 2020.

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.

> Rungokna pangandikané Pangéran, hé kowé para kang gumeter marang pangandikané; para sadulurmu kang sengit marang kowé, kang ngusir kowé merga saka jeneng-Ku, padha ngandika, “Muga Pangéran kaluhuraké”; nanging Panjenengané bakal ngatingal kanggo kabungahanmu, déné wong-wong mau bakal kaisin. Ana swaraning rame saka kutha, swara saka Pedaleman Suci, swarané Pangéran kang males piwales marang para satruné. Yesaya 66:5, 6.

From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”

Saka taun 1798 nganti 1844, ing sajroning gerakan kaum Millerit, Gusti ngedegaké sawijining padaleman rohani, kang minangka Utusaning prejanjian iku Panjenengané rawuh ndadak marang padaleman mau ing taun 1844. Gusti ngedegaké sawijining padaleman rohani ing sajroning gerakané wong satus patang puluh papat éwu, supaya Panjenengané bisa rawuh ndadak lan lumebet ing prejanjian karo padaleman mau. Pétrus, ing layang kapisané, bab loro, nyebut padaleman iku “omah rohani.” Wong-wong kang “krungu pangandikané Sang Yéhuwah” iku wong-wong kang déning Yokanan ing Kitab Wahyu kasebut nalika ngandika bilih wong-wong kang krungu iku “kaberkahan.” Wong-wong mau iku panji, awit panji iku kadadéan saka “wong-wong buwanganing Israèl.” Wong-wong Laodikia kang gemblung bakal isin nalika Gusti ngluhuraké Sarirané ana ing wong-wong Filadelfia kang gumeter marang Pangandikané, lan Pangandikané iku “kayekten.”

The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.

Telung swara kang kaprungu sajroning mangsa nalika para wicaksana lan para bodho lagi kapisah saka golongan liyane, metu saka “kutha,” saka “Padaleman Suci,” lan saka “Pangéran kang mbales kanthi ganjaran.” “Swara” kang kapisan saka kutha iku “swara kagaduhan,” lan “kagaduhan” iku yaiku rawuhipun Sang Panglipur kang teka kanthi dumadakan.

> And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.

> Lan nalika dina Pentakosta wus tuntas tekané, kabèh padha nglumpuk ana ing satunggaling panggonan kanthi satunggal ati. Lan dumadakan ana swara saka swarga, kaya swaraning angin gedhé kang nggegirisi, lan iku ngebaki saomah kabèh ing panggonan kang padha lungguh ana ing kono. Lan tumuli katon marang wong-wong mau ilat-ilat kang kapérang-pérang kaya geni, lan iku mandheg ana ing sadhuwuré saben wong siji-siji. Para Rasul 2:1-3.

The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”

Tembung kang katêrjemahaké dadi “swara” ing Para Rasul bab loro, ayat loro, tegesé sawijining “swara rame,” lan sawijining “kabar.” “Kabar” iku sawijining wangsit. “Swara” utawa “swara rame” kang metu saka “kutha” iku kagambaraké déning “angin gedhé.” “Swaraning swara rame saka kutha,” iku “kabar” utawa pesen wangsit saka Islam kang nandhani rawuhipun Sang Panglipur ing lebak balung-balung garing kang wus dipatèni ana ing “dalaning kutha gedhé, kang miturut kasukman sinebut Sodom lan Mesir, ing kono uga Gusti kita kasalib.”

In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.

Ing pasal patang puluh kitab Yesaya, “swara” kang kudu nyawisaké dalan tumrap “utusaning prejanjian,” takon pesen apa kang kudu “diprayogakaké.” Dhèwèké didhawuhi supaya “medharaké” pesen Islam. Ing Kisah Para Rasul, “swara” kang ngebaki “omah” rohaniné Pétrus iku yaiku “angin gedhé kang nggegirisi kanthi banter,” kang ing Yehezkiel telung puluh pitu, rawuh saka papat anginé Islam.

> A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.

> Ana swaraning gegeran saka kutha, swara saka ing Padaleman Suci, swaraning Pangeran, kang maringi piwales marang para mungsuhé. Yesaya 66:6.

From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!

Saka dalan ing ngendi Gusti kita kasalib, Sang Panglipur kawitaning ngandharake marang “swara” saka wong kang nguwuh ana ing ara-ara samun, apa pesen kang kudu diumumake. Banjur pasukan agung, yaiku padaleman suci kang wis katangun, kaya kang dipratandhani ana ing gerakan wiwitan wiwit taun 1798 nganti 1844, nguwuhake panguwuh iku saya banter. Gerakane pasukan agung nalika padha ngumumake panguwuhe Islam nuntun marang “swara” katelu kang nandhani swaraning Allah bab paukuman marang Amerika Serikat awit saka diundhangake angger-angger Minggu. Ing kono Gusti paring piwales. Telung swara iku katata ana ing sajroning struktur sajarah kang kasimpen saka pitung gludhug, kang nggambarake aksara wiwitan, tengah, lan pungkasan saka tembung Ibrani kang katitahake dening Sang Ahli Basa kang Ajaib lan kang diterjemahake minangka “bebener”. Bab iki ora bisa mung direka-reka!

In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.

Selaras karo sajarah kenabian kang wis kita tetepake, Yesaya banjur ngrembug bab laire sawijining bangsa.

> Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.

> Sadurunge dheweke nandhang lara babaran, dheweke wus nglairaké; sadurunge larané teka, dheweke wus kalairan anak lanang. Sapa kang tau krungu prakara kaya mangkéné? sapa kang tau weruh prekara-prekara kaya mangkéné? Apa bumi bakal diparakaké nglairaké sajroning sedina? utawa apa sawijining bangsa bakal kalairaké sapisan bebarengan? amarga sanalika Sion nandhang lara babaran, dheweke nglairaké anak-anaké. Apa Ingsun arep ngirid marang wektu lair, nanging ora njalari metu? pangandikané Pangeran: apa Ingsun njalari metu, nanging nutup kandhutan? pangandikané Allahmu. Yesaya 66:7–9.

The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”

Bangsa kang kalairaké sadurungé wong wadon iku ngalami lara nglairaké, bubar iki ana ing dalan, mati lan garing, nalika saindenging jagad padha bungah marga saka kaanané. Nanging nalika saksi loro iku ngadeg, wong-wong kang wis padha bungah merga saka patié padha kataman wedi. Sawisé badan-badan kang mati, garing, lan dipatèni iku ngadeg dadi sawijining bangsa, kabèh wong kang tresna marang Yérusalèm banjur bakal bungah bebarengan karo dhèwèké. Wong-wong kang tresna marang Yérusalèm iku kalebu ora mung bangsa saka satus patang puluh papat èwu, nanging uga pepanthaning Allah liyané kang banjur kawundang metu saka Babil. Wunguné saka rasa kuciwa tanggal 18 Juli 2020 kalakon lumantar rawuhipun Sang Panglipur, kang bakal ndadèkaké “balung-balung” kang mati lan garing iku “mekar kaya tetuwuhan.”

> Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.

> Padha bungaha kowe bebarengan karo Yérusalèm, lan padha suka-cita bebarengan karo dheweke, sakehé wong kang padha tresna marang dheweke; padha bungaha kanthi kabungahan bebarengan karo dheweke, sakehé wong kang padha sesambat marga saka dheweke: supaya kowe bisa nyusu lan kacukupan saka dhadhané panglipurane; supaya kowe bisa ngisep susu lan kasenengaké déning kalimpahan kamulyané. Awit mangkéné pangandikané Pangéran, Lah, Aku bakal nggelar katentreman marang dheweke kaya kali, lan kamulyané para bangsa kaya ilèn kang mili deres; banjur kowe bakal nyusu, kowe bakal digendhong ana ing lambungé, lan diayun-ayun ana ing dhengkulé. Kaya wong kang dilipur déning biyungé, mangkono Aku bakal nglipur kowé; lan kowé bakal padha oleh panglipur ana ing Yérusalèm. Lan manawa kowé ndeleng iki, atimu bakal bungah, lan balung-balungmu bakal subur kaya rerumputan; sarta astané Pangéran bakal katetepaké marang para abdining Panjenengané, lan bebenduné marang para mungsuhé. Yesaya 66:10–14.

The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.

Sang Alfa lan Omega mapanaké pungkasaning narasi pungkasané Yesaya pas ing panggonan wiwitané ing wiwitan, yaiku kanthi pratandha ngenani rawuhipun Sang Panglipur. Lan kaya lumrahé tansah mangkono, saben piwulang kang makili piwulangé Éliah dipapanaké ana ing sajroning konteks nalika Pangéran nggebag bumi kalawan ipat-ipat.

> For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.

> Amarga, lah, Pangéran bakal rawuh kalawan geni, lan kalawan kreta-krétané kaya prahara, kanggo nglaksanani bebenduné kanthi nesu murub, lan piwelingé kanthi ilat-ilat geni. Amarga kanthi geni lan kanthi pedhangé Pangéran bakal nindakaké paukuman marang sakehé daging; lan wong-wong kang dipatèni déning Pangéran bakal akèh. Wong-wong kang nyucekaké awaké dhéwé, lan ngresiki awaké dhéwé ana ing kebon-kebon ing buri wit siji ing tengah, padha mangan daging babi, lan barang najis, lan tikus, bakal padha sirna bebarengan, mangkono pangandikané Pangéran. Amarga Ingsun pirsa pakaryané lan pikirane: bakal kelakon, yèn Ingsun bakal nglumpukaké sakehé bangsa lan basa; lan wong-wong mau bakal teka lan ndeleng kamulyaningSun. Yesaya 66:15–18.

The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.

Para Adventis Laodikia kang bodho, sing ana ing mburi “wit” pangawruhé becik lan ala kang “ana ing tengahing” “taman” Éden, ngakoni yèn padha nyucekaké lan ngresikaké awaké dhéwé, nanging satemené padha mangan piwulang-piwulang najis saka Babilon, lan ndhelik kaya Adam lan Hawa marga saka dosa-dosa kang banget ditresnani nganti ora gelem dipasrahaké. Wong-wong mau bakal katumpes bebarengan karo sakèhé bangsa liyané. Wong-wong mau dibedakaké karo para wicaksana kang bakal dadi sawijining “tandha.” “Tandha” iku yaiku “panji,” kang makili dina Sabat, yaiku tandhané Pangéran Allahmu kang satemené nyucekaké umaté.

> Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.

> Mulané, para turuné Israèl kudu netepi dina Sabbat, lan ngèlèni dina Sabbat turun-temurun, minangka prajanjian kang langgeng. Iku dadi tandha ing antaraning Aku lan para turuné Israèl ing salawas-lawasé; awit sajroning nem dina Pangeran wus nitahaké langit lan bumi, lan ing dina kapitu Panjenengané ngaso lan kapulihaké malih. Exodus 31:16, 17.

The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”

Wong-wong wicaksana ora ndhelik ana ing saburiné wit pangaken, nanging padha kaangkat dadi panji, nampilaké kamulyaning Allah ing adegan-adegan pungkasan saka pasulayan agung. Kamulyanipun iku watakipun, lan unsur watakipun kang diprayogakaké déning wong-wong mau marang jagad iki yaiku Alfa lan Omega, wiwitan lan wekasan, kang kapisan lan kang pungkasan, kang diprayogakaké minangka “Kayekten.”

> And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.

> Lan Aku bakal netepaké pratandha ana ing antarané wong-wong mau, lan Aku bakal ngutus wong-wong saka antarané wong-wong mau kang uwal menyang bangsa-bangsa, menyang Tarsis, Pul, lan Lud, kang narik busur, menyang Tubal lan Yawan, menyang pulo-pulo kang adoh, kang durung tau krungu kawentaranku lan uga durung tau weruh kamulyanku; lan wong-wong mau bakal martakaké kamulyanku ana ing antarané para bangsa. Lan wong-wong mau bakal nggawa sakehing sedulurmu dadi pisungsung kagem Pangéran saka sakehing bangsa, numpak jaran, ing kréta, ing usungan, numpak bagal, lan numpak kéwan-kéwan kang banter, menyang gunung-Ku kang suci, yaiku Yérusalèm, mangkono pangandikané Pangéran, kaya déné bani Israèl nggawa pisungsung ana ing sajana kang resik menyang ing padalemané Pangéran. Lan saka antarané wong-wong mau uga bakal Dakjupuk dadi imam lan dadi wong Lèwi, mangkono pangandikané Pangéran. Awit kaya déné langit anyar lan bumi anyar kang bakal Daktitahaké iku bakal tetep ana ing ngarsané-Ku, mangkono pangandikané Pangéran, mangkono uga turunira lan jenengira bakal tetep. Lan bakal kelakon, wiwit sasi anyar kang siji menyang sasi anyar liyané, lan wiwit dina Sabat kang siji menyang dina Sabat liyané, sakehing manungsa bakal teka nyembah ana ing ngarsané-Ku, mangkono pangandikané Pangéran. Lan wong-wong mau bakal padha metu lan ndeleng mayit-mayité wong-wong kang wis mbrontak marang Aku; awit ulaté ora bakal mati, lan geniné ora bakal mati dipatèni; lan wong-wong mau bakal dadi barang kang njijiki tumrap sakehing manungsa. Yésaya 66:16–24.

Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.

Narasi pungkasan kenabian Yesaya diwiwiti kanthi rawuhipun Sang Panglipur ing sasi Juli taun 2023, lan narasi punika dipunwontenaken pungkasanipun persis wonten ing papan nalika wiwitanipun. Punika rawuh ing sajarah kasamaraning pitu gludhug ingkang dipunbikak segelé sakderengipun mangsa kasempatan sih-rahmat katutup. Punika ngenali pengulanganing gerakan Millerit ing wiwitan kanthi sajarahing gerakan satus patang puluh sekawan ewu ing pungkasan. Punika makili pawartosing ipat-ipat ingkang ndhereki pawartos Éliyah dados pawartosing pakaryan kenabianipun Islam ing anggènipun ndadosaken bangsa-bangsa nesu, kados ingkang dipunginakaken déning Pangéran kanggo ndhatengaken paukuman “kapisan” tumrap Amerika Sarékat awit angger-angger Minggu, lan “pungkasan” tumrap jagad sadaya, awit pambrontakan ingkang sami.

We will continue our consideration of Isaiah’s last narrative in the next article.

Kita badhé nerusaké panimbang kita tumrap cariyos pungkasanipun Yesaya wonten ing artikel salajengipun.

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