In previous articles we spent time identifying the prophetic characteristics of the second test of the three tests represented by the three angels. Each angel represents a specific test, and the second test is represented as a visual test. We identified all three angels, and their respective tests are identified also in Daniel chapter one, where the second of the three tests was based upon the appearance of Daniel and the three worthies after they ate the vegetarian diet, instead of the Babylonian diet. Another characteristic of the second test is that it often is represented by a representation of the combination of Church and State.

Ing artikel-artikel sadurungé kita wis ngginakaké wektu kanggo ngenali ciri-ciri kenabian saka ujian kapindho ing antarané telung ujian sing diwakili déning telung malaékat. Saben malaékat makili sawijining ujian tartamtu, lan ujian kapindho diwakili minangka ujian visual. Kita wis ngenali katelu malaékat mau, lan ujiané siji-sijiné uga diidentifikasi ing Daniel pasal siji, ing ngendi ujian kapindho saka telung ujian mau dhedhasar marang penampilané Daniel lan telung wong pinunjul sawisé padha mangan panganan vegetarian, tinimbang panganan Babilon. Ciri liyané saka ujian kapindho iku yèn asring diwakili déning sawijining gambaran ngenani gabungan Greja lan Nagara.

All three angels and their respective tests are identified in the fall of Nimrod’s Babel in Genesis chapter eleven. The three tests are there represented by the three times the expression of “go to” is used in verses three, four and seven. The second expression of “go to,” in verse four marks the test of the second angel.

Katelu malaékat mau lan saben-saben pacobané kacethakaké ana ing ambruké Babelé Nimrod ing Purwaning Dumadi bab sewelas. Katelu pacoban mau ing kono dipralambangaké déning kaping teluné ukara “ayo” kang katulis ing ayat telu, papat, lan pitu. Ukara “ayo” kang kapindho, ing ayat papat, nandhani pacobané malaékat kang kapindho.

And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

Lan wong-wong mau padha ngandika, “Ayo, kita padha ngadegaké kutha lan menara kanggo awaké dhéwé, kang pucaké bisa tekan ing langit; lan supaya kita ngluhuraké jeneng kanggo awaké dhéwé, aja nganti kita kabuyaraké ana ing salumahing bumi kabèh.” Purwaning Dumadi 11:4.

A city represents a state, and a tower represents a church. They also desired a specific character, as represented in their desire to make themselves a name. In the second test character is often manifested, and it is done so in contrast with an opposite character, as represented by Cain and Abel, the wise and foolish virgins, or in Daniel’s second test in the visual appearance between those who ate the diet of Babylon, as opposed to those who ate pulse.

Sawijining kutha nglambangake sawijining nagara, lan sawijining menara nglambangake sawijining pasamuwan. Wong-wong mau uga ngarep-arep watak tartamtu, kaya kang katuduhake ing pepenginané kanggo nggawé jeneng tumrap awaké dhéwé. Ing pacoban kapindho, watak asring kawedhar, lan iku kawedhar kanthi pepadhaning mungsuhing watak kang sabalikané, kaya kang katuduhake déning Kain lan Habel, para prawan kang wicaksana lan kang bodho, utawa ing pacoban kapindhoné Daniel lumantar bedaning panampakan lahiriah antarané wong-wong kang mangan panganané Babil, mbandhingaké karo wong-wong kang mangan tetuwuhan.

Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 2:12–15.

Kawula nyuwun, mugi para abdi Paduka dipun coba sapuluh dinten; lan mugi dipun paringi kacang-kacangan kangge dipun pangan, sarta toya kangge dipun unjuk. Sasampunipun mekaten, mugi pasuryan kawula dipun tingali wonten ing ngarsa Paduka, mekaten ugi pasuryaning para putra ingkang nedha bagéyan saking dhaharanipun ratu; lan kados pundi ingkang Paduka tingali, mekatena Paduka tumindak dhateng para abdi Paduka. Mila piyambakipun sarujuk kaliyan tiyang-tiyang mau ing prakawis punika, lan nyobi piyambakipun sapuluh dinten. Lan ing pungkasaning sapuluh dinten, pasuryanipun katitik langkung saé lan langkung kebak daging tinimbang sadaya para putra ingkang nedha bagéyan saking dhaharanipun ratu. Daniel 2:12–15.

In the Millerite history, the test of the second angel manifested two classes of worshippers. The class that failed the test became the daughters of Rome, the other class were the faithful who continue to follow the advancing light. The daughters of Rome reflect the prophetic makeup of the mother, and the mother who they became daughters of is identified as the mother of harlots. Prophetically a harlot is a church which enters into a relationship with the state, as is the image of the papacy.

Ing sajarah Millerite, ujianing malaékat kapindho mratelakaké rong golongan para panyembah. Golongan kang ora lulus ing ujian iku banjur dadi para putri Roma, déné golongan sijiné yaiku para setya kang tetep nuruti pepadhang kang saya maju. Para putri Roma nggambarake tatanan profetik saka biyungé, lan biyung kang banjur dadi biyungé para putri iku katandhani minangka biyungé para sundel. Ing bab profetik, sundel iku pasamuwan kang mlebu ing sesambungan karo nagara, kaya dene gambarane kapapaan.

The first of the three angels in Revelation chapter fourteen, possesses all three tests of each of the three angels, as does Daniel chapter one. In Daniel twelve the three-step testing process is also identified, so the three-step testing process is in both the beginning and ending of the book of Daniel.

Malaékat kang kapisan saka telung malaékat ing Wahyu pasal patbelas ngandhut katelu ujian saka saben telung malaékat mau, kaya dene Daniel pasal siji. Ing Daniel rolas, tata cara pangujian telung tataran iku uga katuduhaké, mula tata cara pangujian telung tataran iku ana ing wiwitan lan uga ing pungkasaning kitab Daniel.

Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

Akeh wong bakal kasucekake, lan diputihake, lan dicoba; nanging wong duraka bakal tumindak duraka; lan ora ana siji wae saka wong duraka kang bakal mangerti; nanging wong wicaksana bakal mangerti. Daniel 12:10.

The first test in verse twelve is the purification which occurs in the courtyard of the sanctuary where the lamb is slain and justification is imputed to the sinner. The second test in verse twelve is to be made white, which is represented by the holy place in the sanctuary, which represents when sanctification is imparted to the believer. The third step is to be tried, which represents the judgment of the Most Holy Place where God’s people are sealed, and glorification is accomplished. The two classes of worshippers are represented by the wicked who do not understand, and the wise who do understand.

Pacoban kapisan ing ayat rolas yaiku panyucèn kang dumadi ana ing plataran suci, ing ngendi cempé iku dipatèni lan pambeneran dipitramtaké marang wong dosa. Pacoban kapindho ing ayat rolas yaiku dadi putih, kang dilambangaké déning papan suci ing pasucèn, kang nglambangaké nalika panyucekan diparingaké marang wong pracaya. Tataran katelu yaiku diuji, kang nglambangaké pangadilan ing Papan Mahasuci, ing ngendi umaté Allah dipasègi, lan kamulyakaké kasampurnakaké. Rong golongan wong sing nyembah iku dilambangaké déning wong duraka kang ora mangertèni, lan wong wicaksana kang mangertèni.

The second test, which is represented many times in the sacred Word, represents a visual test, where two classes of worshippers are manifested, and the combination of Church and State is symbolized. Just as important is that a characteristic of the second test is that it precedes the third test, and the third test represents judgment. There is an important caveat to the judgment of the third test though, for each of the three tests involve a judgment, but the first two tests are placed in a history where character development is still possible. The third test is different, in that it is a prophetic litmus test, which simply identifies which class of worshipper you had become in the previous two steps of the testing process.

Pacoban kapindho, kang kawewakili kaping pirang-pirang ana ing Sabda suci, nglambangake sawijining pacoban visual, ing ngendi ana loro golongan wong kang nyembah katuduhake kanthi cetha, lan paseduluran antarané Greja lan Negara dilambangake. Kang padha wigatine, salah sawijining ciri khas saka pacoban kapindho iku yèn pacoban iku ndhisiki pacoban katelu, lan pacoban katelu nggambarake pangadilan. Nanging ana sawijining cathetan wigati tumrap pangadilan ing pacoban katelu iku, awit saben saka telung pacoban iku nyakup sawijining pangadilan, nanging loro pacoban kang kapisan katetepake ana ing sawijining sajarah ing ngendi pangrembakan watak isih bisa kalakon. Pacoban katelu béda, awit iku sawijining pacoban lakmus kenabian, kang mung ngenali golongan wong kang nyembah endi sing wis kokdadèkaké nalika rong tahapan sadurungé ing prosès pacoban.

In the sealing time of the one hundred and forty-four thousand which began on September 11, 2001, and ends at the Sunday law in the United States, there are three tests. The first test was when the angel descended on September 11, 2001, and in agreement with the angel that descended in Millerite history on August 11, 1840, the test is then a test upon diet. In Daniel chapter one, the first test was when Daniel purposed in his heart not to eat the king’s diet. When the Holy Spirit descended at Christ’s baptism and He then fasted for forty days, His first test was diet.

Ing mangsa pemateraian tumrap wong satus patang puluh papat ewu, kang kawiwitan tanggal 11 September 2001 lan rampung nalika hukum Minggu ditetepake ing Amérika Sarékat, ana telung ujian. Ujian kang kapisan kadadéan nalika malaékat tumurun tanggal 11 September 2001, lan salaras karo malaékat kang tumurun ing sajarah Millerit tanggal 11 Agustus 1840, mula ujian iku dadi ujian ngenani pangan. Ing Daniel pasal siji, ujian kang kapisan dumadi nalika Daniel netepaké ing sajroning atiné supaya ora mangan panganané raja. Nalika Roh Suci tumurun ing baptisané Kristus lan Panjenengané banjur pasa patang puluh dina, ujiané kang kapisan yaiku ngenani pangan.

The third and final test in the sealing time of the one hundred and forty-four thousand is the Sunday law. At that time all those who have an understanding of the claims of the seventh-day Sabbath, and who choose to worship on the day of the sun will receive the mark of the beast, and they are lost for eternity. After three years, in Daniel chapter one, Daniel and the three worthies were taken before Nebuchadnezzar (a symbol of the Sunday law), to be judged on their training over the previous three years. When the Father and Son went down in Nimrod’s story of rebellion at the third “go to,” it was to confuse their language and scatter them abroad, The third test is the litmus test that separates the two classes for eternity.

Ujian katelu lan pungkasan ing mangsa panyegelan tumrap wong satus patang puluh papat èwu yaiku angger-angger dina Minggu. Ing wektu iku, kabèh wong sing mangertèni tuntutan Sabat dina kapitu, nanging milih ngabekti ing dina srengéngé, bakal nampa tandha kéwan galak, lan padha bakal kasirnakaké kanggo selawas-lawase. Sawisé telung taun, ing Daniel pasal siji, Daniel lan telu wong utama mau digawa ing ngarsané Nebukadnésar (lambang angger-angger dina Minggu), supaya diadili bab latihané sajroning telung taun sadurungé. Nalika Sang Rama lan Sang Putra tumurun ing crita pambrontakan Nimrod ing “ayo” katelu, iku kanggo mbingungaké basané lan nyebaraké wong-wong mau menyang manca warna papan. Ujian katelu iku dadi ujian pamisah sing mesthi, kang misahaké golongan loro iku kanggo selawas-lawase.

“Both the parable of the tares and that of the net plainly teach that there is no time when all the wicked will turn to God. The wheat and the tares grow together until the harvest. The good and the bad fish are together drawn ashore for a final separation.

Pasemon bab lalang lan pasemon babjala padha cetha mulang manawa ora ana mangsa nalika sakehe wong duraka bakal mratobat marang Gusti Allah. Gandum lan lalang padha tuwuh bebarengan nganti tekan mangsa panèn. Iwak sing becik lan sing ala padha katarik menyang pesisir bebarengan kanggo pamisahan kang pungkasan.

“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

“Maneh, pasemon-pasemon iki mulang yèn ora ana mangsa sih karahayon sawisé paukuman. Nalika pakaryan Injil wis katuntasan, enggal banjur tumindak pamisahan antarané wong becik lan wong ala, lan wewatoning saben golongan katetepaké kanggo selawas-lawasé.” Christ’s Object Lessons, 123.

The sealing time of the one hundred and forty-four thousand ends at the soon-coming Sunday law, and between that third test, and the first test that arrived on September 11, 2001, the second test is brought upon Laodicean Adventism. There is “no probation after judgment,” for the work of the gospel is then completed for the one hundred and forty-four thousand.

Wektu pemeteraian tumrap satus patang puluh papat ewu iku rampung nalika hukum Minggu sing bakal enggal teka, lan ing antarané ujian katelu iku lan ujian kapisan sing dumadi tanggal 11 September 2001, ujian kapindho ditibakaké marang Adventisme Laodikia. Ora ana “wektu coba sawisé pengadilan,” awit nalika iku pakaryan Injil wis kasampurnakaké tumrap satus patang puluh papat ewu.

Sister White teaches in several places that if we do not pass the first test, then we cannot pass the second test, and without successfully passing the second test we will manifest our failure at the third, litmus test.

Ibu White mulang ing sawetara panggonan bilih manawi kita boten lolos pacoban kapisan, mila kita boten saged lolos pacoban kapindho, lan tanpa kasil lolos pacoban kapindho kita badhé mratelakaken kagagalan kita ing pacoban kaping tiga, inggih punika pacoban litmus.

“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

“Aku katuntun bali marang pawartaning rawuhipun Kristus ingkang kapisan. Yohanes kautus ing roh lan kakiyatanipun Elia kanggo nyawisaken margi tumrap Gusti Yesus. Wong-wong ingkang nampik paseksinipun Yohanes boten pikantuk paedah saking piwulangipun Gusti Yesus. Panentanganipun dhateng pekabaran ingkang mratelakaken rawuhipun ndadosaken wong-wong punika wonten ing papan ing ngendi wong-wong mau boten saged kanthi gampang nampi bukti ingkang paling kiyat bilih Panjenenganipun punika Sang Mesias. Sétan nuntun wong-wong ingkang nampik pekabaranipun Yohanes supados lumampah saya tebih malih, inggih punika nampik lan nyalib Kristus. Kanthi makaten, wong-wong punika ndadosaken dhirinipun piyambak wonten ing papan ing ngendi wong-wong mau boten saged nampi berkah ing dinten Pentakosta, ingkang mesthinipun badhé mucal dhateng wong-wong punika margi mlebet ing pasucèn swarga. Kasilaking krobèké tabir Bait Allah nedahaken bilih kurban-kurban lan pranatan-pranatan Yahudi boten badhé katampi malih. Kurban Ageng sampun kaunjukaken lan sampun katampi, lan Roh Suci ingkang tumurun ing dinten Pentakosta ngusung pikiranipun para sakabat saking pasucèn kadonyan dhateng pasucèn swarga, papan ing pundi Gusti Yesus sampun mlebet lumantar rahipun piyambak, kanggo ngesokaken dhateng para sakabatipun paedah saking panebusanipun. Nanging tiyang-tiyang Yahudi katilar wonten ing pepeteng ingkang sampurna. Wong-wong punika kecalan sedaya pepadhang ingkang saged dipun gadhahi bab rancangan kaslametan, lan taksih pitados dhateng kurban-kurban lan pisungsungipun ingkang tanpa guna. Pasucèn swarga sampun nggentosi pasucèn kadonyan, nanging wong-wong punika boten mangertos bab ewah-ewahan punika. Mila saking punika, wong-wong mau boten saged pikantuk paedah saking pangantaranipun Kristus ing papan suci.

“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

“Akeh wong nyawang kanthi rasa giris tumrap lakuning bangsa Yahudi nalika padha nampik lan nyalib Kristus; lan nalika padha maca sajarah panyiksa Panjenengane kang ngisin-isini, padha ngira yen dheweke tresna marang Panjenengane, lan mesthi ora bakal nyélaki Panjenengane kaya dene Petrus, utawa nyalib Panjenengane kaya dene bangsa Yahudi. Nanging Allah, kang maos ati sakehing wong, wis nggawa marang pangruwating bukti katresnan marang Gusti Yesus kang padha diakoni mau. Sakèhé swarga mirsani kanthi minat kang paling jero marang panarima pawarta malaekat kang kapisan. Nanging akeh wong kang ngaku tresna marang Gusti Yesus, lan kang netesaké eluh nalika maca carita bab salib, malah ngolok-olok kabar kabungahan bab rawuhipun. Tinimbang nampani pawarta iku kanthi kabungahan, padha nyatakaké manawa iku mung khayalan. Padha sengit marang wong-wong kang remen marang rawuhipun lan ngusir wong-wong mau saka pasamuwan-pasamuwan. Wong-wong kang nampik pawarta kang kapisan ora bisa oleh paédah saka pawarta kang kapindho; mangkono uga ora oleh paédah saka panguwuh tengah wengi, kang mesthiné nyawisaké wong-wong mau supaya lumebu bebarengan karo Gusti Yesus lumantar pracaya menyang papan kang Mahasuci ana ing papan suci swarga. Lan amarga padha nampik kaloro pawarta kang sadurungé, pangretené wus dadi peteng mangkono rupa saéngga ora bisa ndeleng pepadhang apa-apa ing pawarta malaekat kang katelu, kang nuduhaké dalan menyang papan kang Mahasuci. Aku weruh manawa kaya dene bangsa Yahudi nyalib Gusti Yesus, mangkono uga pasamuwan-pasamuwan nominal wis nyalib pawarta-pawarta iki, lan mulané padha ora duwé kawruh bab dalan menyang papan kang Mahasuci, lan padha ora bisa nampa paédah saka pangantaranipun Gusti Yesus ana ing kana. Kaya bangsa Yahudi, kang ngaturaké kurban-kurbané kang tanpa guna, mangkono uga padha nyaosaké pandongan-pandongané kang tanpa guna marang pérangan papan suci kang wis ditinggal Gusti Yesus; lan Iblis, kang rena marang kasasaran iku, njupuk watak agami, lan nuntun pikirané wong-wong kang ngaku Kristen iki marang awaké dhéwé, makarya nganggo kakuwatané, pratandha-pratandhané, lan kaélokan-kaélokan palsu, supaya ngencengaké wong-wong mau ana ing jeraté.” Early Writings, 259–261.

If we will not accept the warning message represented by September 11, 2001, then we will certainly accept the Sunday law when it arrives, presuming we are still alive. That being said, the test where we determine our eternal destiny, and the test we must pass before we are sealed at the Sunday law, which is the test we must pass before probation closes, is the second test, and it is the test of the image of the beast.

Manawa kita ora gelem nampa piweling kang dilambangaké déning 11 September 2001, mula mesthi kita bakal nampa hukum Minggu nalika iku tekan, manawa kita isih urip. Mangkono, pacoban ing ngendi kita netepaké nasib kita kang langgeng, lan pacoban kang kudu kita lampahi sadurungé kita disegel ing wektu hukum Minggu, yaiku pacoban kang kudu kita lampahi sadurungé masa kasempatan sih-rahmat katutup, iku pacoban kang kapindho, lan iku pacoban bab gambaré kéwan galak.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

“Gusti sampun nedahaken dhateng kula kanthi cetha bilih reca kéwan mau badhé kabentuk sadèrèngipun mangsa sih-rahmat katutup; awit punika badhé dados ujian ageng tumrap umatipun Allah, ingkang lumantar punika nasib langgengipun badhé kaputusaken. Pandhengan panjenengan mekaten campur-aduk kebak boten ajeg, saéngga namung sakedhik tiyang ingkang badhé kasasaraké.

“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

“Ing Wahyu 13 prakara iki katuduhaké kanthi cetha; [Wahyu 13:11–17, dipunpetik].”

“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

“Iki iku ujian kang kudu dialami dening umat Allah sadurunge padha dimeteraèkaké. Kabèh wong kang mbuktèkaké kasetyané marang Allah kanthi netepi angger-anggeré, lan nampik nampani sabat palsu, bakal ngadeg ana ing sangisoré panji-panji Pangeran Allah Yéhuwah, lan bakal nampa meterai Allah kang gesang. Wong-wong kang nyerahaké kayektèn kang asalé saka swarga lan nampani sabat dina Minggu, bakal nampa tandha kéwan mau.” Manuscript Releases, volume 15, 15.

The second test in the sealing time of the one-hundred and forty-four thousand is a prophetic visual test. It requires the recognition of the formation of the image of the beast in the United States, and that test can only be revealed through God’s prophetic Word. More than that, God’s prophetic Word will only be understood by those who choose to eat the message of the latter rain, which is represented as the methodology of line upon line. If we refuse to eat the message that is in the hand of the mighty angel of Revelation eighteen when he descends, we will not possess the ability to recognize the formation of the image of the beast.

Ujian kapindho ing wektu panyegelané satus patang puluh papat èwu iku minangka ujian visual kenabian. Ujian iki nuntut pangenalan tumrap kawanguné gambar kéwan galak ing Amérika Sarékat, lan ujian iku mung bisa kaandharaké lumantar Sabdané Allah kang profetik. Luwih saka kuwi, Sabdané Allah kang profetik mung bakal dimangertèni déning wong-wong kang milih mangan piwulang udan pungkasan, kang digambaraké minangka méthodologi garis ing sadhuwuring garis. Manawa kita nolak mangan piwulang kang ana ing astané malaékat kang gagah prakosa saka Wahyu wolulas nalika dhèwèké mudhun, kita ora bakal nduwèni kabisan kanggo ngenali kawanguné gambar kéwan galak.

In order to eat the message in the angel’s hand it requires that the student of prophecy can see that the angel has a message in his hand. When the mighty angel of Revelation eighteen descends, the verse does not identify anything in his hand, but the methodology of line upon line establishes upon several witnesses that there is always a message in the hand of the angels who descend. Those who reject the methodology of line upon line, are blind to the message that provides the evidence that the image of the beast is forming in the United States. That must be recognized, for our eternal destiny is based upon recognizing this truth. Line upon line, Sister White identifies the prophetic characteristics of the first angel with the same characteristics of the mighty angel of Revelation chapter eighteen.

Supaya bisa mangan piwulang sing ana ing tangané malaekat iku, para mahasiswa wangsit kudu bisa ndeleng yèn malaekat iku ngasta sawijining piwulang ing tangané. Nalika malaekat kang rosa saka Wahyu wolulas mudhun, ayat iku ora nyebutaké ana apa-apa ing tangané; nanging metodologi garis ing dhuwur garis netepaké adhedhasar sawetara paseksi yèn tansah ana sawijining piwulang ing tangané para malaekat sing mudhun. Wong-wong sing nampik metodologi garis ing dhuwur garis iku wuta marang piwulang sing maringi bukti yèn gambar kéwan iku lagi kawangun ing Amérika Sarékat. Bab iku kudu diakoni, awit nasib kita ing kalanggengan dhedhasar pangenalan marang kayektèn iki. Garis ing dhuwur garis, Sister White nengenaké ciri-ciri wangsit saka malaekat kapisan kanthi ciri-ciri sing padha karo malaekat kang rosa saka Wahyu pasal wolulas.

“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.

“Aku diparingi pratélan babagan kaprigelaning sakabèhing swarga tumrap pakaryan kang lumampah ana ing bumi. Gusti Yesus maringi dhawuh marang malaékat kang kwasa supaya tumedhak lan ngélingaké para pedunung bumi supaya nyawisaké awaké tumrap rawuhipun kang kaping pindho. Nalika malaékat mau nilar ngarsanipun Gusti Yesus ana ing swarga, ana pepadhang kang padhang banget lan mulya lumaku ing ngarepé. Aku dipangandikani yèn tugase yaiku madhangi bumi nganggo kamulyané lan ngélingaké manungsa bab bebenduning Allah kang bakal teka. Wong akèh nampani pepadhang iku. Sawatara saka wong-wong mau katon banget kaanané sarwa khidmat, déné liyané bungah lan kebak kabingahan kang ngluhur. Kabèh kang nampani pepadhang iku ngetingalaké rainé marang swarga lan ngluhuraké Allah. Sanadyan pepadhang iku kasorot marang kabèh wong, ana sawatara kang mung kena pangaribawané waé, nanging ora nampani kanthi temen-temen. Akeh kang kapenuhan bebendu gedhé. Para peladèn lan rakyat padha manunggal karo wong-wong asor, lan kanthi teguh nglawan pepadhang kang dipancarake déning malaékat kang kwasa mau. Nanging kabèh wong kang nampani pepadhang iku padha misah saka donya lan raket sesambungan siji lan sijiné.”

“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.” Early Writings, 245, 246.

“Setan lan para malaékaté kanthi sregep banget padha melu ngupaya narik pikirané wong akèh sabisa-bisané adoh saka pepadhang. Golongan wong sing nampik pepadhang iku ditinggal ana ing pepeteng. Aku weruh malaékaté Allah ngawasi kanthi kawigatèn kang paling jero umat kang ngakoni dadi kagungané Panjenengané, supaya nyathet watak kang padha dikembangaké nalika warta kang asalé saka swarga dipratélakaké marang wong-wong mau. Lan nalika akèh banget wong sing ngakoni tresna marang Gusti Yésus mbalik saka warta swarga iku kanthi panyangka asor, olok-olok, lan sengit, ana sawijining malaékat kanthi gulungan tulisan ana ing tangané gawé cathetan kang ngisin-isini iku. Sakèhé swarga kebak bebendu merga Yésus kadiya mangkono diremehké déning para pandhèrèké sing ngakoni dadi kagungané.” Early Writings, 245, 246.

In the passage, the first angel of Revelation chapter fourteen was “commissioned” “to descend and warn the inhabitants of the earth to prepare for His second appearing”, which is the identical work of the angel of Revelation chapter eighteen. The mission of the first angel was “to lighten the earth with his glory and warn man of the coming wrath of God,” which is once again the mission of the angel of chapter eighteen. Those who received the message “glorified God,” and those who rejected the message “were left in total darkness.”

Ing pethikan mau, malaékat kapisan ing Wahyu pasal patbelas “diprenahaké” “supaya tumurun lan mènèhi pepènget marang para padununging bumi supaya nyawisaké awake tumrap rawuhipun kaping pindho”, kang padha persisé karo pakaryané malaékat ing Wahyu pasal wolulas. Misi malaékat kapisan iku “madhangi bumi kanthi kamulyané lan mènèhi pepènget marang manungsa bab bebenduning Allah kang bakal teka,” kang sapisan manèh uga dadi misi malaékat ing pasal wolulas. Wong-wong sing nampani pawarta iku “ngluhuraké Allah,” lan wong-wong sing nampik pawarta iku “katinggal ing pepeteng kang sampurna.”

Daniel and the three worthies chose to eat the heavenly diet, and the other group ate the diet of Babylon. At the end of the “visual test” of ten days, Daniel and his fellows glorified God, as their countenances were visually fatter and fairer than those who ate the diet of Babylon. The first angel’s message of Revelation chapter fourteen, represents all three tests within its identification of the everlasting gospel. The first test is to fear God, the second is to give Him glory, and the third test is when the hour of judgment arrives. Those who took the little book out of the first angel’s hand and ate it, as represented by John in chapter ten, glorified God at the second test, and they were then prepared to enter into Nebuchadnezzar’s judgment. Line upon line, the first test on September 11, 2001, was to eat the little book that was in the mighty angel’s hand. That test introduced the next test where two classes of worshippers were to be manifested in advance of the third and final litmus test, which simply demonstrated either a glorified character, or a character filled with darkness.

Dhanièl lan telu para luhur milih mangan panganan swarga, déné golongan sijiné mangan panganan Babil. Ing pungkasaning “ujian pandelengan” sajrone sepuluh dina, Dhanièl lan kanca-kancané ngluhuraké Gusti Allah, awit rai-rahiné katon luwih kebak lan luwih padhang tinimbang wong-wong sing mangan panganan Babil. Piwelinging malaékat kapisan ing Wahyu pasal patbelas nggambaraké katelu ujian iku ana ing pangenalané marang Injil langgeng. Ujian kapisan yaiku wedi marang Gusti Allah, ujian kapindho yaiku mènèhi Panjenengané kamulyan, lan ujian katelu dumadi nalika tekan wektuning pangadilan. Wong-wong sing njupuk kitab cilik saka astané malaékat kapisan lan banjur mangan kitab iku, kaya sing kaawakaké déning Yokanan ing pasal sepuluh, padha ngluhuraké Gusti Allah ing ujian kapindho, lan banjur padha kacawisaké kanggo lumebu ing pangadilané Nebukadnésar. Baris ing dhuwuring baris, ujian kapisan ing 11 September 2001 yaiku mangan kitab cilik sing ana ing astané malaékat kang kuwasa. Ujian iku ngenalaké ujian sabanjuré, nalika ana rong golongan wong sing nyembah kang kudu kawedharaké sadurungé ujian lakmus katelu lan pungkasan, kang mung mratelakaké salah siji: watak kang wis dimulyakaké, utawa watak kang kebak pepeteng.

The sealing time of the one hundred and forty-four thousand is the history of September 11, 2001 unto the soon coming Sunday law in the United States. In that history the parable of the ten virgins will be repeated and fulfilled to the very letter. That fact then identifies that the prophetic history of Habakkuk two, will also be repeated and fulfilled to the very letter. It also means that the period of the sealing of the one-hundred and forty-four thousand is the period when the effect of every prophetic vision is repeated and fulfilled to the very letter.

Wektu panyegelan tumrap wong satus patang puluh papat ewu iku yaiku sajarah wiwit 11 September 2001 nganti tekan undhang-undhang Minggu sing bakal enggal rawuh ing Amérika Sarékat. Ing sajarah iku pasemon babagan sepuluh prawan bakal katindakaké manèh lan kaleksanan kanthi persis nganti saben aksara. Kasunyatan iku banjur nandhakaké yèn sajarah kenabian ing Habakuk loro uga bakal katindakaké manèh lan kaleksanan kanthi persis nganti saben aksara. Iku uga ateges yèn mangsa panyegelan wong satus patang puluh papat ewu iku minangka mangsa nalika akibat saka saben wahyu kenabian katindakaké manèh lan kaleksanan kanthi persis nganti saben aksara.

Daniel chapter eleven, verse forty was unsealed at the time of the end in 1989. The verse begins with the time of the end in 1798, and ends by marking the time of the end in 1989. Line upon line, the time of the end in 1798 aligns with the time of the end in 1989. The history of verse forty, beginning in 1798, and continuing to the Sunday law in verse forty-one represents the history of the earth beast (the United States) as the sixth kingdom of Bible prophecy. The earth beast’s two horns of Republicanism and Protestantism are represented with the two times of the ends.

Dhaniel pasal sewelas, ayat patang puluh kabukak segelé ing wektu wekasan ing taun 1989. Ayat punika diwiwiti kanthi wektu wekasan ing taun 1798, lan dipungkasi kanthi nandhani wektu wekasan ing taun 1989. Baris nunggil baris, wektu wekasan ing taun 1798 cocog kaliyan wektu wekasan ing taun 1989. Sajarahing ayat patang puluh, wiwit taun 1798, lan lajeng lumampah tumuju hukum Minggu ing ayat patang puluh siji, nggambaraken sajarah kéwan bumi (Amérika Sarékat) minangka karajan kaping enem wonten ing wangsit Kitab Suci. Kalih sungunipun kéwan bumi, yaiku Republikanisme lan Protestanisme, dipunlambangaken déning kalih wektu wekasan punika.

In the sealing time of the one hundred and forty-four thousand the Protestant horn will produce two classes of worshippers during the second test of the three tests within that period of time. One class will have developed the image of Christ, and the other class will have developed the image of the beast. In that testing period, the Republican horn will join with the apostate Protestant horn and form an image of the beast as Protestant churches then take control of the civil government. That period of time is represented by every vision in God’s Word, for this is where each of the “books of the Bible, meet and end.”

Ing mangsa panyegelanipun sèket sèket patang ewu, sunguné Protestan badhé ngasilaken kalih golongan para panyangembah sajroning pacoban kaping kalih saking tigang pacoban ing salebeting mangsa punika. Satunggaling golongan badhé sampun ngrembaka gambaranipun Kristus, lan golongan satunggal malih badhé sampun ngrembaka gambaranipun kéwan. Ing mangsa pacoban punika, sunguné Republik badhé manunggal kaliyan sunguné Protestan ingkang murtad lan mbentuk gambaranipun kéwan nalika gréja-gréja Protestan lajeng ngasta pamaréntahan sipil. Mangsa punika kawewulangaken déning saben wahyu ing Sabdaning Allah, awit ing mriki saben “kitab-kitab ing Alkitab, pepanggihan lan pungkasanipun.”

The second test in that history is the image of the beast test, both internally for the virgins, and externally for the politicians of the two rival political parties. That test is the test that we must pass “before probation closes” at the soon-coming Sunday law. That test is the test we pass “before we are sealed.” That test is the test where “our eternal destiny will be decided.”

Pacoban kapindho ing sajarah iku yaiku pacoban gegambarané kéwan galak, becik sacara internal tumrap para prawan, uga sacara eksternal tumrap para pulitikus saka loro parté pulitik sing padha saingan. Pacoban iku yaiku pacoban sing kudu kita liwati “sadurungé mangsa kasempataning sih-rahmat katutup” ing angger-angger dina Minggu sing bakal enggal tumeka. Pacoban iku yaiku pacoban sing kita liwati “sadurungé kita dimeteraèkaké.” Pacoban iku yaiku pacoban ing ngendi “nasib langgeng kita bakal diputusaké.”

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika ing artikel salajengipun.

“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith. . ..

“Malaékat kuwat liyané kaparingan dhawuh supaya tumedhak menyang bumi. Gusti Yésus masrahaké sawijining tulisan ana ing tangané, lan nalika panjenengané rawuh ing bumi, panjenengané nguwuh, ‘Babil wis rubuh, wis rubuh.’ Banjur aku weruh wong-wong kang kuciwa mau maneh ngangkat mripaté menyang swarga, nyawang kanthi pracaya lan pangarep-arep marang rawuhipun Gustiné. Nanging akèh kang katon isih tetep ana ing kahanan bodho, kaya wong turu; nanging aku bisa weruh tilas kasusahan kang jero ana ing rai-raié. Wong-wong kang kuciwa iku weruh saka Kitab Suci manawa dheweke ana ing wektu tundhan, lan manawa dheweke kudu kanthi sabar ngentèni kaleksanané wahyu mau. Bukti sing padha kang nuntun dheweke supaya ngarep-arep marang Gustiné ing taun 1843, uga nuntun dheweke supaya nyana Panjenengané ing taun 1844. Nanging aku weruh manawa mayoritas ora nduwèni semangat kuwi kang nandhai pracayané ing taun 1843. Kuciwané wis ndadèkaké pracayané saya luntur....”

“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245, 255.

“Nalika pelayananipun Gusti Yesus rampung wonten ing papan suci, lan Panjenenganipun lumebet ing papan ingkang maha suci, sarta jumeneng wonten ing ngarsanipun pethi prajanjian ingkang ngemot angger-anggering Allah, Panjenenganipun ngutus malaékat sanès ingkang kiyat mawi pesen kaping tiga dhateng jagad. Satunggaling gulungan dipunpasrahaken ing tanganipun malaékat punika, lan nalika piyambakipun tumedhak dhateng bumi kanthi kakuwatan lan kamulyan, piyambakipun mratelakaken pepéling ingkang nggegirisi, kanthi ancaman ingkang paling awrat ingkang nate kababar dhateng manungsa. Pesen punika dipunancang kanggé ndadosaken para putraning Allah waspada, kanthi nedahaken dhateng piyambakipun jam panggodha lan kasangsaran ingkang wonten ing ngarsanipun. Pangandikanipun malaékat, ‘Piyambakipun badhé kaparingaken ing perang cedhak nglawan kéwan punika lan recakanipun. Pangajeng-ajengipun tunggal tumrap gesang langgeng inggih punika tetep mantep. Sanadyan nyawanipun dados taruhane, piyambakipun kedah nyekel satuhu-tuhuning kayektèn.’ Malaékat kaping tiga nutup pesenipun mekaten: ‘Ing ngriki kasabaranipun para suci: ing ngriki para ingkang netepi angger-anggering Allah, lan pitadosipun Gusti Yesus.’ Nalika piyambakipun ngraosaken malih tembung-tembung punika, piyambakipun nedahaken dhateng papan suci swarga. Pikiranipun sadaya tiyang ingkang nampi pesen punika dipunarahaken dhateng papan ingkang maha suci, ing pundi Gusti Yesus jumeneng wonten ing ngarsanipun pethi prajanjian, nindakaken panyuwunan pungkasanipun tumrap sadaya tiyang ingkang taksih dipunentosi sih-rahmat lan tumrap para ingkang awit boten mangertos sampun nerak angger-anggering Allah. Pangruwating dosa punika katindakaken tumrap para tiyang séda ingkang leres sarta ugi tumrap para tiyang gesang ingkang leres. Punika nyakup sadaya tiyang ingkang séda kanthi pitados dhateng Kristus, nanging awit boten nampi pepadhang bab angger-anggering Allah, sampun damel dosa awit boten mangertos nalika nerak pranatan-pranatanipun.” Early Writings, 245, 255.