The prophetic line which illustrates the testing represented by the formation of the image of the beast in the United States runs parallel with the three waymarks that represent the line of the Constitution. They run parallel to each other and they contribute specific information that addresses the other line. How is it that those who pass the image of the beast test will then be prepared to walk in the light that proceeds from the throne-room of God, during the time of persecution that begins at the Sunday law in the United States? What is it about the test of the formation of the image of the beast that seals the wise virgins into an experience which allows them to navigate through the period of persecution that begins at the Sunday law, when national apostasy is followed by national ruin, and Satan begins his marvelous works?

Garis kenabian sing nggambarake pengujian kang diwakili déning pambentukan gambar kéwan mau ing Amérika Sarékat lumaku sajajar karo telung tenger kang makili garis Konstitusi. Garis-garis mau lumaku sajajar siji karo sijiné lan nyumbangaké informasi tartamtu kang ngarah marang garis sijiné. Kepriyé carané wong-wong sing lulus ujian gambar kéwan mau banjur bakal kaprayogakaké kanggo lumaku ana ing pepadhang kang medal saka dhamparing Allah, sajroning mangsa panganiaya kang diwiwiti nalika hukum Minggu ing Amérika Sarékat? Apa kang ana ing sajroning ujian pambentukan gambar kéwan mau nganti nyégèl para prawan wicaksana menyang sawijining pengalaman kang ndadèkaké wong-wong mau bisa ngliwati mangsa panganiaya kang diwiwiti nalika hukum Minggu, nalika murtad nasional katutaké déning karusakan nasional, lan Iblis miwiti pakaryan-pakaryané kang nggumunaké?

“It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect.” Testimonies, volume 9, 16.

“Mokal kanggoning maringi gambaran apa waé bab pengalamané umat Allah kang bakal isih urip ana ing bumi nalika kamulyan swarga lan balènan panganiaya jaman biyèn padha campur dadi siji. Wong-wong mau bakal lumaku ana ing pepadhang kang metu saka dhamparé Allah. Lumantar para malaékat bakal ana sesambungan kang tanpa pedhot antarané swarga lan bumi. Lan Iblis, kang dikubengi para malaékat ala lan ngakoni awaké déwé dadi Allah, bakal nindakaké mukjijat saka sakèhé warna, supaya, manawa bisa, mblèrokaké wong-wong pilihan piyambak.” Testimonies, jilid 9, 16.

Sister White comments on the message Christ presented in the synagogue in Capernaum recorded in John chapter six. Her comments are in The Desire of Ages, in the chapter titled The Crisis in Galilee. There she emphasizes that Christ made no effort to prevent the rebellion that occured in John six, though He knew full well He would lose more disciples then than at any other time in His ministry among men.

Sadhèrèk White maringi katrangan ngenani piwulang kang dipratelakaké déning Kristus ana ing papan pangibadah ing Kapernaum, kaya kacathet ing Yohanes pasal nem. Katranganipun kapanggih wonten ing The Desire of Ages, ing bab ingkang irah-irahanipun The Crisis in Galilee. Ing ngriku piyambakipun nekanaken bilih Kristus boten ngupaya nyegah pambrontakan ingkang kadadosan ing Yohanes 6, sanadyan Panjenenganipun sumerep kanthi cetha bilih nalika punika Panjenenganipun badhé kélangan para sakabat langkung kathah tinimbang ing wekdal sanès pundi kemawon sajroning paladosanipun ing antawisipun manungsa.

“When Jesus presented the testing truth that caused so many of His disciples to turn back, He knew what would be the result of His words; but He had a purpose of mercy to fulfill. He foresaw that in the hour of temptation every one of His beloved disciples would be severely tested. His agony in Gethsemane, His betrayal and crucifixion, would be to them a most trying ordeal. Had no previous test been given, many who were actuated by merely selfish motives would have been connected with them. When their Lord was condemned in the judgment hall; when the multitude who had hailed Him as their king hissed at Him and reviled Him; when the jeering crowd cried, ‘Crucify Him!’—when their worldly ambitions were disappointed, these self-seeking ones would, by renouncing their allegiance to Jesus, have brought upon the disciples a bitter, heart-burdening sorrow, in addition to their grief and disappointment in the ruin of their fondest hopes. In that hour of darkness, the example of those who turned from Him might have carried others with them. But Jesus brought about this crisis while by His personal presence He could still strengthen the faith of His true followers.

“Nalika Gusti Yesus marakaké bebener pangrungon sing njalari mangkono akèhé para sakabaté padha mundur, Panjenengané wis pirsa apa kang bakal dadi wohing pangandikané; nanging Panjenengané kagungan sawijining ancas sih-kawelasan kang kudu katetepaké. Panjenengané wus mirsani sadurungé yèn ing jam panggodha saben siji saka para sakabat kinasihé bakal katamtokaké kanthi abot banget. Kasangsarané ing Getsemani, pangurbanané, lan panyalibané, bakal dadi pacoban kang banget nglarani tumrap wong-wong mau. Saupama ora ana pacoban sadurungé kang diparingaké, akèh wong sing katuntun mung déning pamrih dhéwé mesthi bakal tetep kagandhèng karo wong-wong mau. Nalika Gustiné katamtokaké ing ngarsaning pangadilan; nalika wong akèh sing biyèn ngluhuraké Panjenengané minangka ratuné padha ngesesi Panjenengané lan ngina Panjenengané; nalika wong akèh kang ngolok-olok padha sesambat, ‘Salibna Panjenengané!’—nalika gegayuhan kadonyané padha buyar, wong-wong sing ngupaya kapentingané dhéwé iki, kanthi nyingkur kasetyané marang Gusti Yesus, mesthi bakal ndhatangaké marang para sakabat sawijining kasusahan kang pait lan abot ing ati, saliyané sungkawa lan kuciwa amarga runtuhe pangarep-arep sing paling dipun tresnani. Ing jam pepeteng iku, tuladha saka wong-wong sing padha nyingkur Panjenengané bisa waé nyèrèd wong liya mèlu padha lunga. Nanging Gusti Yesus ndadosaké krisis iki nalika déning rawuhé pribadi Panjenengané piyambak Panjenengané isih bisa nguwatké pracayané para pandhèrèk sejatiné.”

“Compassionate Redeemer, who in the full knowledge of the doom that awaited Him, tenderly smoothed the way for the disciples, prepared them for their crowning trial, and strengthened them for the final test!” The Desire of Ages, 394.

“Penebus kang kebak welas asih, kang sajroning pangawikan sampurna bab bebendu cilaka sing ngenteni Panjenengane, kanthi alus nglancarake dalan tumrap para murid, nyawisake wong-wong mau kanggo pacoban puncak kang bakal makuthani uripe, lan nguwatake dheweke kanggo ujian pungkasan!” The Desire of Ages, 394.

The Sunday law is the final test where character is manifested. Before the final test Christ, who never changes, allows a test by which His people’s eternal destiny will be decided. It is a test they must pass before they are sealed, and before their probation closes at the Sunday law. It is a prophetic test that prepares the wise virgins “for their crowning trial, and strengthens them for the final test!” Their “crowning trial” is their crowning test, for the wise virgins are those who are “purified, made white and tried.” The final test is their crowning trial, and in that testing time, the wise virgins “will walk in light proceeding from the throne of God”. What is it within the testing process represented as “the formation of the image of the beast” that prepares the wise virgins for the crowning trial and allows them to walk in the light proceeding from the throne of God. What is the light that proceeds from the throne of God?

Angger-angger Minggu iku minangka ujian pungkasan ing ngendi watak kawedhar. Sadurunge ujian pungkasan, Kristus, kang ora tau owah, marengake sawijining ujian kang lumantar iku nasib langgeng umate bakal diputusake. Iku sawijining ujian kang kudu diliwati dening dheweke sadurunge padha dipatèni segel, lan sadurunge mangsa kasempataning sih-rahmaté katutup ing wektu angger-angger Minggu. Iku sawijining ujian sunnataning ramalan kang nyawisake para prawan wicaksana “kanggo pacoban puncak dheweke, lan ngiyatake dheweke kanggo ujian pungkasan!” “Pacoban puncak” iku pacoban makuthane, amarga para prawan wicaksana iku wong-wong kang “kasucekake, diputihaké lan dicoba.” Ujian pungkasan iku pacoban puncak dheweke, lan ing mangsa pacoban iku, para prawan wicaksana “bakal lumaku ana ing pepadhang kang medal saka dhamparé Allah”. Apa sing ana ing sajroning proses pacoban kang digambarake minangka “kabentuké gambar kéwan galak” iku, kang nyawisake para prawan wicaksana kanggo pacoban puncak lan marengake dheweke lumaku ana ing pepadhang kang medal saka dhamparé Allah. Apa ta pepadhang kang medal saka dhamparé Allah?

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

Lan nalika Panjenengané mbikak meterai kapitu, ana kasepen ing swarga kira-kira satengah jam suwéné. Lan aku weruh pitu malaékat kang ngadeg ana ing ngarsané Allah; lan marang wong-wong mau diparingaké pitu kalasangka. Lan ana malaékat liyané rawuh lan ngadeg ana ing mesbèh, nggawa pedupaan emas; lan marang dhèwèké diparingaké menyan akèh, supaya dipunaturaké bebarengan karo pandongané para suci kabèh ana ing mesbèh emas kang ana ing ngarsaning dhampar. Lan kukusé menyan, kang munggah bebarengan karo pandongané para suci, munggah menyang ngarsané Allah saka tangané malaékat mau. Lan malaékat mau njupuk pedupaan iku, ngebaki nganggo geni saka mesbèh, banjur dibuwang menyang bumi; temahan ana swara-swara, gludhug, kilat, lan lindhu. Wahyu 8:1–5.

In the last days, in the period where the parable of the ten virgins is being fulfilled and the one hundred and forty-four thousand are being sealed, the seventh seal is unsealed and it identifies fire being cast to the earth in answer to the prayers of the saints. The fire that is cast down in the final and perfect fulfillment of the parable of the ten virgins is the message of the midnight cry, as typified by the outpouring of the Holy Spirit at the Exeter camp meeting, and the outpouring of the Holy Spirit at Pentecost, which was there represented as fire. Notice Sister White’s commentary on the message of the midnight cry.

Ing dina-dina wekasan, ing mangsa nalika pasemon bab sepuluh prawan lagi katetepake lan satus patang puluh papat ewu lagi dipasèli, meterai kapitu kabukak lan iku nedahake geni kang dibuwang menyang bumi minangka wangsulan tumrap pandongané para suci. Geni kang dicemplungake mudhun ing kasampurnan pungkasan lan sampurna saka pasemon bab sepuluh prawan iku yaiku pekabaran panguwuh tengah wengi, kaya kang ditipèkaké déning tumplaking Roh Suci ing pakempalan kémah Exeter, lan tumplaking Roh Suci ing Pentakosta, kang ana ing kono dilambangaké minangka geni. Gatekna katrangan Sister White ngenani pekabaran panguwuh tengah wengi.

“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.

“Wong-wong sing nampik pekabaran kang kapisan ora bisa oleh paedah saka pekabaran kang kapindho; mangkono uga padha ora oleh paedah saka sesambat tengah wengi, kang dimaksudaké kanggo nyawisaké wong-wong mau supaya lumebu bareng karo Gusti Yesus lumantar pracaya menyang papan kang Mahasuci ana ing pasamuwan suci swarga. Lan marga saka nampik kaloro pekabaran sadurungé iku, pangertèné wis dadi peteng banget nganti padha ora bisa ndeleng pepadhang ana ing pekabarané malaékat kang katelu, kang nuduhaké dalan menyang papan kang Mahasuci. Aku weruh manawa kaya wong-wong Yahudi nyalib Gusti Yesus, mangkono uga gréja-gréja nominal wis nyalib pekabaran-pekabaran iki, mulané padha ora duwé kawruh bab dalan menyang papan kang Mahasuci, lan padha ora bisa oleh paedah saka pandongané panyuwun Gusti Yesus ana ing kono. Kaya wong-wong Yahudi, kang nyaosaké kurban-kurbané sing tanpa guna, mangkono uga padha ngaturaké pandonga-pandongaé sing tanpa guna menyang ruangan kang wis ditinggal déning Gusti Yesus; lan Iblis, kang rena déning panipuan iku, njupuk sipat agami, lan nuntun pikirané wong-wong kang ngakuné 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.

In the Millerite history the test of the message of the midnight cry “was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” The message of the midnight cry that is now being developed is also represented as the testing of the formation of the image of the beast. They are both the test that leads to the close of probation where character is manifested. When the Millerites entered into the Most Holy Place by faith, their faith was once again tested. The faith of the one hundred and forty-four thousand will be tested at the Sunday law, but they are promised that they will be safe, for they will walk “in the light proceeding from” the seventh seal, which was opened when the message of the midnight cry began to be unsealed in July of 2023.

Ing sajarahé golongan Millerit, ujianing pawarta panguwuh tengah wengi “yaiku kanggo nyawisaké wong-wong mau supaya lumebu bebarengan karo Gusti Yesus lumantar iman menyang Papan Mahasuci ing papan suci swarga.” Pawarta panguwuh tengah wengi sing saiki lagi kababar uga dipratélakaké minangka pangujian tumrap kawentuké gambar kéwan buas mau. Loro-loroné iku padha dadi ujian sing nuntun marang panutupé mangsa kasempatan sih-rahmat, nalika watak kauningakaké. Nalika golongan Millerit lumebu menyang Papan Mahasuci lumantar iman, imané wong-wong mau sapisan manèh katiti. Imané wong satus patang puluh papat èwu bakal katiti ing wektu hukum Minggu, nanging wong-wong mau diprasetyakaké bakal slamet, awit wong-wong mau bakal lumaku “ing pepadhang sing medal saka” meterai kapitu, sing kabukak nalika pawarta panguwuh tengah wengi wiwit kabikak ing sasi Juli 2023.

The message that was unsealed at that time is established through the methodology of line upon line, which is the methodology of the latter rain. The latter rain began to sprinkle in 2001, and the final testing of Adventism began. In July of 2023 the final period in the testing process that concludes at the Sunday law began when the message of the midnight cry, which is also the latter rain, which is also the increase of knowledge that is produced when the seventh seal is removed, and is also the unsealing of the seven thunders as well as the Revelation of Jesus Christ. All the lines that represent an unsealing of prophetic light are identified as being unsealed in the hidden history of verse forty of Daniel chapter eleven.

Pesen sing kabukak segelé ing wektu iku ditetepake lumantar metodologi baris demi baris, yaiku metodologi udan pungkasan. Udan pungkasan wiwit nyiprat ing taun 2001, lan pangujian pungkasan tumrap Adventisme wiwit kawiwitan. Ing Juli 2023, periode pungkasan ing prosès pangujian sing dipungkasi ing hukum Minggu wiwit nalika pesen panguwuh tengah wengi, sing uga yaiku udan pungkasan, sing uga yaiku tambahing kawruh sing kasil nalika segel kapitu dicopot, lan uga yaiku pambukan segelé pitung gludhug sarta Wahyu Yesus Kristus. Kabèh garis sing makili pambukan segelé pepadhang kenabian diidentifikasi kabukak segelé ana ing sajarah sing kasamunyi saka ayat patang puluh ing Daniel pasal sewelas.

In that hidden history the line of the Constitution’s three primary waymarks is represented. It is the line when church and state come together to form the image of the beast. It contains a prophetic line that addresses the presidents of the United States which illustrate the dynamics of the political struggles that occur in the history of the Republican horn of the earth-beast. That line includes the parallel histories of both major political parties of the United States. That line is closely related to the horn of apostate Protestantism from its beginning in 1844, until it usurps the control of the civil government at the Sunday law.

Ing sajarah sing kasamaran iku kaawakili garis saka telung patokan utama Konstitusi. Iku minangka garis nalika gréja lan nagara sesarengan mbentuk gambar kéwan galak. Ing kono kinandhut sawijining garis kenabian sing ngarah marang para présidhèning Amerika Sarékat, sing nglambangaké dinamika pasulayan pulitik kang dumadi ing sajarah sungu Républikan saka kéwan galak bumi. Garis iku nyakup sajarah-sajarah kang sajajar saka loro partai pulitik utama ing Amerika Sarékat. Garis iku gegandhèngan raket karo sungu Protestantisme murtad wiwit saka wiwitané ing taun 1844, nganti ngrampas pangwasaning pamaréntahan sipil nalika hukum Minggu.

The prophetic role of apostate Protestantism includes the witness of the Hasmonaean Dynasty as a symbol of apostate Protestantism. In the backdrop of the line of the horn of apostate Protestantism you also have the line of the Laodicean Seventh-day Adventist church. From the line of Laodicean Adventism you have the line of the one hundred and forty-four thousand. That hidden history also has the line of Islam of the third woe. Russia has a line, the United Nations has a line and of course, the papal power has a line.

Peranan kenabian Protestanisme murtad nyakup paseksèning Dinasti Hasmonaea minangka pralambang Protestanisme murtad. Ing latar wingkinging garis sungu Protestanisme murtad, ana uga garis pasamuwan Advent Hari Ketujuh Laodikia. Saka garis Adventisme Laodikia metu garis wong sèket papat èwu. Sajarah kang kasamunyi iku uga nduwèni garis Islam saka bilai katelu. Rusia nduwèni sawijining garis, Perserikatan Bangsa-Bangsa nduwèni sawijining garis, lan mesthi waé, kakuwatan kapausan uga nduwèni sawijining garis.

If a student of prophecy applies himself as a Berean living in the last days, he will feed upon the lines that are identified in the hidden history of verse forty. The student of prophecy will take the book out of the angel’s hand and eat it. Then when the final test of the Sunday law arrives, he will not only have come to understand the message of the midnight cry that was unsealed, but he will fully understand how the image of the beast was formed in the United States.

Yèn ana sawijining murid pitenah sing ngupaya kanthi temen-temen kaya wong Berea sing urip ing dina-dina pungkasan, dheweke bakal nyukupi awake saka garis-garis sing diidentifikasi ana ing sajarah kang kasamun ing ayat kaping patang puluh. Murid pitenah iku bakal njupuk kitab mau saka tanganing malaékat lan mangan iku. Banjur, nalika ujian pungkasan bab angger-angger Minggu teka, dheweke ora mung bakal wus mangertèni piwulang swaraning sesambat tengah wengi sing wis kabukak segelé, nanging uga bakal mangertèni kanthi sampurna kepriyé gambaring kéwan galak iku kawangun ing Amérikah Sarékat.

The light of the seventh seal proceeds from the throne and in the context of the parable of the ten virgins it is the message of the midnight cry. The message of the midnight cry is what prepares the wise virgins for the period when the persecutions of the past are repeated.

Padhangé segel kapitu metu saka dhampar, lan ing konteks pasemon bab sepuluh prawan, iku yaiku pekabaran sesambaté ing tengah wengi. Pekabaran sesambaté ing tengah wengi iku kang nyawisake para prawan kang wicaksana tumrap mangsa nalika panganiaya ing jaman biyèn kaulang manèh.

“In reviewing our past history, having traveled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment, and with confidence in Christ as leader. We have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.” Testimonies to Ministers, 31.

“Nalika nyemak sajarah kita ing wekdal kapungkur, sawisé ngliwati saben langkah kamajuan tekan papan kita ing sapunika, aku saged matur, Pujiya Gusti Allah! Nalika aku nyumurupi punapa ingkang sampun katindakaken dening Gusti Allah, aku kebak ing kaéraman, lan kapitadosan dhateng Kristus minangka Pamingpin. Kita boten gadhah punapa-punapa ingkang kedah dipunwedeni tumrap masa ngajeng kajawi menawi kita lali dhateng margi ingkang sampun dipunlampahi déning Pangéran nuntun kita, lan piwulangipun wonten ing sajarah kita ing wekdal kapungkur.” Testimonies to Ministers, 31.

The Lord is leading His people in the testing process that began in July 2023. His leading included opening up the prophetic word in relation to the hidden history of verse forty. That history identifies how the image of the beast is formed in the United States, and of course much more than simply that element of end-time events. When we find ourselves in the crowning trial at the Sunday law, when the persecutions of the past are beginning to repeat, we “have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.”

Gusti nuntun umat-Né ing sajroning proses pangujian sing diwiwiti ing Juli 2023. Panuntuné kalebu mbukak pangandika kenabian gegayutan karo sajarah sing kasimpen saka ayat patang puluh. Sajarah iku mratélakaké kepriyé gambaring kéwan mau kawangun ing Amérika Sarékat, lan mesthiné luwih akèh tinimbang mung unsur iku waé saka prastawa-prastawa wekasan jaman. Nalika kita nemoni dhiri kita ana ing pacoban pamungkas kang makuthani, ing wektu angger-angger dina Minggu, nalika panganiaya-panganiaya ing jaman biyèn wiwit kaulang manèh, kita “ora duwé apa-apa sing kudu diwedèni tumrap mangsa ngarep kajaba manawa kita lali marang cara Gusti nuntun kita, lan piwulang-Né ing sajarah kita ing jaman kapungkur.”

At the Sunday law the “past history” will be repeated in the period of the formation of the image of the beast in the United States. The Lion of the tribe of Judah has unsealed the final message and led His people to the hidden history of verse forty. There He taught His people to not simply understand His prophetic word, but also the privilege and responsibility to attain an experience qualified to be among those of His people who were to be His representatives in the final crisis.

Ing wektu hukum Minggu, “sajarah kapungkur” bakal katiti maneh ing mangsa pambentukan gambaring kewan galak ing Amérika Sarékat. Singa saka taler Yehuda wis mbukak segel pawartos pungkasan lan nuntun umat-Nya marang sajarah kang kasimpen ing ayat kaping patang puluh. Ana ing kono Panjenengane mulang umat-Nya supaya ora mung mangertèni pangandikané nabi-Nya, nanging uga hak istiméwa lan tanggung jawab kanggo nggayuh sawijining pengalaman kang pantes supaya kalebu ing antarané umat-Nya kang bakal dadi wakil-wakil-Nya ana ing krisis pungkasan.

One of the prophetic characteristics of those people is that they know how to walk by the light proceeding from the throne. That light is the light of the hidden history of verse forty, which describes in minute detail the religious, political, social and economic dynamics involved in erecting the image of the beast in the United States. The light which is recognized concerning this sacred history is produced through the application of line upon line, from here a little and there a little, and it is the light that describes the history when the persecutions of the past are once again initiated.

Salah satunggaling ciri kenabian saking bangsa punika inggih menika bilih piyambakipun mangertos kados pundi lumampah miturut pepadhang ingkang medal saking dhampar. Pepadhang punika inggih menika pepadhanging sajarah ingkang kasimpen saking ayat kaping patang dasa, ingkang nggambaraken kanthi rinci sanget dinamika agami, pulitik, sosial, lan ékonomi ingkang kaanggeginakaken wonten ing ngadegaken reca kéwan punika ing Amérika Sarékat. Pepadhang ingkang dipunmangertosi gegayutan kaliyan sajarah suci punika kasil dipunasilaken lumantar panerapan larik demi larik, saking ngriki sekedhik lan saking ngriku sekedhik, lan punika inggih pepadhang ingkang nggambaraken sajarah nalika panganiaya ing jaman rumiyin wiwit dipunwiwiti malih.

Those who understand the increase of knowledge are the wise, and the increase of knowledge is upon the formation of the image of the beast, and the wise will understand the history of the formation of the image of the beast in the world in advance of the arrival of that history. Jesus, as Alpha and Omega, always illustrates the end of a thing with the beginning of a thing.

Wong-wong kang mangertèni paningkate kawruh iku wong wicaksana, lan paningkate kawruh iku tumrap pambentukaning reca kéwan galak, lan wong-wong wicaksana bakal mangertèni sajarah pambentukaning reca kéwan galak ana ing donya sadurungé tekaning sajarah iku. Yésus, minangka Alfa lan Omega, tansah nggambarake pungkasaning sawijining prakara lumantar wiwitaning prakara iku.

It is worth noting that the passage where Sister White identifies that God’s people will walk in light proceeding from the throne is the conclusion of the first chapter in Testimonies, volume nine. The chapter begins on page eleven, so the chapter begins at nine-eleven and it ends describing the Sunday law. It describes the period where the image of the beast is formed and the one hundred and forty-four thousand are manifested, but only if you have the faith to see that chapter in such a fashion.

Prayoga dipunmangertosi bilih pérangan ing pundi Sister White netepaken bilih umat Allah badhé lumampah wonten ing pepadhang ingkang medal saking dhampar punika minangka panutuping bab kapisan wonten ing Testimonies, jilid sanga. Bab punika kawiwitan wonten ing kaca sewelas, mila bab punika dipunwiwiti ing sangang-sewelas lan dipunpungkasi kanthi njlentrehaken angger-angger Minggu. Punika nggambaraken mangsa nalika gambar kéwan punika kabentuk lan satus patang puluh sekawan ewu punika katuduhaken, nanging namung manawi panjenengan gadhah iman kanggé nyawang bab punika kanthi cara mekaten.

Being the first section of volume nine, it opens with that identification, and employs the title, For the Coming of the King. It is clearly referencing not only the Second Coming of Christ, but also the parable of the ten virgins, for the section title then quotes Paul.

Minangka pérangan kapisan saka jilid sanga, pérangan punika kabuka kanthi tetenger punika, lan migunakaké sesirah, Kanggo Rawuhipun Sang Prabu. Punika cetha ngrujuk boten namung dhateng Rawuhipun Kristus kaping kalih, nanging ugi dhateng pasemon bab sepuluh prawan, awit sesirah pérangan punika lajeng ngutip Paulus.

“Section 1—For the Coming of the King

“Bab 1—Kanggo Rawuhipun Sang Raja

“‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.”

“‘Mung sedhéla manèh, Panjenengané sing badhé rawuh mesthi rawuh, lan ora bakal kendhat.’ Ibrani 10:37.”

The following two verses are left off, but they contribute to the light in the passage.

Loro ayat ing ngisor iki ora kacanthumake, nanging ayat-ayat iku nyumbang marang pepadhang ing pethikan iki.

For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. Hebrews 10:37–39.

Amarga ing satunggal mangsa maneh kang ora suwe, Panjenengane kang bakal rawuh mesthi rawuh lan ora bakal ngenteni maneh. Nanging wong mursid bakal urip marga saka pracaya; nanging manawa ana wong kang mundur, nyawa-Ku ora rena marang dheweke. Nanging kita dudu golongane wong-wong kang mundur tumuju ing karusakan; nanging golongane wong-wong kang pracaya tumuju marang kaslametaning nyawa. Ibrani 10:37–39.

Paul was referring to Habakkuk where the faithful wise virgins are contrasted with those who Paul says “draw back unto perdition.” Habakkuk said it this way:

Paulus ngrujuk marang Habakuk, ing kono para prawan wicaksana kang setya dipadhakaké bedané karo wong-wong sing, miturut pangandikané Paulus, “mundur marang karusakan.” Habakuk ngandika kanthi mangkéné:

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

Lah, nyawané kang gumunggung kuwi ora jejeg ana ing njero dhèwèké; nanging wong mursid bakal urip marga saka pracayané. Habakkuk 2:4.

Habakkuk’s tarrying time is the tarrying time of the ten virgins, and the chapter of the coming King, in connection with Paul’s words from Hebrews, identifies the perfect fulfillment and application of this chapter in the period of the sealing of the one hundred and forty-four thousand. That period began on September 11, 2001 and ends at the Sunday law, which is Laodicean Adventism’s last crisis, which in the parable of the ten virgins is the manifestation of character at the Sunday law. The last paragraphs of the chapter address the Sunday law, and the chapter begins by addressing September 11, 2001.

Wektu tundhané Habakuk iku yaiku wektu tundhané sepuluh prawan, lan pasal ngenani Sang Raja kang rawuh, gegayutan karo tembungé Paulus saka Ibrani, nélakaké kasampurnaning panggenepan lan panrapan pasal iki sajroning mangsa pematerèn tumrap satus patang puluh papat èwu. Mangsa iku wiwit tanggal 11 September 2001 lan pungkasané ana ing hukum Minggu, yaiku krisis pungkasan tumrap Adventisme Laodikia, kang ing pasemon sepuluh prawan iku minangka panyingkapan watak ing wektu hukum Minggu. Paragraf-paragraf pungkasan saka pasal iku ngrembug hukum Minggu, lan pasal iku diwiwiti kanthi ngrembug tanggal 11 September 2001.

“The Last Crisis

“Krisis Pungkasan”

“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.

“Kita gesang ing wekdal pungkasan. Tetingalaning pratandha-pratandha jaman ingkang kalampahanipun kanthi cepet nedahaken bilih rawuhipun Sang Kristus sampun caket sanget. Wekdal-wekdal ingkang kita lampahi punika suci lan wigatos. Roh Allah alon-alon nanging mesthi kasimpen saking bumi. Pageblug lan paukuman sampun wiwit tumiba dhateng para ingkang ngremehaken sih-rahmatipun Allah. Bilai ing dharatan lan ing seganten, kawontenaning masarakat ingkang boten tentrem, wekering paprangan, punika pratandha-pratandha ingkang nggegirisi. Sedaya punika maringi pratela bab prakawis-prakawis ingkang badhe tumeka kanthi ageng sanget.”

“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.

“Pangawak-pangawak kadurjanan lagi nyawijèkaké kakuwatané lan ngukuhaké. Wong-wong iku lagi ngiyataké awaké kanggo krisis gedhé pungkasan. Owah-owahan gedhé bakal enggal kelakon ing donya kita iki, lan obah-obah pungkasan bakal lumaku kanthi rikat.

“The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.

Kahanan samubarang ing donya nduduhaké yèn mangsa kasangsaran wis dumunung ana ing ngarepé kita. Koran-koran saben dina kebak pratandha-pratandha bab prastawa pasulayan kang nggegirisi ing mangsa cedhak. Rampokan kanthi kendel kerep kelakon. Mogok wis lumrah. Panyolong lan paten pinaten katindakake ing endi-endi. Wong-wong kang kasurupan dhemit njupuk nyawané para priya, para wanita, lan bocah-bocah cilik. Wong-wong wis kepencut marang piala, lan saben rupa piala ngrembaka.

“The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain. ‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.

Mungsuh wis kasil mbengkongaké kaadilan lan ngebaki ati manungsa karo pepénginan kanggo kauntungan sing mentingaké awaké dhéwé. “Kaadilan ngadeg adoh: amarga kayektèn ambruk ana ing dalan, lan kabeneran ora bisa mlebu.” Yesaya 59:14. Ing kutha-kutha gedhé ana wong akèh sing urip ing kamlaratan lan kasangsaran, meh tanpa pangan, pangayoman, lan sandhangan; déné ing kutha-kutha sing padha ana wong-wong sing nduwèni luwih akèh tinimbang sing bisa dipéngini déning ati, sing urip ing kemewahan, ngentèkaké dhuwité kanggo omah-omah sing pepak karo prabot mewah, kanggo rerenggan pribadi, utawa sing luwih ala manèh, kanggo nyukupi hawa nepsu indriawi, kanggo ombèn-ombèn keras, rokok, lan barang-barang liyané sing ngrusak daya-daya otak, ngoyak-ayak katimbangan pikiran, lan ngasoraké jiwa. Panyuwunan saka umat manungsa sing kaliren munggah marang ngarsané Allah, déné lumantar manéka warna panindhesan lan pamérasan manungsa nglumpukaké kasugihan raseksa.

“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

“Ing sawijining kalodhangan, nalika ana ing Kutha New York, ing wayah bengi aku katimbali kanggo nyumurupi gedhong-gedhong sing mundhak lantai demi lantai tumuju ing langit. Gedhong-gedhong iki dijamin tahan geni, lan diadegake kanggo ngluhurake para sing duwe lan para sing mbangun. Saya dhuwur lan saya dhuwur maneh gedhong-gedhong iki munggah, lan ing kono digunakake bahan-bahan kang paling larang. Wong-wong sing dadi kagungané gedhong-gedhong iki ora padha takon marang awake dhewe: ‘Kepriye anggon kita bisa ngluhurake Allah kanthi sa becik-beciké?’ Pangéran ora ana ing sajroning pamikirané.”

“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

“Aku mikir: ‘Ah, saupama wong-wong sing mangkono nggunakaké bandhané kuwi bisa ndeleng lakuné kaya déné Gusti Allah ndeleng! Wong-wong mau numpuk gedhong-gedhong sing megah, nanging sepira bodhoné ing paningalé Panguwasa jagad raya rancangan lan rekadayané wong-wong mau. Wong-wong mau ora nyinau kanthi sakehing kakuwataning ati lan pikiran kepriyé supaya bisa ngluhuraké Gusti Allah. Wong-wong mau wis kelangan paningal marang prakara iki, yaiku kuwajiban kang kapisan tumrap manungsa.’”

“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

“Nalika gedhong-gedhong inggil punika saya jumeneng, para kagunganipun sami bingah kanthi gumunggung ambisius, awit sami gadhah dhuwit kangge dipunginakaken maremaken dhiri pribadi lan nuwuhaken drengki ing tangga-tangganipun. Kathah saking dhuwit ingkang mekaten dipuntanduraken punika kasagedakaken lumantar pamaksaan, lumantar ngremuk lan nggilas tiyang miskin. Sami lali bilih ing swarga saben tetindak dagang kacathet; saben pasrawungan ingkang boten adil, saben tindak cidra, wonten ing ngriku kacathet. Wektunipun badhe dumugi nalika manungsa, ing panyangkalan lan kumingsunipun, tekan ing sawijining wates ingkang boten badhe kenging kaparengaken déning Gusti kangge kapliwati, lan lajeng sami badhe sinau bilih wonten wates tumrap kasabarané Yéhuwah.

“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

“Pemandhangan sabanjuré kang kaparingaké marang aku yaiku bebaya kebakaran. Wong-wong nyawang gedhong-gedhong sing dhuwur lan sing dianggep tahan geni sarta padha matur: ‘Iku temenan aman.’ Nanging, gedhong-gedhong mau kabesmi déning geni kaya-kaya digawé saka gala. Mesin-mesin pemadam geni ora bisa nindakaké apa-apa kanggo ngalangi karusakan mau. Para petugas pemadam geni ora bisa ngoperasèkaké mesin-mesin kasebut.”

“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

“Aku diprentahake manawa manawa wekdalipun Gusti rawuh, manawi boten wonten owah-owahan ing manahipun manungsa ingkang gumunggung lan kebak ambisi, para manungsa badhe manggihaken bilih asta ingkang sampun rosa kanggé nylametaken ugi badhe rosa kanggé numpes. Boten wonten kakiyatan kadonyan ingkang saged nahan asta Allah. Boten wonten bahan apa kemawon ingkang saged dipunginakaken kanggé ngadegaken gedhong-gedhong ingkang badhe njagi supados boten karusak, nalika wekdal ingkang sampun katetepaken déning Allah rawuh kanggé ngirid piwales dhateng para manungsa awit saking anggènipun nglirwakaken angger-anggeripun saha awit saking ambisi pamrihipun piyambak.

“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

“Ora akeh, malah ing antarané para pendhidhik lan negarawan, sing mangertèni sebab-sebab kang dadi dhasar kahanané masarakat ing jaman saiki. Wong-wong sing nyekel kendhali pamaréntahan ora bisa ngrampungaké prakara rusaking moral, kamlaratan, papa, lan saya mundhaké piala. Wong-wong mau padha ngudi kanthi muspra supaya tata laksananing usaha bisa ditetepaké ing dhasar sing luwih aman. Manawa manungsa gelem luwih nggatèkaké piwulanging Sabdané Allah, mesthi bakal padha nemokaké pamréntahan tumrap prakara-prakara sing mbingungaké wong-wong mau.”

“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

“Kitab Suci njlentrehake kaananing jagad sakdurungé rawuhipun Kristus kaping pindho. Babagan wong-wong sing lumantar ngrampog lan memeres nglumpukake kasugihan gedhé, ana tulisan mangkéné: ‘Kowé wis numpuk bandha kanggo dina-dina wekasan. Lah, opahé para buruh sing wis menuhi pategalanmu, kang kok tahan kanthi cidra, iku padha sesambat; lan pandhongané wong-wong sing wis menuhi iku wis mlebu ing kupingé Gusti Sabaot. Kowé wis urip ing kasenengan ana ing bumi, lan tumindak sawenang-wenang; kowé wis nggemukaké atimu, kaya ing dina penyembelihan. Kowé wis ngukum lan matèni wong mursid; lan dhèwèké ora nglawan kowé.’ Yakobus 5:3–6.”

“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

“Nanging sapa kang maca pepéling kang diparingaké lumantar pratandha-pratandha jaman kang cepet kaleksanan? Pangaribawa apa kang tumiba marang wong-wong donya? Owah-owahan apa kang katon ing sikapé? Ora luwih akèh tinimbang kang katon ing sikapé para pedununging jagad ing jaman Nuh. Kaserep ing urusan donya lan kasenengan, wong-wong sadurungé banjir ‘ora sumurup nganti Banjir iku teka lan nyirnakaké wong-wong mau kabèh.’ Matius 24:39. Wong-wong mau wis nampa pepéling kang asalé saka swarga, nanging padha nampik ngrungokaké. Lan ing jaman saiki, donya, kanthi babar pisan ora nggatèkaké swaraning pepéling saka Gusti Allah, lagi kesusu tumuju karusakan langgeng.

“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.

“Jagad iki kagugah déning roh perang. Wangsit ing pasal kaping sewelas kitab Daniel meh tekan kasampurnaning panggenape. Ora suwé menèh, kedadéan-kedadéan kasangsaran kang kapratelakaké ana ing para wangsit bakal kalakon.

“‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. Because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–8.

“‘“Lah, Pangeran ndadèkaké bumi dadi suwung, lan ndadèkaké dadi gersang, lan mbalikké kaanane, lan nyebaraké para pedunungé.... Awit wong-wong mau wis nerak angger-anggering Toret, ngowahi pranatan, lan nglanggar prajanjian langgeng. Mulané ipat wis nguntal bumi, lan wong-wong kang manggon ana ing kono dadi suwung.... Kabungahané rebana mandheg, swarané wong-wong kang bungah sirna, kabungahané clempung mandheg.’ Yesaya 24:1–8.

“‘Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down, for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.” Joel 1:15–18, 12.

“‘Cilaka tumrap dina iku! amarga dina Pangéran wis cedhak, lan bakal teka kaya karusakan saka Kang Mahakuwasa…. Winih wis bosok ana ing sangisoring gumpalan-gumpalan lemahé, lumbung-lumbung padha dadi suwung, papan-papan panyimpen gandum padha rubuh, amarga gandumé wis garing. Kéwan-kéwan nggresula! Kumpulan sapi padha bingung, amarga ora ana pangonan kanggo wong-wong mau; iya, kumpulan wedhus uga padha dadi tandus.’ ‘Wit anggur wis garing, lan wit anjir dadi alum; wit delima, wit kurma uga, lan wit apel, iya samubarang wit ing ara-ara, wis padha garing: amarga kabungahan wis garing adoh saka anak-anak manungsa.” Yoèl 1:15–18, 12.

“‘I am pained at my very heart; … I cannot hold my peace, because thou has heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’ Jeremiah 4:19, 20.

“‘Atiku krasa lara banget; … aku ora bisa meneng, amarga kowe wis krungu, he nyawaku, swaraning slompret, tandha bebayaning perang. Karusakan demi karusakan dikandhakake; amarga saindenging tanah wis dirusak.’ Yeremia 4:19, 20.

“‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Verses 23–26.

“‘Aku mirsani bumi, lah iku tanpa wangun lan suwung; lan langit, lan ora ana pepadhangé. Aku mirsani gunung-gunung, lah padha gonjang-ganjing, lan sakehé bukit padha obah. Aku mirsani, lah ora ana manungsa, lan sakehé manuk ing langit padha miber lunga. Aku mirsani, lah panggonan kang subur dadi ara-ara samun, lan sakehé kutha-kuthané padha rubuh.’ Ayat 23–26.

“‘“Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.” Jeremiah 30:7.

“‘“Aduh! awit dina iku gedhé, nganti ora ana kang padha karo iku: iku pancèn mangsané kasangsarané Yakub; nanging dhèwèké bakal kapitulungan metu saka ing kono.” Yeremia 30:7.

“Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.

“Ora kabèh wong ing donya iki wis milih mihak marang mungsuh nglawan Gusti Allah. Ora kabèh wis dadi ora setya. Ana sathithik wong sing setya, kang satuhu marang Gusti Allah; awit Yokanan nyerat: ‘Ing kéné ana wong-wong kang netepi dhawuh-dhawuhing Allah, lan pracaya marang Gusti Yesus.’ Wahyu 14:12. Ora suwé peperangan bakal kadadosaké kanthi sengit banget ing antarané wong-wong kang ngabdi marang Gusti Allah lan wong-wong kang ora ngabdi marang Panjenengané. Ora suwé samubarang kabèh kang bisa gonjang-ganjing bakal digonjang-ganjing, supaya prekara-prekara kang ora bisa digonjang-ganjing tetep lestari.”

“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.

“Setan punika satunggaling pamelajar Kitab Suci ingkang sregep. Piyambakipun mangertos bilih wekdalipun sampun cekak, lan ing saben prekara piyambakipun ngupadi ngalang-alangi pakaryaning Gusti wonten ing bumi punika. Mboten saged dipunandharaken kanthi cekap kados pundi pengalamaning umat Allah ingkang badhé taksih gesang wonten ing bumi nalika kamulyan swarga lan pengulanganing panganiaya jaman kapengker campur dados satunggal. Piyambakipun badhé lumampah wonten ing pepadhang ingkang medal saking dhamparipun Allah. Lumantar para malaékat badhé wonten sesambetan ingkang tanpa pedhot antawisipun swarga lan bumi. Lan Setan, ingkang kaubengan déning para malaékat ala lan ngakeni dhirinipun dados Allah, badhé nindakaken mukjijat saking manéka warni, supados, manawi saged, nasaraken para pilihan piyambak. Umatipun Allah boten badhé manggihaken kaslametanipun wonten ing nindakaken mukjijat, awit Setan badhé niru mukjijat-mukjijat ingkang badhé katindakaken. Umat Allah ingkang sampun kabukten lan kauji badhé manggihaken kakiyatanipun wonten ing pratandha ingkang kasêbut wonten ing Exodus 31:12–18. Piyambakipun kedah mapan wonten ing Sabda ingkang gesang: ‘Sampun kaserat.’ Punika satunggal-tunggalipun dhasar ingkang saged dipungadegani kanthi aman. Tiang-tiang ingkang sampun nglanggar prejanjianipun kaliyan Allah, ing dinten punika badhé tanpa Allah lan tanpa pengajeng-ajeng.”

“The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.

Para wong kang nyembah marang Gusti Allah bakal kacetha mligi lumantar pakurmatané marang pepakon kaping papat, awit iki minangka pratandha saka pangwasa panitahing Allah lan paseksi tumrap hak panjaluké atas pakurmatan lan pangabekti manungsa marang Panjenengané. Wong-wong duraka bakal kacetha lumantar upayané kanggo ngrubuhaké tenger pangéling-éling marang Sang Pencipta lan ngluhuraké pranatané Roma. Ing prakara pasulayan iku kabèh jagad Kristen bakal kapérang dadi rong golongan gedhé, yaiku wong-wong sing netepi pepakoning Allah lan pracayané Gusti Yesus, lan wong-wong sing nyembah marang kéwan mau lan marang recané, sarta nampani tandhané. Sanadyan gréja lan nagara bakal nyawijèkaké kakuwatané kanggo meksa kabèh wong, “cilik lan gedhé, sugih lan mlarat, merdéka lan kawula,” supaya nampani tandha kéwan mau, nanging umaté Allah ora bakal nampani iku. Wahyu 13:16. Nabi saka Patmos mirsani “wong-wong kang wus meunangaké kamenangan atas kéwan mau, lan atas recané, lan atas tandhané, lan atas cacahing jenengé, padha ngadeg ana ing segara kaca, nyekel clempung-clempungé Allah,” sarta padha ngidungaké kidungé Musa lan Sang Cempé. Wahyu 15:2.

“Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 11–17.

“Pacoban lan panggodha kang nggegirisi ngenteni umaté Allah. Roh perang lagi ngresula bangsa-bangsa saka pucuking bumi siji nganti pucuking bumi sijiné. Nanging ing tengahing mangsa kasangsaran kang bakal teka,—mangsa kasangsaran kang ora tau ana wiwit ana sawijining bangsa,—umat pilihané Allah bakal tetep ngadeg tanpa gonjang-ganjing. Sétan lan bala pasukané ora bakal bisa nyirnakaké wong-wong mau, awit para malaékat kang unggul ing kakuwatan bakal ngreksa wong-wong mau.” Testimonies, jilid 9, 11–17.

The one hundred and forty-four thousand, who are “God’s tried and tested people” His “chosen people” “will stand unmoved” when “the persecutions of the past” are repeated. The light they will “walk in” is the light of the message of the seventh seal, which is the midnight cry, which is the light identifying the formation of the image of the beast.

Satus patang puluh papat ewu iku, kang dadi “umat Allah kang wis katiti lan kabukten” umat Panjenengané “kang kapilih”, “bakal ngadeg tanpa gonjang-ganjing” nalika “panganiaya-panganiaya ing jaman biyèn” kaulang manèh. Pepadhang kang bakal “ditindakaké” déning wong-wong mau iku yaiku pepadhangé pawarta segel kapitu, yaiku panguwuh ing tengah wengi, yaiku pepadhang kang mratelakaké kawujudané gambar kéwan mau.