Daniel chapter one, represents the first angel’s message, and chapter two represents the second angel’s message. In prophetic symbolism, the first message is to fear God, the second message is to give God glory and the third message identifies the hour of judgment. Before we get directly into the second chapter of Daniel, a little review is required. The second angel’s message primarily identifies the fall of Babylon.
Daniél pasal hiji ngalambangkeun amanat malaikat kahiji, jeung pasal dua ngalambangkeun amanat malaikat kadua. Dina perlambang nubuatan, amanat kahiji nyaéta supaya sieun ka Allah, amanat kadua nyaéta supaya masihan kamulyaan ka Allah, jeung amanat katilu nandakeun datangna jam pangadilan. Saméméh urang langsung asup kana pasal kadua tina kitab Daniél, diperlukeun sakedik ulasan. Amanat malaikat kadua utamana nandakeun ragragna Babul.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Sarta nuturkeun malaikat anu séjén, saurna, Babul geus rubuh, geus rubuh, kota anu agung éta, sabab manehna geus ngajadikeun sakumna bangsa nginum anggur amarah tina palacuranana. Wahyu 14:8.
The second angel defines the fall of Babylon as the fact that she made “all nations drink of the wine of the wrath of her fornication.” Her fall is in response to her committing fornication with all nations. The fornication is brought about through her false doctrines, which are represented as “wine.” The Catholic church is made up of many false teachings, but the false doctrine that is directly associated with her fall, is the false doctrine that produces her “wrath”. That doctrine is the combination of church and state, with the church in control of the relationship. The Catholic church’s wrath, is her persecution of those she identifies as heretics. Her wrath is accomplished by her fornication with the kings of the earth. Without her connection with, and control over, the kings of the earth, she would not have the ability to persecute those she defines as heretics. Her second fall, is therefore marking the point in the future when she can once again exercise her wrath as she did in the past, that is brought about by her fornication with the kings of the earth. The kings of the earth enter into the unlawful relationship by drinking her lies. The fall of Babylon is announced for the final time in Revelation chapter eighteen.
Malaikat anu kadua netelakeun runtagna Babul minangka kanyataan yén manehna ngajadikeun “sagala bangsa nginum tina anggur amarah tina jinahna.” Runtagna éta lumangsung minangka balesan kana kanyataan yén manehna geus ngalakukeun jinah jeung sagala bangsa. Jinah éta dihasilkeun ngaliwatan doktrin-doktrin palsuna, anu dilambangkeun minangka “anggur.” Garéja Katolik diwangun ku loba ajaran palsu, tapi doktrin palsu anu langsung pakait jeung runtagna, nyaéta doktrin palsu anu ngahasilkeun “amarah”-na. Doktrin éta nyaéta gabungan garéja jeung nagara, kalayan garéja anu ngawasaan éta hubungan. Amarah garéja Katolik nyaéta panganiayaanana ka jalma-jalma anu ku manehna dianggep bid’ah. Amarahna éta dilaksanakeun ku jalan jinahna jeung raja-raja di bumi. Tanpa hubunganana jeung, sarta kakawasaanana kana, raja-raja di bumi, manehna moal miboga kamampuhan pikeun nganiaya jalma-jalma anu ku manehna ditangtukeun minangka bid’ah. Ku kituna, runtagna anu kadua nandaan hiji titik di mangsa nu bakal datang nalika manehna sakali deui bisa ngalaksanakeun amarahna saperti anu geus dipigawé baheula, anu dihasilkeun ku jinahna jeung raja-raja di bumi. Raja-raja di bumi asup kana hubungan anu haram éta ku cara nginum kabohongan-kabohonganna. Runtagna Babul diumumkeun pikeun panungtungan kalina dina Wahyu pasal dalapan welas.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:1–6.
Sarta sanggeus hal-hal ieu, kuring ningali malaikat séjén turun ti sawarga, miboga kakawasaan anu gedé; sarta bumi jadi caang ku kamulyaan anjeunna. Jeung anjeunna ngagero kalawan tarik ku sora anu kuat, saurna, “Babul anu agung geus rubuh, geus rubuh, sarta geus jadi tempat cicing roh-roh jahat, jeung pangkeng unggal roh najis, jeung kurungan unggal manuk anu najis jeung matak geuleuh. Sabab sagala bangsa geus nginum anggur amarah tina cabulna dirina, jeung raja-raja di bumi geus ngalakukeun cabul jeung dirina, jeung padagang-padagang di bumi geus jadi beunghar ku lobana kamewahanana.” Jeung kuring ngadéngé sora séjén ti sawarga, saurna, “Kaluarlah ti dinya, umat Kami, supaya maranéh ulah milu kana dosa-dosana, jeung supaya maranéh ulah narima bala-bala na. Sabab dosa-dosana geus nepi ka sawarga, jeung Allah geus emut kana kajahatan-kajahatanana. Balaslah ka dirina sakumaha dirina geus males ka maranéh, jeung gandakeun ka dirina dua kali lipat nurutkeun kana pagawéanana: dina cangkir anu geus dieusian ku dirina, eusian pikeun dirina dua kali lipat.” Wahyu 18:1–6.
The probationary cup of the Catholic church ended in 1798, but she is to repeat the persecution she accomplished in the Dark Ages, during the soon-coming Sunday law crisis.
Masa kasempetan pamariksaan pikeun garéja Katolik lekasan dina taun 1798, tapi manéhna bakal ngulang deui panyiksa anu kungsi dilakukeunana dina Jaman Poék, dina mangsa krisis hukum Minggu anu baris geura sumping.
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.
Nanging Aku ngabogaan sawatara perkara ngalawan ka maneh, sabab maneh ngantep eta awewe Isebel, anu nyebut dirina nabi awewe, ngajar jeung nyasabkeun hamba-hamba Kami supaya maranehna ngalakukeun cabul jeung dahar kadaharan anu geus dipersembahkeun ka brahala. Jeung Kami geus mere waktu ka manehna supaya tobat tina cabulna; tapi manehna henteu tobat. Tingali, Kami rek ngalungkeun manehna kana ranjang, jeung jalma-jalma anu nyieun jinah jeung manehna kana kasusah anu kacida gedena, iwal lamun maranehna tobat tina kalakuanana. Wahyu 2:20–22.
She was given twelve hundred and sixty years to repent and she refused. The three and a half years of drought that led to Mount Carmel, was given to Jezebel to repent, but she also refused. At the soon-coming Sunday law in the United States, the first of the kings of the earth that commit fornication with her in the last days is the United States, the earth beast of Revelation thirteen. It then has filled the cup of its probationary time.
Manehna dipaparin sarébu dua ratus genep puluh taun pikeun tobat, tapi manehna nampik. Tilu satengah taun usum halodo anu nuntun ka Gunung Karmel dipasihkeun ka Izebel supaya tobat, tapi manehna ogé nampik. Dina hukum Minggu anu bakal geura datang di Amérika Sarikat, anu kahiji tina raja-raja bumi anu ngalakukeun jina jeung manehna dina poé-poé panungtungan téh nyaéta Amérika Sarikat, sato bumi dina Wahyu pasal tilu welas. Ku kituna, éta nagara geus ngeusian cangkir mangsa pangadilan percobaanna.
“The greatest and most favored nation upon the earth is the United States. A gracious Providence has shielded this country, and poured upon her the choicest of Heaven’s blessings. Here the persecuted and oppressed have found refuge. Here the Christian faith in its purity has been taught. This people have been the recipients of great light and unrivaled mercies. But these gifts have been repaid by ingratitude and forgetfulness of God. The Infinite One keeps a reckoning with the nations, and their guilt is proportioned to the light rejected. A fearful record now stands in the register of Heaven against our land; but the crime which shall fill up the measure of her iniquity is that of making void the law of God.
“Bangsa anu panggedéna jeung pangdipikaresepna di bumi nyaéta Amérika Sarikat. Kersa-rahmat Providence parantos ngalindungan nagara ieu, sarta ngocorkeun ka dirina berkah-berkah Surga anu pangpilihna. Di dieu jalma-jalma anu dikaniaya jeung ditindes parantos manggihan pangungsian. Di dieu iman Kristen dina kamurnianana parantos diajarkeun. Ieu rahayat parantos nampi cahaya anu agung jeung rahmat anu taya tandinganana. Tapi kurnia-kurnia ieu parantos dibales ku henteu syukur jeung ku mopohokeun Allah. Anjeunna anu Tanpa Wates nyatet perhitungan jeung bangsa-bangsa, sarta kasalahan maranéhna ditangtukeun saimbang jeung cahaya anu ditampik. Catetan anu pikasieuneun ayeuna nangtung dina kitab catetan Surga ngalawan nagara urang; tapi kajahatan anu bakal ngeusian ukuran kalalimanana nyaéta ngabatalkeun hukum Allah.
“Between the laws of men and the precepts of Jehovah will come the last great conflict of the controversy between truth and error. Upon this battle we are now entering,—a battle not between rival churches contending for the supremacy, but between the religion of the Bible and the religion of fable and tradition. The agencies which will unite against truth and righteousness in this contest are now actively at work.” Spirit of Prophecy, volume 4, 398.
“Di antara hukum-hukum manusia jeung parentah-parentah Yéhuwa bakal datang konflik gedé panungtungan dina pasulayan antara bebeneran jeung kasalahan. Kana peperangan ieu urang ayeuna keur asup,—hiji peperangan lain antara garéja-garéja saingan anu silih tarung pikeun kakawasaan pangluhurna, tapi antara agama Alkitab jeung agama dongéng katut tradisi. Kakuatan-kakuatan anu baris ngahiji ngalawan bebeneran jeung kabeneran dina pasualan ieu ayeuna keur aktip digawé.” Spirit of Prophecy, jilid 4, 398.
At the Sunday law, the mark of the beast is enforced, thus “making void the law of God.” Before the Sunday law, the image of the beast is formed within the United States. The Sunday law arrives at a point in time, but the formation of the image of the beast is a period of time. That period of time is the prophetic period represented by Daniel’s lifespan as represented by the seventy years of captivity in Daniel chapter one. Those seventy years began with Jehoiakim, symbolizing when the first message was empowered on September 11, 2001, and ended with the making void the law of God, as represented by the “decree” of Cyrus.
Dina hukum Minggu, tanda sato galak diteguhkeun, ku kituna “ngabatalkan hukum Allah.” Saméméh hukum Minggu, gambar sato galak dibentuk di jero Amérika Sarikat. Hukum Minggu sumping dina hiji titik waktu, tapi kabentukna gambar sato galak mangrupa hiji kurun waktu. Éta kurun waktu téh mangrupa kurun prophetic anu dilambangkeun ku lilana hirup Daniel, sakumaha diwakilan ku tujuh puluh taun panangkaran dina Daniel pasal hiji. Tujuh puluh taun éta dimimitian ku Yoyakim, ngalambangkeun waktu pesen kahiji dipaparin kakuatan dina 11 Séptémber 2001, sarta réngsé ku ngabatalkan hukum Allah, sakumaha diwakilan ku “dekrit” Kores.
The history of Daniel’s prophetic life of seventy years is symbolic of several lines of prophecy. It represents the sealing time of the one hundred and forty-four thousand. It represents a three-step testing process that is illustrated in the three angels of Revelation fourteen, and represents the structure of the Hebrew word “truth.” It represents the purification of the sons of Levi that is accomplished by the messenger of the covenant. It is represented by Christ twice cleansing the temple. It is represented by the progressive apostasy within Jerusalem in Ezekiel chapters eight and nine. It also represents the history where the image of the beast is formed in the United States.
Sajarah hirup kenabian Daniél salila tujuh puluh taun téh ngalambangkeun sababaraha jalur nubuat. Eta ngagambarkeun mangsa panyegelan saratus opat puluh opat rébu. Eta ngagambarkeun hiji prosés pangajaran tilu léngkah anu dipidangkeun dina tilu malaikat dina Wahyu opat welas, sarta ngagambarkeun struktur kecap Ibrani “kabeneran.” Eta ngagambarkeun panyucian putra-putra Léwi anu dilaksanakeun ku utusan perjangjian. Eta dilambangkeun ku Kristus anu dua kali nyucikeun Bait Allah. Eta dilambangkeun ku murtad anu lumangsung sacara bertahap di jero Yerusalem dina Yézkiel pasal dalapan jeung salapan. Eta ogé ngagambarkeun sajarah nalika gambar sato galak téh dibentuk di Amérika Sarikat.
The image of the beast is also represented by the fornication of Jezebel with Ahab, the fornication of Herod with Herodias, the golden calf of Aaron’s rebellion, the two counterfeit worship temples of Jeroboam located in Bethel and Dan, the prophets of Baal and the prophets of Ashtaroth in the story of Mount Carmel. The only definition of the image of the beast in the writings of Ellen White is the combination of church and state, with the church in control of the relationship. That issue of a church ruling over the state is the essence of what the sacred document, which is the Constitution of the United States, was designed to guard against. When the principle of the separation of church and state is discarded by the earth beast at the soon-coming Sunday law, the completed union of church and state in the United States will be accomplished.
Gambar sato galak téh ogé dilambangkeun ku kalacuran Isebel jeung Ahab, kalacuran Herodes jeung Herodias, anak sapi emas dina pambarontakan Harun, dua bait ibadah palsu Jerobeam anu perenahna di Betel jeung Dan, nabi-nabi Baal jeung nabi-nabi Asytarot dina carita Gunung Karmel. Hiji-hijina harti gambar sato galak dina tulisan-tulisan Ellen White nyaéta ngahijina gareja jeung nagara, kalayan gareja anu ngawasa éta hubungan. Perkara gareja maréntah nagara éta mangrupa hakekat tina naon anu ku dokumén suci, nyaéta Konstitusi Amérika Sarikat, dirancang pikeun dicegah. Nalika prinsip pamisahan gareja jeung nagara dipiceun ku sato galak bumi dina hukum Minggu anu geura datang, ngahijina gareja jeung nagara anu sampurna di Amérika Sarikat bakal kalaksanakeun.
From September 11, 2001 until the Sunday law in the United States there is a visual test, which is based upon students of prophecy recognizing the formation of the image of the beast. We are now at the very end of that process. In the process of forming the image of the beast there are several movements that contribute to the full development at the Sunday law, where the mark of the beast is enforced. There are political movements, religious movements, social movements and financial movements. Notice the events that are referenced in connection with the formation of the image of the beast in the following passage.
Ti 11 Séptémber 2001 nepi ka hukum Minggu di Amérika Sarikat aya hiji ujian visual, anu dumasar kana murid-murid nubuat nu ngenal formasi gambar sato galak. Urang ayeuna geus aya pisan di tungtung ahir prosés éta. Dina prosés ngabentuk gambar sato galak aya sababaraha gerakan nu nyumbang kana kamekaran pinuh dina hukum Minggu, tempat tanda sato galak dipaksakeun. Aya gerakan pulitik, gerakan agama, gerakan sosial, jeung gerakan kauangan. Perhatikeun kajadian-kajadian nu dirujuk dina hubungan jeung formasi gambar sato galak dina petikan di handap ieu.
“Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days” The Seventh-day Adventist Bible Commentary, volume 7, 976.
“Geus aya panata keur lumangsung maju, sarta gerakan-gerakan keur dijalankeun, anu baris ngakibatkeun dijieunna hiji gambar pikeun sato galak. Kajadian-kajadian bakal didatangkan dina sajarah bumi anu baris ngalaksanakeun ramalan-ramalan nubuat pikeun poé-poé panungtungan ieu” The Seventh-day Adventist Bible Commentary, volume 7, 976.
The formation of the image of the beast involves an advancing preparation that includes “events” and “movements,” both in the plural. The history represented by Daniel’s seventy years of captivity began with Jehoiakim, and ended with the decree of Cyrus. Jesus illustrates the end of a thing with the beginning of a thing, and there is a “decree” that represents the beginning of the period that Daniel’s seventy prophetic years typifies. That “decree” was the USA Patriot Act, which was publicly premised upon the attack of Islam of the third woe. But unlike the dictatorial executive orders of Abraham Lincoln in the Civil War, or Franklin Roosevelt in World War Two, the Patriot Act is still in force, and will most likely be reinforced and strengthened as hostilities with global Islam increase. The executive orders of both the Civil and Second World War ended with the end of hostilities, but there will be no end of hostilities with global Islam, but rather, escalating terror attacks around the world.
Kabentukna gambar ka sato galak ngalibetkeun hiji panyiapan anu terus maju, anu ngawengku “kajadian-kajadian” jeung “gerakan-gerakan,” duanana dina wangun jamak. Sajarah anu diwakilan ku tujuh puluh taun panangkaran Daniel dimimitian ku Yoyakim, sarta dipungkas ku dekret Koresy. Yesus ngagambarkeun ahir hiji perkara ku awal hiji perkara, sarta aya hiji “dekret” anu ngawakilan mimiti mangsa anu ditipologikeun ku tujuh puluh taun nubuat Daniel. “Dekret” éta nya éta USA Patriot Act, anu sacara umum didasarkeun kana serangan Islam tina cilaka nu katilu. Tapi, béda jeung parentah-parentah éksékutip diktatorial Abraham Lincoln dina Perang Sipil, atawa Franklin Roosevelt dina Perang Dunya Kadua, Patriot Act téh masih kénéh berlaku, sarta kacida kamungkinan baris dikuatkeun deui sarta diperketat sakumaha permusuhan jeung Islam global beuki ngaronjat. Parentah-parentah éksékutip dina boh Perang Sipil boh Perang Dunya Kadua réngsé babarengan jeung ahirna permusuhan, tapi moal aya ahirna permusuhan jeung Islam global; sabalikna, bakal aya serangan-serangan teror anu beuki ngaronjat di sakuliah dunya.
There are two primary legal philosophies within Western culture. English Law and Roman Law. The premise of English Law is that a person is innocent until proven guilty, and the premise of Roman Law is that a person is guilty until proven innocent. The USA Patriot Act is a classic example of Roman Law, and stands in direct opposition to English Law. This is one of those “events” that would be brought about in the formation of the image of the beast. If the United States is going to become the image of Catholicism, Catholic religious and political philosophy would need to be established in the United States in advance of the enforcement of the mark of the beast.
Aya dua filsafat hukum utama dina budaya Kulon: Hukum Inggris jeung Hukum Romawi. Premis Hukum Inggris nya éta yén hiji jalma dianggap teu salah nepi ka kabuktian salah, sedengkeun premis Hukum Romawi nya éta yén hiji jalma dianggap salah nepi ka kabuktian teu salah. USA Patriot Act mangrupa conto klasik tina Hukum Romawi, sarta nangtung dina pertentangan langsung jeung Hukum Inggris. Ieu mangrupa salah sahiji “kajadian” anu bakal diayakeun dina prosés kabentukna citra sato galak. Lamun Amérika Sarikat rek jadi citra Katolikisme, filsafat agama jeung pulitik Katolik kudu geus ditegakkan heula di Amérika Sarikat saméméh paksaan panerapan tanda sato galak.
“This subject is urging itself upon my mind. Consider it; for it is a matter of vast importance. With which of these two classes shall we identify our interest? We are now making our choice, and we shall soon discern between him that serveth God and him that serveth him not. Read the fourth chapter of Malachi, and think about it seriously. The day of God is right upon us. The world has converted the church. Both are in harmony, and are acting upon a short-sighted policy. Protestants will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the care and protection of the State. This national apostasy will speedily be followed by national ruin. The protest of Bible truth will be no longer tolerated by those who have made not the law of God their rule of life. Then will the voice be heard from the graves of martyrs, represented by the souls which John saw slain for the word of God and the testimony of Jesus Christ which they held; then the prayer will ascend from every true child of God, ‘It is time, Lord, for thee to work: for they have made void thy law.’” General Conference Daily Bulletin, January 1, 1900.
“Perkawis ieu keur ngadesek kana pikiran abdi. Pertimbangkeun ieu; sabab ieu téh perkara anu kacida pentingna. Jeung nu mana tina dua golongan ieu urang baris ngahijikeun kapentingan urang? Ayeuna urang keur nyieun pilihan urang, sarta engké urang bakal ngabédakeun antara anu ngawula ka Allah jeung anu henteu ngawula ka Mantenna. Bacalah pasal kaopat tina Malakhi, sarta pikirkeun éta kalawan daria. Poé Allah geus caket pisan ka urang. Dunya geus ngarobah gareja. Duanana sapaham, sarta keur ngalaksanakeun kawijakan anu pondok paningalna. Kaum Protestan bakal mangaruhan para pangawasa nagri supaya nyieun undang-undang pikeun mulangkeun kakawasaan anu leungit tina jelema dosa, anu linggih di Bait Allah, bari némbongkeun dirina saolah-olah manéhna téh Allah. Prinsip-prinsip Katolik Roma bakal dicandak kana pangreksaan jeung panyalindungan Nagara. Kamurtadan nasional ieu bakal gancang pisan dituturkeun ku karuksakan nasional. Protes bebeneran Kitab Suci moal deui ditarima ku jalma-jalma anu henteu ngajadikeun hukum Allah jadi patokan hirup maranéhna. Mangka sora bakal kadéngé ti kuburan para martir, anu dilambangkeun ku jiwa-jiwa anu ku Yohanes katempo geus dipaéhan lantaran firman Allah jeung kasaksian Yesus Kristus anu dicekel ku maranéhna; mangka doa bakal munggah ti unggal anak Allah anu satia, ‘Geus waktuna, Gusti, kanggo Gusti damel: sabab maranéhna geus ngabatalkeun hukum Gusti.’” General Conference Daily Bulletin, January 1, 1900.
The previous passage marks the time when “Roman Catholic principles will be taken under the care and protection of the State,” as occurring at the Sunday law. The Sunday law is the end of the symbolic period that began on September 11, 2001. The Patriot Act at the beginning, typifies the Sunday law at the end. Two of the events that are brought about in order to form the image of the beast was the arrival of the third Woe, and the subsequent Patriot Act.
Bagéan saméméhna nandaan mangsa nalika “prinsip-prinsip Katolik Roma bakal dicandak kana pangayoman jeung panangtayungan Nagara,” anu kajadian dina waktos hukum Minggu. Hukum Minggu téh mangrupa ahir tina période simbolis anu dimimitian dina 11 Séptémber 2001. Patriot Act dina awalna ngalambangkeun hukum Minggu dina tungtungna. Dua tina kajadian anu didatangkan pikeun ngabentuk gambar sato galak téh nyaéta datangna Cilaka katilu, jeung Patriot Act anu saterusna.
The formation of the image of the beast is the test where our eternal destiny will be decided, and it comes in advance of the Sunday law. At the Sunday law our probation as Seventh-day Adventists closes, and it is there that the visible seal is impressed and the ensign uplifted. The formation of the image of the beast occurs before the Sunday law, before the visible sealing, and before the close of probation.
Kabentukna gambar sato galak téh mangrupa ujian tempat takdir langgeng urang bakal diputuskeun, sarta éta datang saméméh hukum Minggu. Dina hukum Minggu, mangsa pangudagan urang minangka Advent Hari Katujuh ditutup, jeung di dinya éta meterai anu katingali dicapkeun sarta panji diangkat. Kabentukna gambar sato galak kajadian saméméh hukum Minggu, saméméh pemeteraian anu katingali, jeung saméméh panutupan mangsa pangudagan.
“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 parantos nunjukkeun ka abdi kalayan écés yén gambar sato galak éta bakal dibentuk saméméh masa kasempetan ditutup; sabab éta bakal janten ujian anu gedé pikeun umat Allah, anu ku éta nasib langgeng maranéhna bakal diputuskeun. Pendirian anjeun mangrupa campur aduk anu pinuh ku kateuayekan, nepi ka ngan saeutik anu bakal katipu.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Dina Wahyu 13 ieu perkara écés dipidangkeun; [Wahyu 13:11–17, dikutip].”
“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.
“Ieu teh ujian anu kudu kaalaman ku umat Allah saméméh maranéhna disegel. Sakur anu ngabuktikeun kasatiaanna ka Allah ku ngalaksanakeun hukum-Na, sarta nampik narima sabat palsu, bakal ngararangking handapeun panji Gusti Allah Yéhuwa, sarta bakal narima segel ti Allah anu hirup. Ari anu nyerahkeun bebeneran anu asalna ti sawarga sarta narima sabat Minggu, bakal narima tanda sato galak” Manuscript Releases, volume 15, 15.
The period of time for the formation of the image of the beast was represented by Daniel’s seventy years of captivity. Daniel first passed the test of fearing God, by choosing to eat only God’s food. Daniel’s first test was a dietary test. Daniel’s second test was a visual test that occurred at the end of a testing period of ten days of eating God’s diet, as opposed to eating the diet of Babylon. The success of that diet was manifested in Daniel’s physical appearance. The second test is a visual test. The first test is a dietary test. Daniel manifested his faith, and passed the first test, but in the second test, Daniel could not see in advance if he was going to appear “fatter and fairer” than those who ate Babylon’s diet. There are always people who look tremendous, but eat garbage, and there are conscientious health reformers that look like walking death.
Mangsa pikeun ngawangunna gambar sato galak dilambangkeun ku tujuh puluh taun pangbuangan Daniel. Daniel mimiti ngalangkungan ujian sieun ka Allah, ku milih ngadahar ngan ukur kadaharan Allah. Ujian kahiji Daniel nyaéta ujian ngeunaan dahareun. Ujian kadua Daniel nyaéta ujian paningal anu kajadian dina ahir mangsa ujian sapuluh poé ngadahar kadaharan Allah, sabalikna tina ngadahar kadaharan Babilon. Kasuksésan dahareun éta katingali dina penampilan jasmani Daniel. Ujian kadua nyaéta ujian paningal. Ujian kahiji nyaéta ujian ngeunaan dahareun. Daniel némbongkeun imanna, sarta lulus dina ujian kahiji, tapi dina ujian kadua, Daniel teu bisa ningali ti heula naha manéhna bakal katémbong “leuwih gendut jeung leuwih séhat” tibatan jalma-jalma anu ngadahar kadaharan Babilon. Sok aya waé jalma-jalma anu katingalina luar biasa séhat, padahal ngadahar runtah, sarta aya ogé para pembaru kaséhatan anu taliti anu katingalina siga pati nu keur leumpang.
The exercise of Daniel’s self-discipline and faith in the first test is what carried him through the second test, though the outcome of the second testing period was clouded in “darkness”. The Millerites who ate the little book on August 11, 1840, thereafter glorified God in the proclamation of the Midnight Cry message as the message swept over the land as a tidal wave. The second test is a visual test, which is preceded by a literal and spiritual dietary test and then followed by a prophetic litmus test. The second test requires a visual demonstration of the faith that was professed in the first test.
Prak-prakan disiplin diri jeung iman Daniel dina ujian kahiji éta nu nganteurkeun anjeunna ngalangkungan ujian kadua, sanajan hasil tina mangsa pangujian kadua éta katutupan ku “poek”. Kaum Millerit anu ngadahar gulungan leutik éta dina 11 Agustus 1840, satuluyna ngamulyakeun Allah dina ngawawarkeun amanat Midnite Cry, nalika amanat éta nyapuan sakuliah nagri kawas gelombang pasang. Ujian kadua téh mangrupa ujian visual, anu didahului ku ujian dahareun sacara harfiah jeung rohani, tuluy dituturkeun ku ujian lakmus nubuat. Ujian kadua nuntut hiji pintonan visual tina iman anu geus diikrarkeun dina ujian kahiji.
Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report. Hebrews 11:1, 2.
Ayeuna iman teh hakékat tina perkara-perkara anu diarep-arep, bukti tina perkara-perkara anu henteu katenjo. Sabab ku eta para kokolot meunang kasaksian anu hade. Ibrani 11:1, 2.
Daniel chapter two is a visual test, that is only successfully accomplished if the diet that was selected in the first test is actively applied to the testing process.
Daniel pasal dua téh mangrupa tés visual, nyaéta tés anu ngan ukur bisa hasil kalaksanakeun lamun dahareun anu dipilih dina tés kahiji sacara aktif diterapkeun kana prosés pangujian.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.
Sabab ieu tetenjo téh pikeun waktu anu geus ditangtukeun; tapi dina tungtungna éta bakal nyarita, sarta moal ngabohong. Sanajan éta kawas ngalambat, antosan éta; sabab éta pasti datang, moal ngalambat. Tingali, jiwana anu ngagedékeun diri téh henteu lempeng dina dirina; tapi jalma anu bener bakal hirup ku iman-na. Habakkuk 2:3, 4.
The outcome of the second test is left in darkness in order to demonstrate if the professed faith of the first test was a genuine faith.
Hasil tina ujian kadua diantep dina poék supaya nembongkeun naha iman anu diaku dina ujian kahiji téh iman anu sajati.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Cahaya husus nu dipaparinkeun ka Yohanes, anu ditepikeun dina tujuh guludug, nya éta hiji gambaran ngeunaan kajadian-kajadian anu bakal lumangsung dina handapeun amanat malaikat kahiji jeung kadua. Teu hadé lamun umat nyaho hal-hal ieu, sabab iman maranéhna mémang kudu diuji. Dina tatanan Allah, kabeneran-kabeneran anu pangendahna tur pangluhurna bakal diproklamasikeun. Amanat malaikat kahiji jeung kadua kudu diproklamasikeun, tapi saméméh amanat-amanat ieu ngaréngsékeun pagawéan hususna, teu aya cahaya salajengna anu kudu diungkabkeun.” The Seventh-day Adventist Bible Commentary, jilid 7, 971.
It is divinely fitting that Daniel chapter two, is based upon an image, for it represents the test of the image of the beast. Those students of prophecy that recognized September 11, 2001 as a fulfillment of prophecy, symbolically ate the hidden book. They were then led back to the old paths of Adventism as they appear on the pioneer 1843 and 1850 Charts. The old paths identified the movement of the first angel, which they then were led to understand represented the movement of the third angel. All the precious revelations that they were led to understand came about by the understanding of the prophetic methodology that they received. That methodology was typified by the methodology of William Miller, that was confirmed when the first message of his history was empowered on August 11, 1840.
Kacocokan ilahi ngalarapkeun yén Daniel pasal dua dumasar kana hiji patung, sabab éta ngawakilan ujian ngeunaan patung sato galak. Para murid nubuat anu ngakuan 11 Séptémber 2001 minangka hiji minuhan nubuat, sacara simbolis ngahakan kitab anu disumputkeun. Saterusna maranéhna dipingpin balik kana jalan-jalan heubeul Adventisme sakumaha éta katingali dina Bagan 1843 jeung 1850 para panaratas. Jalan-jalan heubeul éta ngaidentipikasi gerakan malaikat kahiji, anu tuluy ku maranéhna dipingpin pikeun dipikaharti yén éta ngawakilan gerakan malaikat katilu. Sakabéh panyingkepan anu mulia anu dipingpin ku maranéhna pikeun dipikaharti téh lumangsung ku pamahaman kana metodologi nubuat anu ku maranéhna ditarima. Metodologi éta ditipikeun ku metodologi William Miller, anu dikonfirmasi nalika pesen kahiji dina sajarahna dikuatkeun dina 11 Agustus 1840.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Dina taun 1840 aya deui hiji kacumponan nubuat anu matak pikaresepeun sarta ngagerakkeun minat anu sumebar lega. Dua taun saméméhna, Josiah Litch, salah saurang palayan Injil anu utama dina ngawawarkeun kadatangan anu kadua, medalkeun hiji pedaran ngeunaan Wahyu 9, anu ngaramalkeun ragragna Kakaisaran Ottoman. Numutkeun kana itunganana, kakawasaan ieu baris digulingkeun ... dina tanggal 11 Agustus 1840, nalika kakawasaan Ottoman di Konstantinopel tiasa diarepkeun bakal dipatahkeun. Jeung ieu, kuring yakin, bakal kabuktian leres.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Dina mangsa anu kacida pasti dipastikeunana, Turki, ngaliwatan para dutana, narima panangtayungan ti kakawasaan-kakawasaan sekutu Éropa, sarta ku kituna nempatkeun dirina dina pangawasan bangsa-bangsa Kristen. Kajadian éta ngeusi pisan ramalan éta. Nalika hal éta jadi kanyahoan, balaréa jadi yakin kana benerna prinsip-prinsip panapsiran nubuat anu dianut ku Miller jeung para sasamana, sarta dorongan anu luar biasa dipasihkeun ka gerakan advent. Jalma-jalma anu boga élmu jeung kadudukan ngahiji jeung Miller, boh dina ngawawar boh dina medalkeun pamadegan-pamadeganana, sarta ti taun 1840 nepi ka 1844 pagawean éta ngalegaan kalawan gancang.” The Great Controversy, 334, 335.
When men accepted September 11, 2001, as a fulfillment of prophecy, they were also “convinced of the correctness of the principles of prophetic interpretation adopted by” Future for America. The angel had descended with the hidden book and commanded those that would eat, to eat. The prophetic logic contained within the little book of the Millerite history, and the hidden book of our current history, is required to safely navigate the test of the formation of the image of the beast. But after eating, or assimilation of the prophetic methodology, the student must thereafter manifest a visual confirmation of what he had previously eaten. That act of faith must be manifested by a test which is navigated with an outcome that is “dark”.
Waktu manusa narima 11 Séptémber 2001 minangka hiji pamenuhan nubuat, maranéhna ogé “yakin kana benerna prinsip-prinsip tafsir nubuat anu dianut ku” Future for America. Malaikat téh geus turun mawa kitab anu disumputkeun sarta maréntahkeun ka jalma-jalma anu rék ngadaharna, supaya ngadahar. Logika nubuat anu nyangkaruk dina kitab leutik tina sajarah Millerit, jeung kitab anu disumputkeun tina sajarah urang ayeuna, diperlukeun pikeun kalayan aman ngaliwatan ujian dina kabentukna gambar sato galak. Tapi sanggeus ngadahar, atawa ngasupkeun kana diri metodologi nubuat éta, murid téh satuluyna kudu némbongkeun hiji pangukuhan anu kasampak tina naon anu saméméhna geus didaharna. Kalakuan iman éta kudu diwujudkeun ku hiji ujian anu diliwatan kalayan hiji hasil anu “poék”.
The prophetic rules of William Miller in the history of the first angel, combined with the prophetic keys that were established in the history of the third angel, allows students of prophecy to recognize that each of the three angels of Revelation fourteen brought with them a message in a little book that was to be eaten. The methodology they chose to eat allows those students to then see that when the angel of Revelation eighteen descended on September 11, 2001, he had a book that must be eaten in his hand, though it is not directly addressed in chapter eighteen.
Aturan-aturan kenabian William Miller dina sajarah malaikat kahiji, dihijikeun jeung konci-konci kenabian anu diteguhkeun dina sajarah malaikat katilu, ngamungkinkeun para murid nubuatan pikeun ngakuan yén masing-masing tina tilu malaikat dina Wahyu opat welas mawa hiji pesen dina hiji kitab leutik anu kudu didahar. Metodologi anu ku maranéhna dipilih pikeun ngadaharna ngamungkinkeun para murid éta saterusna ningali yén nalika malaikat dina Wahyu dalapan welas turun dina 11 Séptémber 2001, anjeunna nyekel hiji kitab anu kudu didahar dina pananganna, sanajan éta henteu langsung dipedar dina pasal dalapan welas.
The angel had a hidden book in his hand. That prophetic logic is what Daniel represents when he chose to reject Babylonian food. That prophetic logic is what is necessary in order to see the formation of the image of the beast, for though we have been informed that there are “movements” and “events” that will be brought about in forming the image of the beast, we have also been informed that the movement for Sunday legislation is going on in “darkness.” We must have spiritual “night vision goggles” to be able to see their movements in the dark, for it is the formation of the image, but it is formed in “darkness”. It will only be recognized by the prophetic rules that the student of prophecy accepted when he recognized September 11, 2001, as a fulfillment of the arrival of the third Woe.
Malaikat éta nyekel hiji buku anu nyumput dina leungeunna. Logika nubuat éta anu diwakilan ku Daniel nalika anjeunna milih nampik kadaharan Babul. Logika nubuat éta anu diperlukeun sangkan tiasa ningali kabentukna gambar sato galak, sabab sanajan urang geus dibéjaan yén aya “gerakan-gerakan” jeung “kajadian-kajadian” anu bakal diayakeun dina ngabentuk gambar sato galak, urang ogé geus dibéjaan yén gerakan pikeun panerapan hukum Minggu keur lumangsung dina “poek”. Urang kudu miboga “kacamata visi peuting” rohani sangkan tiasa ningali gerakanna dina poek, sabab éta téh kabentukna gambar éta, tapi éta kabentukna dina “poek”. Ieu ngan bakal dipikawanoh ku aturan-aturan nubuat anu ditarima ku murid nubuat nalika anjeunna ngakuan 11 Séptémber 2001 minangka panggenepan tina datangna Cilaka anu katilu.
“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.
“Gusti geus nganyatakeun naon anu bakal kajadian dina poé-poé panungtung, supaya umat-Na tiasa disiapkeun pikeun nangtung ngalawan badai panolakan jeung amarah. Maranéhanana anu geus dipapatahan ngeunaan kajadian-kajadian anu aya di hareupeun maranéhna teu meunang cicing dina harepan tenang kana datangna badai éta, bari ngalipur dirina yén Gusti bakal nangtayungan jalma-jalma satia-Na dina poé kasusah. Urang kudu jadi saperti jalma-jalma anu ngadagoan Gustina, lain dina nungguan anu malas, tapi dina pagawean anu satia tur sumanget, kalayan iman anu teu oyag. Ayeuna lain waktuna pikeun ngantep pikiran urang kaserep ku perkara-perkara anu leutik pentingna. Nalika jalma-jalma keur saré, Sétan keur giat ngatur sagala rupa sangkan umat Gusti henteu meunang welas asih atawa kaadilan. Gerakan poé Minggu ayeuna keur nyieun jalanna dina kaayaan poék. Para pamingpin nyumputkeun perkara anu sabenerna jadi pasualan, jeung loba anu ngahiji dina gerakan éta sorangan henteu ningali ka mana arus anu nyumput téh nuju ngarah. Pangakuan-pangakuanna lemah lembut sarta katingalina Kristen, tapi lamun éta geus nyarita, éta bakal nembongkeun sumanget naga. Kawajiban urang nyaéta ngalakukeun sagala anu aya dina kakawasaan urang pikeun nyegah bahaya anu keur ngancam. Urang kudu narékahan pikeun ngalemeskeun prasangka ku nempatkeun diri urang dina cahaya anu pantes di hareupeun rahayat. Urang kudu ngawanohkeun ka maranéhna patalékan anu sabenerna keur dipasualkeun, ku kituna méré panolakan anu pangmujarabna ngalawan léngkah-léngkah pikeun ngawatesan kabébasan nurani. Urang kudu nalungtik Kitab Suci sarta sanggup méré alesan pikeun iman urang. Ceuk nabi: ‘Anu jahat bakal tetep ngalakukeun kajahatan; jeung moal aya saurang ogé ti antara anu jahat anu bakal ngarti; ari anu wijaksana mah bakal ngarti.’ Testimonies, volume 5, 452.”
Daniel represents the “wise” who can see the movement for Sunday legislation, even though it is going on in “darkness.” He can do so, for he passed the dietary test, before the visual test. The visual test of the formation of the image of the beast takes place in “darkness.”
Daniel ngagambarkeun jalma-jalma “wijaksana” anu sanggup ningali gerakan pikeun panerapan undang-undang Minggu, sanajan hal éta lumangsung dina “poék.” Anjeunna tiasa ngalakukeun kitu, sabab anjeunna parantos lulus ujian ngeunaan kadaharan, saméméh ujian visual. Ujian visual ngeunaan kabentukna gambar sato galak lumangsung dina “poék.”
We will begin our consideration of Daniel chapter two as the second angel’s message in the next article.
Urang baris ngamimitian panalungtikan urang ngeunaan Daniel pasal dua minangka amanat malaikat kadua dina artikel salajengna.
And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them. Isaiah 42:16.
Jeung Kami baris nungtun nu lolong ku jalan anu can dipikawanoh ku maranéhna; Kami baris mingpin maranéhna dina jalur-jalur anu can dipikawanoh ku maranéhna; Kami baris ngajadikeun poék jadi caang di hareupeun maranéhna, jeung nu bengkok jadi lempeng. Ieu sagala hal baris dipigawe ku Kami ka maranéhna, sarta moal ninggalkeun maranéhna. Yesaya 42:16.