In previous articles we spent time identifying the prophetic characteristics of the second test of the three tests represented by the three angels. Each angel represents a specific test, and the second test is represented as a visual test. We identified all three angels, and their respective tests are identified also in Daniel chapter one, where the second of the three tests was based upon the appearance of Daniel and the three worthies after they ate the vegetarian diet, instead of the Babylonian diet. Another characteristic of the second test is that it often is represented by a representation of the combination of Church and State.
Dina artikel-artikel saméméhna urang geus nyéépkeun waktu pikeun ngaidéntifikasi ciri-ciri nubuatan tina ujian kadua tina tilu ujian anu dilambangkeun ku tilu malaikat. Unggal malaikat ngawakilan hiji ujian anu tangtu, jeung ujian kadua dilambangkeun minangka ujian visual. Urang geus ngaidéntifikasi katilu malaikat éta, sarta ujian-ujianana masing-masing ogé diidéntifikasi dina Daniel pasal hiji, di mana ujian kadua tina tilu ujian éta dumasar kana penampilan Daniel jeung tilu nonoman anu satia sanggeus maranéhna ngadahar kadaharan vegetarian, lain kadaharan Babul. Ciri séjén tina ujian kadua nyaéta yén éta mindeng dilambangkeun ku hiji gambaran ngeunaan gabungan Garéja jeung Nagara.
All three angels and their respective tests are identified in the fall of Nimrod’s Babel in Genesis chapter eleven. The three tests are there represented by the three times the expression of “go to” is used in verses three, four and seven. The second expression of “go to,” in verse four marks the test of the second angel.
Katilu malaikat éta, jeung ujian masing-masingna, kaidentifikasi dina ragragna Babelna Nimrod dina Kajadian pasal sabelas. Tilu ujian éta di dinya dipagambarkeun ku tilu kali digunakeunana ungkara “hayu atuh” dina ayat tilu, opat, jeung tujuh. Ungkara “hayu atuh” anu kadua, dina ayat opat, nandaan ujian malaikat anu kadua.
And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.
Tuluy maranéhna pok, Hayu urang ngadegkeun keur urang sorangan hiji kota jeung hiji munara, anu pucukna bisa nepi ka langit; sarta hayu urang nyieun ngaran keur diri urang, supaya urang ulah paburencay ka sakuliah beungeut bumi. Kajadian 11:4.
A city represents a state, and a tower represents a church. They also desired a specific character, as represented in their desire to make themselves a name. In the second test character is often manifested, and it is done so in contrast with an opposite character, as represented by Cain and Abel, the wise and foolish virgins, or in Daniel’s second test in the visual appearance between those who ate the diet of Babylon, as opposed to those who ate pulse.
Hiji kota ngalambangkeun hiji nagara, ari hiji munara ngalambangkeun hiji garéja. Maranéhna ogé mikahayang hiji watak anu tangtu, sakumaha kagambarkeun dina kahayang maranéhna pikeun ngadamel ngaran keur dirina sorangan. Dina ujian anu kadua, watak téh mindeng katingalina, sarta hal éta lumangsung dina papasangan jeung watak anu sabalikna, sakumaha kagambarkeun ku Kain jeung Habel, ku parawan anu wijaksana jeung anu bodo, atawa dina ujian kadua Daniel dina bédana paningal lahiriah antara jalma-jalma anu ngadahar kadaharan Babul, sabalikna ti jalma-jalma anu ngadahar sayuran.
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 2:12–15.
Mugia abdi-abdi anjeun, sim kuring nyuhunkeun, sapuluh poé lilana; sarta mugi dipaparin ka kami kacang-kacangan pikeun didahar, jeung cai pikeun diinum. Satuluyna mugi raray kami dipariksa di payuneun anjeun, kitu deui rarayna budak-budak anu ngadahar bagian tina kadaharan raja; sarta sakumaha anu anjeun tingali, lakonan ka abdi-abdi anjeun numutkeun éta. Ku sabab kitu anjeunna satuju ka maranéhna dina ieu perkara, sarta nguji maranéhna salila sapuluh poé. Jeung dina ahir sapuluh poé, rarayna katémbong leuwih saé jeung leuwih ngeusi daging batan sakabéh budak anu ngadahar bagian tina kadaharan raja. Daniel 2:12–15.
In the Millerite history, the test of the second angel manifested two classes of worshippers. The class that failed the test became the daughters of Rome, the other class were the faithful who continue to follow the advancing light. The daughters of Rome reflect the prophetic makeup of the mother, and the mother who they became daughters of is identified as the mother of harlots. Prophetically a harlot is a church which enters into a relationship with the state, as is the image of the papacy.
Dina sajarah Millerite, ujian malaikat kadua nembongkeun dua golongan panyembah. Golongan anu gagal dina ujian éta jadi putri-putri Roma, sedengkeun golongan séjénna nya éta jalma-jalma satia anu terus nuturkeun cahaya anu beuki maju. Putri-putri Roma ngagambarkeun susunan profétik indungna, sarta indung anu ngajadikeun maranéhna putri téh diidéntifikasi minangka indung para palacur. Dina harti profétik, palacur téh hiji garéja anu asup kana hubungan jeung nagara, sakumaha anu kagambarkeun dina citra kapausan.
The first of the three angels in Revelation chapter fourteen, possesses all three tests of each of the three angels, as does Daniel chapter one. In Daniel twelve the three-step testing process is also identified, so the three-step testing process is in both the beginning and ending of the book of Daniel.
Nu kahiji tina tilu malaikat dina Wahyu pasal opat welas miboga sakabéh tilu tés tina masing-masing tilu malaikat éta, sakumaha ogé aya dina Daniel pasal hiji. Dina Daniel dua welas, prosés pangujian tilu léngkah ogé diidentifikasi, ku kituna prosés pangujian tilu léngkah aya boh dina awal boh dina ahir kitab Daniel.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Loba bakal disucikeun, dipapahesih, sarta diuji; ari nu jahat mah bakal tetep ngalampahkeun kajahatan: jeung moal aya saurang ogé ti antara nu jahat anu ngarti; ari nu wijaksana mah bakal ngarti. Daniel 12:10.
The first test in verse ten is the purification which occurs in the courtyard of the sanctuary where the lamb is slain and justification is imputed to the sinner. The second test in verse ten is to be made white, which is represented by the holy place in the sanctuary, which represents when sanctification is imparted to the believer. The third step is to be tried, which represents the judgment of the Most Holy Place where God’s people are sealed, and glorification is accomplished. The two classes of worshippers are represented by the wicked who do not understand, and the wise who do understand.
Ujian anu kahiji dina ayat sapuluh nyaéta panyucian anu lumangsung di pakarangan Bait Suci, tempat anak domba dipaéhan jeung pangbeneran dipasrahkeun ka nu dosa. Ujian anu kadua dina ayat sapuluh nyaéta dijadikeun bodas, anu dilambangkeun ku Rohangan Suci dina Bait Suci, anu ngalambangkeun waktu pangudusan dipasrahkeun ka nu percaya. Léngkah anu katilu nyaéta diuji, anu ngalambangkeun pangadilan di Rohangan Mahasuci, tempat umat Allah diségél, sarta kamulyaan diréngsékeun. Dua golongan nu nyembah dilambangkeun ku jalma-jalma jahat anu henteu ngartos, jeung jalma-jalma wijaksana anu ngartos.
The second test, which is represented many times in the sacred Word, represents a visual test, where two classes of worshippers are manifested, and the combination of Church and State is symbolized. Just as important is that a characteristic of the second test is that it precedes the third test, and the third test represents judgment. There is an important caveat to the judgment of the third test though, for each of the three tests involve a judgment, but the first two tests are placed in a history where character development is still possible. The third test is different, in that it is a prophetic litmus test, which simply identifies which class of worshipper you had become in the previous two steps of the testing process.
Ujian anu kadua, anu diwakilan sababaraha kali dina Firman suci, ngawakilan hiji ujian anu kasawang, di mana dua golongan anu nyembah ditembongkeun, sarta ngahijina Garéja jeung Nagara dilambangkeun. Sarua pentingna, hiji ciri tina ujian anu kadua nyaéta yén éta miheulaan ujian anu katilu, sarta ujian anu katilu ngawakilan pangadilan. Sanajan kitu, aya hiji catetan penting ngeunaan pangadilan dina ujian anu katilu, sabab masing-masing tina tilu ujian éta ngalibetkeun hiji pangadilan, tapi dua ujian anu kahiji ditempatkeun dina hiji sajarah anu kamekaran tabiatna masih mungkin. Ujian anu katilu téh béda, sabab éta mangrupa hiji ujian batu uji nubuat, anu ngan saukur nangtukeun golongan anu nyembah mana anu geus anjeun jadi dina dua léngkah saméméhna tina prosés pangujian éta.
In the sealing time of the one hundred and forty-four thousand which began on September 11, 2001, and ends at the Sunday law in the United States, there are three tests. The first test was when the angel descended on September 11, 2001, and in agreement with the angel that descended in Millerite history on August 11, 1840, the test is then a test upon diet. In Daniel chapter one, the first test was when Daniel purposed in his heart not to eat the king’s diet. When the Holy Spirit descended at Christ’s baptism and He then fasted for forty days, His first test was diet.
Dina mangsa panyegelan saratus opat puluh opat rébu, anu dimimitian dina 11 Séptémber 2001, sarta réngsé dina hukum Minggu di Amérika Sarikat, aya tilu ujian. Ujian kahiji téh nalika malaikat turun dina 11 Séptémber 2001, sarta saluyu jeung malaikat anu turun dina sajarah kaum Millerite dina 11 Agustus 1840, ujian éta mangrupa ujian ngeunaan kadaharan. Dina Daniel pasal hiji, ujian kahiji téh nalika Daniel netepkeun dina haténa pikeun henteu ngadahar kadaharan raja. Nalika Roh Suci turun dina baptisan Kristus sarta sanggeus éta Anjeunna puasa salila opat puluh poé, ujian kahiji-Na téh ngeunaan kadaharan.
The third and final test in the sealing time of the one hundred and forty-four thousand is the Sunday law. At that time all those who have an understanding of the claims of the seventh-day Sabbath, and who choose to worship on the day of the sun will receive the mark of the beast, and they are lost for eternity. After three years, in Daniel chapter one, Daniel and the three worthies were taken before Nebuchadnezzar (a symbol of the Sunday law), to be judged on their training over the previous three years. When the Father and Son went down in Nimrod’s story of rebellion at the third “go to,” it was to confuse their language and scatter them abroad, The third test is the litmus test that separates the two classes for eternity.
Ujian anu katilu jeung nu pamungkas dina mangsa pamegelan saratus opat puluh opat rébu nyaéta hukum Minggu. Dina waktu éta, sakumna jalma anu ngartos kana tuntutan Sabat poe katujuh, tapi milih nyembah dina poe panonpoé, bakal narima tanda sato galak, sarta maranéhna leungit pikeun salalanggengna. Sanggeus tilu taun, dina Daniel pasal hiji, Daniel jeung tilu nonoman anu mulya dibawa ka payuneun Nebukadnesar (lambang hukum Minggu), pikeun diadili dumasar kana palatihan maranéhna salila tilu taun saméméhna. Nalika Rama jeung Putra lungsur dina carita Nimrod ngeunaan pambrontakan dina “hayu urang indit” nu katilu, éta pikeun ngabingungkeun basa maranéhna jeung nyebarkeun maranéhna ka mana-mana. Ujian nu katilu téh mangrupa ujian pamungkas anu misahkeun dua golongan pikeun salalanggengna.
“Both the parable of the tares and that of the net plainly teach that there is no time when all the wicked will turn to God. The wheat and the tares grow together until the harvest. The good and the bad fish are together drawn ashore for a final separation.
“Boh misil gandum jeung jukut goréng, kitu deui misil jala, écés ngajar yén moal aya mangsa nalika sakabéh jalma jahat bakal malik ka Allah. Gandum jeung jukut goréng tumuwuh babarengan nepi ka usum panén. Lauk anu hadé jeung anu goréng babarengan katarik ka sisi basisir pikeun pamilahan anu pamungkas.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Deui, ieu misil-misil téh ngajarkeun yén moal aya deui mangsa kasempetan sanggeus pangadilan. Nalika padamelan Injil geus réngsé, geuwat tuluy aya pamisahan antara nu hadé jeung nu jahat, sarta takdir unggal golongan geus ditangtukeun salalanggengna.” Christ’s Object Lessons, 123.
The sealing time of the one hundred and forty-four thousand ends at the soon-coming Sunday law, and between that third test, and the first test that arrived on September 11, 2001, the second test is brought upon Laodicean Adventism. There is “no probation after judgment,” for the work of the gospel is then completed for the one hundred and forty-four thousand.
Wanci panyégelan saratus opat puluh opat rébu téh réngsé dina hukum Minggu nu baris geura datang, sarta di antara ujian katilu éta jeung ujian kahiji anu sumping dina 11 Séptémber 2001, ujian kadua ditumpangkeun ka Adventisme Laodikea. Teu aya “masa kasempetan sanggeus pangadilan,” sabab pagawean Injil dina waktu harita geus diréngsékeun pikeun saratus opat puluh opat rébu.
Sister White teaches in several places that if we do not pass the first test, then we cannot pass the second test, and without successfully passing the second test we will manifest our failure at the third, litmus test.
Sadérék White ngajar dina sababaraha tempat yén lamun urang henteu lulus dina ujian kahiji, mangka urang moal bisa lulus dina ujian kadua, sarta tanpa hasil lulus dina ujian kadua urang bakal némbongkeun kagagalan urang dina ujian katilu, ujian lakmus.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Abdi dituduhkeun deui kana pangwawaran ngeunaan datangna Kristus anu kahiji. Yohanes diutus dina roh jeung kakawasaan Elia pikeun nyiapkeun jalan pikeun Yesus. Jalma-jalma anu nolak kasaksian Yohanes henteu meunang mangpaat tina ajaran-ajaran Yesus. Panolakan maranéhna kana amanat anu ngaramalkeun datangna Anjeunna nempatkeun maranéhna dina kaayaan anu matak teu bisa kalayan gampang narima bukti anu pangkuatna yén Anjeunna teh Al Masih. Iblis mingpin jalma-jalma anu nolak amanat Yohanes supaya terus maju leuwih jauh deui, nepi ka nolak jeung nyalibkeun Kristus. Ku ngalakukeun kitu maranéhna nempatkeun dirina sorangan dina kaayaan anu matak teu bisa narima berkah dina poe Pentakosta, anu saenyana bakal ngajarkeun ka maranéhna jalan asup ka Bait Suci sawarga. Raraketna lalangse Bait Allah nembongkeun yén kurban-kurban jeung aturan-aturan upacara urang Yahudi moal ditarima deui. Kurban Agung geus dipersembahkeun sarta geus ditarima, sarta Roh Suci anu turun dina poe Pentakosta ngarahkeun pikiran para murid ti bait suci di bumi ka Bait Suci sawarga, tempat Yesus geus asup ku getih-Na sorangan, pikeun ngalimpahkeun ka para murid-Na mangpaat tina panebusan-Na. Tapi urang Yahudi ditinggalkeun dina poek anu sagemblengna. Maranéhna leungit sagala cahaya anu sabenerna bisa dipiboga ku maranéhna ngeunaan rarancang kasalametan, sarta tetep ngandelkeun kurban-kurban jeung persembahan-persembahan maranéhna anu teu aya gunana. Bait Suci sawarga geus ngagantikeun bait suci di bumi, tapi maranéhna teu miboga pangaweruh ngeunaan éta parobahan. Ku sabab kitu maranéhna teu bisa meunang mangpaat tina pangantaraan Kristus di Rohangan Suci.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
“Loba anu ningali kalayan geueuman kana lampah urang Yahudi dina nampik jeung nyalib Kristus; jeung nalika maranéhna maca sajarah ngeunaan panyiksa-Na anu hina pisan, maranéhna nyangka yén maranéhna mikanyaah ka Anjeunna, sarta moal mungkir ka Anjeunna saperti Petrus, atawa nyalibkeun Anjeunna saperti anu dipigawé ku urang Yahudi. Tapi Allah, anu maca hate sakabéh jalma, geus mawa kana panggeuing éta kanyaah ka Yesus anu ku maranéhna diaku dirasakeun. Sakuliah sawarga ngawas kalayan minat anu pangjerona kana panarimaan amanat malaikat kahiji. Tapi loba anu ngaku mikanyaah ka Yesus, jeung anu ngucurkeun cimata nalika maca carita ngeunaan salib, malah ngahina kana warta hadé ngeunaan kadatangan-Na. Gantina narima amanat éta kalayan kabungah, maranéhna nyatakeun yén éta téh hiji kasasab. Maranéhna ngabencian jalma-jalma anu mikacinta kana nembongan-Na sarta ngaluarkeun maranéhna ti gareja-gareja. Maranéhna anu nampik amanat kahiji teu bisa meunang mangpaat tina amanat kadua; kitu deui maranéhna teu meunang mangpaat ku sasambat tengah wengi, anu dimaksudkeun pikeun nyiapkeun maranéhna supaya ku iman bisa asup babarengan jeung Yesus ka tempat anu Mahasuci di Bait Suci sawarga. Jeung ku nampik dua amanat anu saméméhna, maranéhna geus ngapoekkeun pisan pangarti maranéhna nepi ka maranéhna teu bisa ningali cahaya dina amanat malaikat katilu, anu némbongkeun jalan ka tempat anu Mahasuci. Kuring nempo yén sakumaha urang Yahudi geus nyalib Yesus, kitu deui gareja-gareja ngaranan geus nyalib amanat-amanat ieu, ku sabab éta maranéhna teu boga pangaweruh ngeunaan jalan ka tempat anu Mahasuci, sarta maranéhna teu bisa meunang mangpaat tina pangantaraan Yesus di dinya. Saperti urang Yahudi, anu ngahaturkeun kurban-kurban maranéhna anu euweuh gunana, maranéhna ogé ngahaturkeun doa-doa maranéhna anu euweuh gunana ka ruangan anu geus ditinggalkeun ku Yesus; jeung Iblis, anu bungah ku panipuan éta, nyarandé kana watek kaagamaan, sarta mingpin pikiran jalma-jalma anu ngaku Kristen ieu ka dirina sorangan, digawé ku kakawasaanana, ku tanda-tandana jeung ku kaajaiban-kaajaiban bohong, pikeun ngiket maranéhna pageuh dina jeratna.” Early Writings, 259–261.
If we will not accept the warning message represented by September 11, 2001, then we will certainly accept the Sunday law when it arrives, presuming we are still alive. That being said, the test where we determine our eternal destiny, and the test we must pass before we are sealed at the Sunday law, which is the test we must pass before probation closes, is the second test, and it is the test of the image of the beast.
Upami urang moal narima pesen pangéling-ngéling anu dilambangkeun ku 11 Séptémber 2001, mangka tangtu urang bakal narima hukum Minggu nalika éta datang, upamana urang masih kénéh hirup. Ku kituna, ujian anu nangtukeun takdir langgeng urang, jeung ujian anu kudu urang lulus saméméh urang dipaparin meterai dina mangsa hukum Minggu, nyaéta ujian anu kudu urang lulus saméméh panto kasempetan ditutup, nya éta ujian kadua, sarta éta téh ujian ngeunaan gambar sato galak.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Pangeran parantos nembongkeun ka abdi kalayan écés yén gambar tina sato galak éta bakal dibentuk saméméh mangsa kasempetan rahmat ditutup; sabab éta bakal janten ujian anu agung pikeun umat Allah, anu ku éta nasib langgeng maranéhna bakal diputuskeun. Kadudukan anjeun mangrupa campuran kacampur anu pinuh ku teu saluyu, nepi ka ngan saeutik baé anu bakal kacekel ku tipu daya.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Dina Wahyu 13 perkara ieu ditepikeun kalayan écés; [Wahyu 13:11–17, dipetik].”
“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 téh ujian anu kudu kaalaman ku umat Allah saméméh maranéhna disegel. Sakur anu ngabuktikeun kasatiaanana ka Allah ku ngajaga hukum-Na, sarta nampik narima sabat palsu, bakal nangtung di handapeun panji Gusti Allah Yéhuwa, sarta bakal narima segel Allah anu hirup. Ari anu nyerahkeun bebeneran anu asalna ti sawarga sarta narima sabat Minggu, bakal narima tanda sato galak éta.” Manuscript Releases, jilid 15, 15.
The second test in the sealing time of the one-hundred and forty-four thousand is a prophetic visual test. It requires the recognition of the formation of the image of the beast in the United States, and that test can only be revealed through God’s prophetic Word. More than that, God’s prophetic Word will only be understood by those who choose to eat the message of the latter rain, which is represented as the methodology of line upon line. If we refuse to eat the message that is in the hand of the mighty angel of Revelation eighteen when he descends, we will not possess the ability to recognize the formation of the image of the beast.
Ujian kadua dina mangsa pamasangan meterai ka saratus opat puluh opat rébu téh mangrupa ujian visual nubuat. Eta nungtut pangakuan kana kabentukna gambar sato galak di Amérika Sarikat, jeung ujian éta ngan ukur bisa diungkabkeun ku Firman nubuat Allah. Leuwih ti éta, Firman nubuat Allah ngan bakal kaharti ku jalma-jalma anu milih pikeun ngadahar amanat hujan ahir, anu digambarkeun minangka métodologi garis kana garis. Lamun urang nolak ngadahar amanat anu aya dina panangan malaikat anu perkasa dina Wahyu dalapan belas nalika anjeunna turun, urang moal miboga kamampuhan pikeun ngakuan kabentukna gambar sato galak.
In order to eat the message in the angel’s hand it requires that the student of prophecy can see that the angel has a message in his hand. When the mighty angel of Revelation eighteen descends, the verse does not identify anything in his hand, but the methodology of line upon line establishes upon several witnesses that there is always a message in the hand of the angels who descend. Those who reject the methodology of line upon line, are blind to the message that provides the evidence that the image of the beast is forming in the United States. That must be recognized, for our eternal destiny is based upon recognizing this truth. Line upon line, Sister White identifies the prophetic characteristics of the first angel with the same characteristics of the mighty angel of Revelation chapter eighteen.
Pikeun ngadahar pekabaran anu aya dina panangan malaikat, diperlukeun yén murid nubuat sanggup ningali yén malaikat téh nyekel hiji pekabaran dina pananganana. Nalika malaikat anu gagah dina Wahyu dalapan welas turun, éta ayat henteu nyebutkeun aya naon-naon dina pananganana, tapi padika garis kana garis netepkeun ku sababaraha saksi yén salawasna aya hiji pekabaran dina panangan para malaikat anu turun. Maranéhna anu nolak padika garis kana garis, jadi lolong kana pekabaran anu nyayagikeun bukti yén gambar sato galak keur kabentuk di Amérika Sarikat. Ieu kudu dipikawanoh, sabab nasib langgeng urang gumantung kana pangakuan kana ieu bebeneran. Garis kana garis, Sadérék White ngaidéntifikasi ciri-ciri nubuat malaikat kahiji jeung ciri-ciri anu sarua tina malaikat anu gagah dina Wahyu pasal dalapan welas.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.
“Kuring dipintonkeun kana minat anu kacida gedéna ti sakumna sawarga kana pagawean anu keur lumangsung di bumi. Yesus maréntahkeun hiji malaikat anu gagah perkasa supaya turun sarta mere panggeuing ka pangeusi bumi sangkan nyiapkeun diri pikeun kadatangan-Na anu kadua. Nalika malaikat éta ninggalkeun payuneun Yesus di sawarga, hiji cahaya anu pohara caang tur mulya maju miheulaan anjeunna. Kuring dibéjaan yén pancénna nyaéta nyaangan bumi ku kamulyaanana sarta mere panggeuing ka manusa ngeunaan murka Allah anu bakal datang. Jalma réa narima éta cahaya. Sababaraha di antarana kaciri pohara khidmat, sedengkeun anu séjén suka bungah tur kahariring. Sakur anu narima éta cahaya ngaharudungkeun beungeutna ka sawarga sarta ngamulyakeun Allah. Sanajan éta cahaya dipancarkeun ka sakumna, sawatara ngan saukur kakeunaan ku pangaruhna, tapi henteu narimana kalawan sajero hate. Loba anu pinuh ku murka anu kacida gedéna. Para palayan jeung rahayat ngahiji jeung anu hina, sarta pageuh ngalawan cahaya anu dipancarkeun ku malaikat anu gagah perkasa éta. Tapi sakur anu narimana ngajauh tina dunya sarta raket ngahiji saurang jeung nu saurang deui.”
“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.” Early Writings, 245, 246.
“Sétan jeung para malaikatna kacida sibukna dina usaha narik pikiran saloba-lobana jalma supaya ngajauhan tina caang. Golongan anu nolak éta ditinggalkeun dina poék. Kuring ningali malaikat Allah niténan kalayan pangharepan anu pangjerona ka umat-Na anu ngaku milik-Na, pikeun nyatet tabiat anu maranéhna kembangkeun nalika amanat anu asalna ti sawarga dipasrahkeun ka maranéhna. Jeung nalika kacida lobana di antara maranéhna anu ngaku bogoh ka Yesus malik tina amanat sawarga éta kalayan hinaan, olok-olok, jeung kabencian, hiji malaikat anu nyekel gulungan dina leungeunna nyieun catetan anu matak éra. Sakuliah sawarga pinuh ku amarah lantaran Yesus geus dipopohokeun ku cara kitu ku para pangiring-Na anu ngaku satia.” Early Writings, 245, 246.
In the passage, the first angel of Revelation chapter fourteen was “commissioned” “to descend and warn the inhabitants of the earth to prepare for His second appearing”, which is the identical work of the angel of Revelation chapter eighteen. The mission of the first angel was “to lighten the earth with his glory and warn man of the coming wrath of God,” which is once again the mission of the angel of chapter eighteen. Those who received the message “glorified God,” and those who rejected the message “were left in total darkness.”
Dina éta petikan, malaikat kahiji dina Wahyu pasal opat welas “ditugaskeun” “pikeun turun sarta ngingetan pangeusi bumi supaya nyiapkeun diri pikeun kadatangan-Na anu kadua,” anu mangrupa pagawéan anu sarua jeung malaikat dina Wahyu pasal dalapan welas. Misi malaikat kahiji téh “pikeun nyaangan bumi ku kamulyaan-Na sarta ngingetan manusa ngeunaan murka Allah anu bakal datang,” anu deuih mangrupa misi malaikat dina pasal dalapan welas. Jalma-jalma anu narima éta amanat “ngamulyakeun Allah,” sedengkeun jalma-jalma anu nampik éta amanat “ditinggalkeun dina poék anu lengkep.”
Daniel and the three worthies chose to eat the heavenly diet, and the other group ate the diet of Babylon. At the end of the “visual test” of ten days, Daniel and his fellows glorified God, as their countenances were visually fatter and fairer than those who ate the diet of Babylon. The first angel’s message of Revelation chapter fourteen, represents all three tests within its identification of the everlasting gospel. The first test is to fear God, the second is to give Him glory, and the third test is when the hour of judgment arrives. Those who took the little book out of the first angel’s hand and ate it, as represented by John in chapter ten, glorified God at the second test, and they were then prepared to enter into Nebuchadnezzar’s judgment. Line upon line, the first test on September 11, 2001, was to eat the little book that was in the mighty angel’s hand. That test introduced the next test where two classes of worshippers were to be manifested in advance of the third and final litmus test, which simply demonstrated either a glorified character, or a character filled with darkness.
Daniel katut tilu sobatna milih tuang kadaharan sawarga, ari golongan séjén tuang kadaharan Babul. Dina ahir “uji anu katingali” salila sapuluh poé, Daniel jeung rerencanganana ngamulyakeun Allah, lantaran rupana katembong leuwih gendut tur leuwih éndah batan jalma-jalma anu tuang kadaharan Babul. Amanat malaikat kahiji dina Wahyu pasal opat welas ngawakilan sakabéh tilu uji dina idéntifikasi Injil langgeng. Uji kahiji nyaéta sieun ka Allah, uji kadua nyaéta méré kamulyaan ka Mantenna, jeung uji katilu nyaéta nalika datangna jam pangadilan. Jalma-jalma anu nyokot kitab leutik tina panangan malaikat kahiji tuluy ngahakan éta kitab, sakumaha dilambangkeun ku Yohanes dina pasal sapuluh, ngamulyakeun Allah dina uji kadua, sarta saterusna maranéhna disiapkeun pikeun asup kana pangadilan Nebukadnesar. Baris demi baris, uji kahiji dina 11 Séptémber 2001 nyaéta ngahakan kitab leutik anu aya dina panangan malaikat anu kawasa. Éta uji ngawanohkeun kana uji saterusna, nalika dua golongan panyembah kudu dinyatakeun saméméh uji pamungkas katilu jeung panungtung, anu ngan saukur némbongkeun boh tabiat anu geus dimulyakeun, boh tabiat anu pinuh ku poék.
The sealing time of the one hundred and forty-four thousand is the history of September 11, 2001 unto the soon coming Sunday law in the United States. In that history the parable of the ten virgins will be repeated and fulfilled to the very letter. That fact then identifies that the prophetic history of Habakkuk two, will also be repeated and fulfilled to the very letter. It also means that the period of the sealing of the one-hundred and forty-four thousand is the period when the effect of every prophetic vision is repeated and fulfilled to the very letter.
Mangsa panyegelan saratus opat puluh opat rébu téh nyaéta sajarah ti 11 Séptémber 2001 nepi ka hukum Minggu anu baris geura datang di Amérika Sarikat. Dina sajarah éta, misil tina sapuluh parawan bakal diulang deui sarta digenepan nepi ka unggal hurupna. Ku kituna, éta kanyataan netepkeun yén sajarah nubuat dina Habakuk dua ogé bakal diulang deui sarta digenepan nepi ka unggal hurupna. Ieu ogé ngandung harti yén mangsa panyegelan saratus opat puluh opat rébu téh mangsa nalika pangaruh unggal titingalian nubuat diulang deui sarta digenepan nepi ka unggal hurupna.
Daniel chapter eleven, verse forty was unsealed at the time of the end in 1989. The verse begins with the time of the end in 1798, and ends by marking the time of the end in 1989. Line upon line, the time of the end in 1798 aligns with the time of the end in 1989. The history of verse forty, beginning in 1798, and continuing to the Sunday law in verse forty-one represents the history of the earth beast (the United States) as the sixth kingdom of Bible prophecy. The earth beast’s two horns of Republicanism and Protestantism are represented with the two times of the ends.
Daniel pasal sabelas, ayat opat puluh dibuka segelna dina waktu ahir taun 1989. Ayat éta dimimitian ku waktu ahir dina taun 1798, sarta ditungtungan ku nandaan waktu ahir dina taun 1989. Baris demi baris, waktu ahir dina taun 1798 sajajar jeung waktu ahir dina taun 1989. Sajarah ayat opat puluh, dimimitian dina taun 1798, sarta terus nepi ka hukum Minggu dina ayat opat puluh hiji, ngagambarkeun sajarah sato galak bumi (Amérika Sarikat) minangka karajaan kagenep dina nubuatan Alkitab. Dua tanduk sato galak bumi, nyaéta Republikanisme jeung Protestantisme, dilambangkeun ku dua waktu ahir éta.
In the sealing time of the one hundred and forty-four thousand the Protestant horn will produce two classes of worshippers during the second test of the three tests within that period of time. One class will have developed the image of Christ, and the other class will have developed the image of the beast. In that testing period, the Republican horn will join with the apostate Protestant horn and form an image of the beast as Protestant churches then take control of the civil government. That period of time is represented by every vision in God’s Word, for this is where each of the “books of the Bible, meet and end.”
Dina mangsa panyegelan saratus opat puluh opat rébu, tanduk Protestan bakal ngahasilkeun dua golongan panyembah salila ujian kadua tina tilu ujian dina kurun waktu éta. Hiji golongan bakal geus ngamekarkeun gambar Kristus, sedengkeun golongan anu séjén bakal geus ngamekarkeun gambar sato galak. Dina mangsa pangudagan éta, tanduk Republik bakal ngahiji jeung tanduk Protestan anu murtad sarta ngabentuk hiji gambar sato galak nalika gereja-gereja Protestan lajeng nyekel kadali pamaréntahan sipil. Kurun waktu éta dilambangkeun ku unggal titingalian dina Firman Allah, sabab di dieu unggal “kitab dina Alkitab, patepung jeung mungkas.”
The second test in that history is the image of the beast test, both internally for the virgins, and externally for the politicians of the two rival political parties. That test is the test that we must pass “before probation closes” at the soon-coming Sunday law. That test is the test we pass “before we are sealed.” That test is the test where “our eternal destiny will be decided.”
Tés kadua dina sajarah éta nya éta tés ngeunaan gambar sato galak, boh sacara internal pikeun para parawan, boh sacara éksternal pikeun para pulitikus tina dua partéy pulitik anu silih saingan. Tés éta téh tés anu kudu urang lulus “saméméh mangsa kasempetan rahmat ditutup” dina hukum Minggu anu geura datang. Tés éta téh tés anu urang lulus “saméméh urang diméteréan.” Tés éta téh tés anu dina dinyana “nasib langgeng urang bakal diputuskeun.”
We will continue this study in the next article.
Urang baris nuluykeun ieu panalungtikan dina artikel salajengna.
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith. . ..
“Malaikat anu séjén, anu gagah perkasa, diparéntahkeun turun ka bumi. Isa nyanggakeun hiji tulisan kana leungeunna, sarta nalika anjeunna sumping ka bumi, anjeunna ngagero, ‘Babul geus rubuh, geus rubuh.’ Tuluy kuring ningali deui jalma-jalma anu kuciwa ngangkat panon maranéhna ka sawarga, ningali kalayan iman jeung pangharepan kana nembonganana Gusti maranéhna. Tapi loba anu katingalina tetep dina kaayaan belet, saolah-olah keur saré; sanajan kitu, kuring tiasa ningali tapak kasedih anu jero dina rarayna. Jalma-jalma anu kuciwa éta ningali tina Kitab Suci yén maranéhna aya dina mangsa panundaan, sarta yén maranéhna kudu sabar ngadagoan kalaksanakeunana tetempoan éta. Bukti anu sarua anu nuntun maranéhna pikeun ngarepkeun Gusti maranéhna dina taun 1843, nuntun maranéhna ogé pikeun ngarepkeun Anjeunna dina taun 1844. Tapi kuring ningali yén kalolobaanana henteu miboga tanaga anu nandaan iman maranéhna dina taun 1843. Kuciwa maranéhna geus ngaleuleuskeun iman maranéhna....”
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245, 255.
“Sabab palayanan Yesus parantos réngsé di tempat suci, lajeng Anjeunna lebet ka Nu Mahasuci, sarta nangtung di payuneun peti perjangjian anu ngandung hukum Allah, Anjeunna ngutus malaikat anu séjén, anu gagah perkasa, mawa pesen katilu ka dunya. Hiji gulungan tulisan diteundeun dina panangan eta malaikat, sarta waktu anjeunna turun ka bumi dina kakawasaan jeung kamulyaan, anjeunna ngawawarkeun hiji pangéling anu matak ngagebeg, kalawan ancaman anu pangpikasieuneunana anu kantos dipidangkeun ka manusa. Pesen ieu dimaksudkeun pikeun nempatkeun anak-anak Allah dina kaayaan waspada, ku cara némbongkeun ka maranéhna jam pencobaan jeung kasangsaraan anu aya di hareupeun maranéhna. Ceuk eta malaikat, ‘Maranehna bakal dibawa kana papanggihan perang anu raket jeung si sato galak sarta gambarna. Hiji-hijina harepan maranehna pikeun hirup langgeng nyaeta tetep pageuh. Sanajan nyawa maranehna jadi taruhanna, maranehna kudu pageuh nyekel bebeneran.’ Malaikat katilu nutup pesenna kieu: ‘Di dieu kasabaran umat suci: di dieu aya maranehna anu ngalakonan parentah-parentah Allah, jeung iman ka Yesus.’ Sabab anjeunna ngulang kecap-kecap ieu, anjeunna nunjuk ka Bait Suci sawarga. Pikiran sakumna jalma anu narima ieu pesen diarahkan ka Nu Mahasuci, tempat Yesus nangtung di payuneun peti perjangjian, ngalaksanakeun pangantaraan-Na anu pamungkas pikeun sakumna jalma anu pikeun maranehna rahmat masih kénéh nyangsang, jeung pikeun jalma-jalma anu ku lantaran teu nyaho geus ngalanggar hukum Allah. Panebusan ieu dilakukeun boh pikeun jalma-jalma paéh anu bener boh pikeun jalma-jalma hirup anu bener. Ieu ngawengku sakumna anu pupus bari percaya ka Kristus, tapi anu, ku sabab can narima cahaya ngeunaan parentah-parentah Allah, geus dosa ku teu ngahaja dina ngalanggar papakon-papakonana.” Early Writings, 245, 255.