“By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.
“Ku dekrit anu maksa ngadegkeun lembaga kapapaan bari ngalanggar hukum Allah, bangsa urang bakal misahkeun dirina sapinuhna tina kayaktian. Lamun Protestanisme ngulinkeun leungeunna ngaliwatan jurang pikeun nyekel leungeun kakawasaan Romawi, lamun manéhna ngalegaan leungeunna ngalangkungan tebing jero pikeun silihjabat leungeun jeung spiritualisme, lamun, dina pangaruh ieu tilu rupa pasatuan, nagara urang nolak unggal prinsip Konstitusina minangka pamaréntahan Protestan jeung républikan, sarta nyadiakeun jalan pikeun nyebarna kasalahan jeung pangabobodoan kapapaan, mangka urang bisa nyaho yén waktuna geus datang pikeun padamelan Sétan anu luar biasa, sarta yén ahir geus caket.”
“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’
“Sakumaha deukeutna datangna tentara Romawi jadi tanda ka para murid ngeunaan karuksakan Yerusalem anu geus ngancam, kitu deui murtad ieu tiasa jadi tanda pikeun urang yén wates kasabaran Allah geus kahontal, yén ukuran kajahatan bangsa urang geus pinuh, sarta yén malaikat rahmat geus rék hiber ninggalkeun dirina, moal kungsi balik deui. Mangka umat Allah bakal katibankeun kana kaayaan kasangsaraan jeung kasulitan anu ku para nabi geus digambarkeun minangka mangsa kasusah Yakub. Cikikihan jalma-jalma satia anu dikaniaya naék ka sawarga. Jeung sakumaha getih Habel ngagero ti taneuh, kitu ogé aya sora-sora anu ngagero ka Allah ti kuburan para martir, ti pakuburan laut, ti guha-guha gunung, ti kolong-kolong biara: ‘Sabaraha lami deui, nun Gusti, anu suci jeung sajati, Gusti tacan ngahakiman sarta ngabales getih kami ka maranéhna anu cicing di bumi?’”
“The Lord is doing His work. All heaven is astir. The Judge of all the earth is soon to arise and vindicate His insulted authority. The mark of deliverance will be set upon the men who keep God’s commandments, who revere His law, and who refuse the mark of the beast or of his image.
“Pangeran keur ngalaksanakeun pagawean-Na. Sakuliah sawarga keur gumulung ku kagiatan. Hakim sakuliah bumi moal lila deui bakal nangtung sarta ngabéla kakawasaan-Na anu geus dihina. Tanda karahayuan bakal ditetepkeun ka jalma-jalma anu ngajaga parentah-parentah Allah, anu ngajénan hukum-Na, sarta anu nampik tanda sato galak atawa tanda gambarna.
“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, 451, 452.
“Gusti Allah parantos ngébréhkeun naon anu bakal kajadian dina poé-poé pamungkas, sangkan umat-Na tiasa disiapkeun pikeun nangtung ngalawan badai panolakan jeung murka. Maranéh anu parantos dipapatahan ngeunaan kajadian-kajadian anu aya di hareupeunana henteu meunang calik dina harepan anu tenang kana badai anu bakal datang, bari nganyamankeun dirina sorangan ku pamikiran yén Gusti bakal ngajaga jalma-jalma-Na anu satia dina poé kasusah. Urang kudu jadi saperti jalma-jalma anu nungguan Juraganana, lain dina pangharepan anu nganggur, tapi dina pagawean anu satunggul, kalayan iman anu teu goyah. Ayeuna lain waktuna pikeun ngantep pikiran urang kaserep ku perkara-perkara anu leutik pentingna. Nalika jalma-jalma keur saré, Iblis keur giat ngatur sagala perkara supaya umat Gusti henteu meunang rahmat atawa kaadilan. Gerakan Minggu ayeuna keur nyieun jalanana dina poék. Para pamingpinana nyumputkeun pasualan anu sajatina, sarta loba anu ngahiji dina gerakan éta henteu sorangan ningali ka mana arus anu nyumput éta nuju ngarah. Pangakuan-pangakuanana lemah lembut tur sigana Kristen, tapi lamun éta geus nyarita, éta bakal ngébréhkeun sumanget naga. Kawajiban urang nyaéta ngalakukeun sagala anu aya dina kakawasaan urang pikeun nyegah bahaya anu ngancam éta. Urang kudu ngupayakeun ngaleungitkeun prasangka ku nempatkeun diri urang dina cahaya anu pantes di hareupeun jalma-jalma. Urang kudu mawa ka hareupeun maranéhna pasualan anu sajatina keur dipapadékeun, ku kituna ngalantarankeun bantahan anu pangmujarabna ngalawan ukuran-ukuran pikeun ngawatesan kabébasan nurani. Urang kudu nalungtik Kitab Suci sarta sanggup méré alesan pikeun iman urang. Ceuk nabi: ‘Jalma-jalma jahat bakal ngalakukeun kajahatan; jeung teu saurang ogé ti antara jalma-jalma jahat anu bakal ngarti; tapi jalma-jalma wijaksana bakal ngarti.’ Testimonies, jilid 5, 451, 452.”
When the “Sunday movement” “shall speak it will reveal the spirit of the dragon.” The four paragraphs identify that at the Sunday law the United States “will disconnect herself fully from righteousness.” At the Sunday law “the time has come for the marvelous working of Satan.” At the Sunday law the threefold union is accomplished. At the Sunday law the United States “repudiates every principle of its Constitution as a Protestant republican government”, and they also “make provision for the propagation of papal falsehoods and delusions.” That Sunday law is a “sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return.” That sign was typified by the warning given by Jesus identifying the abomination of desolation spoken of by Daniel the prophet. It is there that the prayer given by the martyrs of the fifth seal ask, “How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?” is accomplished. It is also at that waymark that the foolish and wise virgins manifest their characters.
Nalika “gerakan Minggu” “nyarita, éta bakal nembongkeun sumanget naga.” Opat paragraf éta ngaidentipikasi yén dina hukum Minggu, Amérika Sarikat “bakal misahkeun dirina sapinuhna tina kabeneran.” Dina hukum Minggu “waktuna geus datang pikeun pagawéan mujijat Iblis.” Dina hukum Minggu, persatuan tilu rangkep geus kalaksanakeun. Dina hukum Minggu, Amérika Sarikat “nolak unggal prinsip Konstitusina minangka pamaréntahan républik Protestan”, sarta maranéhna ogé “ngadamel jalan pikeun sumebarna kasalahan-kasalahan jeung pangabodoan kapapaan.” Hukum Minggu éta mangrupa “tanda pikeun urang yén wates kasabaran Allah geus kahontal, yén ukuran kajahatan bangsa urang geus pinuh, sarta yén malaikat rahmat geus rék hiber ninggalkeun dirina, moal balik deui salamina.” Tanda éta geus dilambangkeun ku panggeuing anu dipasihkeun ku Yesus anu nandaan kajijian karuksakan anu diucapkeun ku Daniel nabi. Di dinya doa anu dipasihkeun ku para syahid tina segel kalima anu naros, “Sabaraha lila deui, nun Gusti, anu suci jeung sajati, Gusti henteu ngahakiman jeung ngabales getih kami ka jalma-jalma anu cicing di bumi?” jadi kalaksanakeun. Kitu deui, dina waymark éta, para parawan bodo jeung wijaksana nembongkeun sipat maranéhna.
At the Sunday law, the United States “repudiates every principle of its Constitution.” The period of time when this work was accomplished began with the Patriot Act in 2001. 2001 until the Sunday law represents a progressive work of repudiating the Constitution. That progressive work corresponds to the line of prophecy where the formation of the image of the beast is accomplished. The line of the image of the beast may appear a bit more complicated, but the complication is worth understanding. What complicates the line of the image of the beast is that it represents two lines.
Dina waktos hukum Minggu, Amérika Sarikat “nampik unggal prinsip Konstitusina.” Mangsa waktos nalika pagawéan ieu diréngsékeun dimimitian ku Patriot Act dina taun 2001. Ti taun 2001 nepi ka hukum Minggu ngawakilan hiji pagawéan nu maju saeutik-saeutik dina nampik Konstitusi. Pagawéan nu maju éta saluyu jeung garis nubuat tempat kabentukna gambar ka sato galak diréngsékeun. Garis gambar ka sato galak téh bisa waé katingali rada leuwih pajeulit, tapi pajeulitna éta pantes dipikaharti. Nu ngajadikeun garis gambar ka sato galak pajeulit téh nyaéta lantaran éta ngawakilan dua garis.
For the earth beast the two lines are the horns of Republicanism and Protestantism. Those two horns come together into a church-state relationship and thus fulfill the formation of the image of the beast. The line of the formation of the image of the beast therefore has two lines within the one line, for the Republican and Protestant horns run parallel to one another through history, but their individual lines also have their own prophetic testimony to bear. One prophetic line, with two parallel subjects, is more complicated than simply marking the waymarks of political actions that represent the speaking associated with the Constitution.
Pikeun sato galak ti bumi, éta dua garis téh nyaéta tanduk Républikanisme jeung Protestanisme. Dua tanduk éta ngahiji dina hiji hubungan garéja-jeung-nagara, sarta ku kituna nyumponan kabentukna gambar sato galak. Ku sabab éta, garis kabentukna gambar sato galak miboga dua garis di jero hiji garis, sabab tanduk Républikan jeung Protestan ngajalankeun sajarahna sajajar hiji jeung nu séjénna, tapi garis masing-masingna ogé miboga kasaksian nubuatna sorangan pikeun dipidangkeun. Hiji garis nubuat, kalayan dua jejer anu sajajar, leuwih pajeulit tibatan saukur nandaan waymark tina tindakan pulitik anu ngagambarkeun nyarita anu patali jeung Konstitusi.
The two lines of Republican and Protestant horns is further complicated by the prophetic fact that within the Republican horn is the history of the struggle between proslavery Democrats, and antislavery Republicans; and further that within the Protestant horn there is a continual testing process that follows the wise and the foolish virgins within the history of the Protestant horn. Still, it is highly important to settle into these truths.
Dua garis tanduk Républikan jeung Protestan téh leuwih dipasakkeun deui ku kanyataan nubuat yén dina tanduk Républikan aya sajarah perjuangan antara kaum Démokrat anu ngadukung perbudakan jeung kaum Républikan anu nolak perbudakan; sarta salajengna, yén dina tanduk Protestan aya hiji prosés pangujian anu lumangsung terus, anu nuturkeun para parawan wijaksana jeung para parawan bodo dina sajarah tanduk Protestan. Sanajan kitu, kacida pentingna pikeun mantep dina ieu bebeneran-bebeneran.
Within the line represented by the earth beast’s two horns is the parallel illustration of either forming a character of Christ or a character of Satan, which equates to either forming an image of Christ or an image of the beast, for in this context the “beast” represents a created being in contrast with the Creator. The formation of these attributes is accomplished internally among all men, for when probation closes there are only two classes. The formation is also accomplished externally with the alliance between the papal power and the United Nations.
Dina garis anu dilambangkeun ku dua tanduk sato galak ti bumi aya ilustrasi sajajar, nyaéta boh ngawangun karakter Kristus boh ngawangun karakter Iblis, anu sarua hartina jeung boh ngawangun gambar Kristus boh gambar sato galak, sabab dina kontéks ieu “sato galak” ngawakilan mahluk ciptaan sabalikna ti Sang Panyipta. Kabentukna sipat-sipat ieu dilaksanakeun sacara internal di antara sakumna manusa, sabab nalika mangsa pamariksaan geus ditutup, ngan aya dua golongan. Kabentukna éta ogé dilaksanakeun sacara éksternal ngaliwatan pakaitna antara kakawasaan kapapaan jeung Perserikatan Bangsa-Bangsa.
So, the testing time for the formation of the image of the beast began in 2001, and it ends at the Sunday law in the United States. In that period of time the prophetic history of the earth beast’s two horns illustrates an internal and external controversy within their respective horns, whether it be religious or political, and also a struggle between the two horns themselves.
Ku kituna, mangsa pangujian pikeun kabentukna gambar sato galak dimimitian dina taun 2001, sarta réngsé dina hukum Minggu di Amérika Serikat. Dina éta kurun waktu, sajarah nubuat ngeunaan dua tanduk sato galak bumi ngagambarkeun hiji pasulayan internal jeung éksternal di jero unggal tandukna séwang-séwangan, boh anu sipatna agama boh pulitik, sarta ogé hiji perjuangan antara éta dua tanduk sorangan.
The Sunday law in the United States represents the warning to flee which Jesus identified as “the abomination of desolation.” The Sunday law in the United States is the conclusion of the period that began in 2001. The Patriot Act was the “abomination of desolation spoken of by Daniel”, and identified by Jesus as a sign to flee from a coming destruction.
Hukum Minggu di Amérika Sarikat ngagambarkeun pangéling pikeun ngungsi anu ku Isa diidentipikasi minangka “kajijikeun nu nyababkeun kakosongan.” Hukum Minggu di Amérika Sarikat mangrupa kacindekan tina mangsa anu dimimitian dina taun 2001. Patriot Act téh nya éta “kajijikeun nu nyababkeun kakosongan anu disaurkeun ku Daniél”, sarta ku Isa diidentipikasi minangka tanda pikeun ngungsi tina karuksakan anu bakal datang.
The Patriot Act includes the prophetic light of 1888, and the Blair Bill. The Patriot Act then also prophetically contains the typification of the Sunday law, so the period from 2001 begins with a Sunday law as typified by 1888—Blair Bill, 2001—Patriot Act, and it ends with the Sunday law.
Patriot Act ngawengku caang nubuat taun 1888, jeung Blair Bill. Ku kituna, Patriot Act sacara nubuat ogé ngamuat tipifikasi hukum Minggu, sahingga mangsa ti taun 2001 dimimitian ku hiji hukum Minggu sakumaha ditipifikasikeun ku 1888—Blair Bill, 2001—Patriot Act, sarta éta dipungkas ku hukum Minggu.
The warning to flee the cities in 2001, typifies the warning to flee from Babylon at the Sunday law. The judgment brought upon the United States at the Sunday law typifies the judgment brought upon the entire world when Michael stands up and human probation closes. Christ’s signature as Alpha and Omega is repeatedly represented within the truths represented by the Blair Bill in 1888, and all that 1888 represents, repeating in 2001.
Panginget pikeun ngungsi ti kota-kota dina taun 2001 mangrupakeun tipe tina panginget pikeun ngungsi ti Babul dina waktu hukum Minggu. Panghukuman anu didatangkeun ka Amérika Sarikat dina waktu hukum Minggu mangrupakeun tipe tina panghukuman anu didatangkeun ka sakuliah dunya nalika Mikaél nangtung, sarta mangsa kasempetan manusa ditutup. Tandatangan Kristus minangka Alfa jeung Oméga terus-terusan dipidangkeun dina bebeneran-bebeneran anu dilambangkeun ku RUU Blair dina taun 1888, jeung sagala anu dilambangkeun ku 1888, anu ngulang deui dina taun 2001.
2001, which was typified by 1888, represents not only the sign to flee as represented by the abomination of desolation, but it was also represented by 66 AD and the siege of Cestius. The siege of Titus in 70 AD represents the Sunday law in the United States. The Sunday law in the United States is represented by the year 321 and the first Sunday law of Constantine, and 538 represents when the last nation of the earth succumbs to the mark of the beast.
Taun 2001, anu dilambangkeun ku 1888, henteu ngan ukur ngawakilan tanda pikeun ngungsi sakumaha dilambangkeun ku kajijikeun anu nyababkeun karuksakan, tapi ogé dilambangkeun ku taun 66 M jeung pangepungan ku Cestius. Pangepungan ku Titus dina taun 70 M ngawakilan hukum Minggu di Amérika Sarikat. Hukum Minggu di Amérika Sarikat dilambangkeun ku taun 321 jeung hukum Minggu munggaran ti Konstantinus, sarta 538 ngawakilan mangsa nalika bangsa panungtungan di bumi tunduk kana tanda sato galak.
2001 is 1888, Cestius and the year 66 AD. The Sunday law is Titus and the years 70 and 321. 2001 is also the baptism of Jesus, and His descent in Revelation chapter ten on August 11, 1840. All these symbols contribute to the line of the Constitution.
2001 teh sarua jeung 1888, Cestius jeung taun 66 M. Hukum Minggu téh Titus jeung taun 70 sarta 321. Taun 2001 ogé mangrupa baptisan Yesus, jeung turunna Anjeunna dina Wahyu pasal sapuluh dina 11 Agustus 1840. Sakabéh lambang ieu nyumbang kana garis Konstitusi.
The prophetic history of the United States runs parallel to the history of Adventism. In 1798 the papacy received its deadly wound, and 1798 was the time of the end when the portion of the prophecies of Daniel that related to the history of the first and second angels of Revelation fourteen was unsealed. There in 1798, Adventism’s prophetic beginning is marked, and in 1798 the earth-beast with lamblike horns became the sixth kingdom of Bible prophecy.
Sajarah nubuatan Amérika Sarikat lumangsung sajajar jeung sajarah Adventisme. Dina taun 1798 kakawasaan papasi nampi tatu maotna, sarta taun 1798 téh mangrupa waktos ahir nalika bagéan tina nubuatan-nubuatan Daniel anu patali jeung sajarah malaikat kahiji jeung kadua dina Wahyu opat welas dibuka segélna. Di dinya, dina taun 1798, ditandaan mimiti nubuatan Adventisme, sarta dina taun 1798 sato galak tina bumi anu boga tanduk siga anak domba jadi karajaan kagenep dina nubuatan Kitab Suci.
1798 was preceded by three prophetic waymarks associated with the line of the earth beast, and therefore with the speaking of the United States, and the Constitution of the United States. Those three waymarks were the Declaration of Independence, spoken in 1776, then the Constitution in 1789, and then the Alien and Sedition Acts of 1798.
1798 dipiheulaan ku tilu tanda jalan nubuat anu patali jeung garis sato galak bumi, ku kituna ogé patali jeung ucapan Amérika Sarikat, jeung Konstitusi Amérika Sarikat. Tilu tanda jalan éta nya éta Déklarasi Kamerdékaan, diucapkeun dina taun 1776, tuluy Konstitusi dina taun 1789, sarta saterusna Alien and Sedition Acts taun 1798.
Those three waymarks address the prophetic line of the Constitution and mark the beginning of the sixth kingdom of Bible prophecy. The Sunday law is the end of the sixth kingdom of Bible prophecy’s reign, and therefore there must be of prophetic necessity three waymarks that precede the end, as typified by the three waymarks that preceded the beginning.
Tilu tanda jalan éta nyangkem garis nubuatan ngeunaan Konstitusi sarta nandaan awal karajaan kagenep dina nubuatan Alkitab. Hukum Minggu téh mangrupa ahir kakawasaan karajaan kagenep dina nubuatan Alkitab, ku sabab éta ku kabutuhan nubuatan tangtu kudu aya tilu tanda jalan anu miheulaan ahirna, sakumaha dilambangkeun ku tilu tanda jalan anu miheulaan awalna.
In 2001, at the fall of the towers, the Patriot Act, is typified by the Blair Bill of 1888, along with the manifest rebellion of Adventism’s leadership at the Minneapolis General Conference. A rebellion which an angel told Sister White was typified by the rebellion against Moses by Korah, Dathan and Abiram is also typified by the baptism of Christ in 27 AD, the restraint of Islam on August 11, 1840 and the Declaration of Independence in 1776, as well as the “abomination of desolation, spoken by Daniel the prophet” as a sign to flee from the coming wrath, as represented by Cestius and 66 AD.
Dina taun 2001, dina ragragna munara-munara éta, Patriot Act ditipologikeun ku Blair Bill taun 1888, babarengan jeung pambarontakan anu tembong nyata ti kapamingpinan Adventisme dina General Conference Minneapolis. Hiji pambarontakan anu ku hiji malaikat ditepikeun ka Sister White yén éta ditipologikeun ku pambarontakan ngalawan Musa ku Korah, Datan, jeung Abiram, ogé ditipologikeun ku baptisan Kristus dina taun 27 M, ku panahanan Islam dina 11 Agustus 1840, jeung ku Declaration of Independence dina taun 1776, kitu deui ku “abomination of desolation, spoken by Daniel the prophet” minangka tanda pikeun ngungsi tina murka anu bakal datang, sakumaha diwakilan ku Cestius jeung taun 66 M.
If you can still remember that the line of prophecy we are now considering is the line of the Constitution of the United States, all of the aforementioned prophetic lines contribute to and establish the prophetic theme represented by the line of the Constitution. Yet the line which appears to be the most interconnected line is the line of the formation of the image of the beast. The image of the beast is an image of the papal beast, which is represented as a beast with a woman reigning over the beast, which is the combination of church and state with the church in control of the relationship. In order for the United States to form an image to the beast, apostate Protestantism must so control the government to the point where the government will pass and enforce religious statutes, and ultimately the Sunday law.
Lamun anjeun masih tiasa émut yén garis nubuat anu ayeuna keur urang talungtik téh nyaéta garis Konstitusi Amérika Sarikat, sakabéh garis-garis nubuat anu geus kasebut di luhur nyumbang kana éta sarta netepkeun téma nubuat anu dilambangkeun ku garis Konstitusi. Tapi, garis anu katingalina pangsilih patalina téh nyaéta garis kabentukna gambar sato galak. Gambar sato galak téh mangrupakeun gambar tina sato galak kapapaan, anu dilambangkeun minangka hiji sato galak anu diparéntah ku hiji awéwé anu maréntah luhureun éta sato galak, nyaéta gabungan garéja jeung nagara, kalawan garéja nu ngadalikeun éta hubungan. Supaya Amérika Sarikat ngabentuk hiji gambar pikeun sato galak éta, Protestantisme murtad kudu ngadalikeun pamaréntahan nepi ka titik pamaréntah bakal ngaluluskeun sarta maksa panerapan agama, sarta ahirna hukum Minggu.
As the process of forming the image of the beast is accomplished, the Constitution, written with a premier principle which Thomas Jefferson penned as “separation of church and state,” is to be overturned. When the Protestant horn has the power to direct the Republican horn to enforce religious mandates, the very heart of the Constitution is torn apart, thus you have the prophetic relationship between the line of the Constitution and the line of the image of the beast.
Nalika prosés ngabentuk gambar sato galak geus kacumponan, Konstitusi, anu ditulis kalayan hiji prinsip utama anu ku Thomas Jefferson dirumuskeun minangka “pamisahan garéja jeung nagara,” bakal dibalikeun. Nalika tanduk Protestan miboga kakawasaan pikeun ngarahkeun tanduk Républikan supaya maksa parentah-parentah agama, jantung Konstitusi éta sorangan diruksak, ku kituna katingali hubungan profétik antara garis Konstitusi jeung garis gambar sato galak.
The period where the image of the beast is formed began in 2001, with the Patriot Act, and it ends at the Sunday law, when the mark of the beast is enforced. During that period the latter rain is sprinkled, for the latter rain begins to fall when the mighty angel of Revelation eighteen descends and lightens the earth with His glory, which, according to Sister White, would occur when the great buildings of New York City were brought down by a touch of the Lord.
Mangsa nalika gambar sato galak téh kabentuk dimimitian dina taun 2001, ku ayana Patriot Act, sarta éta réngsé dina hukum Minggu, nalika tanda sato galak dipaksakeun. Dina mangsa éta hujan panungtung dipancarkeun, sabab hujan panungtung mimiti turun nalika malaikat anu kawasa dina Wahyu dalapan welas turun sarta nyaangan bumi ku kamulyaan-Na, anu, nurutkeun Sister White, bakal kajadian nalika gedong-gedong jangkung di Kota New York diruntuhkeun ku hiji keuna ti Gusti.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Hujan panungtung bakal turun ka umat Allah. Hiji malaikat anu kawasa bakal turun ti sawarga, sarta sakuliah bumi bakal dicaangan ku kamulyaanna.” Review and Herald, 21 April 1891.
The period of the sprinkling of the latter rain represents a period of time when the wheat and tares of Adventism’s last generation are being sifted and purged. That sifting and purging ends at the Sunday law, and the wise virgins who possess the oil when the crisis of the Sunday law arrives, are sealed and then the Holy Spirit is poured out without measure until Michael stands up and human probation closes.
Mangsa ngaguyurna hujan panungtung ngalambangkeun hiji mangsa nalika gandum jeung jukut liar tina generasi panungtung Adventisme keur diaayak jeung dipupus. Pangayakan jeung pamupusan éta réngsé dina hukum Minggu, sarta parawan-parawan wijaksana anu miboga minyak nalika krisis hukum Minggu datang, disegel, tuluy Roh Suci dicurahkeun tanpa ukuran nepi ka Mikail nangtung sarta mangsa kasempetan pikeun manusa ditutup.
During the formation of the image of the beast in the United States the latter rain will be sprinkling, and during the formation of the image of the beast in the world the latter rain will be poured out without measure.
Salila mangsa ngabentukna gambar sato galak di Amérika Sarikat, hujan panungtung bakal keur ngaririncik; sarta salila mangsa ngabentukna gambar sato galak di sakuliah dunya, hujan panungtung bakal dicurakeun tanpa ukuran.
In 2001 the testing of the Laodicean Seventh-day Adventist church began, as typified by the Protestants of August 11, 1840, and by ancient Israel when Christ was baptized.
Dina taun 2001, pangiuji ka garéja Masehi Advent Poé Katujuh Laodikea mimiti, sakumaha dipralambangkeun ku golongan Protestan dina 11 Agustus 1840, jeung ku Israél baheula nalika Kristus dibaptis.
“The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.
“Mangsa pangujian geus nyanghareupan urang, sabab sora tarik malaikat katilu geus mimiti dina panyingkepan kayaktian Kristus, nyaéta Panebus anu ngahampura dosa. Ieu téh awal tina cahaya malaikat anu kamulyaanana bakal ngeusi sakuliah bumi.” Selected Messages, buku 1, 362.
The final testing process for the former covenant people begins when the light of the angel of Revelation eighteen begins to present His message. His message is also represented in the first three verses of chapter eighteen of Revelation, and those three verses were, according to Sister White fulfilled when the great buildings of New York City came down.
Prosés pangujian ahir pikeun umat pajangjian baheula dimimitian nalika cahaya malaikat dina Wahyu dalapan welas mimiti nepikeun pesen-Na. Pesen-Na ogé digambarkeun dina tilu ayat kahiji tina pasal dalapan welas kitab Wahyu, sarta tilu ayat éta, numutkeun Sister White, kacumponan nalika wangunan-wangunan gedé di Kota New York rubuh.
The testing process then began, as represented by John in chapter ten of Revelation. The test was whether you would take the little book that was in the angel’s hand, and then eat it. During this testing period, while the latter rain is being sprinkled it is falling only upon those who choose to take the little book and eat it.
Prosés panggujian tuluy dimimitian, sakumaha dilambangkeun ku Yohanes dina pasal sapuluh tina Wahyu. Ujian éta nya éta naha anjeun rék nyokot kitab leutik anu aya dina panangan malaikat éta, tuluy ngahakan éta. Salila mangsa panggujian ieu, nalika hujan ahir keur dipancarkeun, éta ngan tumiba ka jalma-jalma anu milih nyokot kitab leutik éta sarta ngahakanana.
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
“Loba jalma dina ukuran anu gedé geus gagal narima hujan mimiti. Maranéhna can meunang sagala mangpaat anu ku Allah geus disadiakeun pikeun maranéhna. Maranéhna ngarepkeun yén kakurangan éta bakal dipinuhan ku hujan panungtung. Nalika kalimpahan kurnia anu pangbeungharna bakal dipaparinkeun, maranéhna boga maksud muka haténa pikeun narimana. Maranéhna keur nyieun kasalahan anu pikasieuneun. Pagawéan anu ku Allah geus dimimitian dina haté manusa ku maparin cahaya jeung pangaweruh-Na kudu terus lumangsung. Unggal jalma kudu nyadar kana kabutuhna sorangan. Haté kudu dikosongkeun tina unggal rereged sarta disucikeun pikeun jadi padumukan Roh. Ku pangakuan jeung ninggalkeun dosa, ku doa anu satia pisan, jeung ku ngababaktikeun dirina ka Allah, murid-murid anu pangheubeulna nyiapkeun diri pikeun pencurahan Roh Suci dina Poé Pentakosta. Pagawéan anu sarua, ngan dina darajat anu leuwih gedé, kudu dipigawé ayeuna. Harita, pihak manusa ngan kudu nyuhunkeun berkah éta, sarta nungguan Gusti nyampurnakeun pagawéan ngeunaan dirina. Allah anu ngamimitian éta pagawéan, jeung Mantenna bakal ngarampungkeun pagawéan-Na, ngajadikeun manusa sampurna dina Yesus Kristus. Tapi ulah aya kalalaworakeun kana kurnia anu dilambangkeun ku hujan mimiti. Ngan jalma-jalma anu hirup nurut kana cahaya anu geus dipibanda bakal narima cahaya anu leuwih gedé. Lamun urang henteu unggal poé maju dina nganyatakeun kautamaan-kautamaan Kristen anu aktif, urang moal ngakuan panyataan-nyataan Roh Suci dina hujan panungtung. Bisa jadi éta keur turun kana haté-haté anu aya di sakuriling urang, tapi urang moal ngabédakeun atawa narimana.” Testimonies to Ministers, 506, 507.
Those who ate the message of 2001 were receiving a message appropriate for that period, but they were to be tested in order to manifest if they truly internalized the message into an experience prepared for the seal of God. In that period the latter rain is therefore represented as sprinkling, for the wheat and tares are still together. Therefore, Sister White says, “It may be falling on hearts all around us, but we shall not discern or receive it.” When the wise are separated from the foolish, the latter rain is then poured out without measure, as it was at Pentecost, which typifies the Sunday law.
Jalma-jalma anu ngadahar amanat taun 2001 keur narima hiji amanat anu merenah pikeun mangsa éta, tapi maranéhna kudu diuji supaya kahéman naha maranéhna enya-enya geus ngainternalisasikeun amanat éta kana hiji pangalaman anu disadiakeun pikeun meterai Allah. Ku sabab kitu, dina mangsa éta hujan ahir dilambangkeun minangka nyipratan, sabab gandum jeung jukut-jukutan goréng masih kénéh babarengan. Ku sabab éta, Sister White nyebut, “It may be falling on hearts all around us, but we shall not discern or receive it.” Nalika anu wijaksana dipisahkeun ti anu bodo, hujan ahir tuluy dicurahkeun tanpa ukuran, sakumaha anu kajadian dina Pentakosta, anu ngalambangkeun hukum Minggu.
“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.
“Sakali deui, misil-misil ieu ngajarkeun yén moal aya deui mangsa kasempetan sanggeus pangadilan. Nalika pagawean Injil geus réngsé, geura susul ku ayana pamilahan antara nu hadé jeung nu jahat, sarta nasib masing-masing golongan ditangtukeun salalawasna.” Christ’s Object Lessons, 123.
The period of the sprinkling of the latter rain, followed by a period when the latter rain is poured out without measure, are also illustrated as two periods where judgment is accomplished upon God’s people. The first period of judgment upon God’s people began with the house of God on September 11, 2001, and at the Sunday law judgment is then accomplished for God’s other flock who are responding to or rejecting the loud cry of the third angel that begins at the Sunday law in the United States, and ends when Michael stands up, and human probation closes.
Mangsa panyarakan hujan ahir, dituluykeun ku hiji mangsa nalika hujan ahir dicurikeun tanpa ukuran, ogé digambarkeun minangka dua mangsa nalika pangadilan dilaksanakeun ka umat Allah. Mangsa kahiji pangadilan ka umat Allah dimimitian ku kulawarga Allah dina 11 Séptémber 2001, sarta dina pangadilan hukum Minggu éta pangadilan tuluy dilaksanakeun pikeun domba-Na anu séjén, anu keur ngaréspon atawa nampik sora tarik malaikat katilu anu dimimitian dina hukum Minggu di Amérika Sarikat, sarta réngsé nalika Mikhaél nangtung, jeung mangsa kasempetan pikeun manusa ditutup.
The two periods of the latter rain, which are also the two periods of the judgment which begins with the house of God, and then moves to God’s other flock, are also the two periods of the formation of the image of the beast.
Dua mangsa hujan ahir, anu ogé mangrupa dua mangsa pangadilan anu dimimitian ku rumah Allah, tuluy ngalih ka domba-domba Allah nu séjén, ogé mangrupa dua mangsa kabentukna gambar sato galak.
Within the first of those two prophetic periods, when judgment is brought upon God’s church and also the United States, is the very same history where the Republican horn and the Protestant horn are both judged. Right where Laodicean Adventism is spewed out of the mouth of the Lord, the United States fills its probationary cup, and national ruin is brought upon the nation, and Satan then appears and begins his marvelous work. The one hundred and forty-four thousand are sealed and lifted up as an ensign at the Sunday law.
Dina mangsa nubuat kahiji tina dua mangsa éta, nalika pangadilan didatangkeun ka garéja Allah jeung ogé ka Amérika Sarikat, éta téh sajarah anu sarua pisan nalika tanduk Républikan jeung tanduk Protestan duanana dipangadilan. Pas pisan dina tempat Laodikean Adventisme dimuntahkeun kaluar tina sungut Gusti, Amérika Sarikat ngeusian cangkir mangsa cobaanana, sarta karuksakan nasional didatangkeun ka éta bangsa, tuluy Iblis nembongan sarta ngamimitian pagawéanana anu matak pikaheraneun. Saratus opat puluh opat rébu diségél sarta diangkat jadi panji dina hukum Minggu.
We are informed that 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.”
Urang dibéjakeun yén mustahil pikeun méré gambaran naon waé ngeunaan “pangalaman umat Allah anu bakal hirup di bumi nalika kamulyaan sawarga jeung pengulangan deui panganiayaan-panganiayaan jaman baheula dihijikeun.”
“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.” Testimonies, volume 9, 16.
“Sétan téh saurang murid Alkitab anu rajin. Anjeunna terang yén waktuna geus pondok, sarta dina unggal hal anjeunna narékahan pikeun ngalawan pagawéan Gusti di bumi ieu. Mustahil méré gambaran naon waé ngeunaan pangalaman umat Allah anu bakal hirup di bumi nalika kamulyaan sawarga jeung ulangan panganiayaan jaman baheula ngahiji. Maranéhna bakal leumpang dina cahaya anu medal ti tahta Allah. Ku jalan malaikat-malaikat bakal aya komunikasi anu terus-menerus antara sawarga jeung bumi. Jeung Sétan, dikurilingan ku malaikat-malaikat jahat, sarta ngaku dirina Allah, bakal ngayakeun mujijat sagala rupa, pikeun nipu, upama mungkin, malah jalma-jalma pilihan. Umat Allah moal manggihan kasalametan maranéhna dina ngalakukeun mujijat, sabab Sétan bakal nyonto mujijat-mujijat anu bakal dipigawé. Umat Allah anu geus diuji jeung dibuktikeun bakal manggihan kakuatan maranéhna dina tanda anu disaurkeun dina Budalan 31:12–18. Maranéhna kudu nangtung pageuh dina Firman anu hirup: ‘Aya katuliskeun.’ Ieu hiji-hijina pondasi anu di luhur éta maranéhna bisa nangtung kalayan aman. Jalma-jalma anu geus ngalanggar perjangjian maranéhna jeung Allah dina poé éta bakal tanpa Allah jeung tanpa pangharepan.” Testimonies, jilid 9, 16.
The repetition of the persecutions of the past begins at the Sunday law in the United States, for Satan begins his marvelous work at that time, and the wise virgins who have already been “tried and tested,” will then “walk in the light proceeding from the throne of God.” This will be accomplished through the work of angels, for “by means of the angels there will be constant communication between heaven and earth.”
Pangulangan deui panganiayaan-panganiayaan jaman baheula dimimitian dina hukum Minggu di Amérika Sarikat, sabab dina mangsa éta Sétan mimiti ngalaksanakeun padamelan anu matak pikaheraneunana, sarta parawan-parawan anu wijaksana, anu geus “dicobaan jeung diuji,” harita bakal “leumpang dina cahaya anu medal ti tahta Allah.” Ieu bakal kalaksanakeun ngaliwatan padamelan para malaikat, sabab “ku jalan para malaikat bakal aya komunikasi anu langgeng antara sawarga jeung bumi.”
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Jalma-jalma anu diurapi, anu nangtung di sisi Gusti nu boga sakuliah bumi, nyekel kalungguhan anu baheula kungsi dipasihkeun ka Sétan minangka kerub panutup. Ku jalan mahluk-mahluk suci anu ngurilingan tahta-Na, Gusti ngayakeun pameungkeutan komunikasi anu tetep jeung para pangeusi bumi. Minyak emas téh ngalambangkeun rahmat anu ku Allah dipaké pikeun ngajaga supaya lampu-lampu jalma-jalma percaya salawasna kacukupan, sangkan henteu ngagedur tuluy pareum. Lamun lain lantaran minyak suci ieu dicurikeun ti sawarga ngaliwatan pangandika Roh Allah, kakawasaan-kakawasaan kajahatan bakal ngabogaan panguasaan sagemblengna kana manusa.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Allah dihina nalika urang henteu nampi pangandika-pangandika anu dikintunkeun ku Mantenna ka urang. Ku kituna urang nampik minyak emas anu ku Mantenna badé dituangkeun kana jiwa urang sangkan ditepikeun ka jalma-jalma anu aya dina poék. Nalika éta panggero sumping, ‘Lah, panganten lalaki datang; kaluarlah maraneh mapag anjeunna,’ jalma-jalma anu teu acan nampi minyak suci, anu teu ngariksa rahmat Kristus dina haténa, bakal manggihan, saperti parawan-parawan bodo, yén maranéhna henteu siap mapag Pangéranna. Maranéhna henteu boga dina dirina sorangan kakuatan pikeun meunangkeun éta minyak, sarta hirupna ruksak. Tapi lamun Roh Suci Allah dipénta, lamun urang nyuhunkeun kalayan tarékah, saperti Musa, ‘Témbongkeun ka abdi kamulyaan-Manten,’ kanyaah Allah bakal dicurahan kana hate urang. Ngaliwatan pipa-pipa emas, minyak emas éta bakal ditepikeun ka urang. ‘Henteu ku kakawasaan, sanés ku kakuatan, tapi ku Roh Kami, saur PANGERAN Nu Maha Kawasa.’ Ku narima sinar-sinar caang ti Panonpoé Kaleresan, anak-anak Allah ngagenclang minangka cahaya-cahaya di dunya.” Review and Herald, July 20, 1897.
The wise are those who are sealed in Revelation chapter seven and Ezekiel chapter nine, and who are contrasted with the foolish who dishonor the Lord, by refusing “the communications he sends.” The foolish are those “who have broken their covenant with God who will in that day be without God and without hope.” Those two classes were tested and brought to a point where they manifested their character based upon whether they accepted or rejected the message of the hour. The message of the hour since September 11, 2001 has been the message of the latter rain.
Nu wijaksana teh nya eta anu dipaparin segel dina Wahyu pasal tujuh jeung Yehezkiel pasal salapan, sarta anu dipasandingkeun jeung nu bodo anu ngahinakeun ka Gusti, ku sabab nampik “pangandika-pangandika anu Anjeunna kirimkeun.” Nu bodo teh nya eta “anu geus ngalanggar perjangjian maranehna jeung Allah, anu dina poe eta bakal tanpa Allah jeung tanpa pangharepan.” Eta dua golongan diuji sarta dibawa ka hiji titik nepi ka maranehna nembongkeun watakna dumasar kana naha maranehna narima atawa nampik pekabaran pikeun mangsa eta. Pekabaran pikeun mangsa eta ti saprak 11 Séptémber 2001 nya eta pekabaran hujan ahir.
The message of the latter rain is recognized by the methodology of line upon line as set forth in Isaiah chapter twenty-eight. The methodology of line upon line is God’s appointed method of biblical study, and therefore to reject that methodology is not only to reject the message represented through the application of line upon line, from here a little and there a little, it is also to reject the Giver of the methodology.
Pesen hujan ahir dipikawanoh ku métodologi garis demi garis sakumaha dipidangkeun dina Yesaya pasal dua puluh dalapan. Métodologi garis demi garis téh mangrupakeun métode panalungtikan Alkitab anu geus ditangtukeun ku Allah, ku sabab éta nolak éta métodologi lain ngan ukur nolak pesen anu diwakilan ngaliwatan panerapan garis demi garis, saeutik di dieu jeung saeutik di ditu, tapi ogé nolak Anu Méré éta métodologi.
Because of the inspired parameters revealed in the testing process that leads to the sealing of the one hundred and forty-four thousand, it is apparent that the only way a child of God can navigate through the history where “celestial glory and a repetition of the persecutions of the past are blended,” is to be in an experience where the light from the throne of God can be recognized. It must be recognized, or it is useless, and we are lost.
Ku sabab parameter anu diilhamkeun anu diungkabkeun dina prosés pangujian anu ngarah kana pamasihan meterai ka saratus opat puluh opat rébu, écés yén hiji-hijina jalan supaya saurang anak Allah tiasa ngaliwatan sajarah nalika “kamulyaan sawarga jeung pangulangan deui panganiayaan jaman baheula ngahiji,” nyaéta kudu aya dina hiji pangalaman tempat cahaya ti tahta Allah tiasa dipikawanoh. Eta cahaya kudu dipikawanoh, upami henteu, eta taya mangpaatna, sarta urang leungit.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Urang ulah ngadagoan hujan ahir. Eta keur datang ka sakur jalma anu rek ngakuan jeung narima ibun sarta pancuran rahmat anu murag ka urang. Lamun urang ngumpulkeun sesa-sesa cahaya, lamun urang ngahargaan welas asih Allah anu pasti, anu resep lamun urang percaya ka Mantenna, mangka unggal jangji bakal kacumponan. [Yesaya 61:11 dicutat.] Sakuliah bumi kudu pinuh ku kamulyaan Allah.” The Seventh-day Adventist Bible Commentary, jilid 7, 984.
In the period that began when the angel of Revelation eighteen fills the whole earth with His glory, beginning on September 11, 2001, the latter rain has only come “upon” those “who” have “recognized and appropriated the dew and showers of grace that” is “falling upon us.” The “great mistake” identified earlier by Sister White, was when the foolish virgins thought they could wait until the latter rain was poured out without measure, for then they thought they could catch up. Not so, only those who are growing in their understanding of God’s prophetic Word receive more light.
Dina mangsa nu dimimitian nalika malaikat dina Wahyu dalapan welas ngeusian sakuliah bumi ku kamulyaan-Na, dimimitian dina 11 Séptémber 2001, hujan panungtung ngan ukur datang “ka luhur” jalma-jalma “anu” geus “ngawanoh sarta ngamangpaatkeun ibun jeung hujan curahan rahmat anu” keur “ragrag ka luhur urang.” “Kasalahan gedé” anu geus dicirian saméméhna ku Sister White, nyaéta nalika parawan-parawan bodo nganggap yén maranéhna bisa ngadagoan nepi ka hujan panungtung dicurahkeun tanpa ukuran, sabab harita maranéhna nyangka bisa nyusul. Henteu kitu, ngan jalma-jalma anu keur tumuwuh dina pamahaman maranéhna kana Pangandika nubuat Allah anu narima cahaya leuwih loba.
As we conclude this article, the point I wish to identify is in connection with the purpose of the testing time we are now in. If we are to “walk in the light proceeding from the throne of God” in the time when the persecutions of the past are repeated, we will need to master the prophetic Word in advance of the crisis.
Nalika urang nyindekkeun ieu artikel, poko anu hayang ku sim kuring ditandeskeun nyaéta patalina jeung tujuan mangsa pangwujian anu ayeuna keur urang lalampahan. Lamun urang rek “leumpang dina cahaya anu medal ti tahta Allah” dina mangsa nalika panganiayaan jaman baheula diulang deui, urang kudu ngawasa Firman nubuat saméméh krisis éta datang.
In chapter one, Daniel and the three worthies had already perfected their education before they went in to be tested by Nebuchadnezzar. For forty days Christ opened the prophetic Word to the understanding of the disciples in advance of the ten days where the disciples perfected their unity. Then came Pentecost, which typifies the Sunday law.
Dina pasal kahiji, Daniel jeung tilu jalma anu mulya éta geus nyampurnakeun atikan maranéhna saméméh maranéhna lebet pikeun diuji ku Nebuchadnezzar. Salila opat puluh poé Kristus muka Firman nubuat pikeun pamahaman para murid minangka panyanghareupan kana sapuluh poé nalika para murid nyampurnakeun kasatunggalan maranéhna. Saterusna datang Pentekosta, anu ngalambangkeun hukum Minggu.
In Daniel chapter three, Shadrach, Meshach and Abednego informed Nebuchadnezzar they needed no extra time, for they were already settled as to what they were to do in the Sunday law testing time. Their faithfulness was magnified when they walked in the furnace with Christ, and the message they had already settled into before the test was carried to all the then-known world by all the visiting dignitaries that witnessed the miracle in the furnace.
Dina pasal katilu kitab Daniel, Sadrakh, Mesakh, jeung Abednego ngabéjaan ka Nebukadnesar yén maranéhna henteu merlukeun waktu tambahan, sabab maranéhna geus mantep ngeunaan naon anu kudu dipigawé ku maranéhna dina mangsa pangujian hukum Minggu. Kasatiaan maranéhna dimulyakeun nalika maranéhna leumpang dina tungku seuneu babarengan jeung Kristus, jeung amanat anu geus maranéhna tetepkeun saméméh pangujian téh dibabarkeun ka sakuliah dunya anu dipikawanoh dina mangsa harita ku sakumna para pajabat agung nu daratang anu nyaksian mujijat dina tungku seuneu éta.
We will continue these thoughts in the next article.
Urang baris neraskeun ieu pamikiran dina tulisan salajengna.