The prophetic line which illustrates the testing represented by the formation of the image of the beast in the United States runs parallel with the three waymarks that represent the line of the Constitution. They run parallel to each other and they contribute specific information that addresses the other line. How is it that those who pass the image of the beast test will then be prepared to walk in the light that proceeds from the throne-room of God, during the time of persecution that begins at the Sunday law in the United States? What is it about the test of the formation of the image of the beast that seals the wise virgins into an experience which allows them to navigate through the period of persecution that begins at the Sunday law, when national apostasy is followed by national ruin, and Satan begins his marvelous works?
Garis nubuatan anu ngagambarkeun ujian anu dilambangkeun ku kabentukna gambar sato galak di Amérika Sarikat sajajar jeung tilu waymark anu ngagambarkeun garis Konstitusi. Duanana leumpang sajajar sarta nyumbangkeun inpormasi husus anu ngajawab garis séjénna. Kumaha carana supaya jalma-jalma anu lulus ujian gambar sato galak tuluy dipersiapkeun pikeun leumpang dina caang anu kaluar ti rohangan tahta Allah, salila mangsa panganiayaan anu dimimitian ku hukum Minggu di Amérika Sarikat? Naon anu aya dina ujian kabentukna gambar sato galak anu ngégél parawan-parawan wijaksana kana hiji pangalaman anu ngamungkinkeun maranéhna ngalangkungan mangsa panganiayaan anu dimimitian ku hukum Minggu, nalika kamurtadan nasional dituturkeun ku karuksakan nasional, sarta Iblis ngamimitian padamelan-padamelanna anu ajaib?
“It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect.” Testimonies, volume 9, 16.
“Teu mungkin méré gambaran naon waé ngeunaan pangalaman umat Allah anu bakal tetep hirup di bumi nalika kamulyaan sawarga jeung kajadian deui panganiayaan jaman baheula ngahiji. Maranéhna bakal leumpang dina cahaya anu mancar ti tahta Allah. Ku jalan malaikat-malaikat bakal aya komunikasi anu terus-terusan antara sawarga jeung bumi. Jeung Sétan, dikurilingan ku malaikat-malaikat jahat, sarta ngaku dirina Allah, bakal ngalakukeun rupa-rupa mujijat, pikeun nipu, lamun mungkin, malah nu kapilih pisan.” Testimonies, jilid 9, 16.
Sister White comments on the message Christ presented in the synagogue in Capernaum recorded in John chapter six. Her comments are in The Desire of Ages, in the chapter titled The Crisis in Galilee. There she emphasizes that Christ made no effort to prevent the rebellion that occured in John six, though He knew full well He would lose more disciples then than at any other time in His ministry among men.
Sadérék White méré koméntar ngeunaan amanat anu dipidangkeun ku Kristus di sinagoga di Kapernaum, sakumaha kacatet dina Yohanes pasal genep. Koméntarna aya dina The Desire of Ages, dina bab anu judulna The Crisis in Galilee. Di dinya anjeunna negeskeun yén Kristus henteu ngalakukeun usaha naon waé pikeun nyegah pamberontakan anu kajadian dina Yohanes genep, sanajan Mantenna terang pisan yén dina waktos éta Anjeunna bakal kaleungitan murid leuwih loba tibatan dina mangsa séjén naon waé dina palayanan-Na di antara manusa.
“When Jesus presented the testing truth that caused so many of His disciples to turn back, He knew what would be the result of His words; but He had a purpose of mercy to fulfill. He foresaw that in the hour of temptation every one of His beloved disciples would be severely tested. His agony in Gethsemane, His betrayal and crucifixion, would be to them a most trying ordeal. Had no previous test been given, many who were actuated by merely selfish motives would have been connected with them. When their Lord was condemned in the judgment hall; when the multitude who had hailed Him as their king hissed at Him and reviled Him; when the jeering crowd cried, ‘Crucify Him!’—when their worldly ambitions were disappointed, these self-seeking ones would, by renouncing their allegiance to Jesus, have brought upon the disciples a bitter, heart-burdening sorrow, in addition to their grief and disappointment in the ruin of their fondest hopes. In that hour of darkness, the example of those who turned from Him might have carried others with them. But Jesus brought about this crisis while by His personal presence He could still strengthen the faith of His true followers.
“Waktu Yesus ngedalkeun bebeneran pangujian anu nyababkeun kacida lobana murid-Na mundur, Anjeunna terang naon anu bakal jadi hasil tina kecap-kecap-Na; tapi Anjeunna miboga hiji maksud welas asih anu kudu dieusi. Anjeunna geus ningali ti heula yén dina jam panggoda unggal saurang murid-Na anu dipikanyaah bakal diuji kacida beuratna. Kasangsaraan-Na di Getsemani, panghianatan ka Anjeunna jeung panyaliban-Na, bakal jadi cobaan anu pangbeuratna pikeun maranéhna. Lamun saméméhna teu aya pangujian anu dipasihkeun, loba jelema anu digerakkeun ku motif anu ngan saukur mentingkeun diri sorangan bakal ngahiji jeung maranéhna. Waktu Gustina dihukum di balé pangadilan; waktu balaréa anu kungsi ngabagéakeun Anjeunna salaku raja maranéhna ngahiung ka Anjeunna jeung ngahina Anjeunna; waktu riungan anu ngaguyon sasambat, ‘Salibkeun Anjeunna!’—waktu ambisi dunya maranéhna diruksak, jalma-jalma anu neangan kapentingan diri ieu, ku mungkir kasatiaan maranéhna ka Yesus, bakal mawa ka para murid hiji kasedih anu pait, ngabebankeun hate, salian ti duka jeung kuciwa maranéhna ku ruksakna harepan-harepan anu pangdipikanyaahna. Dina jam poék éta, conto jalma-jalma anu ninggalkeun Anjeunna bisa waé nyéréd batur séjén milu ka maranéhna. Tapi Yesus ngahaja ngadatangkeun krisis ieu waktu ku ayana pribadi-Na sorangan Anjeunna masih kénéh bisa nguatkeun iman para pangikut-Na anu sajati.”
“Compassionate Redeemer, who in the full knowledge of the doom that awaited Him, tenderly smoothed the way for the disciples, prepared them for their crowning trial, and strengthened them for the final test!” The Desire of Ages, 394.
“Panebus nu welas asih, anu dina pangaweruh anu sampurna ngeunaan kabinasaan anu ngantosan Anjeunna, kalayan lemah lembut ngararata jalan pikeun para murid, nyiapkeun maranéhna pikeun ujian pangluhurna maranéhna, sarta nguatkeun maranéhna pikeun tés pamungkas!” The Desire of Ages, 394.
The Sunday law is the final test where character is manifested. Before the final test Christ, who never changes, allows a test by which His people’s eternal destiny will be decided. It is a test they must pass before they are sealed, and before their probation closes at the Sunday law. It is a prophetic test that prepares the wise virgins “for their crowning trial, and strengthens them for the final test!” Their “crowning trial” is their crowning test, for the wise virgins are those who are “purified, made white and tried.” The final test is their crowning trial, and in that testing time, the wise virgins “will walk in light proceeding from the throne of God”. What is it within the testing process represented as “the formation of the image of the beast” that prepares the wise virgins for the crowning trial and allows them to walk in the light proceeding from the throne of God. What is the light that proceeds from the throne of God?
Hukum Minggu teh mangrupa pangrojong ahir tempat tabiat ditembongkeun. Saméméh pangrojong ahir, Kristus, anu teu kungsi robah, ngidinan aya hiji pangrojong anu ku éta takdir langgeng umat-Na baris diputuskeun. Ieu téh hiji pangrojong anu maranéhna kudu lulus saméméh maranéhna disegel, jeung saméméh masa sidang maranéhna ditutup dina hukum Minggu. Ieu téh pangrojong nubuat anu nyiapkeun parawan-parawan wijaksana “pikeun pangrojong puncak maranéhna, jeung nguatkeun maranéhna pikeun pangrojong ahir!” “Pangrojong puncak” maranéhna téh nyaéta pangrojong anu pangluhurna, sabab parawan-parawan wijaksana téh maranéhna anu “disucikeun, dijadikeun bodas, sarta diuji.” Pangrojong ahir téh nyaéta pangrojong puncak maranéhna, jeung dina mangsa pangrojong éta, parawan-parawan wijaksana “bakal leumpang dina caang anu medal ti tahta Allah”. Naon anu aya dina jero prosés pangrojong anu digambarkeun minangka “kabentukna gambar sato galak” anu nyiapkeun parawan-parawan wijaksana pikeun pangrojong puncak sarta ngamungkinkeun maranéhna leumpang dina caang anu medal ti tahta Allah. Naon éta caang anu medal ti tahta Allah?
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Jeung nalika Anjeunna muka meterai anu katujuh, aya tiiseun di sawarga kira-kira satengah jam lilana. Jeung kuring ningali tujuh malaikat anu nangtung di payuneun Allah; sarta ka maranéhna dipasihkeun tujuh tarompet. Jeung aya deui malaikat séjén datang tuluy nangtung di altar, nyekel padupaan emas; sarta ka anjeunna dipasihkeun menyan anu loba, supaya anjeunna ngurbankeun éta bareng jeung doa sakumna umat suci dina altar emas anu aya di hareupeun tahta. Jeung haseup menyan éta, anu datang bareng jeung doa-doa umat suci, naék ka payuneun Allah tina panangan malaikat éta. Jeung malaikat éta nyandak padupaan, tuluy ngeusianana ku seuneu tina altar, sarta ngalungkeunana ka bumi; sarta timbul sora-sora, guludug-guludug, kilat-kilat, jeung lini. Wahyu 8:1–5.
In the last days, in the period where the parable of the ten virgins is being fulfilled and the one hundred and forty-four thousand are being sealed, the seventh seal is unsealed and it identifies fire being cast to the earth in answer to the prayers of the saints. The fire that is cast down in the final and perfect fulfillment of the parable of the ten virgins is the message of the midnight cry, as typified by the outpouring of the Holy Spirit at the Exeter camp meeting, and the outpouring of the Holy Spirit at Pentecost, which was there represented as fire. Notice Sister White’s commentary on the message of the midnight cry.
Dina poé-poé panungtungan, dina mangsa nalika misil sapuluh parawan keur digenepan sarta saratus opat puluh opat rébu keur diségél, segel katujuh dibuka, sarta éta nuduhkeun seuneu dialungkeun ka bumi minangka jawaban kana doa-doa para wali. Seuneu anu dialungkeun ka handap dina panggenepan panungtungan jeung sampurna tina misil sapuluh parawan nyaéta amanat ceurik peuting kénéh, sakumaha dilambangkeun ku curahan Roh Suci dina pasamoan kémah di Exeter, jeung curahan Roh Suci dina Poé Pentakosta, anu di dinya dipidangkeun minangka seuneu. Tengetan katerangan Sister White ngeunaan amanat ceurik peuting kénéh.
“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.
“Jalma-jalma anu nampik kana talatah kahiji moal bisa nampa mangpaat tina talatah kadua; kitu deui maranéhna henteu nampa mangpaat tina panyambat tengah peuting, anu dimaksudkeun pikeun nyiapkeun maranéhna supaya ku iman bisa asup babarengan jeung Yesus ka Rohangan Nu Pangsucina di tempat suci sawarga. Jeung ku sabab maranéhna geus nampik dua talatah anu tiheula, pamahaman maranéhna geus jadi poék pisan nepi ka maranéhna teu bisa deui ningali caang dina talatah malaikat katilu, anu nembongkeun jalan asup ka Rohangan Nu Pangsucina. Kuring ningali yén sakumaha urang Yahudi nyalibkeun Yesus, kitu ogé gereja-gereja nominal geus nyalibkeun talatah-talatah ieu, ku lantaran éta maranéhna henteu boga pangaweruh ngeunaan jalan asup ka Rohangan Nu Pangsucina, sarta maranéhna moal bisa nampa mangpaat tina pangantaraan Yesus di dinya. Saperti urang Yahudi anu ngurbankeun kurban-kurban maranéhna anu taya gunana, maranéhna ogé ngahaturkeun doa-doa maranéhna anu taya gunana ka rohangan anu geus ditinggalkeun ku Yesus; sarta Iblis, anu resep kana panipuan éta, nyokot sipat kaagamaan, sarta ngarahkeun pikiran jalma-jalma anu ngaku Kristen ieu ka dirina sorangan, bari digawé ku kakawasaanana, ku tanda-tandana, jeung ku mujijat-mujijat bohong, pikeun ngabeungkeut maranéhna pageuh dina jaringna.” Early Writings, 259.
In the Millerite history the test of the message of the midnight cry “was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” The message of the midnight cry that is now being developed is also represented as the testing of the formation of the image of the beast. They are both the test that leads to the close of probation where character is manifested. When the Millerites entered into the Most Holy Place by faith, their faith was once again tested. The faith of the one hundred and forty-four thousand will be tested at the Sunday law, but they are promised that they will be safe, for they will walk “in the light proceeding from” the seventh seal, which was opened when the message of the midnight cry began to be unsealed in July of 2023.
Dina sajarah kaum Millerite, ujian tina amanat panjerit tengah peuting “nyaéta pikeun nyiapkeun maranéhna supaya ku iman maranéhna tiasa asup babarengan jeung Yesus kana Rohangan Nu Maha Suci tina Bait Suci sawarga.” Amanat panjerit tengah peuting anu ayeuna keur dimekarkeun ogé digambarkeun minangka pangujian kana kabentukna gambar sato galak. Duanana téh mangrupa ujian anu nungtun kana panutupan mangsa kasempetan, tempat tabiat dimanifestasikeun. Nalika kaum Millerite asup ku iman kana Rohangan Nu Maha Suci, iman maranéhna diuji deui sakali deui. Iman saratus opat puluh opat rébu bakal diuji dina hukum Minggu, tapi ka maranéhna dijangjikeun yén maranéhna bakal salamet, sabab maranéhna bakal leumpang “dina cahaya anu kaluar tina” segel katujuh, anu dibuka nalika amanat panjerit tengah peuting mimiti diungkabkeun dina bulan Juli 2023.
The message that was unsealed at that time is established through the methodology of line upon line, which is the methodology of the latter rain. The latter rain began to sprinkle in 2001, and the final testing of Adventism began. In July of 2023 the final period in the testing process that concludes at the Sunday law began when the message of the midnight cry, which is also the latter rain, which is also the increase of knowledge that is produced when the seventh seal is removed, and is also the unsealing of the seven thunders as well as the Revelation of Jesus Christ. All the lines that represent an unsealing of prophetic light are identified as being unsealed in the hidden history of verse forty of Daniel chapter eleven.
Pesen anu dibuka dina mangsa harita diteguhkeun ku metodologi garis kana garis, anu mangrupakeun metodologi hujan panungtungan. Hujan panungtungan mimiti nyiraman dina taun 2001, sarta ujian ahir pikeun Adventisme mimiti lumangsung. Dina Juli 2023, mangsa ahir dina prosés panggeuing anu dipungkas ku hukum Minggu mimiti lumangsung nalika pesen ceurik tengah peuting, anu ogé mangrupa hujan panungtungan, anu ogé mangrupa paningkatan pangaweruh anu dihasilkeun nalika segel katujuh dicabut, sarta ogé mangrupa kabukana tujuh guludug sakaligus Wahyu Isa Al Masih. Sadaya garis anu ngawakilan kabukana cahaya nubuat diidéntifikasi minangka geus dibuka dina sajarah nyumput tina ayat opat puluh Daniel pasal sabelas.
In that hidden history the line of the Constitution’s three primary waymarks is represented. It is the line when church and state come together to form the image of the beast. It contains a prophetic line that addresses the presidents of the United States which illustrate the dynamics of the political struggles that occur in the history of the Republican horn of the earth-beast. That line includes the parallel histories of both major political parties of the United States. That line is closely related to the horn of apostate Protestantism from its beginning in 1844, until it usurps the control of the civil government at the Sunday law.
Dina sajarah anu nyumput éta, garis tina tilu patokan utama Konstitusi diwakilan. Éta téh garis nalika garéja jeung nagara ngahiji pikeun ngabentuk gambar sato galak. Di jerona aya hiji garis nubuat anu nyanghareupan para présidén Amérika Sarikat, anu ngagambarkeun dinamika tina perjuangan pulitik anu lumangsung dina sajarah tanduk Républik tina sato galak bumi. Garis éta ngawengku sajarah-sajarah sajajar tina dua partéy pulitik utama Amérika Sarikat. Garis éta raket patalina jeung tanduk Protestantisme murtad ti mimiti taun 1844, nepi ka éta ngarebut kakawasaan pamaréntahan sipil dina hukum Minggu.
The prophetic role of apostate Protestantism includes the witness of the Hasmonaean Dynasty as a symbol of apostate Protestantism. In the backdrop of the line of the horn of apostate Protestantism you also have the line of the Laodicean Seventh-day Adventist church. From the line of Laodicean Adventism you have the line of the one hundred and forty-four thousand. That hidden history also has the line of Islam of the third woe. Russia has a line, the United Nations has a line and of course, the papal power has a line.
Peran kenabian Protestanisme nu murtad ngawengku kasaksian Dinasti Hasmonaean minangka lambang Protestanisme nu murtad. Dina latar tukang garis tanduk Protestanisme nu murtad, aya ogé garis garéja Advent Poé Katujuh Laodikea. Tina garis Adventisme Laodikea, aya garis saratus opat puluh opat rébu. Sajarah nu nyumput éta ogé ngabogaan garis Islam tina cilaka katilu. Rusia miboga hiji garis, Perserikatan Bangsa-Bangsa miboga hiji garis, sarta tangtu waé, kakawasaan kapapaan miboga hiji garis.
If a student of prophecy applies himself as a Berean living in the last days, he will feed upon the lines that are identified in the hidden history of verse forty. The student of prophecy will take the book out of the angel’s hand and eat it. Then when the final test of the Sunday law arrives, he will not only have come to understand the message of the midnight cry that was unsealed, but he will fully understand how the image of the beast was formed in the United States.
Lamun saurang murid nubuat ngupayakeun dirina saperti urang Berea anu hirup dina poé-poé panungtungan, anjeunna baris ngadahar garis-garis anu dicirikeun dina sajarah nu disumputkeun tina ayat opat puluh. Murid nubuat éta baris nyokot éta kitab tina leungeun malaikat sarta ngadaharna. Tuluy, nalika ujian panungtungan tina hukum Minggu datang, anjeunna lain ngan ukur bakal geus nepi kana pamahaman kana amanat patingtung wengi anu geus dibuka segelna, tapi anjeunna ogé bakal ngartos sapinuhna kumaha gambar sato galak éta diwangun di Amérika Sarikat.
The light of the seventh seal proceeds from the throne and in the context of the parable of the ten virgins it is the message of the midnight cry. The message of the midnight cry is what prepares the wise virgins for the period when the persecutions of the past are repeated.
Caang tina segel katujuh medal ti tahta, sarta dina kontéks pasemon sapuluh parawan éta téh nyaéta amanat panyaur tengah wengi. Amanat panyaur tengah wengi téh anu nyiapkeun parawan-parawan wijaksana pikeun mangsa nalika panganiayaan-panganiayaan baheula diulang deui.
“In reviewing our past history, having traveled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment, and with confidence in Christ as leader. We have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.” Testimonies to Ministers, 31.
“Dina nalungtik deui sajarah urang nu geus kaliwat, sanggeus ngalangkungan unggal léngkah kamajuan nepi ka kaayaan urang ayeuna, abdi tiasa nyarios, Puji ka Allah! Nalika abdi ningali naon anu parantos dipigawé ku Allah, abdi pinuh ku kaajaban, sarta ku kayakinan ka Kristus minangka Pamingpin. Urang teu boga nanaon anu kudu dipikasieun pikeun mangsa nu bakal datang iwal lamun urang mopohokeun jalan anu parantos dituduhkeun ku Gusti ka urang, jeung pangajaran-Na dina sajarah urang nu geus kaliwat.” Testimonies to Ministers, 31.
The Lord is leading His people in the testing process that began in July 2023. His leading included opening up the prophetic Word in relation to the hidden history of verse forty. That history identifies how the image of the beast is formed in the United States, and of course much more than simply that element of end-time events. When we find ourselves in the crowning trial at the Sunday law, when the persecutions of the past are beginning to repeat, we “have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.”
PANGERAN keur mingpin umat-Na dina prosés pangujian anu dimimitian dina Juli 2023. Pamingpinan-Na ngawengku ngabukakeun Firman nubuat patalina jeung sajarah nu disumputkeun tina ayat kaopat puluh. Sajarah éta nétélakeun kumaha rupa sato galak téh kabentuk di Amérika Sarikat, sarta tangtu leuwih loba deui tibatan saukur éta unsur tina kajadian-kajadian ahir jaman. Nalika urang manggihan diri urang aya dina pangujian anu pangpuncakna dina hukum Minggu, waktu panganiayaan-panganiayaan baheula mimiti ngulang deui, urang “teu boga nanaon pikeun dipikasieun ngeunaan mangsa nu bakal datang iwal lamun urang poho kana jalan anu ku PANGERAN geus dipaké pikeun mingpin urang, sarta kana pangajaran-Na dina sajarah urang baheula.”
At the Sunday law the “past history” will be repeated in the period of the formation of the image of the beast in the United States. The Lion of the tribe of Judah has unsealed the final message and led His people to the hidden history of verse forty. There He taught His people to not simply understand His prophetic Word, but also the privilege and responsibility to attain an experience qualified to be among those of His people who were to be His representatives in the final crisis.
Dina mangsa hukum Minggu, “sajarah baheula” baris kapulang deui dina jaman kabentukna gambar sato galak di Amérika Sarikat. Singa ti kaom Yuda parantos muka segel talatah panungtungan sarta mingpin umat-Na kana sajarah nu disumputkeun dina ayat kaopat puluh. Di dinya Anjeunna ngajarkeun ka umat-Na sangkan maranéhna lain ukur ngartos kana Pangandika nubuat-Na, tapi ogé kana hak istiméwa jeung tanggung jawab pikeun ngahontal hiji pangalaman anu merenah sangkan kaasup di antara umat-Na anu bakal jadi wawakil-Na dina krisis panungtungan.
One of the prophetic characteristics of those people is that they know how to walk by the light proceeding from the throne. That light is the light of the hidden history of verse forty, which describes in minute detail the religious, political, social and economic dynamics involved in erecting the image of the beast in the United States. The light which is recognized concerning this sacred history is produced through the application of line upon line, from here a little and there a little, and it is the light that describes the history when the persecutions of the past are once again initiated.
Salah sahiji ciri nubuat ti umat éta nyaéta yén maranéhna terang kumaha leumpang ku cahaya anu kaluar ti tahta. Cahaya éta nyaéta cahaya tina sajarah anu disumputkeun dina ayat opat puluh, anu ngajelaskeun kalayan jéntré pisan dinamika agama, pulitik, sosial, jeung ékonomi anu kalibet dina ngadegkeun gambar sato galak di Amérika Sarikat. Cahaya anu dipikawanoh ngeunaan sajarah suci ieu dihasilkeun ngaliwatan panerapan garis kana garis, ti dieu sakedik sarta ti ditu sakedik, sarta éta téh cahaya anu ngajelaskeun sajarah nalika panganiayaan-panganiayaan jaman baheula sakali deui dimimitian.
Those who understand the increase of knowledge are the wise, and the increase of knowledge is upon the formation of the image of the beast, and the wise will understand the history of the formation of the image of the beast in the world in advance of the arrival of that history. Jesus, as Alpha and Omega, always illustrates the end of a thing with the beginning of a thing.
Jalma-jalma anu ngartos kana paningkatan pangaweruh téh nyaéta jalma-jalma wijaksana, jeung paningkatan pangaweruh téh aya dina kabentukna gambar sato galak, sarta jalma-jalma wijaksana bakal ngartos sajarah kabentukna gambar sato galak di dunya méméh datangna sajarah éta. Isa, salaku Alfa jeung Omega, salawasna ngagambarkeun ahir hiji perkara ku awal hiji perkara.
It is worth noting that the passage where Sister White identifies that God’s people will walk in light proceeding from the throne is the conclusion of the first chapter in Testimonies, volume nine. The chapter begins on page eleven, so the chapter begins at nine-eleven and it ends describing the Sunday law. It describes the period where the image of the beast is formed and the one hundred and forty-four thousand are manifested, but only if you have the faith to see that chapter in such a fashion.
Pantes diperhatikeun yén éta petikan tempat Sister White nétélakeun yén umat Allah bakal leumpang dina cahaya anu medal ti tahta téh mangrupa kacindekan tina pasal kahiji dina Testimonies, jilid kasalapan. Éta pasal dimimitian dina kaca sabelas, jadi éta pasal dimimitian dina salapan-sabelas, sarta ditungtungan ku ngagambarkeun hukum Minggu. Éta ngagambarkeun mangsa nalika gambar sato galak dibentuk jeung saratus opat puluh opat rébu dinyatakeun, tapi ngan lamun anjeun boga iman pikeun ningali éta pasal ku cara anu kitu.
Being the first section of volume nine, it opens with that identification, and employs the title, For the Coming of the King. It is clearly referencing not only the Second Coming of Christ, but also the parable of the ten virgins, for the section title then quotes Paul.
Salaku bagian kahiji tina jilid kasalapan, ieu dimimitian ku éta pangenal, sarta ngagunakeun judul, Pikeun Kadatangan Sang Raja. Ieu écés ngarujuk lain ngan ukur kana Kadatangan Kristus anu Kadua, tapi ogé kana pasemon sapuluh parawan, sabab judul bagianna tuluy ngutip Paulus.
“Section 1—For the Coming of the King
“Bagéan 1—Pikeun Kadatangan Sang Raja”
“‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.”
“‘Sawatara deuih, Mantenna anu baris sumping, tangtu sumping, sarta moal lami-lami.’ Ibrani 10:37.”
The following two verses are left off, but they contribute to the light in the passage.
Dua ayat di handap ieu dileungitkeun, nanging éta nyumbang kana caangna ieu petikan.
For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. Hebrews 10:37–39.
Sabab sakedapan deui, Anjeunna anu bakal sumping tangtu sumping, sarta moal lila-lila. Ari anu bener bakal hirup ku iman; tapi lamun aya anu mundur, jiwa Kami moal ridho ka manéhna. Tapi urang mah lain golongan anu mundur nepi ka karuksakan; sabalikna, golongan anu percaya nepi ka kasalametan jiwa. Ibrani 10:37–39.
Paul was referring to Habakkuk where the faithful wise virgins are contrasted with those who Paul says “draw back unto perdition.” Habakkuk said it this way:
Paulus nujul ka Habakuk, tempat para parawan wijaksana anu satia dipapandékeun jeung maranéhna anu ceuk Paulus “mundur ka karuksakan.” Habakuk ngucapkeunana kieu:
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Tenjo, jiwana manéhna anu ngagedékeun diri téh henteu lempeng dina dirina; tapi anu adil bakal hirup ku iman-Na. Habakuk 2:4.
Habakkuk’s tarrying time is the tarrying time of the ten virgins, and the chapter of the coming King, in connection with Paul’s words from Hebrews, identifies the perfect fulfillment and application of this chapter in the period of the sealing of the one hundred and forty-four thousand. That period began on September 11, 2001 and ends at the Sunday law, which is Laodicean Adventism’s last crisis, which in the parable of the ten virgins is the manifestation of character at the Sunday law. The last paragraphs of the chapter address the Sunday law, and the chapter begins by addressing September 11, 2001.
Wanci ngadagoan dina kitab Habakuk téh nyaéta wanci ngadagoan sapuluh parawan, sarta éta pasal ngeunaan Raja anu badé sumping, patalina jeung kecap-kecap Paulus dina kitab Ibrani, nandeskeun kacumponan jeung panerapan anu sampurna tina ieu pasal dina mangsa penyegelan saratus opat puluh opat rébu. Mangsa éta dimimitian dina 11 Séptémber 2001 sarta réngsé dina hukum Minggu, anu mangrupa krisis panungtungan Adventisme Laodikia, anu dina misil sapuluh parawan téh nyaéta pernyataan karakter dina hukum Minggu. Paragraf-paragraf panungtungan tina éta pasal nyangkem hukum Minggu, sarta éta pasal dimimitian ku nyangkem 11 Séptémber 2001.
“The Last Crisis
“Krísis Panungtungan”
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.
“Urang keur hirup dina mangsa ahir. Tanda-tanda jaman anu gancang kacumponan nyatakeun yén kadatangan Kristus geus caket pisan. Poé-poé anu ku urang keur dijalani téh khidmat jeung penting. Roh Allah laun-laun, tapi pasti, keur ditarik ti bumi. Wabah-wabah jeung hukuman-hukuman geus mimiti tumiba kana jalma-jalma anu ngahina kana rahmat Allah. Musibah-musibah di darat jeung di laut, kaayaan masarakat anu teu ajeg, béwara-béwara perang, téh pinuh ku tanda-tanda anu matak ngingetkeun. Éta sadayana ngaramalkeun kajadian-kajadian anu bakal datang, anu kacida agungna.”
“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.
“Pasukan-pasukan kajahatan keur ngahijikeun kakuatanana sarta ngukuhkeun dirina. Maranéhna keur nguatkeun diri pikeun krisis agung anu pamungkas. Parobahan-parobahan gedé baris geura lumangsung di dunya urang, sarta gerakan-gerakan panungtungan bakal lumangsung kalayan gancang.”
“The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.
“Kaayaan di dunya nembongkeun yén mangsa kasusah geus caket pisan ka urang. Koran-koran sapopoé pinuh ku tanda-tanda ngeunaan hiji papaséa anu matak pikagoréa dina mangsa nu moal lila deui. Pangrampokan anu wani kacida remen kajadian. Mogok geus jadi hal anu ilahar. Maling jeung pembunuhan dipigawé di mana-mana. Jalma-jalma anu kasurupan ku setan nyabut nyawa lalaki, awéwé, jeung barudak leutik. Jalma-jalma geus kagandrung ku maksiat, jeung sagala rupa kajahatan marajalela.
“The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain. ‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.
“Musuh geus hasil nyasabkeun kaadilan jeung ngeusian hate manusa ku kahayang kana kauntungan nu mementingkeun diri sorangan. ‘Kaadilan nangtung jauh: sabab bebeneran geus rubuh di jalan, jeung kajujuran teu bisa asup.’ Yesaya 59:14. Di kota-kota gedé aya balaréa nu hirup dina kamiskinan jeung kasangsaraan, ampir teu boga dahareun, panyumputan, jeung pakean; ari di kota-kota nu sarua aya jalma-jalma nu boga leuwih ti sakumaha nu dipikahayang ku hate, nu hirup mewah, nyéépkeun duitna pikeun imah-imah nu mewah parabotna, pikeun ngahias diri, atawa nu leuwih goréng deui, pikeun nyugemakeun hawa napsu ragawi, pikeun inuman keras, bako, jeung hal-hal séjén nu ngancurkeun kakuatan uteuk, ngabalieurkeun pikiran, jeung ngahinakeun jiwa. Patinggurilapna ceurik umat manusa nu kalaparan naék ka payuneun Allah, sedengkeun ku unggal rupa panindesan jeung pamalakan jalma-jalma keur numpuk kakayaan nu kacida gedéna.”
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Dina hiji mangsa, waktu keur aya di Kota New York, dina usum peuting kuring dipapatahan sangkan nenjo gedong-gedong nu naék tingkat demi tingkat ka arah langit. Gedong-gedong ieu dijamin tahan seuneu, sarta didirikeun pikeun ngamulyakeun nu boga jeung nu ngawangunna. Beuki luhur jeung beuki luhur deui gedong-gedong ieu naék, sarta dina éta dipaké bahan-bahan anu pangmahalna. Jalma-jalma anu boga éta gedong henteu naros ka dirina sorangan: ‘Kumaha carana urang pangsaéna ngamulyakeun Allah?’ Gusti henteu aya dina pikiran maranéhna.
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
“Kuring ngaduga: ‘Mugia jalma-jalma anu ku cara kitu nanemkeun hartana bisa ningali lampahna sakumaha Allah ningalina! Maranéhna keur numpuk gedong-gedong anu mewah, tapi kacida bodoanana dina paningal Panguasa jagat raya sagala rarancang jeung akal-akalan maranéhna. Maranéhna henteu nalungtik kalawan sagala kakuatan hate jeung pikiran kumaha carana supaya maranéhna ngamulyakeun Allah. Maranéhna geus leungiteun paningal kana ieu, nyaéta kawajiban manusa anu pangheulana.’”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Sabot gedong-gedong jangkung ieu diadegkeun, nu bogana marulang kalayan kasombongan ambisius yén maranéhna boga duit pikeun dipaké nyugemakeun diri sorangan jeung ngagerakkeun dengki ti tatangga-tatangga maranéhna. Loba tina duit anu ku maranéhna dipaké pikeun nanam modal kitu téh dicangking ku pamalakan, ku nindes jalma-jalma miskin nepi ka taya daya. Maranéhna poho yén di sawarga aya catetan ngeunaan unggal urusan dagang anu diteundeun; unggal pasatujuan anu teu adil, unggal lampah panipuan, kacatet di dinya. Mangsa éta bakal datang nalika dina panipuan jeung kasombonganana jalma-jalma bakal ngahontal hiji wates anu ku Gusti moal diidinan pikeun diliwatan, sarta maranéhna bakal nyaho yén aya watesna kasabaran Yéhuwa.”
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.
Pamandangan anu salajengna ngaliwat di payuneun kuring nyaéta tanda waspada kahuruan. Jalma-jalma nengetan gedong-gedong anu jangkung tur disangka tahan seuneu sarta maranehanana nyarita: ‘Ieu pasti aman pisan.’ Tapi gedong-gedong éta ludes kahuruan saolah-olah dijieun tina tar. Mobil-mobil pemadam seuneu teu sanggup ngalakukeun naon-naon pikeun nahan karuksakan éta. Para patugas pemadam seuneu teu mampuh ngajalankeun mesin-mesin éta.
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.
“Kuring dipaparin parentah yén nalika waktuna Gusti sumping, lamun can aya parobahan anu kajadian dina hate manusa anu sombong tur ambisius, jalma-jalma bakal manggihan yén panangan anu tadina kuat pikeun nyalametkeun bakal kuat pikeun ngancurkeun. Teu aya kakawasaan dunya anu sanggup nahan panangan Allah. Teu aya bahan naon baé anu bisa dipaké dina ngadegkeun gedong-gedong anu bakal ngajaga éta gedong tina karuksakan nalika waktuna anu geus ditangtukeun ku Allah sumping pikeun ngirimkeun pangbalikan ka jalma-jalma lantaran maranéhna teu maliré kana hukum-Na jeung lantaran ambisi maranéhna anu mementingkeun diri sorangan.”
“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.
“Teu loba, komo di antara para pendidik jeung negarawan, anu ngartos kana sabab-sabab anu jadi dasar kaayaan masarakat ayeuna. Jalma-jalma anu nyekel kendali pamaréntahan henteu mampuh ngaréngsékeun pasualan karuksakan moral, kamiskinan, kapapaan, jeung kajahatan anu beuki nambahan. Maranéhna keur bajoang kalayan sia pikeun nempatkeun kagiatan usaha dina dasar anu leuwih aman. Lamun manusa leuwih merhatikeun kana pangajaran Firman Allah, maranéhna bakal manggihan jalan kaluar tina pasualan-pasualan anu ngabingungkeun maranéhna.”
“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.
“Kitab Suci ngajelaskeun kaayaan dunya pas méméh datangna Kristus anu kadua kalina. Ngeunaan jalma-jalma anu ku perampokan jeung pamalakan keur ngumpulkeun kabeungharan anu kacida gedéna, kieu aya katulis: ‘Aranjeun geus numpuk harta pikeun poé-poé panungtungan. Tingali, upah para buruh anu geus ngala hasil tina kebon-kebon maraneh, anu ku maraneh ditahan ku tipu daya, keur ngajerit; jeung ceurikna jalma-jalma anu geus ngala hasil éta geus asup kana ceuli Gusti Sabaot. Maraneh geus hirup dina kasenangan di bumi, jeung geus ngumbara dina hawa nafsu; maraneh geus ngagemukkeun hate maraneh, saperti dina poé meuncit. Maraneh geus ngahukum jeung maéhan jalma anu bener; sarta manehna henteu ngalawan ka maraneh.’ Yakobus 5:3–6.”
“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.
“Tapi saha anu maca pangéling-pangéling anu dipasihkeun ku tanda-tanda jaman anu gancang kacumponan? Kesan naon anu timbul dina jalma-jalma dunya? Parobahan naon anu katingali dina sikep maranéhna? Henteu leuwih ti batan anu katingali dina sikep pangeusi dunya jaman Nuh. Kacida kaserepna ku urusan dunya jeung kasenangan, jalma-jalma saméméh caah ‘teu nyaho nepi ka cai bah datang, sarta nyapu maranéhna kabéh.’ Mateus 24:39. Maranéhna geus narima pangéling-pangéling anu dikirim ti sawarga, tapi maranéhna nampik ngadéngékeun. Jeung ayeuna, dunya, bari saréréa pisan teu maliré kana sora pangéling Allah, keur ngagancangan léngkahna nuju kana karuksakan langgeng.”
“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.
“Dunya keur kagugah ku sumanget perang. Nubuat dina pasal ka-sabelas kitab Daniel geus ampir ngahontal kacumponan anu lengkep. Moal lila deui adegan-adegan kasusah anu geus diucapkeun dina nubuat-nubuat bakal kajadian.
“‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. Because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–8.
“‘“Tenjo, PANGERAN ngajadikeun bumi kosong, ngajadikeunana tumpur, malikkeunana tibalik, sarta ngaburak-barik pangeusina…. Sabab maranéhna geus ngalanggar hukum-hukum, ngarobah katetepan, megatkeun perjangjian langgeng. Ku sabab éta kutuk geus ngagegedur bumi, sarta jalma-jalma anu cicing di dinya jadi tumpur…. Kasukaan rebana eureun, sora jalma-jalma anu suka bungah béak, kabungahan kacapi eureun.’ Yesaya 24:1–8.
“‘Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down, for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.” Joel 1:15–18, 12.
“‘Cilaka ari poé éta! sabab poé PANGERAN geus deukeut, sarta éta bakal datang minangka karuksakan ti Nu Mahakawasa…. Binih geus busuk handapeun bongkahan taneuhna, lumbung-lumbung ditinggalkeun jadi suwung, gudang-gudang diruntuhkeun, sabab gandumna geus layu. Kumaha sasatoan ngarintih! gerombolan sapi bingung, ku sabab maranéhna teu boga padang pangangonan; enya, rombongan domba ogé dijadikeun tumpur.’ ‘Tangkal anggur geus garing, jeung tangkal ara geus layu; tangkal dalima, tangkal korma ogé, jeung tangkal apel, nya éta sakabéh tatangkalan di huma, geus layu: ku sabab kabungahan geus layu jauh ti anak-anak manusa.” Joel 1:15–18, 12.
“‘I am pained at my very heart; … I cannot hold my peace, because thou has heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’ Jeremiah 4:19, 20.
“‘Abdi nyeri pisan dina jero haté abdi; … abdi teu tiasa cicingeun, margi engkau parantos ngadangu, eh jiwa abdi, sora tarompet, sora panggero perang. Karuksakan nambahan kana karuksakan dikedalkeun; sabab sakuliah nagri parantos diruksak.’ Yermia 4:19, 20.
“‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Verses 23–26.
“‘Kaula ningali bumi, jeung, behold, éta henteu mangrupa jeung kosong; kitu deui langit, sarta euweuh caangna. Kaula ningali gunung-gunung, jeung, behold, éta ngageter, sarta sakabéh pasir ngagerak leuleus. Kaula ningali, jeung, behold, euweuh manusa, sarta sakabéh manuk-manuk langit geus kabur. Kaula ningali, jeung, behold, tempat anu subur geus jadi gurun keusik, sarta sakabéh kota-kotana geus diruntuhkeun.’ Ayat 23–26.
“‘“Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.” Jeremiah 30:7.
“‘“Cilaka! sabab poé éta gedé, nepi ka euweuh nu sarua jeung éta: éta téh mangsa kasusah Yakub; tapi manéhna bakal disalametkeun kaluar ti dinya.” Yermia 30:7.
“Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.
“Henteu sakumna jalma di dunya ieu geus milih pihak jeung musuh ngalawan Allah. Henteu sakumna geus jadi teu satia. Aya sawatara anu satia, anu sajati ka Allah; sabab Yohanes nyerat: ‘Di dieu maranehna anu ngajaga parentah-parentah Allah, jeung iman ka Yesus.’ Wahyu 14:12. Moal lila deui peperangan bakal lumangsung kalayan kacida sengitna antara jalma-jalma anu ngabakti ka Allah jeung jalma-jalma anu henteu ngabakti ka Anjeunna. Moal lila deui sagala hal anu bisa digoyangkeun bakal digoyangkeun, supaya hal-hal anu teu bisa digoyangkeun tetep nyésa.”
“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.
“Iblis téh murid Alkitab anu getol. Anjeunna terang yén waktuna pondok, sarta dina unggal hal anjeunna narékahan pikeun ngalawan pagawean Gusti di ieu bumi. Mustahil pikeun méré gambaran naon waé ngeunaan pangalaman umat Allah anu bakal hirup di bumi nalika kamulyaan sawarga jeung pangulangan panganiayaan-panganiayaan jaman baheula ngahiji. Maranéhna baris leumpang dina cahaya anu medal ti tahta Allah. Ku jalan malaikat-malaikat bakal aya hubungan anu tetep antara sawarga jeung bumi. Jeung Iblis, dikurilingan ku malaikat-malaikat jahat, sarta ngaku dirina Allah, bakal ngayakeun mujijat tina sagala rupa, pikeun nipu, lamun mungkin, malah anu kapilih. Umat Allah moal manggihan kasalametan maranéhna dina ngayakeun mujijat, sabab Iblis bakal nyonto mujijat-mujijat anu bakal dipigawe. Umat Allah anu geus diuji jeung dibuktikeun bakal manggihan kakawasaan maranéhna dina tanda anu diucapkeun dina Budalan 31:12–18. Maranéhna kudu nyekel pageuh kana Firman anu hirup: ‘Aya katulisan.’ Ieu hiji-hijina dasar anu ku maranéhna bisa dipaké nangtung kalawan aman. Jalma-jalma anu geus megatkeun perjangjian maranéhna jeung Allah, dina poé éta bakal tanpa Allah jeung tanpa pangharepan.
“The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.
Para panyembah Allah bakal kacida dibédakeun ku pangajén maranéhna ka parentah kaopat, sabab ieu téh tanda kakawasaan Allah dina nyipta sarta kasaksian kana hak-Na pikeun nampa panghormat jeung pangbakti ti manusa. Jalma-jalma jahat bakal dibédakeun ku usaha maranéhna pikeun ngaruntuhkeun pangéling-ngéling ka Nu Nyipta sarta ngagungkeun lembaga Roma. Dina perkara pasulayan éta, sakabéh alam Kristen bakal kabagi jadi dua golongan gedé, nya éta jalma-jalma anu ngajaga parentah-parentah Allah jeung iman ka Yesus, jeung jalma-jalma anu nyembah ka sato galak jeung ka gambarna, sarta narima tandana. Sanajan garéja jeung nagara ngahijikeun kakawasaan maranéhna pikeun maksa sakumna jalma, “boh nu leutik boh nu gedé, nu beunghar boh nu miskin, nu merdéka boh nu kawula,” supaya narima tanda sato galak éta, tapi umat Allah moal narimana. Wahyu 13:16. Nabi ti Patmos ningali “maranéhna anu geus meunang kameunangan kana sato galak, kana gambarna, kana tandana, jeung kana bilangan ngaranna, maranéhna nangtung di sisi laut kaca, nyepeng kacapi-kacapi Allah,” bari maranéhna ngahaleuangkeun pupujian Musa jeung Anak Domba. Wahyu 15:2.
“Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 11–17.
“Ujian jeung pencobaan anu matak sieun nungguan umat Allah. Roh perang keur ngagerakkeun bangsa-bangsa ti hiji tungtung bumi nepi ka tungtung séjénna. Tapi di tengah mangsa kasusah anu keur datang,—mangsa kasusah anu can kungsi aya ti saprak aya hiji bangsa,—umat pilihan Allah bakal nangtung teu kagoyah. Sétan jeung pasukanana moal bisa ngancurkeun maranéhna, sabab malaikat-malaikat anu unggul dina kakuatan bakal ngajaga maranéhna.” Testimonies, jilid 9, 11–17.
The one hundred and forty-four thousand, who are “God’s tried and tested people” His “chosen people” “will stand unmoved” when “the persecutions of the past” are repeated. The light they will “walk in” is the light of the message of the seventh seal, which is the midnight cry, which is the light identifying the formation of the image of the beast.
Saratus opat puluh opat rebu, anu mangrupakeun “umat Allah anu geus diuji sarta kabuktian” umat-Na “anu dipilih,” “baris nangtung teu kagoyahkeun” nalika “panganiayaan-panganiayaan baheula” diulang deui. Caang anu maranéhna “leumpang dina eta” nyaeta caang tina amanat meterai katujuh, anu mangrupakeun pajar tengah peuting, anu mangrupakeun caang anu ngaidentipikasi kabentukna gambar sato galak.