We are now in the testing period of the image of the beast, and the first prophetic controversy in Adventism’s history is now being repeated. In July of 2023, Michael the archangel descended to awaken Ezekiel’s dead dry bones, who were lying slain in the street of that great city of Sodom and Egypt. There in chapter eleven of Revelation, they are brought out of their sleep of death by the impartation of the Spirit. In chapter thirty-seven of Ezekiel, the message of the four winds is identified as the message that turns the dead dry bones, which is identified as the whole house of Israel, into the Lord’s army. The prophet Daniel represents John’s two slain witnesses, and he also represents those in the valley of dead dry bones as well as the wise virgins in the parable.
Urang ayeuna aya dina mangsa pangujian tina gambar sato galak, sarta pasualan nubuat anu kahiji dina sajarah Adventisme ayeuna keur diulang deui. Dina bulan Juli taun 2023, Mikail, malaikat agung, turun pikeun ngahudangkeun tulang-tulang garing paéh milik Yehezkiel, anu ngagolér paéh di jalan kota gedé éta, nyaéta Sodom jeung Mesir. Di dinya, dina wahyu pasal sabelas, maranéhna dibawa kaluar tina saré maot ku cara dipaparinkeunna Roh. Dina Yehezkiel pasal tilu puluh tujuh, amanat ngeunaan opat angin téh diidéntifikasi minangka amanat anu ngarobah tulang-tulang garing paéh, anu diidéntifikasi minangka sakumna kulawarga Israél, jadi balad PANGERAN. Nabi Daniel ngalambangkeun dua saksi Yohanes anu dipaéhan, sarta anjeunna ogé ngalambangkeun jalma-jalma di lebak tulang-tulang garing paéh kitu deui para parawan wijaksana dina éta pasemon.
When the Millerites fulfilled the parable, they recognized that their experience was represented in the parable. The one hundred and forty-four thousand will also need to recognize that they had been in the tarrying time. Like Daniel in chapter nine, they will need to recognize that they have been scattered into the enemies’ land as represented by the seven times of Leviticus twenty-six, and also understand Nebuchadnezzar’s secret image of beasts.
Nalika urang Millerite ngalaksanakeun éta misil, maranéhna ngaku yén pangalaman maranéhna geus digambarkeun dina éta misil. Saratus opat puluh opat rébu ogé bakal kudu ngaku yén maranéhna geus aya dina mangsa ngadagoan. Saperti Daniel dina pasal salapan, maranéhna bakal kudu ngaku yén maranéhna geus dipaburak ka tanah musuh, sakumaha digambarkeun ku tujuh kali dina Imamat dua puluh genep, sarta ogé ngartos gambar rahasia Nebukadnesar ngeunaan sato-sato galak.
In each of these lines a prophetic test from God’s Word is represented. The two witnesses dead in the street are filled with the Spirit as they are resurrected. Ezekiel’s dead bones needed to hear a prophetic message. Daniel had been studying the writings of Moses and Jeremiah when he was awakened to his scattered condition. In chapter two Daniel and the three worthies were metaphorically awakened to the fact that they had been placed under a death decree, and then the prophetic light which had been hidden and then unsealed rescued Daniel and his three friends. The virgins of the parable are awakened by a “cry” at midnight. The Millerites were awakened when Christ removed His hand from the figures on the chart. In all six witnesses it is a prophetic message that awakens the dead or sleeping ones. It then produces a testing where two classes are manifested at the conclusion of the testing process.
Dina unggal ieu jajaran aya hiji ujian nubuat tina Firman Allah anu dilambangkeun. Dua saksi anu paéh di jalan téh dieusi ku Roh nalika maranéhna dihirupkeun deui. Tulang-tulang paéh dina carita Ezekiel perlu ngadéngé hiji amanat nubuat. Daniel keur nalungtik tulisan-tulisan Musa jeung Yeremia nalika anjeunna dihudangkeun kana kaayaanana anu paburencay. Dina pasal dua Daniel jeung tilu jalma mulya téh sacara métaforis dihudangkeun kana kanyataan yén maranéhna geus ditempatkeun dina hiji kaputusan pati, tuluy cahaya nubuat anu geus disumputkeun teras dibuka segelna nyalametkeun Daniel jeung tilu sobatna. Parawan-parawan dina éta misil dihudangkeun ku hiji “sora pamenta” dina tengah peuting. Kaum Millerite dihudangkeun nalika Kristus ngaleupaskeun panangan-Na tina angka-angka dina bagan. Dina sakabéh genep saksi éta, hiji amanat nubuat anu ngahudangkeun anu paéh atawa anu keur saré. Ieu tuluy ngahasilkeun hiji ujian anu dina ahir prosés ujian éta nembongkeun dua golongan.
Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, it is Ezekiel’s message of the four winds, and of Moses’ scattering of seven times in Leviticus twenty-six. It is the message of the resurrection that is brought by Michael the archangel. It is the message of Nebuchadnezzar’s secret dream of the image of beasts.
Dumasar kana ieu padalisan, geus netep yén nalika saratus opat puluh opat rebu dihudangkeun dina poe-poe panungtungan, éta téh pesen Yézékiel ngeunaan opat angin, jeung ngeunaan paburencayna ku Musa salila tujuh kali dina Imamat dua puluh genep. Éta téh pesen kabangkitan anu dibawa ku Mikail, malaikat agung. Éta téh pesen ngeunaan impian rusiahna Nebukadnesar ngeunaan patung sato galak.
The virgins are tested based upon whether they have oil, which is identified as “the messages of God’s spirit.” The Millerites were awakened when they realized they were identified within God’s prophetic Word, and also when they saw the same evidence that first led them to predict 1843 actually predicted October 22, 1844. Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, they will be awakened to a prophetic testing message which produces two classes of worshippers.
Para parawan diuji dumasar kana naha maranéhna miboga minyak, anu diidéntifikasi minangka “amanat-amanat Roh Allah.” Kaum Millerit dibangkitkeun nalika maranéhna nyadar yén maranéhna diidéntifikasi di jero Firman nubuat Allah, sarta ogé nalika maranéhna ningali yén bukti anu sarua anu mula-mula ngarahkeun maranéhna pikeun ngaramal taun 1843, sabenerna nunjuk kana 22 Oktober 1844. Dumasar kana garis-garis ieu, ditetepkeun yén nalika saratus opat puluh opat rébu dibangkitkeun dina poé-poé panungtungan, maranéhna bakal dibangkitkeun ku hiji amanat ujian nubuat anu ngahasilkeun dua golongan panyembah.
All of these lines find their perfect and final fulfillment in the period of prophetic testing represented by the formation of the image to and of the beast. That test is finished when probation closes upon the virgins at the Sunday law. Therefore, the image of the beast testing process that is repeatedly represented as a test that manifests who have understood the message that was unsealed, is represented by all these prophetic lines. In Daniel twelve the wise who understand the increase of knowledge navigate a three-step testing process represented as being made pure, white and tried. Those three steps are the steps of conviction brought by the Holy Spirit, representing a conviction of sin, righteousness and judgment. Those three steps are the courtyard, the holy place and the Most Holy Place. Those three steps are also represented in the three angels of Revelation fourteen as well as in the experience of Daniel and the three worthies in chapter one. There they first passed a dietary test, then a visual test and finally they passed the third test given by the king of the north—represented by Nebuchadnezzar.
Sakabéh garis ieu manggihan kacumponan anu sampurna tur pamungkasna dina mangsa pangujian nubuat anu dilambangkeun ku kabentukna gambar ka jeung tina sato galak. Pangujian éta réngsé nalika mangsa kasempetan rahmat katutup ka para parawan dina hukum Minggu. Ku sabab éta, prosés pangujian gambar sato galak, anu terus-terusan dilambangkeun minangka hiji pangujian anu nembongkeun saha waé anu geus ngartos kana amanat anu geus dibuka segelna, dilambangkeun ku sakabéh garis nubuat ieu. Dina Daniel dua welas, jalma-jalma wijaksana anu ngartos kana nambahanana pangaweruh ngaliwatan hiji prosés pangujian tilu léngkah anu dilambangkeun minangka dimurnikeun, diputihkeun, jeung diuji. Tilu léngkah éta nyaéta léngkah-léngkah pangyakinan anu dibawa ku Roh Suci, anu ngagambarkeun pangyakinan ngeunaan dosa, kabeneran, jeung pangadilan. Tilu léngkah éta nyaéta palataran, tempat suci, jeung Tempat Mahasuci. Tilu léngkah éta ogé dilambangkeun dina tilu malaikat dina Wahyu opat welas, kitu deui dina pangalaman Daniel jeung tilu jalma pantes dina pasal kahiji. Di dinya maranéhna mimiti ngaliwatan pangujian kadaharan, tuluy pangujian paningal, sarta ahirna maranéhna lulus dina pangujian katilu anu dipasihkeun ku raja kalér—anu dilambangkeun ku Nebukadnesar.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Sedengkeun ka opat budak ieu, Allah maparin ka maranéhna pangaweruh jeung kaparigelan dina sagala rupa élmu jeung hikmah; ari Daniel dipaparin paham kana sagala titingalian jeung impian. Ayeuna dina ahir poé-poé anu ku raja geus ditangtukeun supaya maranéhna dibawa ngadeuheus ka anjeunna, kapala para sida-sida mawa maranéhna ka payuneun Nebukadnesar. Tuluy raja ngawangkong jeung maranéhna; sarta di antara maranéhna kabéh teu kapanggih saurang gé anu sarua jeung Daniel, Hananya, Misail, jeung Azarya; ku sabab éta maranéhna ngadeg di payuneun raja. Jeung dina sagala perkara hikmah jeung paham anu dipaluruh ku raja ti maranéhna, anjeunna manggihan yén maranéhna sapuluh kali leuwih hadé tibatan sakabéh ahli nujum jeung ahli perbintangan anu aya di sakuliah karajaanna. Daniel 1:17–20.
The last of three tests for Daniel and the three worthies was a test carried out by Nebuchadnezzar, thus typifying the final prophetic test Daniel and the three worthies typify is about Babylon, for Nebuchadnezzar was the king, which in Isaiah chapter seven, verses eight and nine establishes a king, a capital of a nation and a “head” which are interchangeable symbols. The “head” is representing the head of Modern Babylon in the last days. That “head” in the last days is the whore of Revelation seventeen, who has written upon her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.”
Nu pamungkas tina tilu ujian pikeun Daniel jeung tilu jalma mulya éta nya éta hiji ujian anu dipigawé ku Nebukadnesar; ku kituna, ieu ngalambangkeun yén ujian nubuat pamungkas anu dilambangkeun ku Daniel jeung tilu jalma mulya téh patali jeung Babul, sabab Nebukadnesar téh raja, anu dina Yesaya pasal tujuh, ayat dalapan jeung salapan, netepkeun hiji raja, hiji ibu kota hiji bangsa, jeung hiji “sirah” anu mangrupa lambang-lambang anu silih gentos. “Sirah” éta ngawakilan sirahna Babul Modéren dina poé-poé panungtungan. “Sirah” éta dina poé-poé panungtungan téh nya éta awéwé lacur dina Wahyu tujuh welas, anu dina tarangna katulis, “MISTERI, Babul Nu Agung, Indungna para lacur jeung sagala kajijikan di bumi.”
The one hundred and forty-four thousand’s last prophetic test is associated with a correct or incorrect understanding of the “head” of modern Babylon in the last days. Their last test also includes understanding that modern Babylon and Modern Rome are interchangeable symbols, and therefore modern Babylon’s “head” is the same “head” in either line, for they are interchangeable symbols.
Uji nubuat panungtungan pikeun saratus opat puluh opat rébu aya patalina jeung pamahaman anu leres atawa anu lepat ngeunaan “sirah” Babul modéren dina poé-panungtungan. Uji panungtungan maranéhna ogé ngalebetkeun pamahaman yén Babul modéren jeung Roma Modéren téh lambang-lambang anu silihgantikeun, ku kituna “sirah” Babul modéren téh sarua jeung “sirah” dina salah sahiji garis éta, sabab maranéhna téh lambang-lambang anu silihgantikeun.
“The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.
“Dunya pinuh ku badai, perang, jeung pasalia paham. Sanajan kitu, dina hiji pamingpin—kakawasaan kapapaan—jalma-jalma bakal ngahiji pikeun ngalawan Allah dina diri saksi-saksi-Na.” Testimonies, jilid 7, 182.
Daniel and the three worthies illustrate that the final prophetic test, for it is always a test upon prophecy, is a test over the subject of Rome, for the head in the last days is the papal power, who is typified by Nebuchadnezzar, the first head of Babylon, who personally tested Daniel and the three worthies. The controversy typified by Daniel and the three worthies, is also prefigured by the first controversy in the foundational history of Adventism, as represented upon the 1843 chart, which was directed by the hand of the Lord, and was not to be altered. The controversy represented upon the 1843 chart was based upon identifying Antiochus Epiphanes or pagan Rome as the power who established the vision in verse fourteen of Daniel chapter eleven.
Daniel jeung tilu pahlawan éta ngagambarkeun yén tés nubuat anu pamungkas, sabab éta salawasna mangrupa tés ngeunaan nubuat, nya éta tés ngeunaan poko Roma, lantaran sirah dina poé-poé panungtungan téh nyaéta kakawasaan kapapaan, anu dilambangkeun ku Nebukadnesar, sirah kahiji Babul, anu sacara pribadi nguji Daniel jeung tilu pahlawan éta. Pasualan anu dilambangkeun ku Daniel jeung tilu pahlawan éta, ogé geus diprefigurasi ku pasualan kahiji dina sajarah pondasi Adventisme, sakumaha diwakilan dina bagan 1843, anu dipingpin ku panangan Gusti, sarta teu meunang dirobah. Pasualan anu diwakilan dina bagan 1843 dumasar kana ngaidéntifikasi Antiochus Epiphanes atawa Roma pagan minangka kakawasaan anu netepkeun tetenjoan dina ayat kaopat welas tina Daniel pasal sabelas.
In the history of the last days the one hundred and forty-four thousand will be tested upon their prophetic understanding. Prophetic understanding is established by the several lines of prophecy that uphold the final test as prophetic in nature. The test will be progressive and will reach its conclusion with a manifestation of two classes of worshippers.
Dina sajarah poé-poé panungtungan, saratus opat puluh opat rébu bakal diuji dina pamahaman maranéhna ngeunaan nubuat. Pamahaman ngeunaan nubuat diteguhkeun ku sababaraha runtuyan nubuat anu ngadukung yén ujian pamungkas téh sipatna nubuatan. Ujian éta bakal lumangsung sacara maju tahap demi tahap sarta bakal ngahontal kacindekanana ku ayana pintonan dua golongan anu nyembah.
As represented in Daniel chapter twelve, the testing begins when new prophetic light is unsealed, and the first test is then whether to eat the message or reject the message. That test is represented by Daniel as “purified,” and the next test Daniel called, “made white,” and the process ended at the third and final test represented as “tried.” The third and final test is where the two classes are “tried,” and it is there they manifest whether they have oil, or not.
Sakumaha digambarkeun dina Daniel pasal dua welas, pangujian dimimitian nalika cahaya nubuat anu anyar dibuka segelna, sarta pangujian anu kahiji tuluy jadi naha narima éta amanat atawa nampik éta amanat. Pangujian éta ku Daniel digambarkeun minangka “dimurnikeun,” sarta pangujian salajengna ku Daniel disebut “dijadikeun bodas,” sarta prosésna ditungtungan dina pangujian anu katilu jeung panungtung anu digambarkeun minangka “dicobaan.” Pangujian anu katilu jeung panungtung éta nya éta tempat dua golongan “dicobaan,” sarta di dinya maranéhna nembongkeun naha maranéhna boga minyak, atawa henteu.
Daniel chapter one directly identifies the last test, and therefore Daniel is identifying the test which is represented as “the formation of the image of the beast” which is the “test God’s people must pass,” both before “they are sealed” and also before “probation closes” at the soon-coming Sunday law.
Daniél pasal hiji sacara langsung ngaidéntifikasi ujian panungtungan, ku sabab éta Daniél keur ngaidéntifikasi ujian anu digambarkeun minangka “ngabentukna gambar sato galak” anu mangrupa “ujian anu kudu diliwatan ku umat Allah,” boh saméméh “maranéhna diségel” boh ogé saméméh “mangsa kasempetan rahmat ditutup” dina hukum Minggu anu enggal baris datang.
The test of how the image of the beast is formed involves the prophetic test of understanding the threefold union’s prophetic structure. The dragon, the beast and the false prophet have a specific prophetic structure that is established upon a multitude of prophetic witnesses. To understand how the threefold union comes together as a single prophetic power in the last days is to understand how the image of the beast is formed.
Ujian ngeunaan kumaha gambar sato galak dibentuk ngalibatkeun ujian nubuat ngeunaan paham kana struktur nubuat tina persatuan tilu rangkep. Naga, sato galak, jeung nabi palsu miboga struktur nubuat anu husus, anu diteguhkeun ku réa saksi nubuat. Ngarti kumaha persatuan tilu rangkep ngahiji jadi hiji kakawasaan nubuat tunggal dina poé-poé panungtungan téh sarua jeung ngarti kumaha gambar sato galak dibentuk.
A simple, but complex illustration of the importance of understanding how the image of the beast is formed in the last days is Paul’s testimony of the man of sin in chapter two of 2 Thessalonians. Paul addresses the prophetic relationship of pagan Rome and papal Rome, and when he does so, he identifies that “the prophetic relationship of pagan Rome and papal Rome” is a subject that manifests two classes of worshippers.
Hiji gambaran anu basajan, tapi rumit, ngeunaan pentingna ngarti kumaha gambar sato galak téh kabentuk dina poé-poé pamungkas nyaéta kasaksian Paulus ngeunaan manusa dosa dina pasal dua tina 2 Thessalonians. Paulus nyarita ngeunaan hubungan nubuat antara Roma pagan jeung Roma kapapaan, sarta nalika anjeunna ngalakukeun kitu, anjeunna netelakeun yén “hubungan nubuat antara Roma pagan jeung Roma kapapaan” téh hiji jejer anu nembongkeun dua golongan anu nyembah.
One group that loves the truth of “the prophetic relationship of pagan Rome and papal Rome,” and another group that doesn’t love that truth and therefore receive strong delusion. The prophetic relationship of pagan Rome and papal Rome that Paul set forth is but one of many prophetic passages that represent the relationship of those two powers, and also the relationship of those two powers with the United States.
Hiji golongan anu mikanyaah kana bebeneran ngeunaan “hubungan nubuat antara Roma kapir jeung Roma kapausan,” jeung hiji deui golongan anu henteu mikanyaah kana bebeneran éta, ku sabab kitu narima kasasab anu kacida kuatna. Hubungan nubuat antara Roma kapir jeung Roma kapausan anu ditepikeun ku Paulus téh ngan saukur salah sahiji tina loba petikan nubuat anu ngagambarkeun hubungan antara dua kakawasaan éta, sarta ogé hubungan dua kakawasaan éta jeung Amérika Sarikat.
Pagan Rome is the dragon, papal Rome is the beast and the United States is the false prophet. Ahab is the dragon king of ten kings, who is married to Jezebel the whore, who rules over a twofold set of false prophets. The male prophets were the prophets of Baal, and the priests of the grove represented the female goddess Ashtaroth. Together they typify the false prophet of the last days who forms and image of the beast as represented by the female priests and the male prophets.
Roma kafir téh naga, Roma papal téh sato galak, jeung Amérika Sarikat téh nabi palsu. Ahab nyaéta raja naga tina sapuluh raja, anu nikah ka Isebel, éta awéwé sundal, anu maréntah kana dua golongan nabi palsu. Nabi-nabi lalaki téh nabi-nabi Baal, sarta imam-imam leuweung suci ngalambangkeun déwi awéwé Asytarot. Babarengan, maranéhna jadi perlambang nabi palsu dina poé-poé pamungkas, anu ngawangun hiji gambar tina sato galak, sakumaha diwakilan ku imam-imam awéwé jeung nabi-nabi lalaki.
The dragon is Ahab, who is a symbol of the ten kings of Revelation seventeen, and is the seventh kingdom of eight kingdoms. The sixth kingdom is the United States, Jezebel’s false prophets; the seventh kingdom is the ten kings, the United Nations, the dragon power, and the eighth kingdom, that is of the seven is the fifth kingdom that received a deadly wound, who is resurrected as the eighth and final kingdom which is the beast, that the United States and thereafter the entire world makes an image to and of.
Naga téh nyaéta Ahab, anu mangrupa lambang sapuluh raja dina Wahyu tujuh welas, sarta mangrupakeun karajaan katujuh tina dalapan karajaan. Karajaan kagenep nyaéta Amérika Sarikat, nabi-nabi palsu Izébél; karajaan katujuh nyaéta sapuluh raja, Perserikatan Bangsa-Bangsa, kakawasaan naga, sarta karajaan kadalapan, anu asalna tina tujuh, nyaéta karajaan kalima anu narima tatu anu mawa pati, anu dihirupkeun deui jadi karajaan kadalapan jeung panungtungan, nyaéta sato galak, anu dijieun gambar ku jeung keur Amérika Sarikat, tuluy ku sakuliah dunya.
Daniel chapter one identifies a final prophetic test that involves understanding Rome as represented within God’s Word. 2 Thessalonians identifies that the final prophetic test includes light concerning the structure of Modern Rome, as represented by the prophetic and political relationship between pagan and papal Rome.
Daniel pasal hiji ngaidéntifikasi hiji ujian nubuat pamungkas anu ngalibetkeun pamahaman ngeunaan Roma sakumaha digambarkeun dina Firman Allah. 2 Tesalonika ngaidéntifikasi yén ujian nubuat pamungkas éta ngawengku cahaya ngeunaan struktur Roma Modéren, sakumaha digambarkeun ku hubungan nubuat jeung pulitik antara Roma kapir jeung Roma kapausan.
Daniel chapter two illustrates that there is a secret that is unsealed in the last days that tests the one hundred and forty-four thousand, for Daniel and the three worthies in chapter two represent God’s last-day people. The prophetic secret that is unsealed, and therefore tests them, is Nebuchadnezzar’s secret dream of the image of the beasts, thus representing the last test for the one hundred and forty-four thousand which is, as Sister White recorded, “the formation of the image of the beast.”
Daniél pasal dua ngagambarkeun yén aya hiji rusiah anu dibuka segelna dina poé-poé panungtungan anu nguji saratus opat puluh opat rébu, sabab Daniél jeung tilu pahlawan anu satia dina pasal dua ngawakilan umat Allah dina poé-poé panungtungan. Rusiah nubuat anu dibuka segelna éta, ku kituna jadi ujian maranéhna, nyaéta impian rusiah Nebukadnésar ngeunaan patung gambaran sato galak, ku kituna ngawakilan ujian panungtungan pikeun saratus opat puluh opat rébu, nyaéta, sakumaha ku Sadérék White dicatet, “kabentukna gambar sato galak.”
The test represented by chapter two of Daniel is placed under the threat of death. As an illustration of the last days, it is confirming what Paul taught when he identified the strong delusion that comes upon those who do not love the truth. In Daniel’s history, his understanding saved the wise men of Babylon, but there is no probation after the final test of the last days.
Cobaan anu dilambangkeun ku Daniel pasal dua ditempatkeun dina ancaman pati. Salaku hiji gambaran ngeunaan poé-poé panungtung, ieu negeskeun naon anu diajarkeun ku Paulus nalika anjeunna nangtukeun kasasaran anu kuat anu tumiba ka jalma-jalma anu henteu mikacinta bebeneran. Dina sajarah Daniel, pangarti anjeunna nyalametkeun para jalma wijaksana di Babul, tapi moal aya deui mangsa kasempetan sanggeus cobaan ahir dina poé-poé panungtung.
Every line of the controversy over Rome as a symbol that we have identified provides direct witness to the controversy that is now under way. As the movement for Sunday legislation is now making its way in darkness, God’s prophetic Word is identifying its approach, though very few souls are children of the day, and those who are not children of the day, are therefore unaware that the sands of probationary time are rapidly running out. This is occurring in the context identified by Sister White, where the final movements will be rapid ones. In July, 2023, Michael descended to bring His mighty army to its feet, but to be part of the army there is a prophetic work that must first be accomplished, and it is accomplished in the political environment where the image of the beast is being formed.
Unggal padalisan tina pasualan ngeunaan Roma minangka hiji lambang anu ku urang geus diidéntifikasi, méré kasaksian langsung kana pasualan anu ayeuna keur lumangsung. Sabab gerakan pikeun panerapan hukum Minggu ayeuna keur maju dina kaayaan poék, Firman nubuat Allah keur ngidéntifikasi deukeutna éta gerakan, sanajan saeutik pisan jiwa anu jadi anak-anak beurang, sarta jalma-jalma anu lain anak-anak beurang ku sabab kitu teu nyadar yén keusik waktu pangujian keur gancang béak. Ieu keur kajadian dina kontéks anu ku Sister White geus diidéntifikasi, yén gerakan-gerakan panungtungan bakal jadi gerakan anu gancang. Dina bulan Juli 2023, Michael lungsur pikeun nangtungkeun pasukan-Na anu perkasa, tapi supaya jadi bagian tina éta pasukan aya hiji pagawéan nubuat anu mimitina kudu diréngsékeun, sarta éta diréngsékeun dina lingkungan pulitik tempat gambar sato galak téh keur diwangun.
The prophetic work that must be accomplished includes a recognition of the formation of the image of the beast. The student of prophecy must recognize by the events taking place in the current history that the religious and political factors that produce the image of the beast in the United States are under way. The student must also recognize how the image of the beast is prophetically formed as set forth in God’s Word. He must also recognize that as the image of the beast is being formed in the United States, that the image of God is being formed in the one hundred and forty-four thousand. He must understand the parallel of last-day history with the Millerites during the development of the Midnight Cry message in their history, when they were awakened to the fact that they were in the tarrying time of the parable, and therefore they themselves are the virgins. All three elements are part of the prophetic test which began to play out in July of 2023.
Pagawéan nubuat anu kudu diréngsékeun nyakup pangakuan kana kabentukna gambar sato galak. Nu diajar nubuat kudu ngakuan, tina kajadian-kajadian anu lumangsung dina sajarah kiwari, yén faktor-faktor agama jeung pulitik anu ngahasilkeun gambar sato galak di Amérika Sarikat geus keur lumangsung. Nu diajar ogé kudu ngakuan kumaha gambar sato galak éta kabentuk sacara nubuat sakumaha dipedar dina Firman Allah. Anjeunna ogé kudu ngakuan yén nalika gambar sato galak keur dibentuk di Amérika Sarikat, gambar Allah keur dibentuk dina saratus opat puluh opat rébu. Anjeunna kudu ngartos kasaluyuan sajarah ahir jaman jeung kaum Millerit dina mangsa mekarkeunana amanat Midnignt Cry dina sajarah maranéhna, nalika maranéhna dihudangkeun kana kanyataan yén maranéhna aya dina waktu nungguan tina éta misil, ku kituna maranéhna sorangan téh para parawan. Katilu unsur éta mangrupa bagian tina ujian nubuat anu mimiti lumangsung dina bulan Juli 2023.
“Line upon line” each controversy over Rome that has arisen in Advent history was sacred history that is repeated in the last days. The final controversy over Rome is in direct consequence of God’s people refusing to awaken at the message that arrived in July of 2023.
“Baris demi baris” unggal pasulayan ngeunaan Roma anu mucunghul dina sajarah Advent téh sajarah suci anu diulang deui dina poé-poé panungtungan. Pasulayan panungtungan ngeunaan Roma téh mangrupa akibat langsung tina panolakan umat Allah pikeun hudang kana amanat anu sumping dina bulan Juli 2023.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Allah baris ngahudangkeun umat-Na; lamun cara-cara séjén gagal, ajaran-ajaran sesat baris asup ka antara maranéhna, anu bakal ngayak maranéhna, misahkeun sekam ti gandum. Gusti nyaur ka sakumna anu percaya kana pangandika-Na supaya hudang tina sare. Cahaya anu mulya geus sumping, anu merenah pikeun mangsa ieu. Ieu téh bebeneran Kitab Suci, anu nembongkeun bahaya-bahaya anu geus caket pisan ka urang. Cahaya ieu kudu nungtun urang kana panalungtikan Kitab Suci anu rajin sarta pamariksaan anu pangtalitina kana pamadegan-pamadegan anu ku urang dicekel. Allah miharep supaya sagala rupa aspek jeung pendirian bebeneran ditalungtik sacara tuntas jeung kalawan tekun, dibarengan ku doa jeung puasa. Anu percaya ulah cicing dina sangkaan-sangkaan jeung pamanggih-pamanggih anu samar ngeunaan naon anu ngawangun bebeneran. Iman maranéhna kudu pageuh diadegkeun dina pangandika Allah sangkan, lamun mangsa pangujian datang sarta maranéhna dibawa ka payuneun majelis-majelis pikeun ngajawab ngeunaan iman maranéhna, maranéhna sanggup méré alesan tina pangharepan anu aya dina dirina, kalawan lemah lembut jeung sieun.”
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“Ngahudangkeun, ngahudangkeun, ngahudangkeun. Jejer-jejer anu urang pasihkeun ka dunya kudu jadi kanyataan anu hirup pikeun urang. Penting pisan yén dina mertahankeun doktrin-doktrin anu ku urang dianggap minangka pasal-pasal dasar iman, urang ulah pisan ngantep diri ngagunakeun alesan-alesan anu henteu sapinuhna pageuh. Ieu bisa jadi manpaat pikeun ngadiemkeun anu ngalawan, tapi henteu ngahormat kana bebeneran. Urang kudu maparin alesan-alesan anu pageuh, anu lain ngan ukur bakal ngadiemkeun lawan-lawan urang, tapi ogé bakal tahan kana panalungtikan anu pangdeukeutna jeung pangtalitina. Di antara jalma-jalma anu geus ngalatih dirina sorangan jadi para padébat, aya bahaya anu gedé yén maranéhna moal ngurus firman Allah kalayan adil. Dina nyanghareupan anu ngalawan, kudu jadi tarékah urang anu satia pikeun ngedalkeun jejer-jejer ku cara anu bakal ngahudangkeun kayakinan dina pikiranana, lain ngan saukur néangan pikeun méré kapercayaan ka anu percaya.”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, Volume 5, 708.
“Naon waé kamajuan intelektual manusa, ulah nepi ka sakedapan ogé manéhna nganggap yén teu aya perluna nalungtik Kitab Suci sacara jero tur sinambung pikeun meunangkeun cahaya anu leuwih gede. Salaku hiji umat, urang dipanggil, masing-masing pribadi, pikeun jadi murid nubuat. Urang kudu jaga kalayan kasungguhan supaya urang bisa ngabédakeun unggal sinar cahaya anu ku Allah bakal dipasihkeun ka urang. Urang kudu nangkep kilauan-kilauan kahiji tina bebeneran; sarta ku ulikan anu dibarengan ku doa, cahaya anu leuwih écés bisa kahontal, anu bisa ditepikeun ka batur.” Testimonies, Volume 5, 708.
The Protestants of Miller’s time refused to be governed by the rules of grammar, and chose to ignore the word “also” in verse fourteen, which grammatically defines that “the robbers of thy people” represented a new power being introduced to the flow of events that were represented in the verses where verse fourteen is located. Uriah Smith did the very same thing when he ignored the grammatical evidence that proves the king of the north in verse thirty-six and later in verse forty had to be the same king of the north that had been the subject since verse thirty-one.
Kaum Protestan dina mangsa Miller nampik pikeun dikawasa ku aturan tata basa, sarta milih teu malire kecap “also” dina ayat ka opat welas, anu sacara gramatikal netelakeun yén “the robbers of thy people” ngawakilan hiji kakawasaan anyar anu keur diwanohkeun kana runtuyan kajadian anu diwakilan dina ayat-ayat tempat ayat ka opat welas éta ayana. Uriah Smith ngalakukeun hal anu sarua pisan nalika anjeunna teu malire bukti gramatikal anu ngabuktikeun yén raja kalér dina ayat ka tilu puluh genep sarta saterusna dina ayat ka opat puluh kudu jadi raja kalér anu sarua anu geus jadi jejer ti saprak ayat ka tilu puluh hiji.
Today those who teach the United States is the “robbers” employ a passage from Sister White that identifies the papal power and the United States as the two primary persecuting powers of the last days, and twist the grammar to argue that the reference of “old world” which Sister White uses to define Europe actually represents past history. The grammar in the passage proves this to be an incorrect assumption, and the way in which Sister White uses “old world” in the passage agrees with how she uses it other places in her writings. When she does so she is also in agreement with historians who use the expression “old world” in relation to the “new world” to make a distinction between Europe and the Americas.
Kiwari, jalma-jalma anu ngajar yén Amérika Sarikat téh “garong” ngagunakeun hiji petikan ti Sister White anu ngaidéntifikasi kakawasaan kapapaan jeung Amérika Sarikat minangka dua kakawasaan panganiaya utama dina poé-poé panungtungan, tuluy ngaputar tata basana pikeun ngabantah yén rujukan “old world” anu dipaké ku Sister White pikeun ngajelaskeun Éropa sabenerna ngawakilan sajarah baheula. Tata basa dina petikan éta ngabuktikeun yén anggapan éta téh salah, sarta cara Sister White ngagunakeun “old world” dina petikan éta saluyu jeung kumaha anjeunna ngagunakeun éta di tempat-tempat séjén dina tulisan-tulisanana. Nalika anjeunna ngalakukeun kitu, anjeunna ogé saluyu jeung para sajarawan anu ngagunakeun ungkara “old world” dina patalina jeung “new world” pikeun ngabédakeun antara Éropa jeung Amérika.
“Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.
“Romanisme di Dunya Heubeul jeung Protestanisme murtad di Dunya Anyar bakal ngalakonan jalan anu sarupa ka jalma-jalma anu ngahormat sakabéh parentah ilahi.” The Great Controversy, 615.
Grammatically the expression “will pursue” identifies that both powers represented by the “old world” and the “new” both “pursue” the persecution of God’s people in the last days, and it is grammatically flawed to claim this sentence is referring to the “old world” as past history, and “new” as the last days. “Line upon line” all the old controversies of Rome inform the student of prophecy of the last days that when they are awakened to the image of the beast test, it will include an environment where the correct identification of the robbers of thy people is manifested. The correct understanding of the “robbers,” is set forth upon the 1843 pioneer chart, and is therefore a foundational truth, that was confirmed by the authority of the Spirit of Prophecy. This identifies that when the students of prophecy awaken to their final test, the subject of the “robbers,” will also represent the final attack upon the foundational truths, and the Spirit of Prophecy.
Sacara gramatikal, ungkara “bakal ngudag” nuduhkeun yén duanana kakawasaan anu diwakilan ku “dunya heubeul” jeung “anu anyar” duanana “ngudag” panganiayaan ka umat Allah dina poé-poé panungtungan, sarta sacara gramatikal salah lamun ngaku yén kalimah ieu nujul ka “dunya heubeul” minangka sajarah kaliwat, sarta “anu anyar” minangka poé-poé panungtungan. “Line upon line” sakumna pasulayan heubeul Roma ngabéjaan ka nu nalungtik nubuat ngeunaan poé-poé panungtungan yén nalika maranéhna dihudangkeun kana ujian gambar sato galak, éta bakal ngawengku hiji kaayaan anu di jerona idéntifikasi anu bener ngeunaan para garong ti umat anjeun dipintonkeun. Pamahaman anu leres ngeunaan “para garong” ditepikeun dina bagan panaratas taun 1843, ku sabab éta mangrupa hiji bebeneran dasar, anu geus dipastikeun ku otoritas Roh Nubuat. Ieu nuduhkeun yén nalika para nu nalungtik nubuat hudang kana ujian pamungkas maranéhna, jejer ngeunaan “para garong” ogé bakal ngawakilan serangan pamungkas kana bebeneran-bebeneran dasar, sarta Roh Nubuat.
We will continue these thoughts in the next article.
Urang baris neruskeun ieu pamikiran dina artikel salajengna.