And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:1–17.
Tuluy aya kaajaiban sejen di sawarga; jeung behold, hiji naga beureum gedé, boga tujuh sirah jeung sapuluh tanduk, sarta tujuh makuta dina sirah-sirahna. Jeung buntutna nyéréd sapertilu béntang-béntang sawarga, tuluy ngalungkeunana ka bumi; jeung naga éta nangtung di hareupeun awéwé anu geus rék ngalahirkeun, sangkan bisa nelen anakna pas lahir. Jeung awéwé éta ngalahirkeun saurang anak lalaki, anu bakal maréntah sagala bangsa ku iteuk beusi; jeung anakna diangkat ka Allah, jeung ka tahta-Na. Jeung awéwé éta ngungsi ka gurun keusik, ka tempat anu geus disadiakeun ku Allah pikeun dirina, sangkan manéhna dipiara di dinya salila sarébu dua ratus genep puluh poé. Jeung aya perang di sawarga: Mikael jeung malaikat-malaikatna perang ngalawan naga éta; jeung naga éta perang jeung malaikat-malaikatna, Tapi maranéhna teu unggul; jeung tempat maranéhna ogé geus teu kapanggih deui di sawarga. Jeung naga gedé éta dialungkeun ka luar, nyaéta oray kolot éta, anu disebut Iblis jeung Sétan, anu nipu sakuliah dunya; manéhna dialungkeun ka bumi, jeung malaikat-malaikatna ogé dialungkeun babarengan jeung manéhna. Jeung kuring ngadangu sora tarik di sawarga nyebut kieu, Ayeuna geus datang kasalametan, jeung kakawasaan, jeung karajaan Allah urang, jeung kakawasaanna Kristus-Na: sabab anu nuduh dulur-dulur urang geus dijugrugkeun, nyaéta anu nuduh maranéhna di hareupeun Allah urang beurang peuting. Jeung maranéhna ngéléhkeun manéhna ku getih Anak Domba, jeung ku pangandika kasaksian maranéhna; jeung maranéhna henteu nyaah kana nyawa maranéhna nepi ka maot. Ku sabab éta, giranglah, hé sawarga-sawarga, jeung aranjeun anu cicing di jerona. Cilaka ka nu nyicingan bumi jeung laut! sabab Iblis geus turun ka aranjeun, kalayan amarah anu gedé, lantaran manéhna nyaho yén waktuna ngan sakeudeung. Jeung nalika naga éta nempo yén manéhna geus dialungkeun ka bumi, manéhna nganiaya awéwé anu ngalahirkeun anak lalaki éta. Jeung ka awéwé éta dipasihkeun dua jangjang manuk garuda anu gedé, supaya manéhna bisa hiber ka gurun keusik, ka tempatna, di mana manéhna dipiara salila hiji mangsa, jeung mangsa-mangsa, jeung satengah mangsa, jauh tina hareupeun oray éta. Jeung oray éta ngaluarkeun cai tina sungutna kawas caah ngudag awéwé éta, sangkan awéwé éta kabawa ku caah éta. Jeung bumi nulungan awéwé éta, jeung bumi muka sungutna, tuluy ngelek caah anu dikaluarkeun ku naga éta tina sungutna. Jeung naga éta ambek pisan ka awéwé éta, tuluy indit rék perang ngalawan sesa turunanana, nyaéta anu ngajaga parentah-parentah Allah, jeung anu nyekel kasaksian Yesus Kristus. Wahyu 12:1–17.
The first battle in the great controversy between Christ and Satan, began in the third heaven with Lucifer’s rebellion, and that first battle typifies the last battle in the first heaven. There is more warfare, for at the end of the thousand-year millennium, Satan is loosed for a little season, and mounts an attack against Jerusalem, but that battle has no possibility of victory. The battle in the third heaven at the beginning, which represents the battle in the first heaven at the end, was carried out while probation was open.
Perang anu kahiji dina papaséaan agung antara Kristus jeung Sétan dimimitian di sawarga katilu ku pemberontakan Lucifer, jeung perang anu kahiji éta ngalambangkeun perang anu panungtung di sawarga kahiji. Masih aya deui peperangan, sabab dina ahir milénium sarébu taun, Sétan dileupaskeun salila sawatara waktu pondok, tuluy ngalancarkeun serangan ka Yerusalem, tapi perang éta teu boga kamungkinan pikeun meunang. Perang di sawarga katilu dina mimitina, anu ngawakilan perang di sawarga kahiji dina ahirna, lumangsung nalika mangsa kasempetan rahmat masih kabuka.
The “woman” that is pregnant with child, represents God’s church throughout history, and in the history of Christ she was about to give birth to the man child Jesus. In the last days, she gives birth to twins. Just before the Sunday law she births the one hundred and forty-four thousand, of Revelation seven, and at the Sunday law she begins the travail of birthing the great multitude of Revelation seven. Her twins are not identical, but they are twins, and the first born is Elijah and the younger son is Moses.
“Awéwé” anu keur ngandeg budak, ngalambangkeun gareja Allah sapanjang sajarah, sarta dina sajarah Kristus manéhna geus rék ngalahirkeun budak lalaki, nyaéta Yesus. Dina poé-poé pamungkas, manéhna ngalahirkeun anak kembar. Saheulaanan saméméh hukum Minggu, manéhna ngalahirkeun saratus opat puluh opat rébu, dina Wahyu tujuh, sarta dina hukum Minggu manéhna mimiti ngarasakeun nyeri kalahiran pikeun ngalahirkeun riungan anu kacida lobana dina Wahyu tujuh. Anak kembarna téh lain kembar idéntik, tapi maranéhna tetep kembar, sarta anu cikal téh Élia, ari putra anu ngora téh Musa.
In the beginning of spiritual Israel, the dragon of pagan Rome was waiting to devour the man child Jesus, and the dragon of modern Rome is now waiting to devour the man child of the one hundred and forty-four thousand. As pagan Rome persecuted the early Christian church, modern Rome will repeat the persecution during the Sunday law crisis. In the early Christian church, the woman fled into the wilderness for twelve hundred and sixty literal years, and the persecution of the Sunday law crisis is symbolized by the forty-two months of Revelation thirteen and verse five. In the wilderness God’s people have a place prepared for them where they are fed and nourished.
Dina awal Israél rohani, naga Romawi kapir keur ngadagoan pikeun ngadahar Anak lalaki, nyaéta Yesus; jeung naga Romawi modéren ayeuna ogé keur ngadagoan pikeun ngadahar anak lalaki tina saratus opat puluh opat rébu. Sakumaha Romawi kapir nganiaya gareja Kristen mimiti, Romawi modéren bakal ngulang deui panganiayaan éta dina mangsa krisis hukum Minggu. Dina gareja Kristen mimiti, éta awéwé ngungsi ka gurun salila sarébu dua ratus genep puluh taun anu sajati, jeung panganiayaan dina krisis hukum Minggu dilambangkeun ku opat puluh dua bulan dina Wahyu pasal tilu welas ayat lima. Di gurun, umat Allah miboga tempat anu geus disadiakeun pikeun maranéhna, tempat maranéhna dipaparin dahareun jeung dipiara.
In Revelation chapter eight, and verse thirteen, the last three trumpets are identified as three woes. The woes in Revelation represent the trumpet judgments of Islam against the powers that pass Sunday laws. In the warfare that is illustrated in chapter twelve, the role of Islam is identified when it states, “Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.” The persecution that Jezebel accomplishes through her apostate husband Ahab, is directed at the “earth” beast and the “sea” beast.
Dina Wahyu pasal dalapan, jeung ayat katilu welas, tilu tarompet panungtungan diidentipikasikeun minangka tilu cilaka. Cilaka-cilaka dina Wahyu ngagambarkeun panghukuman tarompet Islam ngalawan kakawasaan-kakawasaan anu netepkeun hukum-hukum Minggu. Dina peperangan anu digambarkeun dina pasal dua welas, peran Islam diidentipikasikeun nalika éta nyebutkeun, “Cilaka ka nu nyicingan bumi jeung laut! sabab Iblis geus turun ka aranjeun, mawa amarah anu gede, lantaran anjeunna nyaho yén waktuna ngan kari sakeudeung.” Panganiayaan anu dilaksanakeun ku Isebel ngaliwatan salakina anu murtad, Ahab, diarahkan ka sato galak “bumi” jeung sato galak “laut”.
The movement of the mighty angel of Revelation eighteen, as with every reform movement, has four primary waymarks that lead to and include the judgment. For the movement of the first angel, those four waymarks were August 11, 1840, the first disappointment in the Spring of 1843, the arrival of the message of the Midnight Cry August 12 through 17 in 1844, and the opening of the judgment on October 22, 1844. Each of those four waymarks possessed the same overlying theme of “time.” August 11, 1840, was a fulfillment of the time prophecy of Revelation chapter nine, and verse fifteen. The first disappointment of 1843, represented a failed prediction of time. The Midnight Cry message was the correction of the previously failed prediction of time, and October 22, 1844, was the fulfillment of the predicted time of the message of the Midnight Cry.
Gerakan malaikat perkasa dina Wahyu dalapan welas, sakumaha unggal gerakan réformasi, miboga opat tenger utama anu nungtun ka pangadilan sarta kalebet pangadilan éta. Pikeun gerakan malaikat kahiji, opat tenger éta nyaéta 11 Agustus 1840, kuciwa kahiji dina Cinyusu taun 1843, datangna amanat Panyambat Tengah Peuting ti 12 nepi ka 17 Agustus taun 1844, jeung dibukana pangadilan dina 22 Oktober 1844. Unggal tina opat tenger éta miboga téma payung anu sarua, nyaéta “waktu.” Tanggal 11 Agustus 1840 nyaéta panggenepan nubuat waktu dina Wahyu pasal salapan, ayat lima welas. Kuciwa kahiji taun 1843 ngawakilan hiji ramalan waktu anu gagal. Amanat Panyambat Tengah Peuting nyaéta koreksi kana ramalan waktu anu saméméhna gagal, sarta 22 Oktober 1844 nyaéta panggenepan waktu anu geus diramalkeun dina amanat Panyambat Tengah Peuting.
The movement of the third angel has those same four waymarks, for they exist in every reform line, and as with all of those four waymarks of every reform line, each waymark possesses the same prophetic theme. Islam of the third woe, is the theme of the four waymarks in the movement of the one hundred and forty-four thousand. On September 11, 2001 Islam of the third woe was released and then restrained. The failed prediction of July 18, 2020 identified an Islamic attack upon Nashville, Tennessee, and represented Islam of the third woe. The message that awakens the dead dry bones that are in the street of Revelation eleven, is the perfect and final fulfillment of the Midnight Cry message, and it represents a correction of the Nashville prediction (without the element of time). It will be fulfilled at the fourth waymark, which is the Sunday law, where Islam of the third woe will strike the United States because of its enforcement of the soon-coming Sunday law.
Gerakan malaikat katilu miboga opat patokan anu sarua éta, sabab éta aya dina unggal garis reformasi, sarta saperti dina sakabéh opat patokan tina unggal garis reformasi, unggal patokan miboga téma nubuat anu sarua. Islam tina cilaka katilu, nyaéta téma tina opat patokan dina gerakan saratus opat puluh opat rébu. Dina tanggal 11 Séptémber 2001 Islam tina cilaka katilu dileupaskeun teras ditahan deui. Ramalan anu gagal dina tanggal 18 Juli 2020 ngaidéntifikasi hiji serangan Islam ka Nashville, Tennessee, sarta ngawakilan Islam tina cilaka katilu. Amanat anu ngahudangkeun tulang-tulang garing nu paéh anu aya di jalan dina Wahyu sabelas, nyaéta panggenepan anu sampurna jeung pamungkas tina amanat Midangkeun Peuting, sarta éta ngawakilan hiji koréksi kana ramalan Nashville (tanpa unsur waktu). Éta bakal digenepan dina patokan kaopat, nyaéta hukum Minggu, tempat Islam tina cilaka katilu bakal nyerang Amérika Sarikat ku sabab palaksanaan hukum Minggu anu enggal bakal datang éta.
When this truth is recognized, in conjunction with the fact that the mighty movement of the third angel is a warning of impending judgment, the Islamic judgment represented by the third woe can be easily understood as the “woe” that is brought upon “earth” and “sea.”
Nalika ieu bebeneran dipikawanoh, babarengan jeung kanyataan yén gerakan agung malaikat katilu téh mangrupa panggeuing ngeunaan hukuman anu bakal tumiba, mangka hukuman Islam anu dilambangkeun ku cilaka katilu bisa kalawan gampang kaharti minangka “cilaka” anu didatangkeun ka “bumi” jeung “laut.”
The judgment of the living began on September 11, 2001, and from that point, until the soon-coming Sunday law, the test of the formation of the image of the beast takes place in the United States. From the Sunday law until Michael stands up and human probation closes, the rest of the world will then be tested by the formation of the image of the beast. Whether Seventh-day Adventists in the United States are being tested, or the entire world after the Sunday law is being tested, the test is defined as the test where our eternal destiny will be decided. It is also the test we must pass, before probation closes at the Sunday law. The prophetic phenomenon of an image to the beast test first in the United States and then again in the world, is essential to understand correctly.
Pangadilan ka jalma-jalma nu hirup dimimitian dina 11 Séptémber 2001, sarta ti harita nepi ka hukum Minggu anu geura datang, ujian ngeunaan kabentukna gambar sato galak lumangsung di Amérika Serikat. Ti hukum Minggu nepi ka Mikail ngadeg sarta mangsa kasempetan pikeun manusa ditutup, sakuliah dunya saterusna bakal diuji ku kabentukna gambar sato galak. Boh urang Advent Poé Katujuh di Amérika Serikat keur diuji, boh sakuliah dunya sanggeus hukum Minggu keur diuji, ujian éta dihartikeun minangka ujian tempat takdir langgeng urang bakal dipastikeun. Éta ogé ujian anu kudu urang lulus, saméméh kasempetan ditutup dina hukum Minggu. Fénoména nubuat ngeunaan ujian gambar ka sato galak heula di Amérika Serikat tuluy deui di dunya, kacida pentingna pikeun dipikaharti kalayan bener.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Lamun Amérika, tanah kabébasan agama, ngahiji jeung Kapapaan dina maksa nurani jeung ngadesek manusa supaya ngahormat ka Sabat palsu, umat di unggal nagara di sakuliah dunya bakal dituntun pikeun nuturkeun tuladanana.” Testimonies, jilid 6, 18.
When the symbols are understood, then the passage in Revelation thirteen, that addresses these two successive, but identical image of the beast tests, can be easily recognized. It is important for a variety of reasons. One reason is the corrupted communications that Lucifer employed in the first war in the third heaven illustrate how Satan’s corrupted communications will manifest again in the last war in the first heaven.
Lamun lambang-lambang éta kaharti, mangka éta petikan dina Wahyu tilu welas, anu nyarioskeun dua tés patung sato galak anu lumangsung silih gentos, tapi sarua éta, bisa gampang dipikawanoh. Ieu penting ku rupa-rupa alesan. Salah sahiji alesanana nyaéta yén komunikasi-komunikasi anu geus diruksak ku Lusifer dina perang kahiji di sorga katilu ngagambarkeun kumaha komunikasi-komunikasi anu geus diruksak ku Sétan bakal nembongan deui dina perang panungtungan di sorga kahiji.
The war of the first heaven that begins at the Sunday law, is accomplished during the testing period of the image of the beast for the entire world. Since September 11, 2001, the testing period of the image of the beast in the United States has been taking place. When we recognize these two testing periods as sequential, beginning with the United States and then the world, we can then factor in truths that are represented in the war of Revelation chapter twelve, back into the history of 2001, unto the Sunday law. As an example, the corrupted communications of Lucifer that is defined as hypnosis, will be employed in a modern application by the dragon power during the battle of the first heaven, of Revelation chapter twelve. The hypnosis that is employed by the dragon in that history is for the purpose of murdering those that Jezebel has identified as heretics.
Perang di langit kahiji nu dimimitian dina hukum Minggu, kalaksanakeun salila mangsa pangupaan tina gambar sato galak pikeun sakuliah dunya. Ti saprak 11 Séptémber 2001, mangsa pangupaan tina gambar sato galak di Amérika Sarikat keur lumangsung. Nalika urang ngakuan dua mangsa pangupaan ieu minangka runtuyan nu silih tuturkeun, dimimitian ku Amérika Sarikat tuluy ku dunya, urang teras tiasa ngasupkeun bebeneran-bebeneran nu digambarkeun dina perang dina Wahyu pasal dua welas, deui kana sajarah taun 2001, nepi ka hukum Minggu. Salaku conto, komunikasi-komunikasi Lucifér nu geus diruksak, nu dihartikeun minangka hipnosis, bakal dipaké dina hiji panerapan modéren ku kakawasaan naga salila peperangan di langit kahiji, dina Wahyu pasal dua welas. Hipnosis nu dipaké ku naga dina sajarah éta téh dimaksudkeun pikeun maéhan jalma-jalma nu ku Isebel geus dicirian minangka bid’ah.
In the history of 2001, to the Sunday law, two witnesses were murdered in the street of Sodom and Egypt. In the first fulfillment of Revelation eleven, the nation represented by Sodom and Egypt, was France. France is a prophetic nation that consists of two powers, as did the Medo-Persian Empire, as did ancient Israel in its divided kingdoms, and as did the two tribes of Judah represented by Judah and Benjamin. All two-horned nations symbolically represent the two-horned nation of the United States.
Dina sajarah taun 2001, nepi ka hukum Minggu, dua saksi dipaéhan di jalan Sodom jeung Mesir. Dina panggenepan kahiji tina Wahyu sabelas, bangsa anu dilambangkeun ku Sodom jeung Mesir téh nyaéta Perancis. Perancis téh hiji bangsa nubuat anu diwangun ku dua kakawasaan, sakumaha Kakaisaran Médo-Pérsia, sakumaha Israil kuna dina karajaan-karangajaanana anu kabagi, jeung sakumaha dua kaom Yuda anu dilambangkeun ku Yuda jeung Binyamin. Sakabéh bangsa anu boga dua tanduk sacara simbolis ngalambangkeun bangsa dua-tanduk, nyaéta Amérika Sarikat.
The city of Sodom, and nation of Egypt, represents the two horns of Republicanism (Egypt) and Protestantism (Sodom). Two horns were slain in 2020, the horn of Republicanism and the horn of Protestantism. The hypnotism employed by the globalist dragon powers, through the medium of the worldwide web was then employed, in the same fashion that it will be employed in the upcoming war of the first heaven. By controlling the message that the worldwide web produced, the election of 2020, was scientifically manipulated to produce an outcome that agreed with the philosophy of globalism. This is simply an example of the necessity of understanding that the image of the beast test is accomplished first in the United States, and then in the world.
Kota Sodom, jeung bangsa Mesir, ngawakilan dua tanduk Républikanisme (Mesir) jeung Protestanisme (Sodom). Dua tanduk dipaéhan dina taun 2020, nyaéta tanduk Républikanisme jeung tanduk Protestanisme. Hipnotisme anu digunakeun ku kakawasaan naga globalis, ngaliwatan médium raramat sadunya, tuluy dipaké dina cara anu sarua sakumaha engkéna bakal dipaké dina perang nu bakal datang di langit kahiji. Ku ngadalikeun pesen anu dihasilkeun ku raramat sadunya, pamilihan taun 2020 dimanipulasi sacara ilmiah pikeun ngahasilkeun hasil anu saluyu jeung filsafat globalisme. Ieu saukur hiji conto ngeunaan perluna ngartos yén ujian gambar sato galak téh dilaksanakeun heula di Amérika Sarikat, tuluy di sakuliah dunya.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Gusti parantos némbongkeun ka abdi kalayan écés yén gambar sato galak éta bakal diwujudkeun saméméh mangsa pangmangpaatan ditutup; sabab éta baris janten ujian anu agung pikeun umat Allah, ku jalan éta nasib langgeng maranéhna bakal diputuskeun. Pendirian anjeun mangrupa campur aduk kateuayakeun anu kacida, nepi ka ngan saeutik pisan anu bakal kabobodo.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Dina Wahyu 13 perkara ieu dipidangkeun kalayan écés; [Wahyu 13:11–17, dikutip].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Ieu téh ujian anu kudu disorang ku umat Allah saméméh maranéhna disegel. Sakabéh anu ngabuktikeun kasatiaanna ka Allah ku cara ngajaga hukum-Na, sarta nolak narima sabat palsu, bakal nangtung di handapeun panji Gusti Allah Yéhuwa, sarta bakal narima segel Allah anu hirup. Ari anu nyerahkeun bebeneran anu asalna ti sawarga sarta narima sabat Minggu, bakal narima tanda sato galak.” Manuscript Releases, volume 15, 15.
Probation closes for Seventh-day Adventists, at the enforcement of the Sunday law. Those countries that follow the example of the United States, will close their probation as did the United States.
Panto panarimaan geus nutup pikeun umat Advent Poé Katujuh, dina waktu hukum Minggu ditegakeun. Nagara-nagara anu nuturkeun conto Amérika Sarikat, bakal nutup panto panarimaan maranéhna sakumaha anu geus kajadian ka Amérika Sarikat.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Bangsa-bangsa deungeun bakal nuturkeun conto ti Amérika Sarikat. Sanajan manéhna mingpin heula, tapi krisis anu sarua bakal tumiba ka umat urang di sakuliah penjuru dunya.” Testimonies, jilid 6, 395.
The final movements are rapid ones.
Gerakan-gerakan panungtungan lumangsung gancang.
“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.” Testimonies, volume 9, 11.
“Pasukan-pasukan kajahatan keur ngahijikeun kakuatan maranéhna jeung ngaraketkeunana. Maranéhna keur nguatkeun diri pikeun krisis agung panungtungan. Parobahan-parobahan anu gedé baris geura kajadian di dunya urang, sarta gerak-gerik panungtungan bakal lumangsung kalawan gancang.” Testimonies, jilid 9, 11.
To understand the test of the image of the beast, requires a certain amount of technical prophetic application. To start with, the mark of the beast and the image of the beast are two different symbols.
Pikeun ngartos ujian ngeunaan gambar sato galak, diperlukeun sajumlah panerapan profétis anu sifatna téknis. Pikeun ngamimitian, tanda sato galak jeung gambar sato galak téh dua lambang anu béda.
“The ‘image to the beast’ represents that form of apostate Protestantism which will be developed when the Protestant churches shall seek the aid of the civil power for the enforcement of their dogmas. The ‘mark of the beast’ still remains to be defined.” The Great Controversy, 445.
“‘Gambar ka sato galak’ ngalambangkeun éta wangun Protestanisme murtad anu bakal mekar nalika garéja-garéja Protestan néangan pangrojong kakawasaan sipil pikeun maksa palaksanaan dogma-dogmana. ‘Tanda ka sato galak’ masih kénéh can diwincik.” The Great Controversy, 445.
The mark of the beast is Sunday observance, and the image of the beast is a church that employs the civil power to enforce her religious doctrines.
Tanda sato galak téh nya éta pangagungan poé Minggu, sarta gambar sato galak téh nya éta garéja anu ngagunakeun kakawasaan sipil pikeun maksa ngalaksanakeun ajaran-agama dirina.
“The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 448, 449.
“Palaksanaan panarimaan poé Minggu ku pihak gareja-gareja Protestan nyaéta hiji palaksanaan ibadah ka kapapaan—ka sato galak. Jalma-jalma anu, ku ngartos kana tuntutan parentah kaopat, milih ngajaga Sabat palsu tibatan Sabat sajati, ku kituna keur méré panghormatan ka kakawasaan anu ku éta waé hal éta diparéntahkeun. Tapi dina laku lampah maksa hiji kawajiban agama ku kakawasaan sipil, gareja-gareja éta sorangan bakal ngawangun hiji gambar pikeun sato galak; ku sabab kitu palaksanaan panarimaan poé Minggu di Amérika Serikat bakal jadi palaksanaan ibadah ka sato galak jeung gambarna.” The Great Controversy, 448, 449.
The image of the beast represents the combination of church and state with the church in control of the relationship. Jezebel ruled over Ahab, as Herodias ruled over Herod. The mark of the beast is Sunday keeping. The image of the beast develops over a period of time. The mark of the beast represents a point in time. The image of the beast progressively develops, but only reaches its full maturity, when it has the power to force the state to pass its religious dogmas. The test is associated with the “formation” of the image.
Gambar sato galak téh ngagambarkeun ngahijina garéja jeung nagara kalayan garéja nu ngadalikeun éta hubungan. Isebel maréntah ka Ahab, sakumaha Herodias maréntah ka Herodes. Tanda sato galak téh nyaéta ngajaga poé Minggu. Gambar sato galak mekar ngaliwatan hiji jangka waktu. Tanda sato galak ngagambarkeun hiji titik dina waktu. Gambar sato galak mekar sacara bertahap, tapi ngan ngahontal kadewasaan pinuhna waktu éta geus miboga kakawasaan pikeun maksa nagara ngesahkeun dogma-dogma agamana. Ujian téh aya patalina jeung “ngabentukna” gambar éta.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Tapi naon ari ‘gambar pikeun sato galak’ teh? jeung kumaha eta bakal diwangun? Gambar eta dijieun ku sato galak nu boga dua tanduk, sarta eta teh hiji gambar pikeun sato galak. Eta oge disebut gambar tina sato galak. Ku kituna, pikeun ngarti kumaha rupana eta gambar jeung kumaha eta bakal diwangun, urang kudu nalungtik ciri-ciri sato galakna sorangan—kapapaan.”
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“Waktu garéja mula-mula jadi ruksak ku sabab undur tina kesederhanaan Injil sarta narima upacara jeung adat kabiasaan kapir, manéhna leungit Roh jeung kakawasaan Allah; sarta pikeun ngadalikeun nurani jalma-jalma, manéhna néangan pangrojong ti kakawasaan sipil. Hasilna nyaéta kapausan, hiji garéja anu ngawasaan kakawasaan nagara sarta ngagunakeun éta pikeun ngamajukeun tujuanana sorangan, utamana pikeun ngahukum ‘bid’ah.’ Supaya Amérika Sarikat bisa ngawangun hiji gambar sato galak éta, kakawasaan agama kudu nepi ka ngadalikeun pamaréntahan sipil sahingga kawenangan nagara ogé bakal dipaké ku garéja pikeun ngahontal tujuanana sorangan.” The Great Controversy, 443.
The distinction between the image of the beast and the mark of the beast is fairly traditional Adventist understanding. Where Adventism generally loses its way on this subject is in Revelation thirteen. They somehow mix the activity of the United States after the Sunday law, when it forces the world to set up an image to the beast, with the setting up of the image of the beast in the United States. They are two different prophetic periods.
Bédana antara gambar sato galak jeung tanda sato galak téh mangrupa pamahaman Adventis anu cukup tradisional. Di mana Adventisme ilaharna nyasar dina perkara ieu nyaéta dina Wahyu tilu welas. Maranéhna kumaha waé nyampuradukkeun kagiatan Amérika Sarikat sanggeus hukum Minggu, waktu éta maksa dunya supaya ngadegkeun gambar pikeun sato galak, jeung ngadegkeunna gambar sato galak di Amérika Sarikat. Éta téh dua mangsa nubuat anu béda.
Christ came to confirm the covenant with many for one week, and in the middle of the week He was crucified. Thus, that week typifies the two periods of time when an image of the beast is formed. Christ’s week was divided into two identical periods, representing the image of Christ. The two testing periods of times in the last days, represents the image of the antichrist.
Al Masih sumping pikeun netepkeun perjangjian jeung loba jalma salila saminggu, sarta di tengah minggu éta Anjeunna disalib. Ku kituna, minggu éta ngalambangkeun dua mangsa waktu nalika hiji gambar tina sato galak dibentuk. Minggu Al Masih kabagi jadi dua mangsa anu sarua, anu ngagambarkeun gambar Al Masih. Dua mangsa pangujian dina poé-poé panungtungan ngagambarkeun gambar antikristus.
In the first period of twelve hundred and sixty days, Christ bore His own testimony, and then He died on the cross. There was then an identical twelve hundred and sixty days where the disciples testified, until Michael stood up at the stoning of Stephen. The cross typifies the Sunday law. The two periods of testing in connection with the formation of the image of the beast, identify the first period in connection with the one hundred and forty-four thousand, who are typified by Christ, and that period ends at the Sunday law, which is typified by the cross. The last identical period of testing that was represented by the work of the disciples in the time of Christ, focuses upon the great multitude, and it ends when Michael stands up, not at the stoning of Stephen, but at the close of human probation in Daniel 12:1.
Dina mangsa kahiji salila sarébu dua ratus genep puluh poé, Kristus nanggung kasaksian-Na sorangan, tuluy Anjeunna pupus dina kayu salib. Saterusna aya deui sarébu dua ratus genep puluh poé anu sarua, nalika para murid méré kasaksian, nepi ka Mikaél ngadeg dina waktu Stefanus dirajam ku batu. Kayu salib ngalambangkeun hukum Minggu. Dua mangsa pangujian anu patalina jeung kabentukna gambar sato galak, nandaan mangsa kahiji anu patalina jeung saratus opat puluh opat rébu, anu dilambangkeun ku Kristus, sarta mangsa éta réngsé dina hukum Minggu, anu dilambangkeun ku kayu salib. Mangsa pangahirna pangujian anu sarua, anu digambarkeun ku padamelan para murid dina jaman Kristus, museur kana jalma réa anu loba pisan, sarta éta réngsé nalika Mikaél ngadeg, lain dina waktu Stefanus dirajam ku batu, tapi dina panutupan mangsa kasempetan manusa dina Daniel 12:1.
Some fail to see the actual sequence of events in Revelation thirteen, verse eleven and onward, due to what often appears to be a purposeful unwillingness to acknowledge that when the United States speaks as a dragon, it represents the complete formation of the image of the beast in the United States. In order for the United States to pass a Sunday law, the image of the beast in the United States must be formed before the Sunday law. Read the few previous passages just cited from The Great Controversy again, if you do not understand the point.
Sababaraha jalma gagal ningali runtuyan kajadian anu sabenerna dina Wahyu pasal tilu welas, ayat sabelas jeung satuluyna, lantaran aya anu mindeng katingali minangka kahayang anu dihaja pikeun henteu ngaku yén nalika Amérika Sarikat nyarita saperti naga, éta ngalambangkeun kabentukna sacara lengkep gambar sato galak di Amérika Sarikat. Supaya Amérika Sarikat tiasa netepkeun hukum Minggu, gambar sato galak di Amérika Sarikat kudu geus kabentuk saméméh hukum Minggu éta. Bacakeun deui sababaraha petikan saméméhna anu kakara dicutat tina The Great Controversy, upami anjeun henteu ngartos kana éta maksud.
When the United States speaks as a dragon in verse eleven of chapter thirteen, it represents the action of the legislative and judicial authorities passing a Sunday law at the direction of the apostate churches in the United States. The Sunday law decree goes out of the mouth of the United States.
Nalika Amérika Sarikat nyarita saperti naga dina ayat sabelas pasal katilu welas, éta ngagambarkeun tindakan kakawasaan législatif jeung yudisial anu ngaluluskeun hiji hukum Minggu nurutkeun pituduh garéja-garéja murtad di Amérika Sarikat. Dékré hukum Minggu kaluar tina sungut Amérika Sarikat.
“I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth.” Spalding and Magan, 1.
“Kuring ningali yén sato nu boga dua tanduk éta miboga sungut naga, jeung yén kakawasaanana aya dina sirahna, sarta yén éta parentah bakal medal tina sungutna.” Spalding and Magan, 1.
It has always amazed me that Adventism has a hard time recognizing that when the two horned earth beast speaks as a dragon, it is not simply marking the Sunday law in the United States, but is also marking that the image of the papal sea beast has been fully developed. In order for the United States to pass the Sunday law, the combination of church and state has to have first been fully developed. The apostate churches of the United States do not simply come together on a Monday, then go to Congress on Tuesday, and tell Congress they want Sunday legislation passed by Wednesday. The combining process that takes place between church and state, is represented as the “formation” of the image of the beast like the “formation” of the golden image in Daniel chapter 3, it will take some time to construct. The image of the beast is the system the papacy used to murder the millions of martyrs in the Dark Ages, and it takes social, political, religious and economic developments to create the social environment, and legal precedence necessary, for the Sunday law to be enforced. Those developments represent the test of the image of the beast, by “which our eternal destiny will be decided,” and it represents the test we must pass “before we are sealed.”
Sok matak heran ka sim kuring yén Adventisme sok hésé ngakuan yén nalika sato bumi anu tandukna dua nyarita saperti naga, éta lain saukur nandaan hukum Minggu di Amérika Sarikat, tapi ogé nandaan yén gambar tina sato laut kapapaan geus dimekarkeun sapinuhna. Supaya Amérika Sarikat bisa ngaluarkeun hukum Minggu, gabungan antara garéja jeung nagara kudu geus heula dimekarkeun sapinuhna. Garéja-garéja murtad di Amérika Sarikat lain saukur ngahiji dina poé Senén, tuluy dina poé Salasa indit ka Kongrés, sarta ngawartosan ka Kongrés yén maranéhna hayang panerapan poé Minggu disahkeun dina poé Rebo. Prosés ngahijina anu lumangsung antara garéja jeung nagara digambarkeun minangka “pangwangunan” gambar sato galak, saperti “pangwangunan” patung emas dina Daniel pasal 3; éta bakal merlukeun sawatara waktu pikeun ngadegkeunana. Gambar sato galak téh nyaéta sistem anu dipaké ku kapapaan pikeun maéhan jutaan para martir dina Jaman Poék, sarta diperlukeun kamajuan sosial, pulitik, kaagamaan, jeung ékonomi pikeun nyiptakeun lingkungan sosial, jeung présédén hukum anu diperlukeun, sangkan hukum Minggu bisa dipaksa dilaksanakeun. Kamajuan-kamajuan éta ngagambarkeun ujian gambar sato galak, ku “mana takdir langgeng urang bakal diputuskeun,” sarta éta ngagambarkeun ujian anu kudu urang lulus “saméméh urang diségel.”
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. . .. This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.
“Pangéran parantos nembongkeun ka abdi kalayan écés yén patung sato galak éta bakal diwangun saméméh mangsa kasempetan rahmat ditutup; sabab ieu anu bakal janten ujian gedé pikeun umat Allah, anu ku éta nasib langgeng maranéhna bakal diputuskeun.... Ieu téh ujian anu kudu kaalaman ku umat Allah saméméh maranéhna dipasihan meterai.” Manuscript Releases, volume 15, 15.
The Sunday law is the crisis at midnight, that finds its final perfect fulfillment of the parable of the ten virgins. In that midnight crisis, it will be manifested whether we are wise Philadelphian or foolish Laodicean virgins. The foolish receive the mark of the beast and the wise receive the seal of God. Anyone who has ever joined the Seventh-day Adventist church, agreed to the list of doctrinal truths in advance of becoming a member, and therefore every Seventh-day Adventist has been presented with the light of the truth of the Sabbath.
Hukum Minggu téh krisis dina tengah peuting, anu manggihan kacumponan ahir anu sampurna tina pasemon sapuluh parawan. Dina krisis tengah peuting éta, bakal kanyatakeun naha urang téh parawan Filadelfia anu wijaksana atawa parawan Laodikea anu bodo. Anu bodo narima tanda sato galak, ari anu wijaksana narima segel Allah. Saha baé anu kungsi ngagabung ka garéja Seventh-day Adventist, geus satuju kana daptar bebeneran doktrinal saméméh jadi anggota, ku kituna unggal jalma Seventh-day Adventist geus dipasihan caang bebeneran ngeunaan Sabat.
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.
“Lamun cahaya bebeneran geus dipidangkeun ka aranjeun, ngungkabkeun Sabat parentah kaopat, sarta némbongkeun yén dina Firman Allah teu aya dasar pikeun ngalaksanakeun poe Minggu, nanging aranjeun tetep kénéh pageuh nyekel sabat palsu éta, nolak nyucikeun Sabat anu ku Allah disebut ‘poé Kami anu suci,’ aranjeun narima tanda sato galak. Iraha hal ieu kajadian?—Nalika aranjeun nurut kana parentah anu maréntahkeun aranjeun eureun tina pagawean dina poe Minggu sarta nyembah ka Allah, padahal aranjeun terang yén dina Kitab Suci teu aya hiji kecap ogé anu némbongkeun yen Minggu téh lain saukur poe pagawean biasa, aranjeun satuju narima tanda sato galak éta, sarta nampik meterai Allah. Lamun urang narima tanda ieu dina tarang urang atawa dina leungeun urang, panghukuman anu geus diumumkeun ka jalma-jalma anu henteu nurut kudu tumiba ka urang. Tapi meterai Allah anu hirup ditetepkeun ka jalma-jalma anu kalayan nurani satia ngajaga Sabat Gusti.” Review and Herald, 27 April 1911.
The formation of the image of the beast in the United States began prophetically on September 11, 2001. There are several prophetic witnesses to uphold this fact. From that point until the soon-coming Sunday law, Seventh-day Adventists are determining their eternal destiny, based upon whether they pass the image of the beast test or fail the image of the beast test. I would argue that very few Seventh-day Adventists even know that the image of the beast is a test. Few, if any, know how it can be a test, and more importantly, they do not know what is required to pass the test. We are judged, not alone by the light we possess, but also by the light we could have possessed, if we would have applied ourselves to understanding the increase of knowledge. Laodicean blindness is therefore the greatest blindness in six thousand years of sin.
Kabentukna gambar sato galak di Amérika Sarikat mimiti sacara nubuat dina 11 Séptémber 2001. Aya sababaraha saksi nubuat anu ngukuhkeun kanyataan ieu. Ti harita nepi ka hukum Minggu anu geura datang, umat Advent Poé Katujuh keur nangtukeun takdir langgeng maranéhna, dumasar kana naha maranéhna lulus ujian gambar sato galak atawa gagal dina ujian gambar sato galak. Kuring bakal ngedalkeun yén saeutik pisan umat Advent Poé Katujuh anu malah nyaho yén gambar sato galak téh hiji ujian. Saeutik, mun enya aya, anu nyaho kumaha éta bisa jadi hiji ujian, jeung anu leuwih penting deui, maranéhna henteu nyaho naon anu diperlukeun supaya lulus dina éta ujian. Urang dihukum lain ngan ku cahaya anu urang gaduh, tapi ogé ku cahaya anu saenyana bisa urang gaduh, lamun urang daék ngupayakeun diri pikeun ngartos kana nambahanana pangaweruh. Ku kituna, lolongna Laodikia téh mangrupa lolong anu panggedéna dina genep rébu taun dosa.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Umat Kami keur diparuksak ku lantaran kurangna pangaweruh; ku sabab maneh geus nampik pangaweruh, Kami ogé baris nampik maneh, sangkan maneh ulah deui jadi imam pikeun Kami; ku sabab maneh geus mopohokeun hukum Allah maneh, Kami ogé baris mopohokeun anak-anak maneh. Hosea 4:6.
The test of the formation of the image of the beast ends at the soon-coming Sunday law, and if we have not passed that test, we will receive the mark of the beast with all the other foolish Laodicean virgins, who refused to obtain the oil. I am not here defending why I understand the image of the beast test began on September 11, 2001, and ends at the Sunday law. I am simply identifying the prophetic logic necessary to understand the role of the United States, as identified in Revelation thirteen, after it passes the Sunday law. In verse eleven, it speaks as a dragon, and from that point on it is important to follow the word “he.” The image of the beast that the United States is then forcing the world to set up, is not the image of the beast in the United States, for that is already in the past.
Ujian dina kabentukna gambar sato galak réngsé dina hukum Minggu anu bakal geura datang, sarta upami urang tacan lulus éta ujian, urang bakal narima tanda sato galak babarengan jeung sakumna parawan Laodikea nu bodo séjénna, anu nampik meunangkeun minyak. Kuring henteu aya di dieu keur ngabéla naha kuring ngartos yén ujian gambar sato galak dimimitian dina 11 Séptémber 2001, sarta réngsé dina hukum Minggu. Kuring ngan saukur keur ngaidéntifikasi logika nubuat anu diperlukeun pikeun ngartos peran Amérika Serikat, sakumaha diidéntifikasi dina Wahyu tilu welas, sanggeus éta nagara ngaluluskeun hukum Minggu. Dina ayat sabelas, éta nyarita saperti naga, sarta ti titik éta ka hareup penting pikeun nuturkeun kecap “anjeunna.” Gambar sato galak anu ku Amérika Serikat harita keur dipaksa supaya didirikeun ku dunya, lain gambar sato galak di Amérika Serikat, sabab éta geus aya dina mangsa katukang.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:11–17.
Tuluy kuring nempo deui hiji sato galak séjén naék tina bumi; tandukna dua, siga anak domba, tapi pokna kawas naga. Jeung anjeunna ngalaksanakeun sagala kakawasaan sato galak anu kahiji di payuneunna, sarta nyababkeun bumi jeung sakumna nu nyicingan éta sujud ka sato galak anu kahiji, anu tatu maotna geus cageur. Jeung anjeunna nyieun mujijat-mujijat anu gedé, nepi ka bisa ngajadikeun seuneu turun ti langit ka bumi di hareupeun manusa, sarta nipu jalma-jalma anu nyicingan bumi ku jalan mujijat-mujijat anu dipiboga kakawasaan pikeun dipigawe ku anjeunna di hareupeun sato galak éta; bari nyebut ka jalma-jalma anu nyicingan bumi, supaya maranéhna nyieun patung pikeun sato galak anu kungsi tatu ku pedang, tapi tetep hirup. Jeung anjeunna dibéré kakawasaan pikeun méré nyawa ka patung sato galak éta, supaya patung sato galak éta bisa nyarita, sarta supaya saha waé anu henteu nyembah ka patung sato galak éta dipaéhan. Jeung anjeunna nyababkeun sakumna jalma, boh leutik boh gedé, boh beunghar boh miskin, boh jalma bébas boh abdi, narima tanda dina leungeun katuhuna atawa dina tarangna; sarta supaya euweuh saurang ogé anu bisa meuli atawa ngajual, iwal ti anu miboga tanda éta, atawa ngaran sato galak éta, atawa bilangan ngaranna. Wahyu 13:11–17.
In those seven verses, the word “he” occurs eight times. Every time the word “he” is employed it refers back to the original “he,” “that spake as a dragon,” at the Sunday law in the United States. The image of the beast test that Adventists in the United States either passed or failed, when the United States spake as a dragon, is then repeated for Adventists in the other nations of the world, and also for God’s other children that are still in Babylon. We will continue our consideration of the United States in Revelation thirteen in the next article, but let me remind you of why we are considering this truth at this time.
Dina tujuh ayat éta, kecap “manéhna” muncul dalapan kali. Unggal waktu kecap “manéhna” dipaké, éta salawasna ngarujuk deui ka “manéhna” nu asalna, “anu nyarita saperti naga,” dina hukum Minggu di Amérika Sarikat. Ujian gambar sato galak anu ku urang Advent di Amérika Sarikat boh diliwatan boh gagal, nalika Amérika Sarikat nyarita saperti naga, tuluy diulang deui pikeun urang Advent di bangsa-bangsa séjén saalam dunya, sarta ogé pikeun anak-anak Allah nu séjén anu masih aya di Babul. Urang baris neraskeun panalungtikan urang ngeunaan Amérika Sarikat dina Wahyu tilu welas dina artikel salajengna, tapi mugi abdi ngingetan ka aranjeun naha urang keur ngémutan ieu bebeneran dina waktos ayeuna.
The war that began with Lucifer in the third heaven typifies the war that begins in the first heaven at the Sunday law. The corrupted communications of the dragon are represented in both battles. The modern manifestation of Satan’s corrupted communications represents the hypnotic trance that planet earth succumbs to in the history after the soon coming Sunday law. That delusion is accomplished through the worldwide web’s control of what is called “the information super highway.” Those various avenues of the “information super highway” are social, economic, religious, so-called science, entertainment and more importantly the avenue of the news media.
Perang anu dimimitian ku Lucifer di langit katilu ngalambangkeun perang anu dimimitian di langit kahiji dina waktu hukum Minggu. Komunikasi-komunikasi naga anu geus diruksak dipidangkeun dina duanana peperangan. Wujud modéren tina komunikasi-komunikasi Iblis anu geus diruksak ngalambangkeun kaayaan kasirep hipnotik anu ngajadikeun planét bumi tunduk dina sajarah sanggeus hukum Minggu anu geura datang. Kasasab éta dilaksanakeun ngaliwatan pangawasa world wide web kana naon anu disebut “jalan raya super informasi.” Rupa-rupa jalur tina “jalan raya super informasi” éta nyaéta jalur sosial, ékonomi, agama, nu disebut élmu pangaweruh, hiburan, jeung anu leuwih utama jalur média warta.
Once the truth is recognized that the “information super highway,” is the modern manifestation of the Satanic hypnotic communications, and also the subtle hypnosis that was employed by Satan in the battle of the angels in the third heaven, we can establish the “information super highway” is an element of the “last” image of the beast test for the world, that takes place after the Sunday law. It will then be easy to recognize that the “first” image of the beast test for the United States must possess the same corrupted Satanic communications as the last. The witness of Satan’s work of corrupting “the information super highway” from the Sunday law through to the close of probation provides the evidence of how the murder of the two horns of Republicanism and the remnant of true Protestantism on the earth beast was accomplished in 2020. It was accomplished by the “information super highway,” that John calls a “street” in Revelation eleven.
Sanggeus bebeneran diaku yén “information super highway” téh mangrupa wujud modéren tina komunikasi hipnotik Satanis, sarta ogé hipnosis halus anu dipaké ku Sétan dina peperangan para malaikat di sawarga katilu, urang tiasa netepkeun yén “information super highway” téh mangrupa unsur tina ujian “gambar” sato galak anu “pamungkas” pikeun dunya, anu lumangsung sanggeus hukum Minggu. Ku kituna bakal gampang pikeun ngaku yén ujian “gambar” sato galak anu “kahiji” pikeun Amérika Sarikat kedah miboga komunikasi Satanis anu sarua ruksakna sakumaha anu pamungkas. Kasaksian ngeunaan pagawean Sétan dina ngaruksak “the information super highway” ti hukum Minggu nepi ka panutupan masa kasempetan méré bukti ngeunaan kumaha pembunuhan dua tanduk Republikánisme jeung sesa Protestantisme sajati dina sato galak bumi éta dilaksanakeun dina taun 2020. Éta dilaksanakeun ku “information super highway,” anu ku Yohanes disebut “jalan” dina Wahyu sabelas.
The unsealing of these prophetic facts is a portion of what is required to be understood by those who intend to pass the test of the image of the beast, which was clearly seen by the prophetess, to be formed before probation closes and before the one hundred and forty-four thousand are sealed.
Kabukana ieu fakta-fakta nubuat téh mangrupa sabagian tina naon anu kudu kahartos ku jalma-jalma anu maksudna rék lulus tina ujian patung sato galak, anu ku nabi awéwé geus katempo kalayan écés, bakal diadegkeun saméméh panto kasempetan ditutup jeung saméméh saratus opat puluh opat rébu téh disegel.
“When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.
“Waktu parentah geus dikaluarkeun sarta cap geus ditémpélkeun, tabiat maranéhna bakal tetep murni jeung teu aya cacadna salalanggengna.” Testimonies, jilid 5, 216.