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# The Book of Daniel - Number Eleven

Kitab Daniel - Nomer Sebelas

Prophetic Tests in Darkness and the Rise of the Image

Pangujian-pangujian Profètis ing Pepeteng lan Munculé Gambar Maujud “Pangwasan-pangwasan alam pungkasan lumaku kanthi rikat. Kacilakan-kacilakan kang nggegirisi dumadi kanthi susul-susulan. Geni lan banjir, lindhu lan perang.”—RH, November 22, 1892. “Kasangsaran-kasangsaran ing bumi saya mundhak, lan sanalika sawisé kasangsaran-kasangsaran kuwi, dumadi loro kaelokan gedhé. Sing kapisan yaiku Pangandikané Allah. ... Sakbanjuré, para suci urip sawisé nampa meterai saka Allah kang gesang.”—1SG 205 (1858). Sawisé wong-wong mursid urip kabèh ditetepaké lan dimeterai déning Allah kang gesang, bebenduné Pangeran bakal kasumurup marang para pedununging bumi. Unsur-unsur alam bakal katindakaké déning panguwasa-panguwasa ala, kang bakal nyawijèkaké jagad kabèh ing sawijining perang lan kasangsaran umum. Kacilakan-kacilakan iki bakal saya tambah abot lan kerep nalika para malaékat nahan sekawan angin saya nguculi kendhaliné. Kaamanan bakal dibuwang saka bumi, lan para panguwasa ing tanah bakal kebingungan. Kacilakan-kacilakan nggegirisi bakal saya kerep. Perang lan pamedharan getih bakal ana ing ngendi-endi. Wewelak, paceklik, lan lindhu bakal ndhisiki karusakan pungkasan. Ombak samodra bakal nglimpasi watas, lan properti sarta nyawa bakal sirna déning geni lan banjir. Para pangeraning bumi, para sudagar, para pengacara, para wong gedhé, para pengusaha, para politisi, lan para kalangan sing dipersekutukaké, bakal kabèh ngupaya njaga katenangan tumrap umat manungsa. Kacilakan-kacilakan mendadak déning geni lan banjir, kacilakan-kacilakan liwat dharat lan segara, dumadi kanthi pratandha-pratandha kang nggegirisi, mratélakaké yèn pungkasaning samubarang wus cedhak. Ukum-ukum bakal ditetepaké supaya para anggota gréja kabèh pihak, lan para sudagar sarta para pangeraning bumi kabèh nggabungaké pengaruhé kanggo nahan sawetara wong sing tansah ngangkat swara nglawan piala, lan sing nyepeng Sabda Allah sarta ngangkat Sang Juru Slamet kaya kang katulis ana ing sabda, “Iki Gusti Allah kita; kita wus ngentèni Panjenengané, lan Panjenengané bakal nylametaké kita.” [Yésaya 25:9.]—Manuscript 16, 1890. Panguwasa-panguwasa peteng bakal nggabungaké pengaruhé karo para pemimpin agung gréja lan nagara kanggo nggawa wong supaya nyembah kéwan mau lan gambarané.—4SP 444 (1884). Nalika agama Protestan nguluri tangan ngliwati juranging [samudra] kanggo nyekel tangan panguwasa Romawi, nalika agama iki bakal nyabrang jurang kanggo nggegem tangan spiritisme, nalika miturut pengaruhé rangkep telu nagara iki bakal nampik saben prinsip Konstitusi minangka sawijining pamaréntahan Protestan lan republik, lan bakal nyiyapaké panyebaran kasalahan lan khayalan-khayalan kepausan, mula kita bisa ngerti yèn wektu tumrap tumindaké Iblis kang nggumunaké wis rawuh lan pungkasan wis cedhak.—5T 451 (1885). Liwat rong kasalahan agung, yaiku kalanggengan jiwa lan kasucèn Minggu, Iblis bakal nggawa manungsa ana ing sangisoré tipu-dayané. Nalika sing kapisan ndhasaraké pondhasi spiritisme, sing kapindho nuwuhaké talining simpati karo Roma. Kaum Protestan ing Amerika Sarékat bakal dadi sing wiwitan nguluri tangan ngliwati jurang kanggo nyekel tangan spiritisme; wong-wong iku bakal nguluri tangan ngliwati jurang kanggo nyekel panguwasa Romawi; lan miturut pengaruh uni telu iki, nagara iki bakal ngetutaké langkah-langkah Roma ngidak-idak hak-hak nurani.—GC 588 (1911). Nalika pituduh-pituduh utama agama kita dipinggiraké, nalika pilar-pilar dhasar iman kita ora dikuwataké, nalika sabat palsu diunggahaké ana ing ngarepé anak-anak manungsa, kita ngerti yèn wektu wis tekan tumrap tumindaké Iblis kang nggumunaké lan pungkasan wis cedhak.—7BC 983 (1904). The Great Test of Loyalty Kangé wong-wong sing nyekel bebener, Gusti Allah bakal dadi pangungsèn lan beteng ing dina iki. Kita ora sumurup wektu pungkasan bakal kawujud. Saiki ayo padha waspada lan ndedonga, mlaku kanthi andhap-asor ana ing ngarsané Allah. “Amarga dina lan wektuné iku ora ana wong siji waé sing sumurup.” [Matius 24:36.] Nanging pratandha-pratandhané lagi ditetepaké kanthi cetha. Nalika kita mirsani pangedhap-gedhaping kasangsaran ala, aja nganti kita ngucap, kaya wong sugih kang gemblung kuwi, “Rohku, kowé wis duwé akèh barang kang becik ditumpuk kanggo akèh taun.” [Lukas 12:19.] Sadurungé Gusti Allah, siji-sijiné pitakonan gedhé mungguhing saiki yaiku, “Kepriyé aku bisa nambah panggilan lan pilihanku dadi tetep?” [2 Pétrus 1:10.] “Sapa sing bisa madeg?” [Wahyu 6:17.] “Apa jubah-jubahku tanpa cacad? Apa aku sampurna ana ing Panjenengané?” Para malaékat kang mbales kasalahan lagi nyekel sekawan angin, supaya ora ndamu marang bumi, nganti para abdining Allah bakal dimeterai ing bathuké. Nanging nalika Gusti Allah kita mrentah para malaékat supaya ngendhorké cekelé, bakal ana sawijining pemandhangan pasulayan kang kaya mengkéné nganti pulpen ora bisa nggambaraké.—ST, December 26, 1895. Kaya Sabat wis dadi tetandha kang mbedakaké panguwasa Allah nitahaké langit lan bumi, mangkono uga Minggu bakal dadi tetandha mligi panguwasa kéwan mau kanggo ngluhuraké hukum Minggu. Pangujian gedhé tumrap kasetyan iki lagi dumunung ing ngarepé kita. ... Garisé pamisah bakal cetha ing antarané wong sing ngabdi marang Allah lan wong sing ora ngabdi marang Panjenengané. Nalika ing tangan siji pratandha utawa meterai Allah bakal katampa déning para wong sing manut, ing tangan sijiné pratandha kéwan bakal ditampa déning wong sing milih ora manut.—Lt 11, 1890. Sabat bakal dadi pangujian gedhé tumrap kasetyan; amarga iki titik bebener kang mligi dipadakké. Nalika panggilan pungkasan bakal diwènèhaké marang manungsa, mula bakal ana mbedané antarané wong sing ngabdi marang Allah lan wong sing ora ngabdi marang Panjenengané. Nalika pangreksa sabat palsu minangka manut marang angger-anggering nagara, sing nalisir angger-angger kaopat, bakal dadi sawijining pangakuan kasetyan marang panguwasa kang nentang Allah, déné pangreksa Sabat sejati, minangka manut marang angger-angger Allah, iku pratandha kasetyan marang Sang Nitahaké. Déné siji golongan, kanthi nampa pratandha manut marang panguwasa-panguwasa kadonyan, nampa pratandha kéwan mau, golongan sijiné, kanthi milih tetandha kasetyan marang panguwasa ilahi, nampa meterai Allah.—GC 605 (1911). Nalika nyoba lan panggiling ditibakaké marang kita, sapa wae sing banjur nampa tandha kéwan mau? Ora siji waé saka kita sing tau nampa tandha iki. Kepriyé tandha iki diwènèhaké? Mungguh ing mangsa ngarep.—Letter 11, 1890. Nalika pangujian teka, bakal cetha katon apa tandha kéwan mau kuwi: yaiku nindakké sabat dina kapisan.—7BC 980 (1897). Ora ana siji waé sing wis nampa tandha kéwan mau saiki.—Ev 234 (1899).

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Jeff Pippenger

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December 6, 2023

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Daniel chapter one, represents the first angel’s message, and chapter two represents the second angel’s message. In prophetic symbolism, the first message is to fear God, the second message is to give God glory and the third message identifies the hour of judgment. Before we get directly into the second chapter of Daniel, a little review is required. The second angel’s message primarily identifies the fall of Babylon.

Bab siji kitab Daniel nggambarake pekabaran malaékat kang kapisan, lan bab loro nggambarake pekabaran malaékat kang kapindho. Ing pralambang kenabian, pekabaran kang kapisan yaiku supaya wedi marang Allah, pekabaran kang kapindho yaiku supaya mènèhi kamulyan marang Allah, lan pekabaran kang katelu nandhani tekané wektuné pangadilan. Sadurungé kita mlebu kanthi langsung menyang bab loro kitab Daniel, prelu ana sawatara panyemakan cekak. Pekabaran malaékat kang kapindho utamané nandhani rubuhipun Babul.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Lan ana malaekat liyane mèlu ngetutake, ngandika, Babil wis rubuh, wis rubuh, kutha gedhé iku, awit dhèwèké wis marakaké kabèh bangsa ngombé anggur bebenduning laku jina-ne. Wahyu 14:8.

The second angel defines the fall of Babylon as the fact that she made “all nations drink of the wine of the wrath of her fornication.” Her fall is in response to her committing fornication with all nations. The fornication is brought about through her false doctrines, which are represented as “wine.” The Catholic church is made up of many false teachings, but the false doctrine that is directly associated with her fall, is the false doctrine that produces her “wrath”. That doctrine is the combination of church and state, with the church in control of the relationship. The Catholic church’s wrath, is her persecution of those she identifies as heretics. Her wrath is accomplished by her fornication with the kings of the earth. Without her connection with, and control over, the kings of the earth, she would not have the ability to persecute those she defines as heretics. Her second fall, is therefore marking the point in the future when she can once again exercise her wrath as she did in the past, that is brought about by her fornication with the kings of the earth. The kings of the earth enter into the unlawful relationship by drinking her lies. The fall of Babylon is announced for the final time in Revelation chapter eighteen.

Malaékat kang kapindho nerangaké tibané Babil minangka kasunyatan yèn dhèwèké ndadèkaké “kabeh bangsa ngombé anggur bebenduning palacurané.” Tibané iku minangka wangsulan marang tumindaké nindakaké palacuran karo kabeh bangsa. Palacuran iku dumadi lumantar piwulang-piwulang palsuné, kang digambaraké minangka “anggur.” Gréja Katulik kasusun saka akèh piwulang palsu, nanging piwulang palsu kang langsung magepokan karo tibané, yaiku piwulang palsu kang ngasilaké “bebenduné.” Piwulang iku yaiku gabungan antara gréja lan nagara, kanthi gréja nguwasani sesambungan iku. Bebenduné gréja Katulik yaiku panganiayané marang wong-wong kang dianggep sesat déning dhèwèké. Bebenduné katindakaké lumantar palacurané karo para ratu ing bumi. Tanpa sesambungané karo, lan penguwasané marang, para ratu ing bumi, dhèwèké ora bakal nduwèni kamampuan kanggo nganiaya wong-wong kang ditegesi déning dhèwèké minangka para bidah. Mulané, tibané kang kapindho iku nandhani titik ing mangsa ngarep nalika dhèwèké bisa manèh nindakaké bebenduné kaya ing jaman biyèn, kang dumadi amarga palacurané karo para ratu ing bumi. Para ratu ing bumi mlebu ing sesambungan kang tanpa hukum iku kanthi ngombé goroh-gorohé. Tibané Babil diumumaké kanggo pungkasan kaliné ana ing Wahyu pasal wolulas.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:1–6.

> Lan sawisé iku aku weruh malaékat liyané mudhun saka swarga, kagungan pangwasa gedhé; lan bumi kapadhangi déning kamulyané. Lan dhèwèké sesambat kanthi rosa kanthi swara banter, ngandika: Babilon kang gedhé iku wis rubuh, wis rubuh, lan wus dadi papan padunungané para dhemit, sarta bentengé saben roh najis, lan kurungané saben manuk najis lan sengit. Amarga sakehing bangsa wis ngombé saka anggur bebenduning laku jina dheweke, lan para ratu ing bumi wus padha laku jina karo dheweke, lan para sudagar ing bumi wus dadi sugih déning kelimpahaning kasugihan lan kemewahané. Lan aku krungu swara liyané saka swarga, ngandika: Metua saka ing kono, hé umat-Ku, supaya kowé aja mèlu nampani dosané, lan supaya kowé aja kataman siksa-wewelaké. Awit dosa-dosané wis nggayuh tekan ing swarga, lan Gusti Allah wus ngélingi sakehing pialané. Wangsulana marang dheweke padha kaya anggoné dheweke wis males marang kowé, lan tikelna marang dheweke ping pindho manut pakaryané; ana ing tuwung kang wis diisiné, isènana kanggo dheweke ping pindho. Wahyu 18:1–6.

The probationary cup of the Catholic church ended in 1798, but she is to repeat the persecution she accomplished in the Dark Ages, during the soon-coming Sunday law crisis.

Cawaning mangsa pangadilan greja Katolik rampung ing taun 1798, nanging dheweke bakal mbaleni panganiaya kang wus ditindakake ing Jaman Peteng, sajrone krisis angger-angger dina Minggu kang bakal enggal dumadi.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.

> Nanging Aku nduwèni sawatara prekara marang kowé, awit kowé nglilani wong wadon Yézèbèl iku, kang nyebut awaké dhéwé nabi wadon, mulang lan nyasaraké para abdi-Ku supaya padha laku jina lan mangan barang-barang kang diprasujèkaké marang brahala. Lan Aku wis maringi dhèwèké kalodhangan supaya mratobat saka laku jinané; nanging dhèwèké ora gelem mratobat. Lah, Aku bakal nguncalaké dhèwèké menyang ing paturon, lan wong-wong kang laku jina bebarengan karo dhèwèké menyang kasangsaran gedhé, kajaba padha mratobat saka panggawéné. Wahyu 2:20–22.

She was given twelve hundred and sixty years to repent and she refused. The three and a half years of drought that led to Mount Carmel, was given to Jezebel to repent, but she also refused. At the soon-coming Sunday law in the United States, the first of the kings of the earth that commit fornication with her in the last days is the United States, the earth beast of Revelation thirteen. It then has filled the cup of its probationary time.

Dhèwèké diparingi wektu sèwu rong atus sewidak taun kanggo mratobat, nanging dhèwèké nampik. Telung taun lan satengah mangsa paceklik kang nuntun marang Gunung Karmel, diparingaké marang Izebel supaya mratobat, nanging dhèwèké uga nampik. Nalika angger-angger Minggu kang bakal enggal teka ing Amérika Sarékat, kang kapisan saka para ratu ing bumi sing laku jina karo dhèwèké ing dina-dina wekasan iku ya iku Amérika Sarékat, kéwan bumi ing Wahyu telulas. Mulané banjur wis ngebaki tuwunging mangsa pincadané.

> “The greatest and most favored nation upon the earth is the United States. A gracious Providence has shielded this country, and poured upon her the choicest of Heaven’s blessings. Here the persecuted and oppressed have found refuge. Here the Christian faith in its purity has been taught. This people have been the recipients of great light and unrivaled mercies. But these gifts have been repaid by ingratitude and forgetfulness of God. The Infinite One keeps a reckoning with the nations, and their guilt is proportioned to the light rejected. A fearful record now stands in the register of Heaven against our land; but the crime which shall fill up the measure of her iniquity is that of making void the law of God.

> “Bangsa kang paling agung lan paling diparingi sih-rahmat ing salumahing bumi iku Amerika Serikat. Pangayoman Ilahi kang kebak sih wis ngreksa nagara iki, lan wis ngetokake marang dheweke berkah-berkah Swarga kang pinilih linuwih. Ing kéné wong-wong kang dianiaya lan ditindhes wis padha nemu papan pangungsèn. Ing kéné iman Kristen sajroning kasucèné wis diwulangaké. Bangsa iki wis dadi panarima pepadhang gedhé lan sih-katunggilan kang ora ana tandhingané. Nanging peparing-peparing iki wis dibales kanthi ora ana panuwun lan lali marang Allah. Kang Tanpa Wates iku nyatet petungan tumrap bangsa-bangsa, lan kaluputané padha salaras karo pepadhang kang ditampik. Saiki sawijining cathetan kang nggegirisi ngadeg ana ing daftar Swarga nglawan nagara kita; nanging kadurjanan kang bakal nyampurnakaké ukuran pialané yaiku tumindak mbatalaké angger-anggeré Allah.

> “Between the laws of men and the precepts of Jehovah will come the last great conflict of the controversy between truth and error. Upon this battle we are now entering,—a battle not between rival churches contending for the supremacy, but between the religion of the Bible and the religion of fable and tradition. The agencies which will unite against truth and righteousness in this contest are now actively at work.” Spirit of Prophecy, volume 4, 398.

> “Antarané hukum-hukumé manungsa lan pranatan-pranatané Yéhuwah bakal dumadi pasulayan agung kang pungkasan sajroning kontroversi antarané bebener lan kasalahan. Saiki kita lagi lumebu ing paprangan iki,—paprangan dudu antarané gréja-gréja saingan kang padha rebut kaluhuran, nanging antarané agama Alkitab lan agama dongèng sarta tradhisi. Sarana-sarana kang bakal manunggal nglawan bebener lan kabeneran sajroning pasulayan iki saiki lagi tumindak kanthi aktif.” Spirit of Prophecy, volume 4, 398.

At the Sunday law, the mark of the beast is enforced, thus “making void the law of God.” Before the Sunday law, the image of the beast is formed within the United States. The Sunday law arrives at a point in time, but the formation of the image of the beast is a period of time. That period of time is the prophetic period represented by Daniel’s lifespan as represented by the seventy years of captivity in Daniel chapter one. Those seventy years began with Jehoiakim, symbolizing when the first message was empowered on September 11, 2001, and ended with the making void the law of God, as represented by the “decree” of Cyrus.

Nalika angger-angger dina Minggu dileksanakaké, tengeré kéwan galak iku dipaksakaké, mangkono “mbatalaké angger-anggeré Allah.” Sadurungé angger-angger dina Minggu, gambaré kéwan galak iku kawangun ing sajroning Amérika Sarékat. Angger-angger dina Minggu iku rawuh ing sawijining titik wektu, nanging pambentukan gambaré kéwan galak iku sawijining mangsa wektu. Mangsa wektu iku yaiku mangsa kenabian kang dilambangaké déning dawa umuré Daniel, kaya kang dilambangaké déning pitung puluh taun panangkaran ing Daniel pasal siji. Pitung puluh taun iku diwiwiti karo Yoyakim, minangka pralambang nalika pesen kapisan diparingi kakuwatan ing tanggal 11 September 2001, lan dipungkasi kanthi mbatalaké angger-anggeré Allah, kaya kang dilambangaké déning “wewaton”é Kores.

The history of Daniel’s prophetic life of seventy years is symbolic of several lines of prophecy. It represents the sealing time of the one hundred and forty-four thousand. It represents a three-step testing process that is illustrated in the three angels of Revelation fourteen, and represents the structure of the Hebrew word “truth.” It represents the purification of the sons of Levi that is accomplished by the messenger of the covenant. It is represented by Christ twice cleansing the temple. It is represented by the progressive apostasy within Jerusalem in Ezekiel chapters eight and nine. It also represents the history where the image of the beast is formed in the United States.

Sajarah urip kenabianipun Daniel ing pitung dasa taun punika dados pralambang saking sawetawis garis wangsit. Punika makili wekdal panyegelanipun satus patang dasa sekawan ewu. Punika makili satunggaling proses pangujian tigang langkah ingkang kagambaraken wonten ing tigang malaékat ing Wahyu patbelas, lan makili strukturipun tembung Ibrani “bebener.” Punika makili panyucènipun para putra Lèwi ingkang kalampahan déning utusaning prajanjian. Punika dipralambangaken déning Kristus kaping kalih ngresiki Padaleman Suci. Punika dipralambangaken déning murtad ingkang saya maju wonten ing salebeting Yérusalèm ing Yehèzkièl bab wolu lan sanga. Punika ugi makili sajarah nalika gambaring kéwan punika kawangun ing Amérika Sarékat.

The image of the beast is also represented by the fornication of Jezebel with Ahab, the fornication of Herod with Herodias, the golden calf of Aaron’s rebellion, the two counterfeit worship temples of Jeroboam located in Bethel and Dan, the prophets of Baal and the prophets of Ashtaroth in the story of Mount Carmel. The only definition of the image of the beast in the writings of Ellen White is the combination of church and state, with the church in control of the relationship. That issue of a church ruling over the state is the essence of what the sacred document, which is the Constitution of the United States, was designed to guard against. When the principle of the separation of church and state is discarded by the earth beast at the soon-coming Sunday law, the completed union of church and state in the United States will be accomplished.

Patungé kéwan galak iku uga kawewujudan lumantar jina-é Izebel karo Ahab, jina-é Herod karo Herodias, pedhèt emas saka pambrontakané Harun, loro padaleman pangibadah palsu gawéané Yerobeam sing mapan ing Betel lan Dan, para nabi Baal lan para nabi Asytoret ana ing carita Gunung Karmel. Siji-sijiné définisi ngenani patungé kéwan galak ing tulisan-tulisané Ellen White yaiku gabungan antarané gréja lan nagara, kanthi gréja nguwasani sesambungan iku. Perkara gréja mréntah nagara mau minangka hakekat saka apa sing déning dokumèn suci, yaiku Konstitusi Amérika Sarékat, dirancang kanggo njaga supaya ora kelakon. Nalika asas pamisahan antarané gréja lan nagara dibuwang déning kéwan galak saka bumi lumantar undhang-undhang Minggu sing bakal enggal teka, manunggalé gréja lan nagara sing sampurna ing Amérika Sarékat bakal kasampurnakaké.

From September 11, 2001 until the Sunday law in the United States there is a visual test, which is based upon students of prophecy recognizing the formation of the image of the beast. We are now at the very end of that process. In the process of forming the image of the beast there are several movements that contribute to the full development at the Sunday law, where the mark of the beast is enforced. There are political movements, religious movements, social movements and financial movements. Notice the events that are referenced in connection with the formation of the image of the beast in the following passage.

Saka 11 September 2001 nganti tekan hukum Minggu ing Amerika Serikat ana sawijining ujian visual, kang adhedhasar para siswa ramalan ngenali pambentukaning gambaring kéwan galak. Saiki kita wis ana ing pungkasan banget saka proses iku. Ing proses pambentukaning gambaring kéwan galak ana sawatara gerakan kang nyumbang marang pepak lan sampurnané pangrembakan nalika hukum Minggu, ing kono tandhaning kéwan galak dileksanakaké kanthi paksaan. Ana gerakan politik, gerakan agama, gerakan sosial, lan gerakan kauangan. Gatekna prastawa-prastawa kang dirujuk gegayutan karo pambentukaning gambaring kéwan galak ing pethikan ing ngisor iki.

> “Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> “Pamiyarsan-pamiyarsan wus saya maju, lan manéka gerakan lagi lumaku, kang bakal njalari kaadèkaké reca tumrap kéwan galak iku. Kedadéan-kedadéan bakal kawujud ing sajarahing bumi kang bakal netepi ramalan-ramalaning wangsit tumrap dina-dina wekasan iki” The Seventh-day Adventist Bible Commentary, volume 7, 976.

The formation of the image of the beast involves an advancing preparation that includes “events” and “movements,” both in the plural. The history represented by Daniel’s seventy years of captivity began with Jehoiakim, and ended with the decree of Cyrus. Jesus illustrates the end of a thing with the beginning of a thing, and there is a “decree” that represents the beginning of the period that Daniel’s seventy prophetic years typifies. That “decree” was the USA Patriot Act, which was publicly premised upon the attack of Islam of the third woe. But unlike the dictatorial executive orders of Abraham Lincoln in the Civil War, or Franklin Roosevelt in World War Two, the Patriot Act is still in force, and will most likely be reinforced and strengthened as hostilities with global Islam increase. The executive orders of both the Civil and Second World War ended with the end of hostilities, but there will be no end of hostilities with global Islam, but rather, escalating terror attacks around the world.

Pambentukan patunging kéwan mau nglibataké sawijining ancas panyiyapan sing maju saya terus, kang nyakup “prastawa-prastawa” lan “gerakan-gerakan,” loro-loroné ing wangun jamak. Sajarah sing dilambangaké déning pitung puluh taun panawanané Daniel diwiwiti karo Yoyakim, lan dipungkasi déning dhawuhé Koresy. Gusti Yésus nggambaraké pungkasaning sawijining prakara kanthi wiwitaning sawijining prakara, lan ana sawijining “dhawuh” sing makili wiwitaning mangsa sing dilambangaké déning pitung puluh taun kenabiané Daniel. “Dhawuh” mau yaiku USA Patriot Act, sing kanthi umum dipasangaké minangka tanggapan marang serangan Islam saka bilai katelu. Nanging béda karo parentah-parentah eksekutif sing sipaté diktatorial saka Abraham Lincoln nalika Perang Sipil, utawa Franklin Roosevelt nalika Perang Donya II, Patriot Act isih tetep lumaku, lan kanthi kamungkinan gedhé bakal dikukuhaké lan dikuwataké manèh sawisé memungsuhan karo Islam global saya mundhak. Parentah-parentah eksekutif nalika Perang Sipil lan Perang Donya II loro-loroné rampung bebarengan karo pungkasaning memungsuhan, nanging ora bakal ana pungkasaning memungsuhan karo Islam global, nanging kosok baliné, serangan-serangan teror bakal saya ngrembaka ing saindenging donya.

There are two primary legal philosophies within Western culture. English Law and Roman Law. The premise of English Law is that a person is innocent until proven guilty, and the premise of Roman Law is that a person is guilty until proven innocent. The USA Patriot Act is a classic example of Roman Law, and stands in direct opposition to English Law. This is one of those “events” that would be brought about in the formation of the image of the beast. If the United States is going to become the image of Catholicism, Catholic religious and political philosophy would need to be established in the United States in advance of the enforcement of the mark of the beast.

Ana rong filsafat hukum utama ing sajroning kabudayan Kulon: Hukum Inggris lan Hukum Romawi. Dhasar pokok Hukum Inggris yaiku manawa wong dianggep ora luput nganti kabukten luput, lan dhasar pokok Hukum Romawi yaiku manawa wong dianggep luput nganti kabukten ora luput. USA Patriot Act iku sawijining tuladha klasik saka Hukum Romawi, lan ngadeg kanthi tetentangan langsung marang Hukum Inggris. Iki kalebu salah siji saka “prastawa-prastawa” sing bakal kawujud ing pambentukan gambar kewan galak iku. Manawa Amérika Sarékat arep dadi gambar Katulik, filsafat agama lan politik Katulik kudu wis katetepaké ing Amérika Sarékat sadurungé panrapan tandha kewan galak iku.

> “This subject is urging itself upon my mind. Consider it; for it is a matter of vast importance. With which of these two classes shall we identify our interest? We are now making our choice, and we shall soon discern between him that serveth God and him that serveth him not. Read the fourth chapter of Malachi, and think about it seriously. The day of God is right upon us. The world has converted the church. Both are in harmony, and are acting upon a short-sighted policy. Protestants will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the care and protection of the State. This national apostasy will speedily be followed by national ruin. The protest of Bible truth will be no longer tolerated by those who have made not the law of God their rule of life. Then will the voice be heard from the graves of martyrs, represented by the souls which John saw slain for the word of God and the testimony of Jesus Christ which they held; then the prayer will ascend from every true child of God, ‘It is time, Lord, for thee to work: for they have made void thy law.’” General Conference Daily Bulletin, January 1, 1900.

> “Bab punika saya ndhesek ing manah kula. Renungna punika; awit punika prakawis ingkang ageng sanget wigatinipun. Kaliyan golongan ingkang pundi saking kalih golongan punika kita badhé ngiket kapentingan kita? Sapunika kita saweg damel pilihan kita, lan enggal kita badhé mbedakaken antawisipun tiyang ingkang ngladosi Allah lan tiyang ingkang boten ngladosi Panjenenganipun. Wacanen pasal kaping sekawan saking Maleakhi, lan renungna punika kanthi temenan. Dintenipun Allah sampun caket sanget wonten ing ngarsanipun kita. Donya sampun ngowahi pasamuwan. Kekalihipun sami rukun, lan sami tumindak manut kawicaksanan ingkang cendhak pamirsanipun. Para Protestan badhé mengaruhi para panguwasa ing nagari supados damel angger-angger kanggé mulihaké malih kaluhuran ingkang sampun ical saking manungsa dosa, ingkang lenggah wonten ing Padalemanipun Allah, mameraken dhirinipun bilih piyambakipun punika Allah. Prinsip-prinsip Katulik Roma badhé dipun wastani wonten ing sangandhaping pangreksa lan pangayomaning Nagari. Murtad nasional punika kanthi enggal badhé dipun tututi karisakan nasional. Protesing kayektèn Kitab Suci boten badhé dipun idini malih déning para tiyang ingkang boten ndadosaken angger-anggeripun Allah dados paugeran gesangipun. Ing wekdal punika swaranipun badhé kapireng saking pasareyanipun para martir, ingkang dipun pralambangaken déning jiwa-jiwa ingkang dipun tingali déning Yohanes sampun dipun pejahi amargi pangandikanipun Allah lan paseksènipun Gusti Yesus Kristus ingkang dipun emut; lajeng pandonga badhé minggah saking saben anak Allah ingkang satuhu, ‘Sampun wekdalipun, dhuh Gusti, Panjenengan makarya: awit tiyang-tiyang punika sampun mbatalaken angger-angger Paduka.’” General Conference Daily Bulletin, 1 Januari 1900.

The previous passage marks the time when “Roman Catholic principles will be taken under the care and protection of the State,” as occurring at the Sunday law. The Sunday law is the end of the symbolic period that began on September 11, 2001. The Patriot Act at the beginning, typifies the Sunday law at the end. Two of the events that are brought about in order to form the image of the beast was the arrival of the third Woe, and the subsequent Patriot Act.

Pethikan sadurungé nandhani wektu nalika “asas-asas Katulik Roma bakal dijupuk ana ing sangisoring pangayoman lan perlindhungan Nagara,” minangka kedadéan nalika hukum Minggu. Hukum Minggu iku pungkasaning periode simbolis kang diwiwiti tanggal 11 September 2001. Patriot Act ing wiwitan iku minangka pralambang tumrap hukum Minggu ing pungkasan. Loro saka prastawa-prastawa kang ditindakaké kanggo mbentuk gambaring kéwan mau yaiku tekane Bilai katelu, lan sawisé kuwi Patriot Act.

The formation of the image of the beast is the test where our eternal destiny will be decided, and it comes in advance of the Sunday law. At the Sunday law our probation as Seventh-day Adventists closes, and it is there that the visible seal is impressed and the ensign uplifted. The formation of the image of the beast occurs before the Sunday law, before the visible sealing, and before the close of probation.

Pambentukaning gambaring kéwan mau iku minangka pacoban ing ngendi kalanggengan nasib kita bakal diputusaké, lan iku dumadi sadurungé hukum Minggu. Nalika hukum Minggu, mangsa pacoban kita minangka Adventis Dina Kaping Pitu katutup, lan ana ing kono meterai kang katingal dipatrapaké lan panji diangkat munggah. Pambentukaning gambaring kéwan mau dumadi sadurungé hukum Minggu, sadurungé pemeteraian kang katingal, lan sadurungé katutupé mangsa pacoban.

> “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.

> “Pangéran sampun nedahaken dhateng kula kanthi cetha bilih reca kéwan galak punika badhé kabentuk sadèrèngipun mangsa sih-rahmat katutup; awit punika badhé dados ujian ageng tumrap umatipun Allah, ingkang lumantar punika nasib langgengipun badhé katemtokaken. Pendhiran panjenengan mekaten ruweté kebak boten ajeg lan boten cocog satunggal kaliyan sanèsipun, ngantos namung sawatawis kemawon ingkang badhé kasasar.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Ing Wahyu 13 prakara iki katuduhaké kanthi cetha; [Wahyu 13:11–17, dipunpetik].”

> “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.

> “Iki iku ujian kang kudu dialami déning umaté Gusti Allah sadurungé padha kasegel. Kabèh wong kang mbuktèkaké kasetyané marang Gusti Allah kanthi netepi angger-anggeré, lan nampik nampani sabat palsu, bakal ngadeg ana ing sangisoré panji-panji Pangéran Allah Yéhuwah, lan bakal nampani meteré Allah kang gesang. Nanging wong-wong kang masrahaké kayektèn kang asalé saka swarga lan nampani sabat Minggu, bakal nampani tandhané kéwan kuwi” Manuscript Releases, volume 15, 15.

The period of time for the formation of the image of the beast was represented by Daniel’s seventy years of captivity. Daniel first passed the test of fearing God, by choosing to eat only God’s food. Daniel’s first test was a dietary test. Daniel’s second test was a visual test that occurred at the end of a testing period of ten days of eating God’s diet, as opposed to eating the diet of Babylon. The success of that diet was manifested in Daniel’s physical appearance. The second test is a visual test. The first test is a dietary test. Daniel manifested his faith, and passed the first test, but in the second test, Daniel could not see in advance if he was going to appear “fatter and fairer” than those who ate Babylon’s diet. There are always people who look tremendous, but eat garbage, and there are conscientious health reformers that look like walking death.

Mangsa wekdal tumrap pambentukan citraning kéwan mau dipralambangaké déning pitung puluh taun panangkaranipun Daniel. Daniel rumiyin nglampahi pacoban bab wedi marang Gusti Allah, kanthi milih namung dhahar tetedhanipun Gusti Allah. Pacoban kapisanipun Daniel punika pacoban babagan pangan. Pacoban kaping kalihipun Daniel punika pacoban visual ingkang kelampahan ing pungkasaning masa pacoban sepuluh dinten anggènipun nedha pangananipun Gusti Allah, benten kaliyan nedha pangananipun Babil. Kasuksesaning tata pangan punika kababar wonten ing penampilan jasmaninipun Daniel. Pacoban kaping kalih punika pacoban visual. Pacoban kapisan punika pacoban babagan pangan. Daniel nedahaken imanipun, lan kasil nglangkungi pacoban kapisan, nanging ing pacoban kaping kalih, Daniel boten saged mirsani sakderengipun menapa piyambakipun badhé katingal “luwih lemu lan luwih padhang” tinimbang para tiyang ingkang nedha pangananipun Babil. Tansah wonten tiyang-tiyang ingkang katingal saé sanget, nanging nedha rerujakan, lan wonten para pambaharu kesehatan ingkang tumindak kanthi tliti miturut nurani nanging katingal kados pati ingkang lumampah.

The exercise of Daniel’s self-discipline and faith in the first test is what carried him through the second test, though the outcome of the second testing period was clouded in “darkness”. The Millerites who ate the little book on August 11, 1840, thereafter glorified God in the proclamation of the Midnight Cry message as the message swept over the land as a tidal wave. The second test is a visual test, which is preceded by a literal and spiritual dietary test and then followed by a prophetic litmus test. The second test requires a visual demonstration of the faith that was professed in the first test.

Lelakoning pangendhalèn dhiri lan pracayané Daniel ing pacoban kapisan iku kang ngasta dhèwèké ngliwati pacoban kapindho, sanadyan asil saka mangsa pacoban kapindho iku kasamunub déning “pepeteng”. Para Millerit sing mangan kitab cilik mau ing tanggal 11 Agustus 1840, sabanjuré ngluhuraké Gusti Allah lumantar pawartosing piweling Midnite Cry, nalika piweling iku nyapu saindhenging tanah kaya ombak pasang gedhé. Pacoban kapindho iku pacoban sing sipaté visual, kang didhisiki déning pacoban panganan kang harfiah lan rohaniah, banjur diterusaké déning pacoban lakmus profetik. Pacoban kapindho nuntut pratandha visual tumrap pracaya sing wis diakoni ana ing pacoban kapisan.

> Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report. Hebrews 11:1, 2.

> Saiki pracaya iku dhasar saka samubarang kang diarep-arep, lan bukti saka samubarang kang ora katon. Amarga lumantar iku para pinituwa oleh paseksen kang becik. Ibrani 11:1, 2.

Daniel chapter two is a visual test, that is only successfully accomplished if the diet that was selected in the first test is actively applied to the testing process.

Bab loro Kitab Daniel iku minangka sawijining pauji visual, kang mung bisa kasil katindakake manawa tetedhan kang dipilih ana ing pauji kapisan ditrapake kanthi temen-temen ing sajroning proses paujian.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.

> Awit sesanti iku isih kanggo wektu kang wus katetepake, nanging ing wekasané iku bakal ngandika, lan ora bakal goroh; sanadyan iku katingalé suwe, ngentènana iku; awit mesthi bakal kelakon, ora bakal kendhat. Lah, nyawané wong kang gumunggung iku ora jejeg ana ing jeroné: nanging wong mursid bakal urip marga saka pracayané. Habakkuk 2:3, 4.

The outcome of the second test is left in darkness in order to demonstrate if the professed faith of the first test was a genuine faith.

Asilé pacoban kapindho dipuntinggal wonten ing pepeteng supados nedahaken menapa iman ingkang dipunpratelakaken wonten ing pacoban kapisan punika saestu iman ingkang asli.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Pepadhang mirunggan sing diparingaké marang Yohanes, kang diwedharaké ing pitu gludhug, iku minangka gambaran cetha bab prastawa-prastawa sing bakal kelakon ing sangisoré pekabaran malaékat kapisan lan kapindho. Ora becik manawa umat ngerti prakara-prakara iki, amarga imané mesthi kudu katesthi. Miturut tatanané Allah, kayekten-kayekten kang paling nggumunaké lan luwih maju bakal diproklamasèkaké. Pekabaran malaékat kapisan lan kapindho kudu diproklamasèkaké, nanging ora ana pepadhang luwih lanjut sing bakal dicethakaké sadurungé pekabaran-pekabaran iki nindakaké pakaryan mirunggané.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

It is divinely fitting that Daniel chapter two, is based upon an image, for it represents the test of the image of the beast. Those students of prophecy that recognized September 11, 2001 as a fulfillment of prophecy, symbolically ate the hidden book. They were then led back to the old paths of Adventism as they appear on the pioneer 1843 and 1850 Charts. The old paths identified the movement of the first angel, which they then were led to understand represented the movement of the third angel. All the precious revelations that they were led to understand came about by the understanding of the prophetic methodology that they received. That methodology was typified by the methodology of William Miller, that was confirmed when the first message of his history was empowered on August 11, 1840.

Pancen trep miturut kersaning Allah manawa Daniel pasal loro dhedhasar sawijining reca, awit iku makili ujian bab recaing kéwan galak. Para murid ramalan sing mangertèni yèn 11 September 2001 iku sawijining kasampurnaning ramalan, kanthi simbolis mangan kitab kang kasimpen. Sawisé iku wong-wong mau banjur katuntun bali menyang dalan-dalan lawas Adventisme kaya kang katuduh ing bagan para perintis taun 1843 lan 1850. Dalan-dalan lawas iku nandhakaké gerakaning malaékat kapisan, kang banjur katuntun supaya dingertèni minangka makili gerakaning malaékat katelu. Kabèh panyingkapan aji kang katuntun supaya dingertèni déning wong-wong mau dumadi lumantar pangerten bab metodologi ramalan kang ditampani. Metodologi iku dipralambangaké déning metodologi William Miller, kang dikonfirmasi nalika pesen kapisan saka sajarahé diparingi kakuwatan ing tanggal 11 Agustus 1840.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “Ing taun 1840, ana panggenapan wangsit liyané kang nggumunaké banget lan nuwuhaké kawigatèn kang amba. Rong taun sadurungé, Josiah Litch, salah siji saka para pelayan utama kang martakaké rawuh kaping pindhoné Kristus, nerbitaké sawijining panerang bab Wahyu 9, kanthi medharaké ramalan bab rubuhipun Kakaisaran Ottoman. Miturut petungané, kakuwasan iki bakal digulingaké ... ing tanggal 11 Agustus 1840, nalika kakuwasan Ottoman ing Konstantinopel bisa diarep-arep bakal diremuk. Lan iki, miturut pracayaku, bakal kabuktèn kelakon mangkono.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Ing wektu sing pas kaya kang wis katetepaké, Turki, lumantar para dutané, nampa pangayoman saka kakuwasan-kakuwasan sekutu Éropah, lan kanthi mangkono nyerahaké awaké dhéwé ana ing sangisoré pangwasané bangsa-bangsa Kristen. Kedadéan iku netepi ramalan kasebut kanthi pas temenan. Nalika prakara iku kawruhan, wong akèh dadi yakin bab beneré asas-asas tafsir kenabian kang dianut déning Miller lan para mitrané, lan sawijining dorongan kang nggumunaké kaparingaké marang gerakan advent. Wong-wong kang sinau lan duwé kalungguhan padha nggabung karo Miller, loro-loroné ing martakaké lan ing nerbitaké panemuné, lan wiwit taun 1840 nganti 1844 pakaryan iku ngrembaka kanthi rikat.” The Great Controversy, 334, 335.

When men accepted September 11, 2001, as a fulfillment of prophecy, they were also “convinced of the correctness of the principles of prophetic interpretation adopted by” Future for America. The angel had descended with the hidden book and commanded those that would eat, to eat. The prophetic logic contained within the little book of the Millerite history, and the hidden book of our current history, is required to safely navigate the test of the formation of the image of the beast. But after eating, or assimilation of the prophetic methodology, the student must thereafter manifest a visual confirmation of what he had previously eaten. That act of faith must be manifested by a test which is navigated with an outcome that is “dark”.

Nalika manungsa nampani 11 September 2001 minangka panggenaping ramalan, wong-wong iku uga “yakin bab kabeneran prinsip-prinsip panfsiran ramalan sing diadopsi déning” Future for America. Malaékat wis mudhun nggawa kitab sing kasimpen lan maringi dhawuh marang wong-wong sing bakal mangan, supaya padha mangan. Logika kenabian sing kinandhut ana ing sajroning kitab cilik saka sajarahé kaum Millerit, lan kitab sing kasimpen saka sajarah kita saiki, iku dibutuhake supaya bisa kanthi aman lumaku ngliwati pacoban pambentukan gambaring kéwan. Nanging sawisé mangan, utawa nyarujuki metodologi kenabian iku, murid banjur kudu ngetokaké sawisé kuwi sawijining paneguhan kang katon tumrap apa sing sadurungé wis dipangané. Tindak pracaya iku kudu kawedharaké lumantar sawijining pacoban kang dilakoni kanthi asil sing “peteng”.

The prophetic rules of William Miller in the history of the first angel, combined with the prophetic keys that were established in the history of the third angel, allows students of prophecy to recognize that each of the three angels of Revelation fourteen brought with them a message in a little book that was to be eaten. The methodology they chose to eat allows those students to then see that when the angel of Revelation eighteen descended on September 11, 2001, he had a book that must be eaten in his hand, though it is not directly addressed in chapter eighteen.

Paugeran-paugeran kenabian William Miller ing sajarahé malaékat kang kapisan, digandhèngaké karo kunci-kunci kenabian kang ditetepaké ing sajarahé malaékat kang katelu, ndadèkaké para murid ramalan bisa mangertèni yèn saben siji saka telung malaékat ing Wahyu patbelas nggawa pesen ana ing sawijining kitab cilik kang kudu dipangan. Metodologi kang dipilih déning wong-wong mau kanggo mangan kitab iku banjur ndadèkaké para murid mau bisa weruh yèn nalika malaékat ing Wahyu wolulas mudhun ing tanggal 11 September 2001, dhèwèké nyekel sawijining kitab kang uga kudu dipangan ana ing astané, sanadyan prakara iku ora kasebut kanthi langsung ing pasal wolulas.

The angel had a hidden book in his hand. That prophetic logic is what Daniel represents when he chose to reject Babylonian food. That prophetic logic is what is necessary in order to see the formation of the image of the beast, for though we have been informed that there are “movements” and “events” that will be brought about in forming the image of the beast, we have also been informed that the movement for Sunday legislation is going on in “darkness.” We must have spiritual “night vision goggles” to be able to see their movements in the dark, for it is the formation of the image, but it is formed in “darkness”. It will only be recognized by the prophetic rules that the student of prophecy accepted when he recognized September 11, 2001, as a fulfillment of the arrival of the third Woe.

Malaékat iku nyekel kitab kang kasimpen ing tangane. Logika nubuatan iku kang dipralambangaké déning Daniel nalika panjenengané milih nampik panganan Babil. Logika nubuatan iku kang diperlokaké supaya bisa mirsani pambentukan gambaring kéwan galak, awit sanadyan kita wis diparingi katrangan yèn ana “gerakan-gerakan” lan “prastawa-prastawa” kang bakal kawujud ing pambentukan gambaring kéwan galak, kita uga wis diparingi katrangan yèn gerakan tumuju undhang-undhang Minggu lumaku ana ing “peteng”. Kita kudu nduwèni “piranti paningal wengi” rohani supaya bisa nyumurupi gerakan-gerakané ana ing pepeteng, awit iku pambentukaning gambar mau, nanging kabentuk ana ing “peteng”. Iku mung bakal bisa dimangertèni lumantar paugeran-paugeran nubuatan kang ditampani déning siswa nubuatan nalika panjenengané ngakoni 11 September 2001 minangka panggeneping tekané Bilai kaping telu.

> “God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.

> “Gusti Allah sampun nyatakaken punapa ingkang badhé kalampahan ing dinten-dinten pungkasan, supados umat-Nipun saged kasiyapaken ngadhepi prahara panentangan lan bebendu. Tiyang-tiyang ingkang sampun dipunparingi pepènget bab prakawis-prakawis ingkang wonten ing ngajengipun boten kenging lungguh kanthi pangajeng-ajeng tentrem ngantos rawuhipun prahara, nalika nglipur dhirinipun piyambak bilih Gusti badhé ngreksa para setya-Nipun ing dinten kasangsaran. Kita kedah kados para tiyang ingkang ngentosi Gustinipun, boten kanthi pangajeng-ajeng nganggur, nanging kanthi makarya tememen, kanthi pitados ingkang boten goyah. Saiki sanès wekdalipun nglilakaken pikiran kita kebak kaserep déning prakawis-prakawis alit ingkang kirang wigati. Nalika manungsa sami tilem, Iblis kanthi aktif ngatur sadaya prakawis supados umatipun Gusti boten pikantuk sih-rahmat utawi kaadilan. Gerakan Minggu samenika sampun wiwit majeng lumampah ing pepeteng. Para pimpinan sami ndhelikaken prakawis ingkang satemenipun dados inti, lan kathah tiyang ingkang gabung wonten ing gerakan punika piyambak boten ningali dhateng pundi arus ing ngandhap punika tumuju. Pangaken-pangakenipun alus lan katingal Kristen, nanging manawi sampun ngandika, punika badhé mbabar roh naga. Dados kuwajiban kita nindakaken sadaya ingkang saged kita lampahi kanggé nyegah bebaya ingkang ngancam punika. Kita kedah ngudi supados prasangka saged dipunlemesaken kanthi nempataken dhiri kita wonten ing pepadhang ingkang leres wonten ing ngajengipun tiyang kathah. Kita kedah ngaturaken wonten ing ngajengipun prakawis ingkang satemenipun dados pasulayan, makaten punika masang pamrotes ingkang paling manjur tumrap tata-lampah kanggé mbatesi kabébasaning nurani. Kita kedah nyelidiki Kitab Suci lan saged maringi alesan tumrap pitados kita. Pangandikanipun nabi: ‘Wong ala bakal nindakaké kalaliman; lan ora ana wong ala siji waé kang bakal ngerti; nanging wong wicaksana bakal ngerti.’” Testimonies, volume 5, 452.

Daniel represents the “wise” who can see the movement for Sunday legislation, even though it is going on in “darkness.” He can do so, for he passed the dietary test, before the visual test. The visual test of the formation of the image of the beast takes place in “darkness.”

Dhanièl nggambarake para “wicaksana” kang bisa nyumurupi lumakuning gerakan tumuju undhang-undhang Minggu, sanadyan bab iku kalakon ana ing “peteng.” Panjenengané bisa mangkono, awit panjenengané wis ngliwati ujian babagan pangan, sadurungé ujian visual. Ujian visual babagan kabentuké gambaring kéwan mau dumadi ana ing “peteng.”

We will begin our consideration of Daniel chapter two as the second angel’s message in the next article.

Kita bakal miwiti nimbang bab loro Kitab Daniel minangka pekabaran malaékat kapindho ing artikel sabanjuré.

> And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them. Isaiah 42:16.

> Lan Aku bakal nuntun wong-wong wuta lumantar dalan kang ora padha sumurupi; Aku bakal nuntun dheweke ing margi-margi kang durung padha kenal: pepeteng bakal Dakdadèkaké pepadhang ana ing ngarsané, lan samubarang kang bengkong bakal Daklurusaké. Prekara-prekara iki bakal Daklakoni tumrap dheweke, lan Aku ora bakal ninggalaké dheweke. Yesaya 42:16.

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