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# The Revelation of Jesus Christ - Number Twelve

Wahyu bab Gusti Yesus Kristus - Nomer Rolas

Two Tests

Loro Ujian

Author

Jeff Pippenger

Published

November 7, 2023

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We are in the process of considering Revelation chapters eleven through thirteen, where we find all the antagonists in the final probationary battle of the great controversy that occurs on the battlefield of the first heaven. The antagonists are the one hundred and forty-four thousand and the great multitude that comes out of Babylon as a secondary force, against the United Nations, the Catholic Church, the United States and Satan himself. The one hundred and forty-four thousand and the great multitude are God’s army, representing the third angel’s message, and both sides in the warfare are also confronted with the army of God’s judgment, represented not by the third angel, but by the third woe.

Kita lagi ana ing proses nimbang Wahyu pasal sewelas nganti telulas, ing ngendi kita nemokake kabeh para mungsuh sajrone perang pungkasan mangsa pencobaan ing pasulayan gedhe, kang dumadi ana ing palagan langit kapisan. Para mungsuh iku yaiku wong satus patang puluh papat ewu lan wong akeh banget kang metu saka Babil minangka pasukan sekunder, nglawan Perserikatan Bangsa-Bangsa, Gréja Katulik, Amerika Serikat, lan Iblis piyambak. Wong satus patang puluh papat ewu lan wong akeh banget iku yaiku tentarané Allah, makili pekabaran malaékat katelu, lan loro-loroné pihak ing peperangan iku uga padha ngadhepi tentarané paukumané Allah, kang ora dipralambangaké déning malaékat katelu, nanging déning bilai katelu.

In order to identify certain characteristics that contributed to the murder of the Republican and Protestant horns in 2020, we are seeking to identify prophetic characteristics that occur in the battle of mankind in the first heaven, from the Sunday law until Michael stands up. In that history the entire world is forced to erect an image to the beast. That history is a repetition of the history of the United States from September 11, 2001, until the soon coming Sunday law, which divides those two parallel histories. As parallel histories they both represent a witness to the other history. What takes place in one of those histories, will also take place in the other history. It is the second history that is the focus of Revelation chapters twelve and thirteen, and we intend to understand the second witness, in order to shed prophetic light upon the first history, which is now almost finished.

Supaya saged ngidentifikasi sipat-sipat tartamtu ingkang nyumbang dhateng patènipun sungu-sungu Republik lan Protestan ing taun 2020, kita ngupadi ngidentifikasi sipat-sipat profetik ingkang kadadosan wonten ing perangipun manungsa ing swarga kapisan, wiwit saking ukum Minggu dumugi Michael jumeneng. Ing sajarah punika, sadaya jagad dipunpeksa ngedegaken sawiji gambar tumrap kéwan punika. Sajarah punika minangka pengulangan saking sajarah Amérika Sarékat wiwit tanggal 11 September 2001, dumugi ukum Minggu ingkang enggal rawuh, ingkang misahaken kalih sajarah ingkang sejajar punika. Minangka sajarah-sajarah ingkang sejajar, kalihipun sami dados paseksi tumrap sajarah sanèsipun. Menapa ingkang kadadosan wonten ing salah satunggaling sajarah punika, badhé ugi kadadosan wonten ing sajarah sanèsipun. Sajarah ingkang kaping kalih punika ingkang dados fokus Wahyu pasal rolas lan tigalas, lan kita gadhah ancas mangertosi paseksi ingkang kaping kalih punika, supados madhangi sajarah kapisan kanthi pepadhang profetik, ingkang sapunika sampun meh rampung.

The three powers that lead the world to Armageddon are represented in chapters twelve and thirteen. The dragon power is first mentioned.

Telung kakuwasan kang nuntun jagad marang Armagedon dipratélakaké ing pasal rolas lan telulas. Kakuwasan naga kasebut kawiwitan kasebut luwih dhisik.

> 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. Revelation 12:3, 4.

> Lan ana pratandha liyané manèh kang katon ana ing swarga; lah ana naga abang gedhé, nduwèni pitu sirah lan sepuluh sungu, lan ana pitu makutha ana ing sirahé. Lan buntuté nyèrèt saprateloné lintang-lintang ing swarga, banjur mbalangaké mau menyang bumi; lan naga mau ngadeg ana ing ngarepé wong wadon kang wus siap arep nglairaké, supaya anaké dipangan sanalika lair. Wahyu 12:3, 4.

Sister White informs us that the dragon in this chapter is Satan, but in a secondary sense it is pagan Rome. Both Satan and pagan Rome typify the United Nations. The beast’s ten horns represent the evil confederacy of ten kings in Revelation seventeen. Those ten kings are represented in Revelation seventeen, and they are there identified as the seventh kingdom of Bible prophecy. The beast is represented as having seven heads with seven crowns, marking it as the seventh kingdom of Bible prophecy. In Daniel two they are represented as spiritual Greece, and they are also Ahab in the testimony of Mount Carmel, and they are the ten enemies of Psalms eighty-three.

Suster White maringi katrangan marang kita bilih naga ing pasal punika inggih Satan, nanging ing pangertosan sekunder punika Roma pagan. Satan lan Roma pagan kalihipun nggambaraken Perserikatan Bangsa-Bangsa. Sungu sapuluh saking kéwan punika nggambaraken konfederasi ala saking sapuluh ratu ing Wahyu pitulas. Sapuluh ratu punika kaagem pralambang ing Wahyu pitulas, lan ing ngriku piyambakipun dipunidentifikasi minangka karajan kapitu saking wangsit Kitab Suci. Kéwan punika kaagem pralambang gadhah sirah pitu kanthi makutha pitu, ingkang nandhani punika minangka karajan kapitu saking wangsit Kitab Suci. Ing Daniel kalih piyambakipun kaagem pralambang minangka Yunani rohaniah, lan piyambakipun ugi Ahab ing paseksening Gunung Karmel, sarta piyambakipun punika sapuluh satru ing Jabur wolung puluh tiga.

The second earthly power of the enemy mentioned in Revelation chapters twelve and thirteen, is the beast that comes out of the sea, who Sister White directly identifies as Catholicism.

Kakuwatan kadonyan kapindho saka mungsuh kang kasebut ing Wahyu pasal rolas lan telulas, yaiku kéwan galak kang metu saka segara, kang déning Sister White kanthi langsung dipastèkaké minangka Katulik.

> And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:1–3.

> Lan aku ngadeg ana ing sandhinge segara, sarta ndeleng ana kewan metu saka segara, nduwèni pitu sirah lan sepuluh sungu, lan ana ing sungune ana sepuluh makutha, lan ana ing sirah-sirahe ana jeneng pitenah. Lan kewan kang dakdeleng iku kaya macan tutul, lan sikilé kaya sikilé bruwang, lan cangkeme kaya cangkeme singa; lan naga mau maringi marang dheweke kakuwatané, dhamparé, lan pangwasané kang gedhé. Lan aku weruh salah siji saka sirahé kaya tatu nganti mati; nanging tatuné kang matèni iku waras: sarta saindenging jagad padha gumun lan mèlu marang kewan iku. Wahyu 13:1–3.

John was standing on the seashore in verse one, and he sees a beast rise from the sea, and thereafter, he sees a beast coming up out of the earth. Sister White identifies that the time in which John saw the two beasts was 1798, for that was the year the papacy was “robbed of its strength,” thus receiving a deadly wound that would ultimately be healed.

Ing ayat kapisan Yohanes ngadeg ing pasisir segara, lan piyambakipun nyumurupi ana kewan metu saka segara; sasampunipun punika, piyambakipun nyumurupi kewan sanès metu saka bumi. Sister White netepaken bilih wekdal nalika Yohanes nyumurupi kalih kewan punika inggih taun 1798, awit punika taun nalika kapausan “dirampasi kakiyatane,” saéngga nampi tatu pati ingkang ing wekasanipun badhé waras.

> “At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.

> “Nalika Kapapaan, sawisé kakuwatané dirampas, kapeksa mungkasi panganiaya, Yokanan nyumurupi sawijining kakuwatan anyar kang munggah kanggo nyuarakaké swarané naga, lan nerusaké pakaryan kang padha kejem lan ngala-ala marang Gusti Allah. Kakuwatan iki, kang pungkasan sing bakal nglawan pasamuwan lan angger-anggeré Allah, dipratélakaké déning sawijining kéwan galak kang duwé sungut kaya cempen. Kéwan-kéwan galak sadurungé wis metu saka segara; nanging iki metu saka bumi, nggambaraké munggahé bangsa kang tentrem, kang dilambangaké déning iku—Amerika Sarékat.” Signs of the Times, February 8, 1910.

John is looking backward into history when he sees the sea beast, which is the papacy. Looking forward in history, he sees the earth beast, which is the United States. This is why the beast from the sea is prophetically constructed as it is. Looking back from 1798, John first sees “seven heads and ten horns,” marking the point in history that three of the horns were plucked up to make room for the stout horn of the papacy, which spake great things.

Yokanan lagi nyawang mangsa kapungkur sajroning sajarah nalika dhèwèké ndeleng kéwan galak saka segara, yaiku kapapaan. Nalika nyawang mangsa ngarep sajroning sajarah, dhèwèké ndeleng kéwan galak saka bumi, yaiku Amérika Sarékat. Mulané kéwan galak saka segara iku kanthi profètis kabangun kaya mangkono. Kanthi nyawang bali saka taun 1798, Yokanan dhisik ndeleng “pitu endhas lan sepuluh sungu,” minangka tandha titik sajroning sajarah nalika telu saka sungu-sungu iku dicabut supaya maringi papan marang sungu cilik kang rosa saka kapapaan, kang ngucap prakara-prakara gedhé.

> Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:19, 20.

> Banjur aku kepéngin sumurup kayektèn bab kéwan kaping papat iku, kang béda karo kabèh liyané, banget nggegirisi, kang untuné saka wesi lan kukuné saka tembaga; kang nguntal, ngremuk dadi pecahan-pecahan, lan ngidak-ngidak turahané nganggo sikilé; Lan bab sungu sepuluh kang ana ing sirahé, sarta bab sing sijiné kang banjur njedhul munggah, lan ing ngarepé sungu iku telu padha rubuh; iya bab sungu iku kang duwé mripat, lan cangkem kang ngucap prakara-prakara kang banget gedhé, kang panampilé luwih gagah tinimbang para sapadhané. Daniel 7:19, 20.

Before those three horns of the Heruli, Ostrogoths and Vandals were removed, pagan Rome was represented by “ten crowns.” Those ten crowns represent pagan Rome. Then John identifies the leopard of Greece, then the bear of Medo-Persia and then the lion of Babylon.

Sadurunge sungu telu mau, yaiku Heruli, Ostrogoth, lan Vandal, disirnakake, Roma kapir kagambarake kanthi “sepuluh makutha.” Sepuluh makutha iku nggambarake Roma kapir. Banjur Yohanes ngenali macan tutul saka Yunani, banjur bruwang saka Mèdo-Pèrsia, lan banjur singa saka Babil.

> The first was like a lion, and had eagle’s wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man’s heart was given to it. And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour much flesh. After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it. Daniel 7:4–6.

> Kang kapisan iku kaya singa, lan nduwèni swiwi garudha; aku nyumurupi nganti swiwiné iku dicabuti, lan iku diangkat saka ing bumi, sarta didadèkaké ngadeg ana ing sikilé kaya manungsa, lan diparingi ati manungsa. Lan lah ana kewan liyané, kang kapindho, kaya bruwang, lan iku ngadeg miring ing salah siji sisih, lan ana telung iga ana ing cangkeme, ing antarané untuné; banjur mangkéné pangandikané marang iku: Tangia, lahapa daging akèh. Sawisé iku aku nyumurupi, lan lah ana liyané manèh, kaya macan tutul, kang ana papat swiwi manuk ing gegeré; kewan iku uga nduwèni papat sirah; lan panguwasa diparingaké marang iku. Daniel 7:4–6.

There is not one element of Catholicism that is Christian, and the sea beast represents the combination of all the previous pagan kingdoms of Bible prophecy. The sea beast is represented in reverse historical order, for John is looking back into history. He first saw the power that was established when the three horns were removed—the papacy. Then he saw ten horns with ten crowns—pagan Rome. Then he saw the leopard—Greece. Then he saw the bear—Medo-Persia. Then he saw the lion—Babylon. The description of the sea beast consists of elements of each of the preceding pagan kingdoms, and the description establishes that the papacy is a conglomeration of every form of paganism that has existed in biblical history. There is not one element of Catholicism that is Christian. Anything that might appear as Christian in Catholicism is a counterfeit.

Ora ana siji waé unsur saka Katulik sing Kristen, lan kéwan galak saka segara iku makili gabungan saka kabèh karajan pagan sadurungé ing ramalan Kitab Suci. Kéwan galak saka segara iku digambarake miturut urutan sajarah sing kapalik, amarga Yohanes lagi ndeleng bali menyang sajarah. Panjenengané dhisik weruh kakuwatan sing ditegakké nalika telung sungu disingkiraké—kapausan. Banjur panjenengané weruh sepuluh sungu karo sepuluh makutha—Roma pagan. Sawisé kuwi panjenengané weruh macan tutul—Yunani. Banjur panjenengané weruh bruwang—Mèdo-Pèrsia. Sabanjuré panjenengané weruh singa—Babil. Katrangan bab kéwan galak saka segara iku kasusun saka unsur-unsur saben karajan pagan sing ndhisiki, lan katrangan mau netepaké yèn kapausan iku sawijining campuran saka saben wujud paganisme sing wis tau ana ing sajarah biblikal. Ora ana siji waé unsur saka Katulik sing Kristen. Apa waé sing katon kaya Kristen ing Katulik iku palsu.

At Mount Carmel, when Elijah did battle with Jezebel’s prophets and her apostate husband, Jezebel was back home in Samaria. The whore of Tyre is forgotten during the history of the earth beast with two horns. Jezebel is always hidden away, and in Revelation chapters twelve and thirteen the world wonders after her, but she is not portrayed as a marvel that is wondered after in the heavens, as is the United Nations, the United States and Satan. She is back in her command center of Samaria—the city of Rome.

Ing Gunung Karmel, nalika Élia perang nglawan para nabi-nabiné Izebel lan bojone kang murtad, Izebel ana ing omahé ing Samaria. Sundel saka Tirus iku katilar sajroning sajarahing kéwan bumi kang duwé sungu loro. Izebel tansah didhelikaké adoh, lan ing Wahyu pasal rolas lan telulas jagad gumun mèlu dheweke, nanging dheweke ora digambaraké minangka kaajaiban kang digumuni ana ing swarga, kaya déné Perserikatan Bangsa-Bangsa, Amerika Sarékat, lan Sétan. Dheweke bali menyang pusat pangwasané ing Samaria—kutha Roma.

The history of the earth beast is where the test of the image of the beast for the whole world is identified. That test takes place during the warfare of the first heaven. This is what we wish to consider at this point. I will substitute the United States for the word “he” in the verses we are now going to consider.

Sajarahing kéwan bumi iku papan ing ngendi ujian babagan gambaré kéwan tumrap saindenging jagad kaidentifikasi. Ujian iku kalakon nalika peperanganing langit kang kapisan. Iki kang arep kita timbangi ing wekdal iki. Aku bakal nggantos tembung “dhèwèké” ing ayat-ayat kang sapunika badhé kita timbangi kanthi Amerika Serikat.

> And I beheld another beast coming up out of the earth; and the United States had two horns like a lamb, and the United States spake as a dragon. And the United States 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 the United States 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 the United States 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 the [United States] 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 the United States 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.

> Lan aku ndeleng ana kewan liyané munggah saka ing bumi; lan Amerika Sarékat duwé sungu loro kaya cempé, lan Amerika Sarékat ngandika kaya naga. Lan Amerika Sarékat nindakaké sakèhé pangwasa kéwan kang kapisan ana ing sangarepé, lan ndadèkaké bumi lan wong-wong kang manggon ana ing kono nyembah marang kéwan kang kapisan, kang tatu matèni iku wus mari. Lan Amerika Sarékat nindakaké kaélokan-kaélokan gedhé, nganti gawé geni mudhun saka swarga tumeka ing bumi ana ing ngarsané manungsa, lan nasaraké wong-wong kang manggon ana ing bumi lumantar kaélokan-kaélokan kang Amerika Sarékat kaparingan panguwasa kanggo nindakaké ana ing ngarsané kéwan iku; kanthi kandha marang wong-wong kang manggon ana ing bumi, supaya padha gawé reca kanggo kéwan kang naté nandhang tatu déning pedhang, nanging tetep urip. Lan [Amerika Sarékat] kaparingan panguwasa kanggo maringi napas urip marang reca kéwan iku, supaya reca kéwan iku bisa ngandika, lan njalari manawa sakèhé wong kang ora gelem nyembah marang reca kéwan iku dipatèni. Lan Amerika Sarékat njalari kabèh wong, cilik lan gedhé, sugih lan miskin, mardika lan kawula, padha nampa tandha ing tangan tengené utawa ing bathuké; supaya ora ana wong siji waé bisa tuku utawa adol, kajaba wong kang nduwé tandha iku, utawa jeneng kéwan iku, utawa cacahing jenengé. Wahyu 13:11–17.

In Revelation chapter thirteen, the dragon of pagan Rome gave the papacy three things as it placed the papacy on the throne of the earth.

Ing Wahyu pasal telulas, naga saka Roma kapir maringi marang kepausan telung prakara nalika ngasta kepausan ing dhampar bumi.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Lan kéwan galak kang dakdeleng iku rupane kaya macan tutul, lan sikilé kaya sikilé bruwang, lan cangkemé kaya cangkem singa; lan naga iku maringi marang dheweke kakuwatané, dhamparé, lan panguwasa kang gedhé. Wahyu 13:2.

The ten kings who represent pagan Rome (France being the premier king of the ten as represented by Ahab) gave the papacy three things: power, seat and authority. When the emperor Constantine moved the capital from the city of Rome in the west, unto the east and made Constantinople the new capital of the Roman Empire in the year 330, pagan Rome then gave the church of Rome its “seat.”

Sepuluh ratu sing makili Roma kapir (Prancis minangka ratu kang utama ing antarané sepuluh mau, kaya kang dilambangaké déning Akhab) maringi marang kapausan telung prakara: kakuwatan, dhampar, lan wewenang. Nalika Kaisar Konstantinus mindhah ibukutha saka kutha Roma ing sisih kulon menyang sisih wétan lan ndadèkaké Konstantinopel dadi ibukutha anyar Kakaisaran Roma ing taun 330, wektu iku Roma kapir maringi “dhampar”-é marang gréja Roma.

When Clovis, king of the Franks (France), converted to Catholicism and began to war against the powers that had been resisting the rise of the papacy to the throne of the earth in the year 496, pagan Rome then gave the papacy its “power.”

Nalika Clovis, raja bangsa Franka (Prancis), mlebet ing agama Katulik lan wiwit perang nglawan kakuwatan-kakuwatan sing wus nentang munggahe kapausan menyang dhamparing bumi ing taun 496, Roma kapir banjur maringi marang kapausan “dayané.”

In 533, Justinian made a decree which identified the Roman church as both the head of all churches, and also as the corrector of heretics. At that point, the authority of pagan Rome had been given to the papacy.

Ing taun 533, Yustinianus netepaké sawijining dekret kang netepaké gréja Roma minangka sirahing sakehing gréja, lan uga minangka pambenering para bidah. Ing wektu iku, panguwasa Roma kapir wus kaparingaké marang kepausan.

In verse twelve, “the [United States] exerciseth all the power of the first beast before him.” The power that was exercised by the papacy is represented by Clovis, who dedicated his military and economic might unto the papacy. This is why Catholicism calls Clovis “the first born of the Catholic church,” and France the “eldest daughter of the Catholic church.” The United States will do the same dirty work for the papacy that Clovis began in 496.

Ing ayat rolas, “lan [Amerika Serikat] nindakaké sakehing kakuwasané kéwan kapisan ana ing ngarsané.” Kakuwasan sing ditindakaké déning kapausan digambaraké déning Clovis, sing ngaturaké kasantosan militèr lan ékonominé marang kapausan. Mulané Katolik nyebut Clovis “putra pambarep gréja Katolik,” lan Prancis “putri pambarep gréja Katolik.” Amerika Serikat bakal nindakaké pakaryan reged sing padha kanggo kapausan, kang wiwitané ditindakaké déning Clovis ing taun 496.

The power of the United States will be employed to cause “the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.” The United States will employ its military and economic strength to cause the entire world to accept Sunday as a day of rest. The whore of Tyre will first commit fornication with the earth beast at the soon coming Sunday law, and then she will go forth and commit fornication with all the other kings of the earth.

Kakuwataning Amérika Sarékat bakal digunakaké kanggo njalari “bumi lan wong-wong kang manggon ana ing kono nyembah marang kéwan kapisan, kang tatu matènié wis waras.” Amérika Sarékat bakal nggunakaké kakuwatan militèr lan ékonominé kanggo njalari sakabèhing jagad nampa dina Minggu minangka dina palèrènan. Sundelé Tirus bakal luwih dhisik laku jina karo kéwan bumi ing angger-angger dina Minggu kang enggal bakal teka, banjur dhèwèké bakal maju lan laku jina karo sakehé raja ing bumi.

In verse thirteen, “the [United States] doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men.” Fire represents an unholy message. Tongues of fire on the day of Pentecost represented a holy message that was accompanied with the ability to convey that message to the entire world. The fire that is brought down out of heaven by the United States will also impact every nation, and every tongue.

Ing ayat telulas, “[Amerika Serikat] nindakaké kaélokan-kaélokan gedhé, nganti ndadèkaké geni tumurun saka langit menyang bumi ana ing ngarsané manungsa.” Geni nggambaraké sawijining pesen kang ora suci. Ilat-ilat geni ing dina Pentakosta nggambaraké sawijining pesen suci kang dibarengi karo kasagedan kanggo ngaturaké pesen mau marang saindenging jagad. Geni kang diturunaké saka langit déning Amerika Serikat uga bakal mengaruhi saben bangsa lan saben basa.

In verse fourteen, the United States deceives “them that dwell on the earth by the means of those miracles which the [United States] 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.” The deception that is employed to deceive the world by the United States is represented by the fire that came down from heaven in the previous verse. The fire from heaven produces miracles that are employed by the United States to command the world to establish a one-world government that consists of the combination of church and state with the church in control of the relationship.

Ing ayat kaping patbelas, Amerika Sarékat ngapusi “wong-wong kang manggon ana ing bumi lumantar kaélokan-kaélokan iku kang [Amerika Sarékat] kaparingan kuwasa kanggo nindakaké ana ing ngarsané kéwan iku; kanthi ngandika marang wong-wong kang manggon ana ing bumi, supaya padha gawé gambar kanggo kéwan iku, kang naté tatu déning pedhang, nanging banjur urip.” Pangapusan kang digunakaké déning Amerika Sarékat kanggo ngapusi donya kaawakaké déning geni kang tumurun saka swarga ing ayat sadurungé. Geni saka swarga iku ngasilaké kaélokan-kaélokan kang digunakaké déning Amerika Sarékat kanggo mrintah donya supaya netepaké pamaréntahan siji kanggo saindenging jagad, kang dumadi saka gabungan gréja lan nagara, kanthi gréja nguwasani sesambungan iku.

This is what the relationship of Ahab and Jezebel represented when Elijah was raised up. Elijah’s battle at Mount Carmel was fulfilled in the beginning of the United States during the movement of the first angel from 1840 to 1844, for the purpose of distinguishing the true prophet of Protestantism from all of the false prophets of Protestantism.

Iki kang dipratandhakaké déning sesambungané Akhab lan Izebel nalika Élia diangkat. Peperangan Élia ing Gunung Karmèl katindakaké kasampurnané ing wiwitaning Amérika Sarékat sajroning obahe malaékat kapisan wiwit taun 1840 nganti 1844, kanthi ancas mbedakaké nabi Protestanisme kang sejati saka sakèhé nabi-nabi palsu ing Protestanisme.

It is fulfilled again at the ending of the United States, during the test of the formation of the image of the beast that began on September 11, 2001, and ends at the soon-coming Sunday law.

Prastawa iku kaleksanan maneh ing wekasaning Amerika Serikat, sajrone pangujian tumrap pambentukan gambaring kéwan galak sing diwiwiti ing tanggal 11 September 2001, lan rampung ing angger-angger Minggu sing bakal enggal tumeka.

Elijah’s perfect fulfillment takes place before the great and dreadful day of the Lord, which is the seven last plagues. Therefore, Mount Carmel, Elijah, Ahab and Jezebel are represented in the work of the United States forcing planet earth to accept the one-world government of the United Nations that is ruled over by the Catholic Church. The United States accomplishes this act through its military might, its economic strength and the corrupted hypnotic communications that it directs and controls, represented by what is called the “information super highway” of the worldwide web.

Kasampurnaning panggenapan Éliah dumadi sadurungé dina gedhé lan nggegirisi saka Pangéran, yaiku pitu pageblug pungkasan. Mulané, Gunung Karmèl, Éliah, Akhab lan Izébel kaunegaké ana ing pakaryané Amérikah Sarékat kang meksa bumi saindenging jagad supaya nampani pamaréntahan donya siji, yaiku Perserikatan Bangsa-Bangsa, kang dikuwasani déning Gréja Katulik. Amérikah Sarékat nindakaké tumindak iki lumantar kakuwatan militèré, daya ékonominé, lan sarana komunikasi hipnotis kang wis rusak lan dikorupsi, kang diarahaké lan dikendhalèkaké déning dhèwèké, kang kaunegaké déning apa kang sinebut “jalan raya super informasi” saka wèb saindenging jagad.

In verse fifteen, we are informed that “the [United States] 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.” The threat of death by the military might of the United States, then representing the premier king of the United Nations, empowers the one-world government of the United Nations to speak. The action of speaking is accomplished through a legislative and judicial authority. The legislative branch of the United Nations is in New York and the judicial branch of the United Nations is in The Hague, Netherlands. The Hague represents the Old World and New York the New World. Both the United States and the Netherlands have past histories where they stood out as premier defenders of liberty and freedom, but both end their respective histories—speaking as a dragon.

Ing ayat kaping limalas, kita dipunmangertosi bilih “wong mau [Amérika Sarékat] kagungan kuwasa maringi urip marang reca kéwan galak mau, supaya reca kéwan galak mau bisa ngandika, sarta njalari supaya saben wong kang ora nyembah marang reca kéwan galak mau dipatèni.” Mulané, ancaman pati lumantar kakuwatan militèr Amérika Sarékat, ing wektu punika makili ratu utama saking Perserikatan Bangsa-Bangsa, maringi kakuwatan marang pamaréntahan donya siji saking Perserikatan Bangsa-Bangsa supados ngandika. Tindak ngandika punika kalampahan lumantar wewenang législatif lan yudisial. Cabang législatif saking Perserikatan Bangsa-Bangsa dumunung ing New York, lan cabang yudisial saking Perserikatan Bangsa-Bangsa dumunung ing Den Haag, Walanda. Den Haag nggambaraken Donya Lawas, lan New York nggambaraken Donya Anyar. Loro-loroné, yaiku Amérika Sarékat lan Walanda, kagungan sajarah kapungkur nalika padha katandha minangka para pambéla utama kamardikan lan kabébasan, nanging loro-loroné mungkasi sajarahé dhéwé-dhéwé kanthi ngandika kados naga.

> “As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. . .. and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.

> “Amarga Sabat wis dadi pokok pasulayan kang mirunggan ing saindenging jagad Kristen, lan panguwasa agama sarta panguwasa sipil wis gumabung kanggo meksa pangreksané dina Minggu, penolakan kang terus-terusan saka sawatara golongan cilik kanggo nyerah marang panjaluk kang dipopuleraké bakal ndadèkaké wong-wong mau dadi sasaran pangutuk kang lumrah ana ing endi-endi.... lan ing pungkasan bakal katanggepaké sawijining pranatan marang wong-wong kang nucèkaké Sabat miturut pepakon kaping papat, kanthi nyalahaké wong-wong mau minangka pantes nampa paukuman kang paling abot lan maringi kaluwaran marang rakyat, sawisé wektu tartamtu, kanggo matèni wong-wong mau. Romanisme ing Donya Lawas lan Protestantisme murtad ing Donya Anyar bakal nindakaké dalan kang padha marang wong-wong kang ngurmati sakehé pepakon ilahi.

> “The people of God will then be plunged into those scenes of affliction and distress described by the prophet as the time of Jacob’s trouble.” The Great Controversy, 615, 616.

> “Umat Allah banjur bakal kecemplung ing adegan-adegan panandhang lan kasangsaran kang diterangake déning nabi minangka mangsaning kasangsarané Yakub.” The Great Controversy, 615, 616.

In verse sixteen and seventeen, after the image of the beast has been set up and empowered to speak, the “[United States] 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.”

Ing ayat nembelas lan pitulas, sawisé reca kéwan galak iku wis diadegaké lan kaparingan daya kanggo ngandika, “[Amerika Serikat] njalari kabèh wong, cilik lan gedhé, sugih lan miskin, merdéka lan kawula, padha nampa tandha ana ing tangan tengené, utawa ana ing bathuké: Lan supaya ora ana wong siji waé kang bisa tuku utawa adol, kajaba wong kang nduwèni tandha iku, utawa asmane kéwan galak iku, utawa cacahe asmane.”

The formation of the image of the beast is the test that precedes the test of the mark of the beast. If we do not pass the test that is represented by the formation of the image of the beast, we will fail the test of the mark of the beast. They are two different tests, and they are two different types of tests.

Kawujudané citra kéwan iku minangka ujian sing ndhisiki ujian tandha kéwan. Menawa kita ora lulus ujian kang diwujudaké déning kawujudané citra kéwan iku, kita bakal gagal ing ujian tandha kéwan. Iku loro ujian kang béda, lan iku uga loro jinis ujian kang béda.

The formation of the image of the beast that began on September 11, 2001, is the prophetic warning that the close of probation is about to take place. It is the Elijah message that identifies that Mount Carmel is on the near horizon, and that God’s people need to secure the oil of character, the oil of the Holy Spirit and the oil of the message of the Midnight Cry before the final call is made. They need to awaken, so that when Elijah asks them, “How long halt ye between two opinions?”—they will not be speechless, for to be speechless then is to receive the mark of the beast. The image of the beast test represents the work of understanding the message that announces the close of the judgment, just as the message of the Millerites announced the opening of the judgment.

Pambentukaning patung kéwan galak sing kawiwitan tanggal 11 September 2001 iku minangka pepènget profètis yèn panutupan mangsa pangayoman wus cedhak bakal kalakon. Iku pesen Élia sing nandhakake yèn Gunung Karmèl wus katon ana ing cakrawala cedhak, lan yèn umat Allah prelu ngamanaké lenga watak, lenga Roh Suci, lan lenga pesen Pambengok Tengah Wengi sadurungé panggilan pungkasan kababar. Wong-wong mau kudu tangi, supaya nalika Élia takon marang wong-wong mau, “How long halt ye between two opinions?”—wong-wong mau aja nganti bisu, awit bisu ing wektu iku tegesé nampa tengeré kéwan galak. Ujian patung kéwan galak iku nglambangaké pakaryan mangertèni pesen sing martakaké panutupaning pangadilan, kaya dene pesené para Millerit martakaké pambukaning pangadilan.

The mark of the beast test, involves no choice, for it contains no element of probationary time. It is a point in time, not a period of time. It is a crisis, and therefore it is a litmus test that will identify the character of those Israelites that have been summoned to Mount Carmel by Ahab at the Sunday law. They will then demonstrate the character that they have developed during the previous period of time, prophetically called the image of the beast test.

Pangujian tandha kéwan iku ora nglibataké pilihan, awit ing kono ora ana unsur mangsa pangadilan sih-rahmat. Iku minangka sawijining titik ing wektu, dudu sawijining kurun wektu. Iku sawijining krisis, lan mula iku dadi sawijining ujian pambédha sing bakal nyatakaké wataké wong-wong Israèl mau sing wis diklumpukaké déning Akhab menyang Gunung Karmèl ing wektu hukum Minggu. Sawisé kuwi, wong-wong mau bakal nduduhaké watak sing wis padha kembangaké sajroning kurun wektu sadurungé, sing sacara profètis sinebut pangujian gambar kéwan.

> Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.) Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. Hebrews 3:7–15.

> Mulané (kaya kang dipangandikakaké déning Sang Roh Suci, Ing dina iki, manawa kowé gelem ngrungokaké swarané, aja ngéjégaké atimu, kaya ing wektu pambangkangan, ing dina panggodha ana ing ara-ara samun: nalika para leluhurmu nyoba Aku, mbuktèkaké Aku, lan ndeleng pakaryan-Ku patang puluh taun suwéné. Mulané Aku susah marang turun-temurun iku, lan ngandika, Wong-wong iku tansah kesasar ing atiné; lan padha ora wanuh marang dalan-dalan-Ku. Mula Aku supata ana ing bebendun-Ku, Wong-wong iku ora bakal lumebu ing pangaso-Ku.) Padha ngati-atia, para sadulur, supaya aja nganti ana ing antaramu siji waé kang nduwèni ati ala kebak ora precaya, nganti nyingkur saka Gusti Allah kang gesang. Nanging padha silih pituturia saben dina, sajroning isih karan Dina Iki; supaya aja nganti ana siji waé ing antaramu kang dadi atos marga saka cidraning dosa. Awit kita wus kaparingan dadi pandumané Kristus, manawa wiwitaning kapercayan kita dicekel satuhu nganti tekan wekasan; déné isih kapangandikakaké, Ing dina iki, manawa kowé gelem ngrungokaké swarané, aja ngéjégaké atimu, kaya ing wektu pambangkangan. Ibrani 3:7–15.

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