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# The Hidden History of Verse Forty - Number Three

Sajarah Sing Kapendhem saka Ayat Kaping Patang Puluh — Nomer Tiga

The Sunday Law and the Prophetic Journey: From the Patriot Act to the Final Test

Hukum Minggu lan Lelampahan Kenabian: Saka Patriot Act tumuju Marang Ujian Pungkasan

Author

Jeff Pippenger

Published

September 22, 2024

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> “By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.

> “Lumantar pranatan kang ngetrapake pangadeganing kapapaan kanthi nglanggar angger-anggering Allah, bangsa kita bakal medhot dhéwé sakabèhé saka kabeneran. Nalika Protestantisme bakal nguluraké tangane nyabrang jurang kanggo nyekel tangane kakuwatan Roma, nalika iya bakal nggayuh nyabrang telenging jurang kanggo salaman karo spiritualisme, nalika, ana ing sangisoré pangaribawaning pasamuwan telu iki, nagara kita bakal nampik saben asas ing Konstitusiné minangka pamaréntahan Protestan lan republik, sarta bakal nyawisaké dalan tumrap panyebaraning pepalson lan panyasating kapapaan, banjur kita bisa mangerténi yèn wekdalé wis rawuh tumrap pakaryaning Iblis kang nggumunaké, lan yèn wekasan wis cedhak.

> “As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’

> “Kados dene nyedhaké bala tentara Rum dados pratandha tumrap para sakabat bilih karusakan Yerusalem sampun badhé dumados, mekaten ugi murtad punika saged dados pratandha tumrap kita bilih watesing kasabaranipun Gusti Allah sampun kalampahan, bilih ukuraning durakaning bangsa kita sampun kebak, lan bilih malaékat sih-rahmat sampun badhé mabur nilar, boten badhé wangsul malih. Ing wekdal punika umatipun Gusti Allah badhé kacemplungaken dhateng pemandhangan-pemandhangan kasangsaran lan kasusah ingkang sampun dipunandharaken déning para nabi minangka mangsaning kasangsaranipun Yakub. Pambengokipun para setya ingkang katindhes minggah dhateng swarga. Lan kados dene rahipun Habel sesambat saking ing bumi, mekaten ugi wonten swanten-sawanten ingkang sesambat dhateng Gusti Allah saking kuburanipun para martir, saking pasareyaning seganten, saking guwa-guwa ing pagunungan, saking ruang-ruang kubur biara: ‘Ngantos pinten dangu, dhuh Gusti, ingkang suci lan satuhu, Paduka dereng ngadili lan males rah kita dhateng tiyang-tiyang ingkang manggen wonten ing bumi?’”

> “The Lord is doing His work. All heaven is astir. The Judge of all the earth is soon to arise and vindicate His insulted authority. The mark of deliverance will be set upon the men who keep God’s commandments, who revere His law, and who refuse the mark of the beast or of his image.

> “Pangéran lagi nindakaké pakaryanipun. Sakèhé swarga gumelarak. Hakiming saklumahing bumi enggal badhé jumeneng lan mbélani panguwaosipun ingkang sampun dipun asoraké. Tondha karahayon badhé dipun tetepaké dhateng tiyang-tiyang ingkang netepi pepakoning Allah, ingkang ngajèni Toretipun, lan ingkang nampik tondhaning kéwan galak punika utawi tondhaning recanipun.

> “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, 451, 452.

> “Gusti Allah wis nyampekaké apa sing bakal kelakon ing dina-dina pungkasan, supaya umat-Né siyaga kanggo ngadeg nglawan prahara panentangan lan bebendu. Wong-wong sing wis diparingi pepeling bab prakara-prakara sing ana ing ngarepé iku aja padha lungguh kanthi pangarepan tentrem marang prahara sing bakal teka, nalika nglipur awaké dhéwé manawa Gusti bakal ngayomi para kang setya ing dina kasangsaran. Kita kudu kaya wong-wong sing ngentèni Gustiné, dudu kanthi pangarep-arep kang kesrakat, nanging kanthi pakaryan kang temen, kanthi pracaya kang ora goyah. Saiki dudu wektuné kanggo nglilani pikiran kita kasengsem déning prakara-prakara sing ora pati wigati. Nalika manungsa padha turu, Iblis kanthi aktif ngatur prakara supaya umaté Gusti ora oleh welas asih utawa kaadilan. Gerakan Minggu saiki lagi ngambah dalané ana ing pepeteng. Para pamimpin ndhelikaké prakara sejatiné, lan akèh wong sing mèlu ing gerakan iku dhéwé ora weruh menyang ngendi arus kang ndhelik iku tumuju. Pangakoné alus lan kaya-kaya Kristen, nanging manawa wiwit guneman, iku bakal mbabar roh naga. Kuwajiban kita yaiku nindakaké kabèh sing dadi daya kita kanggo nyegah bebaya sing diancamaké. Kita kudu ngupaya nyirnakaké prasangka kanthi nempataké awak kita ana ing pepadhang sing prayoga ana ing ngarepé wong akèh. Kita kudu nggawa ing ngarepé wong-wong mau pitakon sejati sing dadi pasulayan, mangkono kita masang panolakan sing paling mujarab marang langkah-langkah kanggo matesi kamardikaning nurani. Kita kudu neliti Kitab Suci lan bisa mènèhi alesan tumrap pracaya kita. Pangandikané nabi: ‘Wong duraka bakal tumindak duraka: lan ora ana siji waé saka wong duraka kang bakal mangerti; nanging wong wicaksana bakal mangerti.’” Testimonies, volume 5, 451, 452.

When the “Sunday movement” “shall speak it will reveal the spirit of the dragon.” The four paragraphs identify that at the Sunday law the United States “will disconnect herself fully from righteousness.” At the Sunday law “the time has come for the marvelous working of Satan.” At the Sunday law the threefold union is accomplished. At the Sunday law the United States “repudiates every principle of its Constitution as a Protestant republican government”, and they also “make provision for the propagation of papal falsehoods and delusions.” That Sunday law is a “sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return.” That sign was typified by the warning given by Jesus identifying the abomination of desolation spoken of by Daniel the prophet. It is there that prayer given by the martyrs of the fifth seal ask, “How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?” is accomplished. It is also at that waymark that the foolish and wise virgins manifest their characters.

Nalika “gerakan Minggu” “wiwiti ngucap, iku bakal mbabar roh naga.” Papat paragraf iku nerangake manawa ing hukum Minggu Amerika Serikat “bakal misahake awake sakabehe saka kabeneran.” Ing hukum Minggu “wektu tumrap pakaryan Iblis kang nggumunake wis tekan.” Ing hukum Minggu pamunggalan telu rangkep iku kaleksanan. Ing hukum Minggu Amerika Serikat “nyangkal saben asas saka Konstitusine minangka sawijining pamaréntahan republik Protestan”, lan uga “ngadani dalan kanggo panyebaran goroh lan panipuning kepausan.” Hukum Minggu iku minangka “tandha tumrap kita manawa watese kasabaraning Allah wis kacandhak, manawa takeran pialaning bangsa kita wis kebak, lan manawa malaekat sih-rahmat wus arep mabur ninggalake dheweke, ora bakal bali maneh.” Tandha iku wis dipracacahi déning pepeling kang kaparingake déning Gusti Yesus kang nandhani nisthane karusakan kang kawedharake déning Nabi Daniel. Ing kono pandonga kang dipunaturaké para martir ing meterai kaping lima, “Ngantos pinten dangu, dhuh Gusti, ingkang suci lan satuhu, Paduka dereng ngadili lan males getih kawula dhateng tiyang-tiyang ingkang manggen wonten ing bumi?” kaleksanan. Uga ing tenger dalan iku para prawan bodho lan para prawan wicaksana ngetokake watake saben-saben.

At the Sunday law, the United States “repudiates every principle of its Constitution.” The period of time when this work was accomplished began with the Patriot Act in 2001. 2001 until the Sunday law represents a progressive work of repudiating the Constitution. That progressive work corresponds to the line of prophecy where the formation of the image of the beast is accomplished. The line of the image of the beast may appear a bit more complicated, but the complication is worth understanding. What complicates the line of the image of the beast is that it represents two lines.

Ing ukum Minggu, Amerika Serikat “nampik saben asas Konstitusiné.” Mangsa nalika pakaryan iki kalakon wiwit kanthi Patriot Act ing taun 2001. Taun 2001 nganti tekan ukum Minggu nggambarake sawijining pakaryan sing lumaku saya maju ing sajroning nampik Konstitusi. Pakaryan sing maju sethithik-sethithik iki cocog karo garis ramalan ing ngendi pambentukan gambar kéwan iku katuntasan. Garis gambar kéwan iku bisa katon rada luwih ruwet, nanging karuwetan iku pantes kanggo dimangertèni. Sing ndadèkaké garis gambar kéwan iku ruwet yaiku yèn iku makili rong garis.

For the earth beast the two lines are the horns of Republicanism and Protestantism. Those two horns come together into a church-state relationship and thus fulfill the formation of the image of the beast. The line of the formation of the image of the beast therefore has two lines within the one line, for the Republican and Protestant horns run parallel to one another through history, but their individual lines also have their own prophetic testimony to bear. One prophetic line, with two parallel subjects, is more complicated than simply marking the waymarks of political actions that represent the speaking associated with the Constitution.

Kanggo kéwan bumi, rong garis iku yaiku sungu Republikanisme lan Protestanisme. Kaloro sungu mau padha manunggal dadi sawijining sesambungan gréja-negara lan kanthi mangkono ngrampungaké kabentuké gambar kéwan mau. Mulané, garis pambentukan gambar kéwan mau nduwèni rong garis ing sajroning siji garis, amarga sungu Republikan lan Protestan lumaku sajajar siji lan sijiné sajroning sajarah, nanging garisé dhéwé-dhéwé uga nduwèni paseksèn profètis sing kudu digawa. Siji garis profètis, kanthi rong subyek sing lumaku sajajar, luwih ruwet tinimbang mung nandhani tandha-tandha dalan tumindak pulitik sing makili pangandika sing ana gandhèngané karo Konstitusi.

The two lines of Republican and Protestant horns is further complicated by the prophetic fact that within the Republican horn is the history of the struggle between proslavery Democrats, and antislavery Republicans; and further that within the Protestant horn there is a continual testing process that follows the wise and the foolish virgins within the history of the Protestant horn. Still, it is highly important to settle into these truths.

Loro garis sungu Republikan lan Protestan saya diparijining déning kasunyatan profètis menawa ing jeroné sungu Republikan ana sajarah perjuwangan antarane Demokrat sing ndhukung perbudakan lan Republikan sing nentang perbudakan; lan luwih manèh, menawa ing jeroné sungu Protestan ana proses pengujian kang lumaku tanpa pedhot, kang ngetutaké para prawan wicaksana lan para prawan bodho ing sajroning sajarah sungu Protestan. Sanadyan mangkono, iku wigati banget kanggo mapan ing sajroning kayektèn-kayektèn iki.

Within the line represented by the earth beast’s two horns is the parallel illustration of either forming a character of Christ or a character of Satan, which equates to either forming an image of Christ or an image of the beast, for in this context the “beast” represents a created being in contrast with the Creator. The formation of these attributes is accomplished internally among all men, for when probation closes there are only two classes. The formation is also accomplished externally with the alliance between the papal power and the United Nations.

Ing salebeting garis sing diwakili déning loro sungu kéwan bumi iku ana gambaran sajajar, yaiku mbentuk watak Kristus utawa watak Iblis, kang padha karo mbentuk gambaré Kristus utawa gambaré kéwan iku, awit ing konteks iki “kéwan” iku nglambangaké titah, béda karo Sang Khalik. Kabentuké sipat-sipat iki kalakon sacara batin ana ing antarané sakèhé manungsa, amarga nalika mangsa sih-rahmat katutup, mung ana rong golongan. Kabentuké uga kalakon sacara lahiriah lumantar aliansi antarané kakuwasan kapapaan lan Perserikatan Bangsa-Bangsa.

So, the testing time for formation of the image of the beast began in 2001, and it ends at the Sunday law in the United States. In that period of time the prophetic history of the earth beast’s two horns illustrates an internal and external controversy within their respective horns, whether it be religious or political, and also a struggle between the two horns themselves.

Mulané, mangsa pengujian tumrap pambentukan gambaring kéwan mau diwiwiti ing taun 2001, lan bakal pungkasané nalika ukum Minggu ditetepaké ing Amérika Sarékat. Ing kurun wektu iku, sajarah kenabian bab loro sunguning kéwan bumi mau nggambaraké pasulayan internal lan eksternal ana ing saben-saben sunguné, apa ing babagan agama utawa pulitik, lan uga sawijining perjuwangan ing antarané loro sunguné mau dhéwé.

The Sunday law in the United States represents the warning to flee which Jesus identified as “the abomination of desolation.” The Sunday law in the United States is the conclusion of the period that began in 2001. The Patriot Act was the “abomination of desolation spoken of by Daniel”, and identified by Jesus as a sign to flee from a coming destruction.

Angger-angger Minggu ing Amerika Serikat nggambarake pepènget supaya padha mlayu, kang déning Gusti Yesus ditegesi minangka “jijiking karusakan.” Angger-angger Minggu ing Amerika Serikat iku minangka panutuping mangsa kang wiwit ing taun 2001. Patriot Act iku “jijiking karusakan kang kapangandikakaké déning Daniel”, lan déning Gusti Yesus ditegesi minangka pratandha supaya mlayu saka karusakan kang bakal teka.

The Patriot Act includes the prophetic light of 1888, and the Blair Bill. The Patriot Act then also prophetically contains the typification of the Sunday law, so the period from 2001 begins with a Sunday law as typified by 1888—Blair Bill, 2001—Patriot Act, and it ends with the Sunday law.

Patriot Act nyakup pepadhang profetik taun 1888, lan Blair Bill. Mangka Patriot Act uga kanthi profetik ngemot pratipé angger-angger dina Minggu, saéngga mangsa wiwit taun 2001 diwiwiti nganggo angger-angger dina Minggu kaya sing dipratandhani déning 1888—Blair Bill, 2001—Patriot Act, lan dipungkasi nganggo angger-angger dina Minggu.

The warning to flee the cities in 2001, typifies the warning to flee from Babylon at the Sunday law. The judgment brought upon the United States at the Sunday law typifies the judgment brought upon the entire world when Michael stands up and human probation closes. Christ’s signature as Alpha and Omega is repeatedly represented within the truths represented by the Blair Bill in 1888, and all that 1888 represents, repeating in 2001.

Piweling supaya mlayu saka kutha-kutha ing taun 2001, minangka pralambang saka piweling supaya mlayu metu saka Babil ing wektu hukum Minggu. Pengadilan sing ditibakaké marang Amerika Serikat ing wektu hukum Minggu minangka pralambang saka pengadilan sing ditibakaké marang saindenging jagad nalika Mikhael jumeneng lan mangsa kasempatan tumrap manungsa katutup. Tapak asmané Kristus minangka Alfa lan Omega bola-bali kagambaraké ana ing sajroning kabeneran-kabeneran sing dilambangaké déning Blair Bill ing taun 1888, lan sakabèhé sing diwakili déning taun 1888, kang kaulang manèh ing taun 2001.

2001, which was typified by 1888, represents not only the sign to flee as represented by the abomination of desolation, but it was also represented by 66 AD and the siege of Cestius. The siege of Titus in 70 AD represents the Sunday law in the United States. The Sunday law in the United States is represented by the year 321 and the first Sunday law of Constantine, and 538 represents when the last nation of the earth succumbs to the mark of the beast.

Taun 2001, kang dilambangaké déning 1888, ora mung makili pratandha kanggo mlayu kaya kang dilambangaké déning nisthaning karusakan, nanging uga dilambangaké déning taun 66 M lan pengepungan déning Cestius. Pengepungan déning Titus ing taun 70 M makili hukum Minggu ing Amérika Sarékat. Hukum Minggu ing Amérika Sarékat dilambangaké déning taun 321 lan hukum Minggu kapisan saka Konstantinus, lan 538 makili wektu nalika bangsa pungkasan ing bumi nyerah marang tandha kéwan.

2001 is 1888, Cestius and the year 66 AD. The Sunday law is Titus and the years 70 and 321. 2001 is also the baptism of Jesus, and His descent in Revelation chapter ten on August 11, 1840. All these symbols contribute to the line of the Constitution.

Taun 2001 iku 1888, Cestius, lan taun 66 M. Hukum Minggu iku Titus lan taun-taun 70 lan 321. Taun 2001 uga minangka baptisané Gusti Yésus, lan tumedhaké Panjenengané ing Wahyu pasal sepuluh ing tanggal 11 Agustus 1840. Kabèh pralambang iki nyumbang marang garis Konstitusi.

The prophetic history of the United States runs parallel to the history of Adventism. In 1798 the papacy received its deadly wound, and 1798 was the time of the end when the portion of the prophecies of Daniel that related to the history of the first and second angels of Revelation fourteen was unsealed. There in 1798, Adventism’s prophetic beginning is marked, and in 1798 the earth-beast with lamblike horns became the sixth kingdom of Bible prophecy.

Sajarah kenabianipun Amérika Sarékat lumampah sejajar kaliyan sajarahipun Adventisme. Ing taun 1798, kapausan nampi tatu ingkang matèni, lan taun 1798 punika dados wekdal wekasan nalika péranganing wangsit-wangsitipun Daniel ingkang magepokan kaliyan sajarahipun malaékat kapisan lan kapindho saking Wahyu patbelas kabikak. Ing ngriku, ing taun 1798, wiwitan kenabianipun Adventisme dipunmèni, lan ing taun 1798 kéwan bumi ingkang tandukipun kados cempen dados karajan kaping enem ing wangsit Kitab Suci.

1798 was preceded by three prophetic waymarks associated with the line of the earth beast, and therefore with the speaking of the United States, and the Constitution of the United States. Those three waymarks were the Declaration of Independence, spoken in 1776, then the Constitution in 1789, and then the Alien and Sedition Acts of 1798.

1798 dipunpendhului déning telung tenger profètis ingkang gayut kaliyan garis kéwan bumi, lan mila ugi kaliyan anggenipun Amérika Sarékat ngandika, sarta kaliyan Konstitusi Amérika Sarékat. Tiga tenger punika inggih punika Déklarasi Kamardikan, ingkang dipunucapaken ing taun 1776, lajeng Konstitusi ing taun 1789, lan salajengipun Alien and Sedition Acts taun 1798.

Those three waymarks address the prophetic line of the Constitution and mark the beginning of the sixth kingdom of Bible prophecy. The Sunday law is the end of the sixth kingdom of Bible prophecy’s reign, and therefore there must be of prophetic necessity three waymarks that precede the end, as typified by the three waymarks that preceded the beginning.

Telung tenger dalan iku nyandhak garis kenabian bab Konstitusi lan nandhani wiwitaning karajan kaping nem ing ramalan Kitab Suci. Undhang-undhang Minggu iku pungkasaning pamaréntahan karajan kaping nem ing ramalan Kitab Suci, mula kanthi kabutuhan kenabian mesthi ana telung tenger dalan sing ndhisiki pungkasan iku, kaya dene katitèni lumantar telung tenger dalan sing ndhisiki wiwitané.

In 2001, at the fall of the towers, the Patriot Act, is typified by the Blair Bill of 1888, along with the manifest rebellion of Adventism’s leadership at the Minneapolis General Conference. A rebellion which an angel told Sister White was typified by the rebellion against Moses by Korah, Dathan and Abiram is also typified by the baptism of Christ in 27 AD, the restraint of Islam on August 11, 1840 and the Declaration of Independence in 1776, as well as the “abomination of desolation, spoken by Daniel the prophet” as a sign to flee from the coming wrath, as represented by Cestius and 66 AD.

Ing taun 2001, nalika ambruké menara-menara, Patriot Act dipratandhani déning Blair Bill taun 1888, bebarengan karo pambrontakan kang kawedhar cetha saka kapemimpinan Adventisme ing General Conference Minneapolis. Pambrontakan kang malaékat matur marang Sister White minangka dipratandhani déning pambrontakan marang Musa déning Korah, Datan, lan Abiram, uga dipratandhani déning baptisané Kristus ing taun 27 M, pangekangan Islam tanggal 11 Agustus 1840, lan Declaration of Independence ing taun 1776, mangkono uga déning “abomination of desolation, spoken by Daniel the prophet” minangka pratandha supaya mlayu saka bebendu kang bakal teka, kaya kang dipralambangaké déning Cestius lan taun 66 M.

If you can still remember that the line of prophecy we are now considering is the line of the Constitution of the United States, all of the aforementioned prophetic lines contribute to and establish the prophetic theme represented by the line of the Constitution. Yet the line which appears to be the most interconnected line is the line of the formation of the image of the beast. The image of the beast is an image of the papal beast, which is represented as a beast with a woman reigning over the beast, which is the combination of church and state with the church in control of the relationship. In order for the United States to form an image to the beast apostate Protestantism must so control the government to the point where the government will pass and enforce religious statutes, and ultimately the Sunday law.

Manawa panjenengan isih saged kelingan bilih garis wangsit ingkang sapunika kita rembag punika inggih punika garis Konstitusi Amerika Sarékat, sedaya garis wangsit ingkang kasebat sadèrèngipun punika sami nyumbang dhateng lan netepaken téma wangsit ingkang dipunlambangaken déning garis Konstitusi punika. Nanging, garis ingkang katingalipun paling sesambungan inggih punika garis pambentukan gambar kéwan galak punika. Gambar kéwan galak punika inggih gambar saking kéwan galak kapapan, ingkang dipunlambangaken minangka kéwan galak kanthi satunggaling wanita mrentah ing ngatasipun kéwan galak punika, inggih punika gabungan greja lan nagara kanthi greja ngasta pangwasan tumrap sesambetan punika. Supados Amerika Sarékat saged mbentuk gambar tumrap kéwan galak punika, Protestantisme murtad kedah nguwasani pamaréntahan mekaten ngantos pamaréntahan punika badhé ngesahaken lan nindakaken pranatan-pranatan agami, lan ing pungkasanipun hukum Minggu.

As the process of forming the image of the beast is accomplished the Constitution, written with a premier principle which Thomas Jefferson penned as “separation of church and state,” is to be overturned. When the Protestant horn has the power to direct the Republican horn to enforce religious mandates, the very heart of the Constitution is torn apart, thus you have the prophetic relationship between the line of the Constitution and the line of the image of the beast.

Nalika proses pambentukan gambar kéwan iku kasampurnakaké, Konstitusi, kang katulis nganggo asas utama sing dipunserat déning Thomas Jefferson minangka “pamisahan antarané gréja lan nagara,” kudu dibalèkaké. Nalika sungu Protestan nduwèni kakuwatan kanggo ngarahaké sungu Republik supaya ngetrapaké pranatan-pranatan agama, jantungé Konstitusi piyambak kasuwèk, mula katon sesambungan nubuatan antarané garis Konstitusi lan garis gambar kéwan iku.

The period where the image of the beast is formed began in 2001, with the Patriot Act, and it ends at the Sunday law, when the mark of the beast is enforced. During that period the latter rain is sprinkled, for the latter rain begins to fall when the mighty angel of Revelation eighteen descends and lightens the earth with His glory, which, according to Sister White, would occur when the great buildings of New York City were brought down by a touch of the Lord.

Mangsa nalika gambar kéwan mau kawangun diwiwiti ing taun 2001, kanthi Patriot Act, lan iku rampung ing hukum Minggu, nalika tandha kéwan mau dileksanakaké. Sajeroning mangsa iku udan pungkasan dipepaki, awit udan pungkasan wiwit tumiba nalika malaékat kang kuwasa saka Wahyu wolulas mudhun lan madhangi bumi kanthi kamulyané, kang, miturut Sister White, bakal kalakon nalika gedhong-gedhong gedhé ing Kutha New York dirubuhaké déning sakecaping panyentuhané Pangéran.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Udan pungkasan iku bakal tumiba marang umaté Allah. Sawijining malaékat kang gagah prakosa bakal mudhun saka swarga, lan saklumahing bumi bakal kapadhangi déning kamulyané.” Review and Herald, 21 April 1891.

The period of the sprinkling of the latter rain represents a period of time when the wheat and tares of Adventism’s last generation are being sifted and purged. That sifting and purging ends at the Sunday law, and the wise virgins who possess the oil when the crisis of the Sunday law arrives, are sealed and then the Holy Spirit is poured out without measure until Michael stands up and human probation closes.

Mangsa panyipratan udan pungkasan nggambarake sawijining wektu nalika gandum lan lalang saka generasi pungkasan Adventisme lagi diayak lan diresiki. Pangayakan lan pambersihan iku pungkasané rampung ing wektu angger-angger Minggu, lan para prawan wicaksana sing nduwèni lenga nalika krisis angger-angger Minggu tekan, bakal disegel, banjur Roh Suci diwutahaké tanpa ukuran nganti Mikhaèl jumeneng lan mangsa sih-rahmat tumrap manungsa katutup.

During the formation of the image of the beast in the United States the latter rain will be sprinkling, and during the formation of the image of the beast in the world the latter rain will be poured out without measure.

Sajeroning pambentukan gambaring kéwan galak ing Amérika Sarékat, udan pungkasan bakal wiwit diprèciki; lan sajeroning pambentukan gambaring kéwan galak ing donya, udan pungkasan bakal diwutahaké tanpa ukuran.

In 2001 the testing of the Laodicean Seventh-day Adventist church began, as typified by the Protestants of August 11, 1840, and by ancient Israel when Christ was baptized.

Ing taun 2001 wiwit ana pangujian tumrap pasamuwan Advent Dina Pitung Laodikia, kaya sing dipralambangake déning wong-wong Protestan tanggal 11 Agustus 1840, lan déning Israel kuna nalika Kristus kabaptis.

> “The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.

> “Wektu panggawéaning pangruwating pracaya wis ana ing ngarepé kita, awit pamedhar sora keras saka malaékat katelu wis wiwit lumantar panyingkapan bab kabenerané Kristus, Juru Panebus sing ngapura dosa. Iki minangka wiwitaning pepadhang saka malaékat kang kamulyané bakal ngebaki saindenging bumi.” Selected Messages, buku 1, 362.

The final testing process for the former covenant people begins when the light of the angel of Revelation eighteen begins to present His message. His message is also represented in the first three verses of chapter eighteen of Revelation, and those three verses were, according to Sister White fulfilled when the great buildings of New York City came down.

Prosès pangujian pungkasan tumrap umat prajanjian biyèn diwiwiti nalika pepadhanging malaékat ing Wahyu wolulas wiwit ngaturaké pesené. Pesené uga dipralambangaké ing telung ayat kapisan saka pasal wolulas kitab Wahyu, lan telung ayat mau, miturut Sister White, wis kalakon nalika gedhong-gedhong gedhé ing Kutha New York ambruk.

The testing process then began, as represented by John in chapter ten of Revelation. The test was whether you would take the little book that was in the angel’s hand, and then eat it. During this testing period, while the latter rain is being sprinkled it is falling only upon those who choose to take the little book and eat it.

Banjur proses panggodhahan mau kawiwitan, kaya sing dilambangaké déning Yohanes ing pasal sepuluh kitab Wahyu. Panggodhahan iku yaiku apa kowé gelem njupuk kitab cilik sing ana ing tangané malaékat mau, banjur mangané. Sajeroning mangsa panggodhahan iki, nalika udan pungkasan lagi katibakaké, udan iku mung tumiba marang wong-wong sing milih njupuk kitab cilik mau lan mangané.

> “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

> “Akeh wong, ing ukuran kang gedhé, wis gagal nampani udan wiwitan. Wong-wong mau durung nampa kabèh paédah kang wis diparingaké Allah kanthi mangkono kanggo wong-wong mau. Wong-wong mau ngarep-arep yèn kakurangan iku bakal kacukupan déning udan pungkasan. Nalika lubèré sih-rahmat kang paling sugih bakal diparingaké, wong-wong mau duwé ancas mbukak atiné supaya nampani iku. Wong-wong mau lagi gawé kaluputan kang nggegirisi. Pakaryan kang wis diwiwiti Allah ana ing atiné manungsa lumantar maringi pepadhang lan kawruh saka Panjenengané kudu terus lumaku tanpa pedhot. Saben wong kudu nyadhari kabutuhané dhéwé. Ati kudu dikosongaké saka saben najis lan disucekaké kanggo papan dedalemé Roh. Kanthi ngakoni lan ninggal dosa, kanthi pandonga kang temenan, lan kanthi masrahaké awaké dhéwé marang Allah, para sakabat wiwitan nyawisaké awaké kanggo kacurahané Roh Suci ing Dina Pentakosta. Pakaryan kang padha, nanging ing drajat kang luwih gedhé, kudu katindakaké saiki. Banjur wakil manungsa mung prelu nyuwun berkah iku, lan ngentèni Gusti ngrampungaké pakaryan kang magepokan karo dhèwèké. Allah piyambak kang miwiti pakaryan iku, lan Panjenengané bakal ngrampungaké pakaryan-Nya, ndadèkaké manungsa sampurna ana ing Gusti Yésus Kristus. Nanging ora kena ana nglirwakaké sih-rahmat kang dilambangaké déning udan wiwitan. Mung wong-wong kang urip manut marang pepadhang kang wis ditampani bakal nampa pepadhang kang luwih gedhé. Kajaba kita saben dina maju ing ngetingalaké kautaman-kautaman Kristen kang aktif, kita ora bakal ngenali pamedharing Roh Suci ing udan pungkasan. Bisa waé iku lagi tumiba ing ati-ati wong ing sakubengé kita, nanging kita ora bakal bisa mbedakaké utawa nampani iku.” Testimonies to Ministers, 506, 507.

Those who ate the message of 2001 were receiving a message appropriate for that period, but they were to be tested in order to manifest if they truly internalized the message into an experience prepared for the seal of God. In that period the latter rain is therefore represented as sprinkling, for the wheat and tares are still together. Therefore, Sister White says, “It may be falling on hearts all around us, but we shall not discern or receive it.” When the wise are separated from the foolish, the latter rain is then poured out without measure, as it was at Pentecost, which typifies the Sunday law.

Wong-wong sing nedha pawartos taun 2001 nampani sawijining pawartos kang cocog tumrap mangsa iku, nanging padha kudu diuji supaya kababar manawa satemene padha wis nglebetake pawartos iku dadi sawijining pengalaman kang wis disadiyakake tumrap meterai Allah. Mulané, ing mangsa iku udan pungkasan dilambangaké minangka rericikan banyu, amarga gandum lan iluk isih bebarengan. Mulané, Sister White ngandika, “Bisa waé iku lagi tumiba ing ati-ati wong ing sakiwa-tengen kita, nanging kita ora bakal mbedakaké utawa nampani iku.” Nalika wong wicaksana kapisah saka wong bodho, udan pungkasan banjur diwutahaké tanpa ukuran, kaya déné nalika Pentakosta, kang nglambangaké undhang-undhang Minggu.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Maneh, pasemon-pasemon iki mulang yèn ora ana mangsa kasempatan maneh sawisé pangadilan. Nalika pakaryan Injil wis rampung, sanalika banjur ngetutake pamisahan antarané wong becik lan wong ala, lan nasib saben golongan katetepaké salawas-lawasé.” Christ’s Object Lessons, 123.

The period of the sprinkling of the latter rain, followed by a period when the latter rain is poured out without measure, are also illustrated as two periods where judgment is accomplished upon God’s people. The first period of judgment upon God’s people began with the house of God on September 11, 2001, and at the Sunday law judgment is then accomplished for God’s other flock who are responding to or rejecting the loud cry of the third angel that begins at the Sunday law in the United States, and ends when Michael stands up, and human probation closes.

Mangsa panyiraman udan pungkasan, kang kasusul déning sawijining mangsa nalika udan pungkasan kauncalaké tanpa ukuran, uga digambaraké minangka rong mangsa nalika pangadilan katindakaké marang umaté Allah. Mangsa pangadilan kang kapisan marang umaté Allah diwiwiti saka brayaté Allah ing tanggal 11 September 2001, lan ing pangadilan hukum Minggu iku banjur pangadilan katuntaské tumrap wedhus liyané kagungané Allah, yaiku wong-wong kang nanggapi utawa nampik panguwuh sora malaékat katelu kang diwiwiti ing hukum Minggu ing Amérika Sarékat, lan mungkasi nalika Mikhaèl jumeneng, lan mangsa sih-rahmaté manungsa katutup.

The two periods of the latter rain, which are also the two periods of the judgment which begins with the house of God, and then moves to God’s other flock, are also the two periods of the formation of the image of the beast.

Rong mangsa udan pungkasan iku, kang uga minangka rong mangsa pangadilan sing wiwit saka brayaté Allah, banjur lumaku marang wedhus gèmbalaané Allah liyané, uga minangka rong mangsa pambentukaning reca kéwan galak mau.

Within the first of those two prophetic periods, when judgment is brought upon God’s church and also the United States, is the very same history where the Republican horn and the Protestant horn are both judged. Right where Laodicean Adventism is spewed out of the mouth of the Lord, the United States fills its probationary cup, and national ruin is brought upon the nation, and Satan then appears and begins his marvelous work. The one hundred and forty-four thousand are sealed and lifted up as an ensign at the Sunday law.

Ing salebeting periode nubuat pisanan saka loro periode iku, nalika pangadilan dipunpendhet dhateng pasamuwanipun Allah lan ugi dhateng Amerika Serikat, punika sajarah ingkang sami ing pundi sungu Republik lan sungu Protestan sami-sami dipunadili. Ing panggenan ingkang sami, nalika Adventisme Laodikia dipunsambrataké metu saking tutukipun Gusti, Amerika Serikat ngisi tuwunging mangsa pitadosipun, lan karusakan nasional dipunbikak dhateng bangsa punika, lajeng Iblis medal lan wiwit nindakaken pakaryanipun ingkang nggumunaken. Satus patang puluh sekawan ewu dipunsegel lan dipunangkat dados pratandha ing wekdal angger-angger Minggu.

We are informed that it is impossible to give any idea of “the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended.”

Kita dipunwulang bilih mokal maringi gegambaran punapa kemawon bab “pengalamanipun umat Allah ingkang badhé taksih gesang wonten ing bumi nalika kamulyan swarga lan balènipun panganiaya jaman rumiyin kacekak dados satunggal.”

> “Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.” Testimonies, volume 9, 16.

> “Setan iku sawijining murid Alkitab sing sregep. Dheweke mangerti manawa wektune wus cendhak, lan ing saben bab dheweke ngupaya nglawan pakaryane Gusti ing bumi iki. Ora bisa diparingake gegambaran kang nyukupi bab pengalaman umat Allah kang isih bakal urip ana ing bumi nalika kamulyan swarga lan balenane panganiaya ing jaman kapungkur campur dadi siji. Wong-wong mau bakal lumaku ana ing pepadhang kang medal saka dhampar Allah. Lumantar para malaekat bakal ana sesambungan kang tetep antaraning swarga lan bumi. Lan Setan, kaubengan malaekat-malaekat ala, sarta ngaku minangka Allah, bakal nindakake mukjijat saka sakehe warna, kanggo ngapusi, manawa bisa, malah para pinilih piyambak. Umat Allah ora bakal nemokake kaslametane ana ing nindakake mukjijat, awit Setan bakal niru mukjijat-mukjijat kang bakal katindakake. Umat Allah kang wus kabukten lan katitah bakal nemokake kakuwatane ana ing pratandha kang kasebat ana ing Exodus 31:12–18. Wong-wong mau kudu ngadeg jejeg ana ing Sabda kang gesang: ‘Ana tulisané.’ Iki mung siji-sijine dhasar kang ndadekake wong-wong mau bisa ngadeg kanthi manteb. Wong-wong kang wis nerak prejanjiané karo Allah bakal ana ing dina iku tanpa Allah lan tanpa pangarep-arep.” Testimonies, volume 9, 16.

The repetition of the persecutions of the past begins at the Sunday law in the United States, for Satan begins his marvelous work at that time, and the wise virgins who have already been “tried and tested,” will then “walk in the light proceeding from the throne of God.” This will be accomplished through the work of angels, for “by means of the angels there will be constant communication between heaven and earth.”

Pangulanganing panganiaya ing jaman biyèn wiwit ing hukum Minggu ana ing Amerika Sarékat, amarga ing wektu iku Iblis miwiti pakaryané kang nggumunaké, lan para prawan wicaksana sing wis “dititah lan diuji,” banjur bakal “lumaku ana ing pepadhang kang medal saka dhamparé Allah.” Iki bakal kaleksanan lumantar pakaryaning para malaékat, amarga “lumantar para malaékat bakal ana sesambungan kang tanpa pedhot antarané swarga lan bumi.”

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Para wong kang pinilih kang jumeneng ana ing sandhinge Gusti, Pangéraning saindenging bumi, nduwèni kalungguhan kang biyèn kaparingaké marang Sétan minangka kerub panutupi. Lumantar para makhluk suci kang ngubengi dhamparé, Gusti njaga sesambungan kang tanpa pedhot karo para pedununging bumi. Lenga emas iku nglambangaké sih-rahmat kang lumantar iku Gusti Allah njagi supaya damar-damaring para pitados tansah kapenuhi, supaya ora kelap-kelip banjur mati. Saupama ora merga lenga suci iki diwutahaké saka swarga lumantar pawarta-pawarta saka Rohé Allah, piranti-piranti kadurjanan mesthi bakal nguwasani manungsa kabeh.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Gusti Allah dipaédahi nalika kita ora nampani pawartos-pawartos kang Panjenengané kirimaké marang kita. Kanthi mangkono kita nampik lenga mas kang kersa Panjenengané tumpahaké menyang jiwa kita supaya bisa katularaké marang wong-wong kang ana ing pepeteng. Nalika swara panggilan bakal kumandhang, ‘Lah, pangantèn lanang teka; metua kowe kanggo nyongsong dhèwèké,’ wong-wong kang durung nampani lenga suci, kang durung ngreksa sih-rahmat Kristus ana ing sajroning atiné, bakal nemokaké, kaya para prawan bodho, yèn wong-wong mau ora siyap kanggo nemoni Gustiné. Ing sajroning awaké dhéwé, wong-wong mau ora duwé daya kanggo olèh lenga iku, lan uripé dadi remuk. Nanging manawa Roh Suci Allah dipun suwun, manawa kita nyuwun kanthi panyuwun kang temen, kaya Musa biyèn, ‘Tuduhna kamulyanPaduka marang kawula,’ katresnané Allah bakal kasawur ana ing ati kita. Lumantar pipa-pipa mas, lenga mas iku bakal katularaké marang kita. ‘Dudu srana kakuwatan, lan dudu srana daya, nanging srana Roh-Ku, mangkono pangandikané Pangéran para sarwa tumindak.’ Kanthi nampani sorot padhang saka Srengéngé Kabeneran, para putrané Allah madhangi kaya pepadhang ing donya.” Review and Herald, July 20, 1897.

The wise are those who are sealed in Revelation chapter seven and Ezekiel chapter nine, and who are contrasted with the foolish who dishonor the Lord, by refusing “the communications he sends.” The foolish are those “who have broken their covenant with God who will in that day be without God and without hope.” Those two classes were tested and brought to a point where they manifested their character based upon whether they accepted or rejected the message of the hour. The message of the hour since September 11, 2001 has been the message of the latter rain.

Wong-wong wicaksana iku yaiku wong-wong kang kacaphet segel ing Wahyu pasal pitu lan Yehezkiel pasal sanga, lan kang dipadakaké béda karo wong-wong bodho sing ngina Gusti, awit padha nampik “pawartos-pawartos kang Panjenengané kirim.” Wong-wong bodho iku yaiku wong-wong “kang wis nerak prasetyané karo Gusti Allah, kang ing dina iku bakal tanpa Gusti Allah lan tanpa pangajab.” Rong golongan iku wis katindhih ing panggodhà lan digawa tekan sawijining titik nalika padha ngetingalaké wataké adhedhasar apa padha nampa utawa nampik piwulanging wektu iku. Piwulanging wektu iku wiwit tanggal 11 September 2001 yaiku piwulang bab udan pungkasan.

The message of the latter rain is recognized by the methodology of line upon line as set forth in Isaiah chapter twenty-eight. The methodology of line upon line is God’s appointed method of biblical study, and therefore to reject that methodology is not only to reject the message represented through the application of line upon line, from here a little and there a little, it is also to reject the Giver of the methodology.

Piwucal bab udan pungkasan dipunmangertosi lumantar metodologi garis ing sadhuwuring garis kados dene dipunandharaken wonten ing Yesaya pasal kalih dasa wolu. Metodologi garis ing sadhuwuring garis punika inggih punika cara sinau Kitab Suci ingkang sampun katetepaken dening Allah, mila nolak metodologi punika boten namung ateges nolak piwucal ingkang kaawakaken lumantar pangginan garis ing sadhuwuring garis, saking ngriki sakedhik lan saking ngrika sakedhik, nanging ugi ateges nolak Sang Paring metodologi punika.

Because of the inspired parameters revealed in the testing process that leads to the sealing of the one hundred and forty-four thousand, it is apparent that the only way a child of God can navigate through the history where “celestial glory and a repetition of the persecutions of the past are blended,” is to be in an experience where the light from the throne of God can be recognized. It must be recognized, or it is useless, and we are lost.

Amarga ana paugeran-paugeran ilahi kang kapratelakaké ing sajroning proses panggodhèn kang nuntun marang pepatèkané wong satus patang puluh papat ewu, cetha yèn siji-sijiné dalan supaya anaké Gusti Allah bisa ngliwati sejarah nalika “kamulyan kaswargan lan baliné panganiaya jaman biyèn kacampur dadi siji,” yaiku manggon ing sajroning pengalaman ing ngendi pepadhang saka dhamparé Gusti Allah bisa dingertèni. Pepadhang iku kudu dingertèni; menawa ora, iku ora ana gunané, lan kita bakal kasasar.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Kita aja nganti ngenteni udan pungkasan. Iku bakal rawuh tumrap kabèh wong sing gelem ngakoni lan nampa ebun lan udan sih-rahmat sing tumiba marang kita. Nalika kita nglumpukaké pecahan-pecahan pepadhang, nalika kita ngregani sih-kadarmané Allah sing mesthi, Panjenengané kang remen supaya kita pitados marang Panjenengané, mula saben prasetyané bakal kalaksanan. [Yesaya 61:11 quoted.] Kabèh bumi kudu kapenuhan kamulyané Allah.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

In the period that began when the angel of Revelation eighteen fills the whole earth with His glory, beginning on September 11, 2001, the latter rain has only come “upon” those “who” have “recognized and appropriated the dew and showers of grace that” is “falling upon us.” The “great mistake” identified earlier by Sister White, was when the foolish virgins thought they could wait until the latter rain was poured out without measure, for then they thought they could catch up. Not so, only those who are growing in their understanding of God’s prophetic word receive more light.

Ing wektu kang diwiwiti nalika malaekat ing Wahyu wolulas ngebaki sakabèhing bumi kanthi kamulyané, wiwit tanggal 11 September 2001, udan pungkasan mung teka “maringi” marang wong-wong “kang” wis “ngakoni lan nampani ebun lan pancuran sih-rahmat kang” “lagi tumiba marang kita.” “Kekeliruan gedhé” kang wis diwedharaké sadurungé déning Sister White, yaiku nalika para prawan bodho ngira yèn padha bisa ngentèni nganti udan pungkasan katutahaké tanpa ukuran, awit nalika semana padha ngira bisa nyusul. Ora mangkono; mung wong-wong kang tuwuh ing pangertené marang pangandika nubuaté Allah sing nampa pepadhang luwih akèh.

As we conclude this article, the point I wish to identify is in connection with the purpose of the testing time we are now in. If we are to “walk in the light proceeding from the throne of God” in the time when the persecutions of the past are repeated, we will need to master the prophetic word in advance of the crisis.

Nalika kita ngrampungake artikel iki, bab kang arep dakcethakake ana gandhengané karo ancasé mangsa pangujian kang saiki lagi kita alami. Manawa kita arep “mlaku ana ing pepadhang kang medal saka dhamparing Allah” ing wektu nalika panganiaya-panganiaya jaman biyèn kapituladèn manèh, kita kudu nguwasani tembung pamedhar wangsit sadurungé tekaning krisis.

In chapter one, Daniel and the three worthies had already perfected their education before they went in to be tested by Nebuchadnezzar. For forty days Christ opened the prophetic word to the understanding of the disciples in advance of the ten days where the disciples perfected their unity. Then came Pentecost, which typifies the Sunday law.

Ing pasal siji, Daniel lan telu kancané sing pinilih iku wus sampurna anggoné ngudi kawruh sadurungé padha mlebu kanggo diuji déning Nebukadnésar. Sajeroning patang puluh dina Kristus mbikak pangandika kenabian marang pangertèné para sakabat sadurungé tekan sepuluh dina nalika para sakabat nyampurnakaké kasawijiané. Sawisé iku rawuh Pentakosta, kang nglambangaké paugeran Minggu.

In Daniel chapter three, Shadrach, Meshach and Abednego informed Nebuchadnezzar they needed no extra time, for they were already settled as to what they were to do in the Sunday law testing time. Their faithfulness was magnified when they walked in the furnace with Christ, and the message they had already settled into before the test was carried to all the then-known world by all the visiting dignitaries that witnessed the miracle in the furnace.

Ing Daniel pasal telu, Sadrakh, Mesakh, lan Abednego ngandhani Nebukadnezar yèn wong-wong mau ora mbutuhake wektu tambahan, awit wong-wong mau wis mantep bab apa kang kudu ditindakaké déningé ing mangsa panggodhèn hukum Minggu. Kasetyané saya kinurmataké nalika wong-wong mau lumaku ana ing pawon geni bebarengan karo Kristus, lan pesen kang wis padha tetepaké sadurungé ujian iku banjur kababar marang sakabehing jagad kang nalika semana wis kawéntar, lumantar para pangarsa tamu saka manéka papan kang nyeksèni kaélokan ana ing pawon geni iku.

We will continue these thoughts in the next article.

Kita badhe nerusaken pamanggih-pamanggih punika ing artikel salajengipun.

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