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# Rome Establishes the Vision - Number Fifteen

Rum Netepake Wahyu - Nomer Limalas

The Final Test: Awakening to the Prophetic Controversy of the Image of the Beast

Ujian Pungkasan: Waspada marang Kontroversi Profetik bab Arca Sato Galak

Author

Jeff Pippenger

Published

September 3, 2024

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We are now in the testing period of the image of the beast, and the first prophetic controversy in Adventism’s history is now being repeated. In July of 2023, Michael the archangel descended to awaken Ezekiel’s dead dry bones, who were lying slain in the street of that great city of Sodom and Egypt. There in chapter eleven of Revelation, they are brought out of their sleep of death by the impartation of the Spirit. In chapter thirty-seven of Ezekiel, the message of the four winds is identified as the message that turns the dead dry bones, which is identified as the whole house of Israel, into the Lord’s army. The prophet Daniel represents John’s two slain witnesses, and he also represents those in the valley of dead dry bones as well as the wise virgins in the parable.

Saiki kita dumunung ing mangsa pangujian tumrap gambaring kéwan galak, lan pasulayan nabi kapisan ing sajarah Adventisme saiki lagi kaulang maneh. Ing Juli 2023, Mikhaèl sang penghulu malaékat tumedhak kanggo nggugah balung-balung garingé Yézkiel sing mati, kang padha gumlethak katempuh pati ana ing dalan kutha gedhé iku, yaiku Sodom lan Mesir. Ana ing pasal sewelas kitab Wahyu, wong-wong mau katuntun metu saka turu pati déning pambageyaning Roh. Ana ing pasal telung puluh pitu kitab Yézkiel, piwulang bab patang angin iku katetepaké minangka piwulang sing ngowahi balung-balung garing sing mati, kang katandhani minangka sakabèhé brayat Israèl, dadi wadya-balané Pangéran. Nabi Danièl nglambangaké saksi loro Yohanes sing katempuh pati, lan dhèwèké uga nglambangaké wong-wong ing lembah balung-balung garing sing mati, uga para prawan wicaksana ing pasemon iku.

When the Millerites fulfilled the parable, they recognized that their experience was represented in the parable. The one hundred and forty-four thousand will also need to recognize that they had been in the tarrying time. Like Daniel in chapter nine, they will need to recognize that they have been scattered into the enemies’ land as represented by the seven times of Leviticus twenty-six, and also understand Nebuchadnezzar’s secret image of beasts.

Nalika para Millerit ngleksanani pasemon iku, wong-wong mau banjur ngerti manawa pengalamané kagambarake ana ing pasemon kasebut. Wong satus patang puluh papat ewu uga bakal kudu ngerti manawa wong-wong mau wis ana ing mangsa panundhan. Kaya Daniel ing pasal sanga, wong-wong mau bakal kudu ngerti manawa wong-wong mau wis kasebar menyang tanahé para mungsuh, kaya sing digambarake déning pitung mangsa ing Imamat rong puluh nem, lan uga mangertèni pralambang kéwan-kéwan sing rahasia saka Nebukadnésar.

In each of these lines a prophetic test from God’s word is represented. The two witnesses dead in the street are filled with the Spirit as they are resurrected. Ezekiel’s dead bones needed to hear a prophetic message. Daniel had been studying the writings of Moses and Jeremiah when he was awakened to his scattered condition. In chapter two Daniel and the three worthies were metaphorically awakened to the fact that they had been placed under a death decree, and then the prophetic light which had been hidden and then unsealed rescued Daniel and his three friends. The virgins of the parable are awakened by a “cry” at midnight. The Millerites were awakened when Christ removed His hand from the figures on the chart. In all six witnesses it is a prophetic message that awakens the dead or sleeping ones. It then produces a testing where two classes are manifested at the conclusion of the testing process.

Ing saben larik iki ana sawijining ujian kenabian saka Sabdaning Allah kang kaandharake. Loro seksi kang mati ana ing dalan iku kapenuhan Roh nalika padha ditangèkaké manèh. Balung-balung mati ing pamedharan Ézékiel perlu ngrungokaké sawijining pawarta kenabian. Daniel lagi nyinaoni tulisan-tulisan Musa lan Yeremia nalika dheweke digugah marang kaanané kang kasebar. Ing pasal loro, Daniel lan telu wong pinujul iku kanthi kiasan digugah marang kasunyatan yèn dheweke wis katetepaké ana ing sangisoring dhawuh paukuman pati, banjur pepadhang kenabian kang wis didhelikaké lan sabanjuré dibukak segelé nylametaké Daniel lan telu kancané. Para prawan ing pasemon iku digugah déning sawijining “pambengok” ing tengah wengi. Para Millerit digugah nalika Kristus nyingkiraké astané saka gambar-gambar ing bagan. Ing kabèh enem seksi iku, pawarta kenabianlah kang nggugah wong-wong mati utawa turu. Sawisé iku banjur ngasilaké sawijining ujian kang ing pungkasaning prosès pangujian iku kawedhar rong golongan.

Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, it is Ezekiel’s message of the four winds, and of Moses’ scattering of seven times in Leviticus twenty-six. It is the message of the resurrection that is brought by Michael the archangel. It is the message of Nebuchadnezzar’s secret dream of the image of beasts.

Adhedhasar larik-larik punika, katetepaken bilih nalika satus patang puluh sekawan ewu dipunwunguaken ing dinten-dinten wekasan, punika inggih pesenipun Yehezkiel bab sekawan angin, lan bab panyebaran kaping pitu dening Musa ing Imamat kalih dasa enem. Punika pesen bab kawungunipun tiyang pejah ingkang dipunasta dening Mikhaèl, pangarsaning para malaékat. Punika pesen bab pangimpen rahasiaipun Nebukadnezar ngenani reca saking kéwan-kéwan.

The virgins are tested based upon whether they have oil, which is identified as “the messages of God’s spirit.” The Millerites were awakened when they realized they were identified within God’s prophetic word, and also when they saw the same evidence that first led them to predict 1843 actually predicted October 22, 1844. Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, they will be awakened to a prophetic testing message which produces two classes of worshippers.

Para prawan diuji adhedhasar apa padha nduwèni lenga, kang diidentifikasi minangka “pesen-pesening Rohé Allah.” Wong-wong Millerit kawangun nalika padha nyumurupi yèn dhèwèké katandhani ana ing Sabdaning ramalané Allah, lan uga nalika padha ndeleng yèn bukti kang padha sing wiwitané nuntun dhèwèké kanggo ngramal taun 1843, satemené ngramal tanggal 22 Oktober 1844. Adhedhasar garis-garis iki, diteguhaké yèn nalika sèket patang ewu kaping pindho lan patang puluh èwu padha kawangun ing dina-dina wekasan, dhèwèké bakal kawangun marang sawijining pesen ujian kenabian kang ngasilaké rong golongan wong panyembah.

All of these lines find their perfect and final fulfillment in the period of prophetic testing represented by the formation of the image to and of the beast. That test is finished when probation closes upon the virgins at the Sunday law. Therefore, the image of the beast testing process that is repeatedly represented as a test that manifests who have understood the message that was unsealed, is represented by all these prophetic lines. In Daniel twelve the wise who understand the increase of knowledge navigate a three-step testing process represented as being made pure, white and tried. Those three steps are the steps of conviction brought by the Holy Spirit, representing a conviction of sin, righteousness and judgment. Those three steps are the courtyard, the holy place and the Most Holy Place. Those three steps are also represented in the three angels of Revelation fourteen as well as in the experience of Daniel and the three worthies in chapter one. There they first passed a dietary test, then a visual test and finally they passed the third test given by the king of the north—represented by Nebuchadnezzar.

Kabeh garis iki nemokake kasampurnan lan penggenapané kang sampurna lan pungkasan ing mangsa pacoban nabi kang diwakili déning pambentukan gambar marang lan saka kéwan buas. Pacoban iku rampung nalika mangsa kasempatan sih-rahmat katutup tumrap para prawan ing hukum Minggu. Mulané, prosès pacoban gambar kéwan buas, kang bola-bali diwakili minangka sawijining pacoban kang nduduhaké sapa waé kang wis mangertèni marang pekabaran kang wis kabukak segelé, diwakili déning kabèh garis nabi iki. Ing Daniel rolas, para wicaksana kang mangertèni tambahé kawruh ngliwati sawijining prosès pacoban telung tataran kang diwakili minangka dimurnèkaké, diputihaké, lan diuji. Telung tataran mau iku tataran-tataran keyakinan kang digawa déning Roh Suci, kang makili keyakinan bab dosa, kabeneran, lan pangadilan. Telung tataran mau iku plataran, papan suci, lan Papan Mahasuci. Telung tataran mau uga diwakili ing telung malaékat ing Wahyu patbelas, uga ing pengalaman Daniel lan telung wong pinilih ing pasal siji. Ana ing kono dhèwèké pisanan ngliwati pacoban babagan pangan, banjur pacoban pandeleng, lan pungkasané padha ngliwati pacoban katelu kang kaparingaké déning raja lor—kang diwakili déning Nebukadnezar.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.

> Dene tumrap bocah papat iki, Gusti Allah maringi marang wong-wong mau kawruh lan kaprigelan ing sakehing piwulang lan kawicaksanan; lan Daniel nduwèni pangerten ing sakehing wahyu lan pangimpen. Nalika wus tekan pungkasaning dina-dina kang wus dipangandikakaké déning Sang Prabu supaya wong-wong mau digawa mlebu, mula kepala para sida-sida nggawa wong-wong mau sowan ana ing ngarsané Nebukadnezar. Lan Sang Prabu ngandika karo wong-wong mau; lan ana ing antarané kabèh mau ora ana kang tinemu kaya Daniel, Hananya, Misael, lan Azarya; mulané wong-wong mau banjur ngadeg ana ing ngarsané Sang Prabu. Lan ing sakehing prakara kawicaksanan lan pangerten kang Sang Prabu takonaké marang wong-wong mau, panjenengané nemu yèn wong-wong mau sapuluh kaping luwih becik tinimbang kabèh para ahli jimat lan para juru lintang kang ana ing saindenging karajané. Daniel 1:17–20.

The last of three tests for Daniel and the three worthies was a test carried out by Nebuchadnezzar, thus typifying the final prophetic test Daniel and the three worthies typify is about Babylon, for Nebuchadnezzar was the king, which in Isaiah chapter seven, verses eight and nine establishes a king, a capital of a nation and a “head” which are interchangeable symbols. The “head” is representing the head of Modern Babylon in the last days. That “head” in the last days is the whore of Revelation seventeen, who has written upon her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.”

Panggodhan pungkasan saka telung panggodhan kanggo Daniel lan telu para luhur iku sawijining panggodhan kang kalaksanakake déning Nebukadnésar; mulané, iki nggambaraké yèn panggodhan profetik pungkasan kang dilambangaké déning Daniel lan telu para luhur iku magepokan karo Babul, awit Nebukadnésar iku raja, kang ana ing Yesaya bab pitu, ayat wolu lan sanga, netepaké sawijining raja, ibukutha sawijining bangsa, lan sawijining “sirah,” kang dadi pralambang-pralambang kang bisa dipertukaraké. “Sirah” iku nggambaraké sirahing Babul Modhèren ing dina-dina pungkasan. “Sirah” iku ing dina-dina pungkasan yaiku wanita sundel ing Wahyu pitulas, kang ana tulisan ing bathuké mangkéné: “RAHASIA, BABUL AGUNG, IBUNÉ PARA SUNDEL LAN KABEH KEDADOSAN NJIJIKI ING BUMI.”

The one hundred and forty-four thousand’s last prophetic test is associated with a correct or incorrect understanding of the “head” of modern Babylon in the last days. Their last test also includes understanding that modern Babylon and Modern Rome are interchangeable symbols, and therefore modern Babylon’s “head” is the same “head” in either line, for they are interchangeable symbols.

Ujian kenabian pungkasan tumrap golongan satus patang puluh papat ewu ana gegayutané karo pangerten kang bener utawa kang kliru ngenani “sirah” Babil modern ing dina-dina wekasan. Ujian pungkasané uga nyakup pangerten yèn Babil modern lan Roma modern iku lambang-lambang kang bisa silih gantèni, lan mulané “sirah” Babil modern iku “sirah” kang padha ing salah siji garis, amarga iku kabèh minangka lambang-lambang kang bisa silih gantèni.

> “The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.

> “Jagad kebak prahara, perang, lan pasulayan. Nanging ana ing sangisoré siji kepala—daya kapapaan—umat manungsa bakal manunggal kanggo nglawan Gusti Allah ana ing pribadiné para seksiné.” Testimonies, volume 7, 182.

Daniel and the three worthies illustrate that the final prophetic test, for it is always a test upon prophecy, is a test over the subject of Rome, for the head in the last days is the papal power, who is typified by Nebuchadnezzar, the first head of Babylon, who personally tested Daniel and the three worthies. The controversy typified by Daniel and the three worthies, is also prefigured by the first controversy in the foundational history of Adventism, as represented upon the 1843 chart, which was directed by the hand of the Lord, and was not to be altered. The controversy represented upon the 1843 chart was based upon identifying Antiochus Epiphanes or pagan Rome as the power who established the vision in verse fourteen of Daniel chapter eleven.

Danièl lan telu pahlawan suci punika nedahaken bilih ujian profètis ing pungkasan, amargi punika tansah dados ujian tumrap ramalan, inggih punika ujian ngenani bab Rum, awit sirah ing dinten-dinten pungkasan punika kakuwasan kapapaan, ingkang dipratandhani déning Nebukadnésar, sirah kapisan Babilon, ingkang piyambak nguji Danièl lan telu pahlawan suci punika. Pasulayan ingkang dipratandhani déning Danièl lan telu pahlawan suci punika, ugi sampun diprayogakaken rumiyin déning pasulayan kapisan wonten ing sajarah dhasar Adventisme, kados ingkang dipunwedharaken wonten ing bagan 1843, ingkang dipunarahaken déning asta Sang Pangéran, lan boten kenging dipunowahi. Pasulayan ingkang dipunwedharaken wonten ing bagan 1843 punika adhedhasar pangenalan Antiochus Epiphanes utawi Rum kapir minangka kakuwasan ingkang netepaken wahyu wonten ing ayat patbelas saking Danièl bab sewelas.

In the history of the last days the one hundred and forty-four thousand will be tested upon their prophetic understanding. Prophetic understanding is established by the several lines of prophecy that uphold the final test as prophetic in nature. The test will be progressive and will reach its conclusion with a manifestation of two classes of worshippers.

Ing sajarahé dina-dina wekasan, wong satus patang puluh papat ewu bakal kauji adhedhasar pangertené ngenani pratandha-pratandha kenabian. Pangerten kenabian ditetepaké déning sawetara larik wangsit sing nyokong yèn paukuman pungkasan iku sajatiné asipat kenabian. Paukuman iku bakal lumaku saya maju lan bakal tekan ing pungkasané kanthi kawedharan rong golongan wong sing padha nyembah.

As represented in Daniel chapter twelve, the testing begins when new prophetic light is unsealed, and the first test is then whether to eat the message or reject the message. That test is represented by Daniel as “purified,” and the next test Daniel called, “made white,” and the process ended at the third and final test represented as “tried.” The third and final test is where the two classes are “tried,” and it is there they manifest whether they have oil, or not.

Kados katuduhaké ing Daniel pasal rolas, panggodhèn iku diwiwiti nalika pepadhang pitedah anyar dibikak meterainé, lan panggodhèn kapisan banjur yaiku apa bakal mangan piwulang iku utawa nampik piwulang iku. Panggodhèn iku katuduhaké déning Daniel minangka “disucekaké,” lan panggodhèn sabanjuré déning Daniel sinebut, “didadèkaké putih,” lan prosès iku rampung ing panggodhèn katelu lan pungkasan kang katuduhaké minangka “dipun-cobi.” Panggodhèn katelu lan pungkasan iku yaiku ing ngendi loro golongan mau “dipun-cobi,” lan ana ing kono padha ngetingalaké apa padha nduwèni lenga, utawa ora.

Daniel chapter one directly identifies the last test, and therefore Daniel is identifying the test which is represented as “the formation of the image of the beast” which is the “test God’s people must pass,” both before “they are sealed” and also before “probation closes” at the soon-coming Sunday law.

Bab siji Kitab Daniel kanthi cetha langsung ngidhentifikasi ujian pungkasan, lan mulane Daniel lagi ngidhentifikasi ujian kang digambaraké minangka “pangwujudané reca kéwan galak” kang dadi “ujian kang umaté Gusti Allah kudu liwati,” loro-loroné sadurungé “padha disegel” lan uga sadurungé “masa kasempatan ditutup” nalika hukum Minggu kang enggal rawuh.

The test of how the image of the beast is formed involves the prophetic test of understanding the threefold union’s prophetic structure. The dragon, the beast and the false prophet have a specific prophetic structure that is established upon a multitude of prophetic witnesses. To understand how the threefold union comes together as a single prophetic power in the last days is to understand how the image of the beast is formed.

Pangajab bab carane gambaré kéwan iku kawangun nyakup pangajab profètis kanggo mangertèni struktur profètis saka pasatuan telu rangkap. Naga, kéwan, lan nabi palsu nduwèni struktur profètis kang tartamtu, kang ditetepaké adhedhasar akèh saksi profètis. Mangertèni kepriyé pasatuan telu rangkap iku manunggal dadi siji kakuwatan profètis ing dina-dina wekasan, tegesé mangertèni kepriyé gambaré kéwan iku kawangun.

A simple, but complex illustration of the importance of understanding how the image of the beast is formed in the last days is Paul’s testimony of the man of sin in chapter two of Second Thessalonians. Paul addresses the prophetic relationship of pagan Rome and papal Rome, and when he does so, he identifies that “the prophetic relationship of pagan Rome and papal Rome” is a subject that manifests two classes of worshippers.

Sawijining ilustrasi sing prasaja, nanging ruwet, ngenani wigatiné mangertèni kadospundi gambaring kéwan iku kawangun ing jaman pungkasan, yaiku paseksèné Paulus bab manungsa duraka ing pasal kapindho saka Tesalonika Kapindho. Paulus ngrembag sesambetan kenabian antarané Roma kapir lan Roma kapapal, lan nalika piyambakipun nindakaken punika, piyambakipun nedahaken bilih “sesambetan kenabian antarané Roma kapir lan Roma kapapal” punika minangka sawijining prakara kang mujudaké rong golongan wong kang padha nyembah.

One group that loves the truth of “the prophetic relationship of pagan Rome and papal Rome,” and another group that doesn’t love that truth and therefore receive strong delusion. The prophetic relationship of pagan Rome and papal Rome that Paul set forth is but one of many prophetic passages that represent the relationship of those two powers, and also the relationship of those two powers with the United States.

Sawijining golongan tresna marang bebener bab “sesambungan profetik antarane Roma kapir lan Roma kepausan,” lan golongan liyane ora tresna marang bebener iku lan mulane nampa kasasarane kang banget kuwat. Sesambungan profetik antarane Roma kapir lan Roma kepausan kang dipratelakake déning Paulus iku mung salah siji saka akèh pethikan profetik kang nggambarake sesambungane kaloro kakuwasan iku, lan uga sesambungane kaloro kakuwasan iku karo Amerika Serikat.

Pagan Rome is the dragon, papal Rome is the beast and the United States is the false prophet. Ahab is the dragon king of ten kings, who is married to Jezebel the whore, who rules over a twofold set of false prophets. The male prophets were the prophets of Baal, and the priests of the grove represented the female goddess Ashtaroth. Together they typify the false prophet of the last days who forms and image of the beast as represented by the female priests and the male prophets.

Roma kapir iku naga, Roma kapausan iku kéwan, lan Amérika Sarékat iku nabi palsu. Akhab iku ratu naga saka sapuluh ratu, kang kawin karo Izebel, sundel iku, kang mrentah ngungkuli golongan nabi-nabi palsu kang kapérang dadi loro. Nabi-nabi lanang iku para nabi Baal, lan para imam ing alas suci makili déwi wadon Asytarot. Bareng padha bebarengan, kabeh iku nglambangaké nabi palsu ing dina-dina pungkasan, kang mbentuk gambaré kéwan, kaya kang kawakili déning para imam wadon lan para nabi lanang.

The dragon is Ahab, who is a symbol of the ten kings of Revelation seventeen, and is the seventh kingdom of eight kingdoms. The sixth kingdom is the United States, Jezebel’s false prophets; the seventh kingdom is the ten kings, the United Nations, the dragon power, and the eighth kingdom, that is of the seven is the fifth kingdom that received a deadly wound, who is resurrected as the eighth and final kingdom which is the beast, that the United States and thereafter the entire world makes an image to and of.

Naga iku Akhab, kang dadi pralambang saka sapuluh ratu ing Wahyu pitulas, lan iku karajan kapitu saka wolung karajan. Karajan kaping enem iku Amerika Serikat, para nabi palsu Yézebel; karajan kapitu iku sapuluh ratu, Perserikatan Bangsa-Bangsa, kakuwatan naga; lan karajan kaping wolu, yaiku sing asalé saka pitu, iku karajan kaping lima kang nampa tatune pati, kang kawungokaké manèh minangka karajan kaping wolu lan pungkasan, yaiku kéwan, kang marang lan miturut iku Amerika Serikat lan sawisé iku jagad kabèh gawé sawijining gambar.

Daniel chapter one identifies a final prophetic test that involves understanding Rome as represented within God’s Word. Second Thessalonians identifies that the final prophetic test includes light concerning the structure of Modern Rome, as represented by the prophetic and political relationship between pagan and papal Rome.

Daniel pasal siji nedahaké sawijining ujian pungkasan profetik kang nyakup pangerten ngenani Roma kaya kang kaawakaké ana ing Sabdaning Allah. 2 Tesalonika nedahaké yèn ujian pungkasan profetik iku kalebu pepadhang ngenani struktur Roma Modern, kaya kang kaawakaké lumantar sesambetan profetik lan pulitik antarané Roma kapir lan Roma kapapaan.

Daniel chapter two illustrates that there is a secret that is unsealed in the last days that tests the one hundred and forty-four thousand, for Daniel and the three worthies in chapter two represent God’s last-day people. The prophetic secret that is unsealed, and therefore tests them, is Nebuchadnezzar’s secret dream of the image of the beasts, thus representing the last test for the one hundred and forty-four thousand which is, as Sister White recorded, “the formation of the image of the beast.”

Bab loro kitab Daniel njlentrehake bilih wonten sawijining rahasia ingkang kabikak segelé ing dinten-dinten wekasan, ingkang nguji wong satus patang puluh papat ewu, awit Daniel lan telung priya ingkang pinilih wonten ing bab loro punika makili umat Allah ing wekdal pungkasan. Rahasia kenabian ingkang kabikak segelé punika, lan mila dados pangujian tumrap piyambakipun, inggih punika impen rahasia Nebukadnésar bab reca kéwan-kéwan, saéngga makili ujian pungkasan tumrap wong satus patang puluh papat ewu, ingkang, kados ingkang kacathet déning Sister White, “the formation of the image of the beast.”

The test represented by chapter two of Daniel is placed under the threat of death. As an illustration of the last days, it is confirming what Paul taught when he identified the strong delusion that comes upon those who do not love the truth. In Daniel’s history, his understanding saved the wise men of Babylon, but there is no probation after the final test of the last days.

Pacoban kang dipralambangaké déning bab kapindho saka kitab Daniel katetepaké ing sangisoré ancaman pati. Minangka sawijining gambaran ngenani dina-dina pungkasan, prakara iku negesaké apa kang wis diwulangaké déning Paulus nalika panjenengané ngandharaké pangapusan pikiran kang rosa sing tumiba marang wong-wong kang ora tresna marang kayektèn. Ing sajarah Daniel, pangertené nylametaké para wong wicaksana ing Babil, nanging sawisé pacoban pungkasan ing dina-dina wekasan ora ana manèh mangsa kasempatan sih-rahmat.

Every line of the controversy over Rome as a symbol that we have identified provides direct witness to the controversy that is now under way. As the movement for Sunday legislation is now making its way in darkness, God’s prophetic word is identifying its approach, though very few souls are children of the day, and those who are not children of the day, are therefore unaware that the sands of probationary time are rapidly running out. This is occurring in the context identified by Sister White, where the final movements will be rapid ones. In July 2023 Michael descended to bring His mighty army to its feet, but to be part of the army there is a prophetic work that must first be accomplished, and it is accomplished in the political environment where the image of the beast is being formed.

Saben larik saka pasulayan ngenani Roma minangka sawijining pralambang sing wis kita idhentifikasi maringi paseksi langsung tumrap pasulayan sing saiki lagi lumaku. Nalika gerakan kanggo undhang-undhang Minggu saiki lagi maju kanthi peteng, pangandikaning Allah sing sipaté kenabian lagi nandhani tekane, sanadyan mung sithik banget jiwa-jiwa sing dadi anak-anaking pepadhang, lan wong-wong sing dudu anak-anaking pepadhang, mulane ora ngerti manawa wedhi-wektuning mangsa probation lagi cepet entek. Kahanan iki dumadi ana ing konteks sing wis diidhentifikasi déning Sister White, ing ngendi gerakan-gerakan pungkasan bakal dadi gerakan sing cepet. Ing Juli 2023 Michael tumedhak kanggo ngadegaké tentara-Nya sing gagah prakosa, nanging supaya dadi bagean saka tentara iku ana sawijining pakaryan kenabian sing dhisik kudu kaleksanan, lan pakaryan iku kaleksanan ana ing lingkungan pulitik ing ngendi gambaring kéwan galak iku lagi kabentuk.

The prophetic work that must be accomplished includes a recognition of the formation of the image of the beast. The student of prophecy must recognize by the events taking place in the current history that the religious and political factors that produce the image of the beast in the United States are under way. The student must also recognize how the image of the beast is prophetically formed as set forth in God’s word. He must also recognize that as the image of the beast is being formed in the United States, that the image of God is being formed in the one hundred and forty-four thousand. He must understand the parallel of last-day history with the Millerites during the development of the Midnight Cry message in their history, when they were awakened to the fact that they were in the tarrying time of the parable, and therefore they themselves are the virgins. All three elements are part of the prophetic test which began to play out in July of 2023.

Pakaryan nabi sing kudu kaleksanan nyakup pangangen-angen marang kabentuké gambaring kéwan galak. Muriding ramalan kudu ngenali, lumantar kedadéan-kedadéan sing lagi dumadi ing sajarah saiki, yèn faktor-faktor agama lan pulitik sing ngasilaké gambaré kéwan galak ing Amérika Sarékat wis lumaku. Murid iku uga kudu ngenali kepriyé gambaré kéwan galak kabentuk kanthi cara nabi, kaya dene katetepaké ana ing pangandikané Allah. Dhèwèké uga kudu ngenali yèn nalika gambaré kéwan galak lagi dibentuk ing Amérika Sarékat, gambaré Allah lagi dibentuk ing sajroning satus patang puluh papat èwu. Dhèwèké kudu mangertèni paralèlé sajarah dina-dina pungkasan karo para Millerit sajroning pangrembakaning pekabaran Pambengok Tengah Wengi ing sajarahé dhéwé, nalika wong-wong mau kagugah marang kasunyatan yèn wong-wong mau ana ing mangsa ngentèni miturut pasemon iku, lan mulané wong-wong mau dhéwé iku para prawan. Katelu unsur mau kabèh minangka pérangan saka ujian nabi sing wiwit kawedhar ing Juli 2023.

“Line upon line” each controversy over Rome that has arisen in Advent history was sacred history that is repeated in the last days. The final controversy over Rome is in direct consequence of God’s people refusing to awaken at the message that arrived in July of 2023.

“Sapandhaping garis” saben pasulayan ngenani Roma sing wis muncul sajroning sajarah Advent iku minangka sajarah suci sing dibaleni maneh ing dina-dina wekasan. Pasulayan pungkasan ngenani Roma iku minangka akibat langsung saka umaté Allah sing ora gelem kaélingi déning pesen sing teka ing Juli 2023.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “Allah bakal nguwataké umaté; manawa sarana-sarana liyané gagal, pasamuwan-pasamuwan sesat bakal mlebu ing antarané wong-wong mau, kang bakal nyaring wong-wong mau, misahaké damèn saka gandum. Gusti nimbali sakehé wong kang pracaya marang pangandikané supaya tangi saka turu. Pepadhang kang aji wis rawuh, cocog kanggo jaman iki. Iku yaiku kayektèn Kitab Suci, kang nuduhaké bebaya-bebaya sing wis ana pas ing ngarepé kita. Pepadhang iki kuduné nuntun kita marang panlitèn Kitab Suci kanthi temen-temen lan marang pamariksan kang satiti banget tumrap pendirian-pendirian kang kita ugemi. Allah ngersakaké supaya sakehé segi lan pendirian kayektèn diselidiki kanthi tuntas lan tanpa kendhat, kanthi pandonga lan pasa. Para pracaya aja nganti mapan ing panganggep-panganggep lan gagasan-gagasan samar bab apa kang dadi kayektèn. Imané kudu madeg kukuh ing ndhuwur pangandikané Allah supaya nalika mangsa pangujian rawuh lan wong-wong mau digawa ana ing ngarsané para pasamuwan kanggo mènèhi wangsulan babagan imané, wong-wong mau bisa maringi alesan bab pangarep-arep kang ana ing sajroné, kanthi lemah lembut lan wedi-asih.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> “Gugahen, gugahen, gugahen. Pokok-pokok perkara kang kita aturake marang donya kudu dadi kasunyatan kang urip tumrap kita. Wigati banget menawa ing mbélani piwulang-piwulang kang kita anggep minangka pasal-pasal dhasaring pracaya, kita aja nganti ngidini awak kita migunakaké alesan-alesan kang ora sakabèhé bener lan kukuh. Iku bisa migunani kanggo ndadèkaké wong kang nentang dadi meneng, nanging ora ngurmati kayektèn. Kita kudu ngaturaké alesan-alesan kang kukuh, kang ora mung bakal ndadèkaké para lawan kita meneng, nanging uga bakal tahan marang panalitèn kang paling cedhak lan paling njlimet. Ing antarané wong-wong kang wis nglatih awaké dhéwé dadi juru rembug, ana bebaya gedhé yèn wong-wong mau ora bakal nangani pangandikaning Allah kanthi adil lan jujur. Nalika ngadhepi wong kang nentang, iku kudu dadi upaya kita kang tenanan kanggo ngaturaké pokok-pokok perkara kanthi cara kang bisa nguripaké pangyakin ing sajroning atiné, dudu mung ngupaya maringi kapercayan marang wong pracaya.”

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies. Volume 5, 708.

> “Apa waé kamajuan intelektualé manungsa, aja nganti sedhéla waé dhèwèké ngira yèn ora ana perlu nggoleki Kitab Suci kanthi temenan lan tanpa kendhat supaya oleh pepadhang kang luwih ageng. Minangka sawijining umat, kita katimbalan siji-siji supaya dadi para siswaing wangsit. Kita kudu waspada kanthi temen supaya kita bisa mbedakaké saben sorot pepadhang kang bakal diparingaké Allah marang kita. Kita kudu nyekel pepadhang-pratandha kawitan saka kayektèn; lan lumantar panaliten kang kebak pandonga, pepadhang kang luwih cetha bisa dipikolèh, kang bisa digawa marang ngarepé wong liya.” Testimonies. Volume 5, 708.

The Protestants of Miller’s time refused to be governed by the rules of grammar, and chose to ignore the word “also” in verse fourteen, which grammatically defines that “the robbers of thy people” represented a new power being introduced to the flow of events that were represented in the verses where verse fourteen is located. Uriah Smith did the very same thing when he ignored the grammatical evidence that proves the king of the north in verse thirty-six and later in verse forty had to be the same king of the north that had been the subject since verse thirty-one.

Para Protestan ing jamané Miller ora gelem dipréntah déning paugeran tata basa, lan milih nglirwakaké tembung “uga” ing ayat patbelas, kang miturut tata basa netepaké yèn “para rampog saka bangsamu” makili sawijining kakuwasan anyar kang lagi dilebokaké menyang lakuné prastawa-prastawa sing diwakili ana ing ayat-ayat panggonané ayat patbelas kuwi. Uriah Smith nindakaké prakara kang padha nalika dhèwèké nglirwakaké bukti tata basa sing mbuktèkaké yèn raja saka lor ing ayat telung puluh enem lan sabanjuré ing ayat patang puluh mesthiné padha karo raja saka lor sing wis dadi pokok rembug wiwit ayat telung puluh siji.

Today those who teach the United States is the “robbers” employ a passage from Sister White that identifies the papal power and the United States as the two primary persecuting powers of the last days, and twist the grammar to argue that the reference of “old world” which Sister White uses to define Europe actually represents past history. The grammar in the passage proves this to be an incorrect assumption, and the way in which Sister White uses “old world” in the passage agrees with how she uses it other places in her writings. When she does so she is also in agreement with historians who use the expression “old world” in relation to the “new world” to make a distinction between Europe and the Americas.

Saiki wong-wong sing mulang manawa Amerika Serikat iku “para rampog” migunakaké sawijining pethikan saka Sister White sing netepaké kakuwasan kapapaan lan Amerika Serikat minangka loro kakuwasan utama sing nindhes ing dina-dina pungkasan, banjur mbengkongaké tata basané kanggo mbantah manawa rujukan “old world” sing dienggo Sister White kanggo njlentrehaké Éropah sajatiné nggambaraké sajarah jaman biyèn. Tata basa ing pethikan mau mbuktèkaké manawa anggepan iku ora bener, lan cara Sister White migunakaké “old world” ing pethikan mau selaras karo cara panjenengané migunakaké ungkapan iku ing panggonan-panggonan liya ing tulisan-tulisané. Nalika panjenengané nindakaké mangkono, panjenengané uga selaras karo para sajarawan sing migunakaké ungkapan “old world” gegayutan karo “new world” kanggo mbedakaké Éropah lan Amérika.

> “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.

> “Romanisme ing Donya Lawas lan Protestantisme murtad ing Donya Anyar bakal nempuh lakuning tumindak kang sarupa tumrap wong-wong kang ngurmati sakabèhé pranatan ilahi.” The Great Controversy, 615.

Grammatically the expression “will pursue” identifies that both powers represented by the “old world” and the “new” both “pursue” the persecution of God’s people in the last days, and it is grammatically flawed to claim this sentence is referring to the “old world” as past history, and “new” as the last days. “Line upon line” all the old controversies of Rome inform the student of prophecy of the last days that when they are awakened the image of the beast test will include an environment where the correct identification of the robbers of thy people is manifested. The correct understanding of the “robbers,” is set forth upon the 1843 pioneer chart, and is therefore a foundational truth, that was confirmed by the authority of the Spirit of Prophecy. This identifies that when the students of prophecy awaken to their final test, the subject of the “robbers,” will also represent the final attack upon the foundational truths, and the Spirit of Prophecy.

Miturut tata basa, ungkapan “will pursue” nandhakaké yèn kaloro kakuwasan sing diwakili déning “old world” lan “new” kuwi padha-padha “pursue” panganiaya marang umaté Gusti Allah ing dina-dina pungkasan, lan sacara gramatikal iku kliru yèn dianggep yèn ukara iki ngrujuk marang “old world” minangka sajarah biyèn, lan “new” minangka dina-dina pungkasan. “Line upon line,” sakehing pasulayan lawasé Roma maringi pitedah marang siswa wangsit ngenani dina-dina pungkasan yèn nalika padha kawangun, ujian gambar kéwan iku bakal nyakup sawijining kaanan ing ngendi identifikasi sing bener ngenani para perampok saka bangsamu kawehaké. Pangerten sing bener ngenani “robbers” kapacak ing bagan para pelopor taun 1843, lan mulané iku sawijining kayektèn dhasar, sing wis dikonfirmasi déning panguwasa Roh Nubuat. Iki nandhakaké yèn nalika para siswa wangsit padha tangi marang ujian pungkasané, prakara bab “robbers” uga bakal makili serangan pungkasan marang kayektèn-kayektèn dhasar, lan Roh Nubuat.

We will continue these thoughts in the next article.

Kita bakal nerusake pamikiran-pamikiran iki ing artikel sabanjure.

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