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# The Revelation of Jesus Christ - Number Eleven

Wahyué Gusti Yésus Kristus - Nomer Sebelas

The Image of the Beast

Patungé Sang Kéwan Galak

Author

Jeff Pippenger

Published

November 5, 2023

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> And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:1–17.

> Lan ana pratandha liyané kang katon ing swarga; lah ana naga abang gedhé, nduwèni pitung endhas lan sepuluh sungu, lan ana pitung makutha ana ing endhas-endhasé. Buntuté nyèrèt saprateloné lintang-lintang ing langit, lan nyampakké mau menyang bumi; lan naga iku ngadeg ana ing ngarepé wong wadon kang wis cecawis arep nglairaké, supaya anaké dipangan sanalika lair. Wong wadon iku banjur nglairaké anak lanang, kang bakal mréntah kabèh bangsa nganggo teken wesi; lan anaké kaangkat menyang ngarsané Allah, lan menyang dhampar-Nya. Wong wadon iku banjur mlayu menyang ara-ara samun, ing kono dhèwèké nduwèni panggonan kang wis kacawisaké déning Allah, supaya ana kang maringi pangan marang dhèwèké ana ing kono lawasé sèwu rong atus suwidak dina. Banjur ana perang ing swarga: Mikhaèl lan para malaékaté perang nglawan naga iku; naga iku uga perang bebarengan karo para malaékaté, nanging ora menang; lan papané ora tinemu manèh ana ing swarga. Naga gedhé iku banjur kacemplungaké metu, ula tuwa iku, kang aran Iblis lan Sétan, kang nasaraké jagad kabèh; dhèwèké kacemplungaké menyang bumi, lan para malaékaté uga kacemplungaké bebarengan karo dhèwèké. Aku banjur krungu swara sora ana ing swarga kandha: “Saiki wis rawuh kaslametan, kakuwatan, lan Kratoné Allah kita, sarta panguwasané Sang Kristus-Nya; awit kang nuduh para sadulur kita wus kauncalaké mudhun, iya iku kang nuduh wong-wong mau ana ing ngarsané Allah kita awan lan bengi. Lan wong-wong mau wus ngalahaké dhèwèké marga saka getihé Sang Cempé, lan marga saka pangandikané paseksèné; lan wong-wong mau ora nresnani nyawané nganti tekan pati. Mulane padha bungaha, hé para swarga lan kowé kabèh kang manggon ana ing kono. Bilai tumrap para pedunung bumi lan segara! awit Iblis wus mudhun marani kowé, kalawan bebendu kang gedhé, amarga dhèwèké sumurup yèn wekdalé mung kari sedhéla.” Nalika naga iku weruh yèn dhèwèké wus kacemplungaké menyang bumi, banjur nganiaya wong wadon kang nglairaké anak lanang mau. Wong wadon iku banjur diparingi swiwi loro saka manuk garudha gedhé, supaya bisa mabur menyang ara-ara samun, menyang panggonané, ing kono dhèwèké dipangoni lawasé satunggal mangsa, rong mangsa, lan satengah mangsa, adoh saka ngarsané ula iku. Ula iku banjur muncrataké banyu saka cangkemé kaya banjir ngoyak wong wadon mau, supaya dhèwèké kasèrèd déning banjir iku. Nanging bumi nulungi wong wadon mau; bumi mbukak cangkemé lan nguntal banjir kang dimuncrataké naga iku saka cangkemé. Naga iku banjur nesu banget marang wong wadon mau, lan lunga arep perang nglawan turahaning turuné, yaiku wong-wong kang netepi pepakoné Allah lan nduwèni paseksi bab Gusti Yésus Kristus. Wahyu 12:1–17.

The first battle in the great controversy between Christ and Satan, began in the third heaven with Lucifer’s rebellion, and that first battle typifies the last battle in the first heaven. There is more warfare, for at the end of the thousand-year millennium, Satan is loosed for a little season, and mounts an attack against Jerusalem, but that battle has no possibility of victory. The battle in the third heaven at the beginning, which represents the battle in the first heaven at the end, was carried out while probation was open.

Peperangan kapisan ing kontrovèrsi gedhé antarané Kristus lan Sétan diwiwiti ana ing swarga katelu lumantar pambrontakané Lusifer, lan peperangan kapisan iku dados pralambang peperangan pungkasan ing swarga kapisan. Isih ana peperangan liyané, awit ing pungkasaning sèwu taun milénium, Sétan diluwari sawatara mangsa, banjur nglancaraké serangan marang Yérusalèm, nanging peperangan iku ora nduwèni kamungkinan tumrap kamenangan. Peperangan ing swarga katelu ing wiwitan, kang makili peperangan ing swarga kapisan ing pungkasan, kalampahan nalika mangsa kasempatan sih-rahmat isih kabukak.

The “woman” that is pregnant with child, represents God’s church throughout history, and in the history of Christ she was about to give birth to the man child Jesus. In the last days, she gives birth to twins. Just before the Sunday law she births the one hundred and forty-four thousand, of Revelation seven, and at the Sunday law she begins the travail of birthing the great multitude of Revelation seven. Her twins are not identical, but they are twins, and the first born is Elijah and the younger son is Moses.

“Wadon” sing lagi ngandhut anak iku nggambarake pasamuwané Allah sajrone sajarah, lan ing sajarah Kristus dhèwèké meh nglairaké Sang Putra lanang, yaiku Gusti Yesus. Ing dina-dina wekasan, dhèwèké nglairaké anak kembar. Sedhéla sadurungé hukum Minggu, dhèwèké nglairaké satus patang puluh papat éwu, saka Wahyu pitu, lan nalika hukum Minggu diwetokaké, dhèwèké wiwit nandhang lara nglairaké kumpulan wong akèh banget saka Wahyu pitu. Anak kembaré iku ora padha persisé, nanging tetep anak kembar, lan sing pambarep yaiku Élia, déné putra sing luwih enom yaiku Musa.

In the beginning of spiritual Israel, the dragon of pagan Rome was waiting to devour the man child Jesus, and the dragon of modern Rome is now waiting to devour the man child of the one hundred and forty-four thousand. As pagan Rome persecuted the early Christian church, modern Rome will repeat the persecution during the Sunday law crisis. In the early Christian church, the woman fled into the wilderness for twelve hundred and sixty literal years, and the persecution of the Sunday law crisis is symbolized by the forty-two months of Revelation thirteen and verse five. In the wilderness God’s people have a place prepared for them where they are fed and nourished.

Ing wiwitané Israèl rohani, naga Roma kapir ngentèni arep nguntal Sang Putraning kakung, yaiku Yésus, lan naga Roma modhèren saiki uga ngentèni arep nguntal putra kakungé golongan satus patang puluh papat éwu. Kaya déné Roma kapir nganiaya pasamuwan Kristen wiwitan, mangkono uga Roma modhèren bakal mbalèni panganiaya iku sajroning krisis undhang-undhang Minggu. Ing pasamuwan Kristen wiwitan, wong wadon iku mlayu menyang ara-ara samun lawasé sèwu rong atus sewidak taun kanthi harfiah, lan panganiaya sajroning krisis undhang-undhang Minggu dilambangaké déning patang puluh loro sasi ing Wahyu telulas ayat lima. Ing ara-ara samun, umaté Allah nduwèni papan kang wis disawisaké tumrap wong-wong mau, ing kono padha dipakani lan dirumati.

In Revelation chapter eight, and verse thirteen, the last three trumpets are identified as three woes. The woes in Revelation represent the trumpet judgments of Islam against the powers that pass Sunday laws. In the warfare that is illustrated in chapter twelve, the role of Islam is identified when it states, “Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.” The persecution that Jezebel accomplishes through her apostate husband Ahab, is directed at the “earth” beast and the “sea” beast.

Ing Wahyu pasal wolu, lan ayat telulas, telung slompret pungkasan dipratelakake minangka telung bilai. Bilai-bilai ing kitab Wahyu nggambarake paukuman slompret Islam marang kakuwatan-kakuwatan sing ngetrapake angger-angger Minggu. Ing perang sing digambarake ing pasal rolas, peran Islam katuduhake nalika kasebut mangkene, “Bilai tumrap para pedununging bumi lan segara! awit Iblis wus tumurun marang kowe, kanthi bebendu gedhe, amarga dheweke weruh yen wekdalé mung kari sethithik.” Panganiaya sing ditindakake Izebel lumantar bojone sing murtad, yaiku Akhab, diarahake marang kéwan “bumi” lan kéwan “segara.”

The movement of the mighty angel of Revelation eighteen, as with every reform movement, has four primary waymarks that lead to and include the judgment. For the movement of the first angel, those four waymarks were August 11, 1840, the first disappointment in the Spring of 1843, the arrival of the message of the Midnight Cry August 12 through 17 in 1844, and the opening of the judgment on October 22, 1844. Each of those four waymarks possessed the same overlying theme of “time.” August 11, 1840, was a fulfillment of the time prophecy of Revelation chapter nine, and verse fifteen. The first disappointment of 1843, represented a failed prediction of time. The Midnight Cry message was the correction of the previously failed prediction of time, and October 22, 1844, was the fulfillment of the predicted time of the message of the Midnight Cry.

Obahing malaékat kang gagah prakosa ing Wahyu wolulas, kaya saben gerakan reformasi, nduwèni papat tenger utama sing nuntun marang lan nyakup pangadilan. Kanggo gerakan malaékat kapisan, papat tenger utama iku yaiku 11 Agustus 1840, kuciwa kapisan ing Mangsa Semi taun 1843, tekane pekabaran Panguwuh Tengah Wengi tanggal 12 nganti 17 Agustus ing taun 1844, lan kabukane pangadilan ing 22 Oktober 1844. Saben siji saka papat tenger utama kasebut ngemu tema payung kang padha, yaiku “wektu.” Tanggal 11 Agustus 1840 iku minangka kaleksananing ramalan wektu ing Wahyu pasal sanga, ayat limalas. Kuciwaning 1843 kang kapisan nggambarake sawijining ramalan wektu sing gagal. Pekabaran Panguwuh Tengah Wengi iku minangka pambeneran marang ramalan wektu sing sadurunge gagal, lan 22 Oktober 1844 iku minangka kaleksanan saka wektu sing wis diramalaké ing pekabaran Panguwuh Tengah Wengi.

The movement of the third angel has those same four waymarks, for they exist in every reform line, and as with all of those four waymarks of every reform line, each waymark possesses the same prophetic theme. Islam of the third woe, is the theme of the four waymarks in the movement of the one hundred and forty-four thousand. On September 11, 2001 Islam of the third woe was released and then restrained. The failed prediction of July 18, 2020 identified an Islamic attack upon Nashville, Tennessee, and represented Islam of the third woe. The message that awakens the dead dry bones that are in the street of Revelation eleven, is the perfect and final fulfillment of the Midnight Cry message, and it represents a correction of the Nashville prediction (without the element of time). It will be fulfilled at the fourth waymark, which is the Sunday law, where Islam of the third woe will strike the United States because of its enforcement of the soon-coming Sunday law.

Gerakan malaékat katelu nduwèni papat pathokan sing padha iku, amarga pathokan-pathokan mau ana ing saben garis reformasi, lan kaya dene papat pathokan ing saben garis reformasi, saben pathokan nduwèni tema kenabian sing padha. Islam saka bilai katelu iku dadi tema saka papat pathokan ing gerakan wong satus patang puluh papat éwu. Ing tanggal 11 September 2001, Islam saka bilai katelu diluncuraké banjur ditahan. Ramalan sing gagal tanggal 18 Juli 2020 ngenali sawijining serangan Islam marang Nashville, Tennessee, lan makili Islam saka bilai katelu. Pesen sing nggugah balung-balung garing sing wis mati, sing ana ing dalan Wahyu sewelas, iku minangka panggenapan sampurna lan pungkasan saka pesen Midnite Cry, lan iku makili sawijining koreksi marang ramalan Nashville (tanpa unsur wektu). Iku bakal kalakon ing pathokan kapapat, yaiku hukum Minggu, nalika Islam saka bilai katelu bakal nyerang Amerika Sarékat amarga pameksaane ngetrapaké hukum Minggu sing enggal teka.

When this truth is recognized, in conjunction with the fact that the mighty movement of the third angel is a warning of impending judgment, the Islamic judgment represented by the third woe can be easily understood as the “woe” that is brought upon “earth” and “sea.”

Nalika kayektèn iki diakoni, bebarengan karo kasunyatan manawa gerakan kuwasa saka malaékat katelu iku sawijining pepéling bab paukuman sing wis ngancam, paukuman Islam kang dilambangaké déning bilai katelu bisa kanthi gampang dimangertèni minangka “bilai” kang katibakaké marang “bumi” lan “segara.”

The judgment of the living began on September 11, 2001, and from that point, until the soon-coming Sunday law, the test of the formation of the image of the beast takes place in the United States. From the Sunday law until Michael stands up and human probation closes, the rest of the world will then be tested by the formation of the image of the beast. Whether Seventh-day Adventists in the United States are being tested, or the entire world after the Sunday law is being tested, the test is defined as the test where our eternal destiny will be decided. It is also the test we must pass, before probation closes at the Sunday law. The prophetic phenomenon of an image to the beast test first in the United States and then again in the world, is essential to understand correctly.

Pengadilan marang wong urip wiwit tanggal 11 September 2001, lan wiwit wektu iku, nganti tekan undhang-undhang Minggu sing bakal enggal rawuh, ujian babagan pambentukan gambaring kéwan iku lumaku ing Amerika Serikat. Wiwit undhang-undhang Minggu nganti Mikhaèl jumeneng lan mangsa sih-rahmat manungsa katutup, saliyaning iku jagad kabèh banjur bakal diuji déning pambentukan gambaring kéwan. Apa wong Advent Hari-Kapitu ing Amerika Serikat lagi diuji, utawa jagad kabèh sawisé undhang-undhang Minggu lagi diuji, ujian iku ditegesi minangka ujian nalika nasib langgeng kita bakal diputusaké. Iku uga minangka ujian kang kudu kita liwati sadurungé mangsa sih-rahmat katutup ing wektu undhang-undhang Minggu. Fenomena kenabian ngenani ujian gambar tumrap kéwan, kang pisanan ana ing Amerika Serikat lan banjur sepisan manèh ana ing jagad, iku wigati banget supaya dipahami kanthi bener.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Nalika Amerika, tanah kamardikan agama, bakal manunggal karo Kapapisan ing meksa nurani lan meksa manungsa supaya ngurmati sabat palsu, bangsa-bangsa ing saben nagara ing salumahing bumi bakal kabujuk kanggo nuruti tuladha dheweke.” Testimonies, jilid 6, 18.

When the symbols are understood, then the passage in Revelation thirteen, that addresses these two successive, but identical image of the beast tests, can be easily recognized. It is important for a variety of reasons. One reason is the corrupted communications that Lucifer employed in the first war in the third heaven illustrate how Satan’s corrupted communications will manifest again in the last war in the first heaven.

Nalika pralambang-pralambang iku dimangertèni, mula pérangan ing Wahyu telulas, kang ngrembag bab loro pacoban gambar kéwan galak sing tumurut gantènan nanging padha iku, bisa kanthi gampang dimangertèni. Iki wigati amarga warna-warna sebab. Salah siji sebabé yaiku yèn komunikasi sing wis dirusak kang dipigunakaké déning Lucifer ing perang kapisan ana ing swarga katelu, nggambaraké kepriyé komunikasi rusaké Iblis bakal kawedhar manèh ing perang pungkasan ana ing swarga kapisan.

The war of the first heaven that begins at the Sunday law, is accomplished during the testing period of the image of the beast for the entire world. Since September 11, 2001, the testing period of the image of the beast in the United States has been taking place. When we recognize these two testing periods as sequential, beginning with the United States and then the world, we can then factor in truths that are represented in the war of Revelation chapter twelve, back into the history of 2001, unto the Sunday law. As an example, the corrupted communications of Lucifer that is defined as hypnosis, will be employed in a modern application by the dragon power during the battle of the first heaven, of Revelation chapter twelve. The hypnosis that is employed by the dragon in that history is for the purpose of murdering those that Jezebel has identified as heretics.

Perang ing swarga kang kapisan, kang diwiwiti nalika undhang-undhang Minggu, kasampurnakake sajroning mangsa pangujian tumrap gambar kéwan galak kanggo saindenging jagad. Wiwit tanggal 11 September 2001, mangsa pangujian tumrap gambar kéwan galak ing Amerika Sarékat wis lumaku. Manawa kita mangertèni loro mangsa pangujian iki minangka runtutan, diwiwiti saka Amerika Sarékat lan banjur jagad kabèh, kita banjur bisa ngetrapaké bebener-bebener kang dipralambangaké ana ing perang ing Wahyu pasal rolas, bali menyang sajarah taun 2001, nganti tekan undhang-undhang Minggu. Minangka tuladha, komunikasi Lucifer kang wis rusak lan kang ditegesi minangka hipnosis, bakal dienggo sajroning panganggon modhèren déning kakuwatan naga nalika paprangan ing swarga kang kapisan, ing Wahyu pasal rolas. Hipnosis kang dienggo déning naga ing sajarah iku dimaksudaké kanggo matèni wong-wong kang wis diidentifikasi déning Izebel minangka para bidah.

In the history of 2001, to the Sunday law, two witnesses were murdered in the street of Sodom and Egypt. In the first fulfillment of Revelation eleven, the nation represented by Sodom and Egypt, was France. France is a prophetic nation that consists of two powers, as did the Medo-Persian Empire, as did ancient Israel in its divided kingdoms, and as did the two tribes of Judah represented by Judah and Benjamin. All two-horned nations symbolically represent the two-horned nation of the United States.

Ing sajarah taun 2001, tumuju marang undhang-undhang Minggu, loro seksi padha dipatèni ing dalan Sodom lan Mesir. Ing panggenaping kapisan saka Wahyu sewelas, bangsa sing dipralambangaké déning Sodom lan Mesir iku Prancis. Prancis iku sawijining bangsa kenabian kang dumadi saka rong kakuwasan, kaya déné Kakaisaran Media-Pèrsia, kaya déné Israèl kuna sajroning karajané kang kapérang, lan kaya déné loro taler Yéhuda kang dipralambangaké déning Yéhuda lan Bènyamin. Kabèh bangsa sing duwé sungu loro kanthi pralambang makili bangsa sungu loro, yaiku Amérika Sarékat.

The city of Sodom, and nation of Egypt, represents the two horns of Republicanism (Egypt) and Protestantism (Sodom). Two horns were slain in 2020, the horn of Republicanism and the horn of Protestantism. The hypnotism employed by the globalist dragon powers, through the medium of the worldwide web was then employed, in the same fashion that it will be employed in the upcoming war of the first heaven. By controlling the message that the worldwide web produced, the election of 2020, was scientifically manipulated to produce an outcome that agreed with the philosophy of globalism. This is simply an example of the necessity of understanding that the image of the beast test is accomplished first in the United States, and then in the world.

Kutha Sodom, lan bangsa Mesir, nglambangaké loro sungu saka Republikanisme (Mesir) lan Protestanisme (Sodom). Loro sungu iku dipatèni ing taun 2020, yaiku sungu Republikanisme lan sungu Protestanisme. Hipnotisme sing digunakaké déning kakuwatan naga globalis, lumantar médhia jaringan jagad maya saindenging donya, banjur digunakaké, kanthi cara sing padha kaya bakal digunakaké ing perang sing bakal teka ing swarga kapisan. Kanthi nguwasani pesen sing diasilaké déning jaringan jagad maya saindenging donya, pemilu taun 2020 dimanipulasi kanthi ilmiah supaya ngasilaké sawijining asil sing cocog karo filsafat globalisme. Iki mung sawijining tuladha ngenani kabutuhan mangertèni yèn ujian patunging kéwan iku kalaksanan luwih dhisik ing Amérikah Sarékat, banjur ing donya.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Gusti wis nedahaké marang aku kanthi cetha yèn gambaring kéwan iku bakal kawangun sadurungé mangsa sih-rahmat kaêntèkaké; awit iku bakal dadi ujian gedhé tumrap umaté Allah, kang lumantar iku nasib langgêngé bakal diputusaké. Panjenengané nduwèni sawijining pendirian kang semrawut kebak pasulayan, satemah mung sithik wong kang bakal kaapusi.

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

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

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Iki yaiku panggaweyan pangujian sing kudu dialami dening umat Allah sadurunge padha disegel. Kabèh wong kang mbuktekake kasetyané marang Allah lumantar netepi angger-anggering Torèt Panjenengané, lan nampik nampani sabat palsu, bakal jejajar ana ing sangisoring panji Pangéran Allah Yéhuwah, lan bakal nampa segelé Allah kang gesang. Déné wong-wong kang nyerahake kayektèn kang asalé saka swarga lan nampani sabat Minggu, bakal nampa tandhané kéwan iku.” Manuscript Releases, volume 15, 15.

Probation closes for Seventh-day Adventists, at the enforcement of the Sunday law. Those countries that follow the example of the United States, will close their probation as did the United States.

Mangsa sih-rahmat tumrap para Advent Hari-Kaping-Pitu kaestokaké nalika angger-angger Minggu dipeksa dileksanakaké. Negara-negara sing ndherek tuladha Amerika Serikat bakal nutup mangsa sih-rahmate kaya dene Amerika Serikat wis nindakaké.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Bangsa-bangsa manca bakal ndherek tuladha Amerika Serikat. Sanadyan negara iku dadi kang mimpin maju, nanging krisis kang padha uga bakal tumiba marang umat kita ing sakehing péranganing donya.” Testimonies, volume 6, 395.

The final movements are rapid ones.

Gegayuhan-gegayuhan pungkasan iku lumampah kanthi cepet.

> “The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.” Testimonies, volume 9, 11.

> “Pang-pangwasaning piala lagi nggabungaké kekuwatané lan ngukuhaké persatuané. Wong-wong mau lagi nguwataké awaké kanggo krisis gedhé pungkasan. Owah-owahan gedhé bakal enggal dumadi ing donya kita, lan gerakan-gerakan pungkasan bakal lumaku kanthi cepet.” Testimonies, jilid 9, 11.

To understand the test of the image of the beast, requires a certain amount of technical prophetic application. To start with, the mark of the beast and the image of the beast are two different symbols.

Kanggo mangertèni ujian tumrap reca kéwan galak, dibutuhake sawatara penerapan teknis nubuatan. Minangka wiwitan, tandha kéwan galak lan reca kéwan galak iku rong pralambang sing béda.

> “The ‘image to the beast’ represents that form of apostate Protestantism which will be developed when the Protestant churches shall seek the aid of the civil power for the enforcement of their dogmas. The ‘mark of the beast’ still remains to be defined.” The Great Controversy, 445.

> “‘Patung kanggo kéwan’ makili wangun Protestantisme murtad sing bakal dikembangaké nalika gréja-gréja Protestan ngupaya pitulungan saka kakuwasan sipil kanggo ngetrapaké dogma-dogmané. ‘Tandha saka kéwan’ isih kudu dipratélakaké.” The Great Controversy, 445.

The mark of the beast is Sunday observance, and the image of the beast is a church that employs the civil power to enforce her religious doctrines.

Tandha kéwan galak iku pangreksaning dina Minggu, lan gambaré kéwan galak iku sawijining gréja kang nggunakaké kakuwatan sipil kanggo maksa piwulang-piwulang agama sing dicekelé.

> “The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 448, 449.

> “Panglaksanane pangreksan ngreksa dina Minggu déning gréja-gréja Protestan iku minangka pangreksan marang pangibadahé kapapanan—yaiku kéwan galak. Wong-wong kang, amarga mangertèni tuntutaning pepakon kaping papat, banjur milih netepi sabat palsu tinimbang Sabat kang sejati, kanthi mangkono padha nyaosaké pakurmatan marang kakuwasan iku, kang dening kakuwasan iku waé prakara mau diprentahaké. Nanging sajroning tumindak ngetrapaké kuwajiban agami lumantar kakuwasan sekulèr, gréja-gréja kuwi dhéwé bakal mbentuk gambar kanggo kéwan galak mau; mulané, panglaksanane pangreksan ngreksa dina Minggu ing Amérika Sarékat bakal dadi pangreksan marang pangibadahé kéwan galak lan gambarané.” The Great Controversy, 448, 449.

The image of the beast represents the combination of church and state with the church in control of the relationship. Jezebel ruled over Ahab, as Herodias ruled over Herod. The mark of the beast is Sunday keeping. The image of the beast develops over a period of time. The mark of the beast represents a point in time. The image of the beast progressively develops, but only reaches its full maturity, when it has the power to force the state to pass its religious dogmas. The test is associated with the “formation” of the image.

Gambaré kéwan galak iku nggambarake gabungan antarané greja lan nagara, kanthi greja nguwasani sesambungan iku. Yézébél mrentah ing dhuwuré Ahab, kaya déné Hérodias mrentah ing dhuwuré Hérod. Tandha kéwan galak iku yaiku ngurmati dina Minggu. Gambaré kéwan galak iku kawangun sajroning sawatara wewaton wektu. Tandha kéwan galak iku nggambarake sawijining titik wektu. Gambaré kéwan galak iku saya tuwuh kanthi progresif, nanging mung tekan kadewasané kang sampurna nalika wis duwé kakuwasan kanggo meksa nagara netepaké dogma-dogma agamané. Ujian iku ana gandhèngané karo “kabentukan” gambar iku.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> “Nanging apa ta kang diarani ‘gambar marang kéwan galak’ iku? lan kepriyé iku bakal kabentuk? Gambar iku digawé déning kéwan galak sing sungu loro, lan iku dadi gambar marang kéwan galak mau. Iku uga kasebut gambaré kéwan galak. Mulané, supaya ngerti kaya apa wujudé gambar iku lan kepriyé iku bakal kabentuk, kita kudu nyinau sipat-sipat saka kéwan galak iku dhéwé—yaiku kepausan.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> “Nalika pasamuwan wiwitan dadi rusak amarga nyingkur saka kasederhanaan Injil lan nampani ritus lan adat istiadat kapir, pasamuwan iku kelangan Roh lan panguwasané Allah; lan supaya bisa nguwasani nuraniné rakyat, pasamuwan iku ngupaya panyengkuyung saka panguwasa sekuler. Asilé yaiku kapausan, sawijining pasamuwan sing nguwasani panguwasané nagara lan migunakaké panguwasa iku kanggo majengaké tujuané dhéwé, mligi kanggo ngukum ‘heresy.’ Supaya Amerika Sarékat bisa mbentuk gambar kéwan iku, panguwasa agama kudu nguwasani pamaréntahan sipil nganti wewenangé nagara uga bakal digunakaké déning pasamuwan kanggo nggayuh tujuané dhéwé.” The Great Controversy, 443.

The distinction between the image of the beast and the mark of the beast is fairly traditional Adventist understanding. Where Adventism generally loses its way on this subject is in Revelation thirteen. They somehow mix the activity of the United States after the Sunday law, when it forces the world to set up an image to the beast, with the setting up of the image of the beast in the United States. They are two different prophetic periods.

Pambédaning antarané gambar kéwan galak lan tandha kéwan galak iku pangerten Adventis kang lumayan tradhisional. Ing babagan iki, papan sing lumrahé ndadèkaké Adventisme klèru dalan yaiku ing Wahyu telulas. Kanthi cara tartamtu, wong-wong mau nyampuradukké tumindaké Amérika Sarékat sawisé angger-angger dina Minggu, nalika negara iku meksa donya supaya ngedegaké gambar tumrap kéwan galak, karo pangedegané gambar kéwan galak ing Amérika Sarékat. Kuwi loro mangsa kenabian sing béda.

Christ came to confirm the covenant with many for one week, and in the middle of the week He was crucified. Thus, that week typifies the two periods of time when an image of the beast is formed. Christ’s week was divided into two identical periods, representing the image of Christ. The two testing periods of times in the last days, represents the image of the antichrist.

Kristus rawuh kanggo negesake prajanjian karo wong akèh sajroning satunggal minggu, lan ing tengahing minggu Panjenengané kasalib. Mangkono, minggu iku nggambarake loro mangsa wektu nalika sawijining gambaring kéwan galak kabentuk. Mingguné Kristus kabagi dadi loro mangsa sing padha, kang makili gambaré Kristus. Loro mangsa wektu pangujian ing dina-dina pungkasan makili gambaré antikristus.

In the first period of twelve hundred and sixty days, Christ bore His own testimony, and then He died on the cross. There was then an identical twelve hundred and sixty days where the disciples testified, until Michael stood up at the stoning of Stephen. The cross typifies the Sunday law. The two periods of testing in connection with the formation of the image of the beast, identify the first period in connection with the one hundred and forty-four thousand, who are typified by Christ, and that period ends at the Sunday law, which is typified by the cross. The last identical period of testing that was represented by the work of the disciples in the time of Christ, focuses upon the great multitude, and it ends when Michael stands up, not at the stoning of Stephen, but at the close of human probation in Daniel 12:1.

Ing mangsa kapisan saka sèwu rong atus sawidak dina, Kristus neksèni bab Panjenengané piyambak, banjur Panjenengané séda ing kayu salib. Banjur ana sèwu rong atus sawidak dina liyane sing padha, nalika para sakabat padha neksèni, nganti Mikhaèl jumeneng ing wektu Stéfanus dirajam watu. Kayu salib iku minangka pralambanging undhang-undhang Minggu. Rong mangsa panggawéaning pacoban kang magepokan karo pambentukaning gambar kéwan iku, nandhani mangsa kapisan kang magepokan karo sèwu patang puluh papat èwu, kang dipralambangi déning Kristus, lan mangsa iku rampung ing undhang-undhang Minggu, kang dipralambangi déning kayu salib. Mangsa pacoban pungkasan kang padha, kang dipralambangi déning pakaryané para sakabat ing jamané Kristus, ngarah marang golongan wong akèh sing agung, lan iku rampung nalika Mikhaèl jumeneng, dudu ing wektu Stéfanus dirajam watu, nanging ing panutupaning mangsa pangrèhing sih-rahmat tumrap manungsa ing Daniel 12:1.

Some fail to see the actual sequence of events in Revelation thirteen, verse eleven and onward, due to what often appears to be a purposeful unwillingness to acknowledge that when the United States speaks as a dragon, it represents the complete formation of the image of the beast in the United States. In order for the United States to pass a Sunday law, the image of the beast in the United States must be formed before the Sunday law. Read the few previous passages just cited from The Great Controversy again, if you do not understand the point.

Sawenèh wong gagal ndeleng runtutan kadadéan sing satemené ing Wahyu telulas, ayat sewelas lan salajengipun, amarga saka apa sing asring katingal minangka ora gelem kanthi sengaja ngakoni yèn nalika Amérika Sarékat ngandika kaya naga, iku nggambaraken kawujudan gambar kéwan galak sing wis kabentuk kanthi sampurna ing Amérika Sarékat. Supados Amérika Sarékat saged netepaken angger-angger Minggu, gambar kéwan galak ing Amérika Sarékat kedah sampun kabentuk sadèrèngipun angger-angger Minggu punika. Wacanen malih sawetara pethikan sadèrèngipun sing nembe dipunsebat saking The Great Controversy, menawi panjenengan dereng mangertos pokok prakawisipun.

When the United States speaks as a dragon in verse eleven of chapter thirteen, it represents the action of the legislative and judicial authorities passing a Sunday law at the direction of the apostate churches in the United States. The Sunday law decree goes out of the mouth of the United States.

Nalika Amerika Sarékat ngandika kaya naga ing ayat sewelas saka pasal telulas, iku nggambaraké tumindak panguwasa legislatif lan yudikatif kang netepaké sawijining angger-angger dina Minggu manut pituduh gréja-gréja murtad ing Amerika Sarékat. Dhawuh angger-angger dina Minggu iku metu saka cangkemé Amerika Sarékat.

> “I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth.” Spalding and Magan, 1.

> “Aku weruh manawa kéwan sungu loro iku duwé cangkem naga, lan yèn kakuwatané ana ing sirahé, lan yèn pranatan mau bakal metu saka cangkeme.” Spalding and Magan, 1.

It has always amazed me that Adventism has a hard time recognizing that when the two horned earth beast speaks as a dragon, it is not simply marking the Sunday law in the United States, but is also marking that the image of the papal sea beast has been fully developed. In order for the United States to pass the Sunday law, the combination of church and state has to have first been fully developed. The apostate churches of the United States do not simply come together on a Monday, then go to Congress on Tuesday, and tell Congress they want Sunday legislation passed by Wednesday. The combining process that takes place between church and state, is represented as the “formation” of the image of the beast like the “formation” of the golden image in Daniel chapter 3, it will take some time to construct. The image of the beast is the system the papacy used to murder the millions of martyrs in the Dark Ages, and it takes social, political, religious and economic developments to create the social environment, and legal precedence necessary, for the Sunday law to be enforced. Those developments represent the test of the image of the beast, by “which our eternal destiny will be decided,” and it represents the test we must pass “before we are sealed.”

Wis wiwit biyèn aku tansah gumun menawa Adventisme katon angel ngakoni yèn nalika kéwan saka bumi sing sungu loro iku ngomong kaya naga, prakara iku ora mung nandhani ukum Minggu ing Amérika Sarékat, nanging uga nandhani yèn gambar saka kéwan segara kapapaan iku wis kabentuk kanthi sampurna. Supaya Amérika Sarékat bisa netepaké ukum Minggu, gabungan antarané gréja lan nagara kudu wis luwih dhisik kabentuk kanthi sampurna. Gréja-gréja murtad ing Amérika Sarékat ora mung padha nglumpuk ing dina Senèn, banjur lunga menyang Kongres ing dina Selasa, lan ngandhani Kongres yèn wong-wong mau péngin undhang-undhang Minggu disahaké ing dina Rebo. Prosès panggabungan sing dumadi antarané gréja lan nagara iku dipratélakaké minangka “pambentukan” gambar kéwan, kaya “pambentukan” reca emas ing Daniel pasal 3; pambangunan iku mesthi mbutuhaké sawatara wektu. Gambar kéwan iku yaiku sistem sing biyèn dienggo déning kapapaan kanggo matèni yuta-yuta para martir ing Jaman Peteng, lan dibutuhaké pangrembakan sosial, pulitik, agama, lan ékonomi kanggo nyiptakaké lingkungan sosial, uga preseden hukum sing perlu, supaya ukum Minggu bisa ditindakaké. Pangrembakan-pangrembakan iku makili ujian saka gambar kéwan, kang “liwat iku nasib langgeng kita bakal ditemtokaké,” lan iku makili ujian sing kudu kita liwati “sadurungé kita disegel.”

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. . .. This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.

> “Gusti wis nedahaké marang aku kanthi cetha yèn patung kéwan iku bakal kawangun sadurungé mangsa sih-rahmat katutup; awit prakara iku bakal dadi ujian gedhé tumrap umaté Allah, kang lumantar iku nasib langgengé bakal ditemtokaké.... Iki yaiku ujian sing kudu dialami déning umaté Allah sadurungé padha kapatèn.” Manuscript Releases, jilid 15, 15.

The Sunday law is the crisis at midnight, that finds its final perfect fulfillment of the parable of the ten virgins. In that midnight crisis, it will be manifested whether we are wise Philadelphian or foolish Laodicean virgins. The foolish receive the mark of the beast and the wise receive the seal of God. Anyone who has ever joined the Seventh-day Adventist church, agreed to the list of doctrinal truths in advance of becoming a member, and therefore every Seventh-day Adventist has been presented with the light of the truth of the Sabbath.

Undhang-undhang Minggu iku krisis ing wayah tengah wengi, kang nemu panggenapan pungkasan kang sampurna saka pasemon bab sepuluh prawan. Ing krisis tengah wengi iku, bakal kababar apa kita prawan Philadelphian kang wicaksana utawa prawan Laodikean kang bodho. Wong-wong kang bodho nampani tandha kéwan iku, lan wong-wong kang wicaksana nampani meterai Allah. Sapa waé kang tau gabung karo gréja Advent Dina Kaping Pitu, wis sarujuk marang dhaptar bebener doktrin sadurungé dadi anggota, lan mulané saben wong Advent Dina Kaping Pitu wis tau diparingi pepadhang bebener bab Sabat.

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.

> “Yèn pepadhang kayektèn wis kaaturaké marang kowé, mbabaraké Sabat ing pepakon kaping papat, lan nuduhaké yèn ora ana dhasar ing Sabdaning Allah tumrap pangreksa dina Minggu, nanging kowé isih ngugemi sabat palsu, nampik njaga kasucèné Sabat kang déning Allah sinebut ‘dina-Ku kang suci,’ kowé nampani tandhané kéwan iku. Kapan iki kelakon?—Nalika kowé manut marang pranatan kang mréntahaké kowé supaya mandheg nyambut gawé ing dina Minggu lan nyembah marang Allah, senadyan kowé ngerti yèn ora ana satembung waé ing Kitab Suci kang nuduhaké yèn dina Minggu iku liya kajaba dina padinan kanggo nyambut gawé, kowé sarujuk nampani tandhané kéwan iku, lan nampik segelé Allah. Yèn kita nampani tandha iki ing bathuk kita utawa ing tangan kita, paukuman-paukuman kang wis kaandharaké tumrap wong-wong kang ora mituhu mesthi tumiba marang kita. Nanging segelé Allah kang gesang ditetepaké marang wong-wong kang kanthi nurani setya ngreksa Sabaté Gusti.” Review and Herald, April 27, 1911.

The formation of the image of the beast in the United States began prophetically on September 11, 2001. There are several prophetic witnesses to uphold this fact. From that point until the soon-coming Sunday law, Seventh-day Adventists are determining their eternal destiny, based upon whether they pass the image of the beast test or fail the image of the beast test. I would argue that very few Seventh-day Adventists even know that the image of the beast is a test. Few, if any, know how it can be a test, and more importantly, they do not know what is required to pass the test. We are judged, not alone by the light we possess, but also by the light we could have possessed, if we would have applied ourselves to understanding the increase of knowledge. Laodicean blindness is therefore the greatest blindness in six thousand years of sin.

Pambentukaning gambaring kéwan galak ing Amérika Sarékat wiwit kanthi profètis ing tanggal 11 September 2001. Ana sawetara saksi profètis kang nyantosakaké kasunyatan iki. Wiwit saka wektu iku tekan angger-angger Minggu kang enggal rawuh, para Adventis Dina Kapitu nemtokaké nasib langgengé, adhedhasar apa padha lulus ing pacoban gambaring kéwan galak utawa gagal ing pacoban gambaring kéwan galak. Aku bakal ngandharaké yèn sithik banget para Adventis Dina Kapitu kang malah ngerti yèn gambaring kéwan galak iku sawijining pacoban. Sithik, manawa ana, kang ngerti kepriyé iku bisa dadi pacoban, lan kang luwih wigati, padha ora ngerti apa kang diperlokaké supaya bisa lulus ing pacoban iku. Kita diadili, ora mung déning pepadhang kang kita duwèni, nanging uga déning pepadhang kang bisa kita duwèni, saupama kita gelem ngupaya mangertèni tambahing kawruh. Mulané, kasrabanipun wong Laodikia iku wuta kang paling abot sajroning nem éwu tauning dosa.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Umat-Ku padha katumpes marga saka kuranging kawruh; amarga sira wis nampik kawruh, Aku uga bakal nampik sira, supaya sira aja dadi imam kanggo Aku; awit sira wis lali marang angger-anggering Allahmu, Aku uga bakal lali marang anak-anakmu. Hosea 4:6.

The test of the formation of the image of the beast ends at the soon-coming Sunday law, and if we have not passed that test, we will receive the mark of the beast with all the other foolish Laodicean virgins, who refused to obtain the oil. I am not here defending why I understand the image of the beast test began on September 11, 2001, and ends at the Sunday law. I am simply identifying the prophetic logic necessary to understand the role of the United States, as identified in Revelation thirteen, after it passes the Sunday law. In verse eleven, it speaks as a dragon, and from that point on it is important to follow the word “he.” The image of the beast that the United States is then forcing the world to set up, is not the image of the beast in the United States, for that is already in the past.

Ujian pambentukaning gambar kewan iku rampung ing hukum Minggu sing bakal enggal teka, lan manawa kita durung kasil ngliwati ujian iku, kita bakal nampa tandha kewan bebarengan karo sakabèhé para prawan Laodikia sing bodho liyané, kang nampik angsal lenga. Aku ora ana ing kéné kanggo mbéla sebab apa aku mangertèni yèn ujian gambar kewan iku wiwit tanggal 11 September 2001 lan rampung ing hukum Minggu. Aku mung ngidentifikasi logika kenabian kang perlu supaya mangertèni perané Amérika Sarékat, kaya sing katetepaké ing Wahyu pasal telulas, sawisé negara iku ngleksanakaké hukum Minggu. Ing ayat kaping sewelas, negara iku ngandika kaya naga, lan wiwit ing titik iku penting kanggo ngetutaké tembung “dhèwèké.” Gambar kewan kang banjur dipaksa déning Amérika Sarékat supaya diadegaké déning donya, dudu gambar kewan ing Amérika Sarékat, amarga perkara iku wis kalebu jaman sing wis kepungkur.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:11–17.

> Lan aku weruh ana kewan liya munggah saka ing bumi; lan dheweke nduwèni sungu loro kaya cempen, lan pangucapé kaya naga. Lan dheweke nindakaké sakèhé kuwasa saka kewan kang kapisan ana ing ngarsané, lan njalari bumi lan wong-wong kang manggon ana ing kono padha nyembah marang kewan kang kapisan, kang tatuné kang matèni iku wis waras. Lan dheweke nindakaké kaélokan-kaélokan gedhé, nganti ndadèkaké geni mudhun saka swarga tumiba ing bumi ana ing ngarepé manungsa, lan ngapusi wong-wong kang manggon ana ing bumi lumantar kaélokan-kaélokan kang diparingaké kuwasa marang dheweke kanggo ditindakaké ana ing ngarsané kewan iku; sarta ngandika marang wong-wong kang manggon ana ing bumi, supaya padha gawé reca kanggo kewan kang kena tatu dening pedhang, nanging isih urip. Lan dheweke diparingi kuwasa kanggo maringi napas marang reca kewan iku, supaya reca kewan iku bisa ngandika lan njalari supaya saben wong kang ora gelem nyembah marang reca kewan iku padha dipatèni. Lan dheweke njalari kabèh wong, cilik lan gedhé, sugih lan miskin, merdika lan batur, supaya padha nampa tandha ing tangan tengené utawa ing bathuké; lan supaya ora ana wong kang bisa tuku utawa adol kajaba wong kang nduwèni tandha iku, utawa jeneng kewan iku, utawa wilangané jenengé. Wahyu 13:11–17.

In those seven verses, the word “he” occurs eight times. Every time the word “he” is employed it refers back to the original “he,” “that spake as a dragon,” at the Sunday law in the United States. The image of the beast test that Adventists in the United States either passed or failed, when the United States spake as a dragon, is then repeated for Adventists in the other nations of the world, and also for God’s other children that are still in Babylon. We will continue our consideration of the United States in Revelation thirteen in the next article, but let me remind you of why we are considering this truth at this time.

Ing pitu ayat mau, tembung “he” kapacak wolung kaping. Saben wektu tembung “he” digunakaké, iku tansah ngacu bali marang “he” kang asli, yaiku “that spake as a dragon,” nalika hukum Minggu ana ing Amérika Sarékat. Ujian gambar kéwan galak kang para Adventis ing Amérika Sarékat padha liwati utawa padha gagal nalika Amérika Sarékat “spake as a dragon,” banjur diulang manèh tumrap para Adventis ing bangsa-bangsa liyané ing donya, lan uga tumrap anak-anak Allah liyané kang isih ana ing Babil. Kita bakal nerusaké panimbang kita babagan Amérika Sarékat ing Wahyu telulas ing artikel sabanjuré, nanging karsaa aku ngélingaké panjenengan apa sebabé kita lagi nimbang bebener iki ing wektu iki.

The war that began with Lucifer in the third heaven typifies the war that begins in the first heaven at the Sunday law. The corrupted communications of the dragon are represented in both battles. The modern manifestation of Satan’s corrupted communications represents the hypnotic trance that planet earth succumbs to in the history after the soon coming Sunday law. That delusion is accomplished through the worldwide web’s control of what is called “the information super highway.” Those various avenues of the “information super highway” are social, economic, religious, so-called science, entertainment and more importantly the avenue of the news media.

Peperangan sing wiwit karo Lucifer ing swarga katelu ngetipèkaké peperangan sing diwiwiti ing swarga kapisan nalika hukum Minggu. Komunikasi naga sing wis rusak katuduhaké ana ing loro peperangan mau. Wujud modhèren saka komunikasi Iblis sing wis rusak nggambaraké trances hipnotis sing ndadèkaké planit bumi tumiba ing sajarah sawisé hukum Minggu sing enggal rawuh. Kasasaran mau kalakon lumantar pangwasané jaringan donya kabèh marang apa sing diarani “dalan gedhé informasi.” Manéka dalan saka “dalan gedhé informasi” mau yaiku sosial, ékonomi, agama, sing diarani élmu pengetahuan, hiburan, lan sing luwih wigati manèh dalan media pawarta.

Once the truth is recognized that the “information super highway,” is the modern manifestation of the Satanic hypnotic communications, and also the subtle hypnosis that was employed by Satan in the battle of the angels in the third heaven, we can establish the “information super highway” is an element of the “last” image of the beast test for the world, that takes place after the Sunday law. It will then be easy to recognize that the “first” image of the beast test for the United States must possess the same corrupted Satanic communications as the last. The witness of Satan’s work of corrupting “the information super highway” from the Sunday law through to the close of probation provides the evidence of how the murder of the two horns of Republicanism and the remnant of true Protestantism on the earth beast was accomplished in 2020. It was accomplished by the “information super highway,” that John calls a “street” in Revelation eleven.

Sawisé kayekten dipangertèni yèn “information super highway” punika mujudaké manifestasi modhèren saking komunikasi hipnotik Satanis, lan ugi hipnosis alus ingkang dipunginakaken déning Sétan wonten ing papranganipun para malaékat wonten ing swarga katelu, kita saged netepaken bilih “information super highway” punika unsur saking ujian “gambar kéwan” ingkang “pungkasan” tumrap donya, ingkang kalampahan sasampunipun angger-angger Minggu. Salajengipun badhé gampil dipunmangertosi bilih ujian “gambar kéwan” ingkang “kapisan” tumrap Amerika Sarékat mesthi gadhah komunikasi Satanis ingkang sami rusakipun kados ingkang pungkasan. Paseksèn bab pakaryanipun Sétan anggènipun ngrusak “information super highway” wiwit saking angger-angger Minggu ngantos tumeka panutupan mangsa kasempatan maringi bukti kados pundi rajapati tumrap kalih sungu Republicanism lan sésa Protestantisme sejati ing kéwan bumi punika kalampahan ing taun 2020. Prastawa punika kalampahan lumantar “information super highway,” ingkang déning Yohanes dipunsebat “dalan” wonten ing Wahyu sewelas.

The unsealing of these prophetic facts is a portion of what is required to be understood by those who intend to pass the test of the image of the beast, which was clearly seen by the prophetess, to be formed before probation closes and before the one hundred and forty-four thousand are sealed.

Kabukane kasunyatan-kasunyatan kenabian iki minangka sapérangan saka apa kang kudu dimangertèni déning wong-wong kang duwé ancas ngliwati pacobaning patunging kéwan galak, kang kanthi cetha wis kapirsani déning nabi putri, bakal kabentuk sadurungé mangsaning sih-rahmat katutup lan sadurungé wong satus patang puluh papat èwu kaségel.

> “When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.

> “Nalika dhawuh iku katanggepaké lan cap iku katetepaké, wataké wong-wong mau bakal tetep resik lan tanpa cacad kanggo saklawasé.” Testimonies, jilid 5, 216.

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