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# The Hidden History of Verse Forty - Number Four

History e e Patilweng ya Temana ya Masome a Mane—Palo ya Bone

Testing and Triumph: The Formation of the Image of the Beast and the Sealing of the Wise

Ujian dan Kemenangan: Pembentukan Imej Binatang dan Pemeteraian Orang Bijaksana

Author

Jeff Pippenger

Published

September 23, 2024

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The prophetic line which illustrates the testing represented by the formation of the image of the beast in the United States runs parallel with the three waymarks that represent the line of the Constitution. They run parallel to each other and they contribute specific information that addresses the other line. How is it that those who pass the image of the beast test will then be prepared to walk in the light that proceeds from the throne-room of God, during the time of persecution that begins at the Sunday law in the United States? What is it about the test of the formation of the image of the beast that seals the wise virgins into an experience which allows them to navigate through the period of persecution that begins at the Sunday law, when national apostasy is followed by national ruin, and Satan begins his marvelous works?

မိမိတို့ အမေရိကန်ပြည်ထောင်စု၌ သားရဲ၏ရုပ်ပုံ ဖွဲ့စည်းခြင်းအားဖြင့် ကိုယ်စားပြုထားသော စမ်းသပ်မှုကို ဖော်ပြသည့် ပရောဖက်ပြု မျဉ်းသည် ဖွဲ့စည်းအုပ်ချုပ်ပုံအခြေခံဥပဒေ၏ မျဉ်းကို ကိုယ်စားပြုသော waymarks သုံးခုနှင့် အပြိုင် လည်ပတ်လျက်ရှိသည်။ ထိုနှစ်မျဉ်းသည် အချင်းချင်း အပြိုင်ဖြစ်ကြပြီး၊ တစ်မျဉ်းချင်းစီသည် အခြားမျဉ်းကို ရည်ညွှန်းသော သီးသန့် အချက်အလက်များကို ပံ့ပိုးပေးသည်။ သားရဲ၏ရုပ်ပုံ စမ်းသပ်မှုကို အောင်မြင်၍ ဖြတ်သန်းသောသူများသည် ထို့နောက် အမေရိကန်ပြည်ထောင်စု၌ တနင်္ဂနွေဥပဒေမှ စတင်သော ညှဉ်းပန်းနှိပ်စက်မှု ကာလအတွင်း ဘုရားသခင်၏ ပလ္လင်ခန်းမမှ ထွက်ပေါ်လာသော အလင်း၌ လျှောက်လှမ်းရန် မည်သို့ ပြင်ဆင်ခြင်းခံရကြသနည်း။ သားရဲ၏ရုပ်ပုံ ဖွဲ့စည်းခြင်းနှင့် သက်ဆိုင်သော စမ်းသပ်မှု၌ အဘယ်အရာကြောင့် ပညာရှိ ကညာများကို တနင်္ဂနွေဥပဒေမှ စတင်သော ညှဉ်းပန်းနှိပ်စက်မှုကာလတစ်လျှောက်—အမျိုးသားအဆင့် လွန်ကျူးဖောက်ပြန်မှုနောက်တွင် အမျိုးသားအဆင့် ပျက်စီးဆုံးရှုံးမှု လိုက်ပါလာပြီး၊ စာတန်က မိမိ၏ အံ့ဖွယ်အမှုများကို စတင်သည့်အချိန်၌—လမ်းကြောင်းကို ဖောက်ထွက် သွားလာနိုင်စေသော အတွေ့အကြုံတစ်ရပ်အတွင်းသို့ တံဆိပ်ခတ်ပေးသနည်း။

> “It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect.” Testimonies, volume 9, 16.

> “ਅਸੰਭਵ ਹੈ ਕਿ ਉਸ ਅਨੁਭਵ ਦਾ ਕੋਈ ਵੀ ਖ਼ਿਆਲ ਦਿੱਤਾ ਜਾਵੇ ਜੋ ਪਰਮੇਸ਼ੁਰ ਦੇ ਉਹ ਲੋਕ, ਜੋ ਉਸ ਵੇਲੇ ਧਰਤੀ ਉੱਤੇ ਜੀਊਂਦੇ ਹੋਣਗੇ, ਕਰਣਗੇ ਜਦੋਂ ਆਕਾਸ਼ੀ ਮਹਿਮਾ ਅਤੇ ਅਤੀਤ ਦੀਆਂ ਸਤਾਇਆਂ ਦੀ ਦੁਹਰਾਈ ਇਕੱਠੇ ਮਿਲ ਜਾਣਗੇ। ਉਹ ਉਸ ਰੌਸ਼ਨੀ ਵਿੱਚ ਚਲਣਗੇ ਜੋ ਪਰਮੇਸ਼ੁਰ ਦੇ ਸਿੰਹਾਸਨ ਤੋਂ ਨਿਕਲਦੀ ਹੈ। ਦੂਤਾਂ ਦੇ ਮਾਧਿਅਮ ਨਾਲ ਆਕਾਸ਼ ਅਤੇ ਧਰਤੀ ਵਿਚਕਾਰ ਲਗਾਤਾਰ ਸੰਚਾਰ ਰਹੇਗਾ। ਅਤੇ ਸ਼ੈਤਾਨ, ਬੁਰੇ ਦੂਤਾਂ ਨਾਲ ਘਿਰਿਆ ਹੋਇਆ, ਅਤੇ ਆਪਣੇ ਆਪ ਨੂੰ ਪਰਮੇਸ਼ੁਰ ਦੱਸਦਾ ਹੋਇਆ, ਹਰ ਕਿਸਮ ਦੇ ਅਚਰਜਕਰਮ ਕਰੇਗਾ, ਤਾਂ ਜੋ, ਜੇ ਸੰਭਵ ਹੋਵੇ, ਚੁਣਿਆਂ ਹੋਇਆਂ ਨੂੰ ਹੀ ਧੋਖਾ ਦੇਵੇ।” Testimonies, volume 9, 16.

Sister White comments on the message Christ presented in the synagogue in Capernaum recorded in John chapter six. Her comments are in The Desire of Ages, in the chapter titled The Crisis in Galilee. There she emphasizes that Christ made no effort to prevent the rebellion that occured in John six, though He knew full well He would lose more disciples then than at any other time in His ministry among men.

Ellen G. White mengulas pekabaran yang disampaikan Kristus di rumah ibadat di Kapernaum sebagaimana dicatat dalam Yohanes pasal enam. Ulasannya terdapat dalam The Desire of Ages, dalam pasal yang berjudul The Crisis in Galilee. Di sana ia menekankan bahwa Kristus tidak berusaha sedikit pun untuk mencegah pemberontakan yang terjadi dalam Yohanes enam, meskipun Ia mengetahui sepenuhnya bahwa pada waktu itu Ia akan kehilangan lebih banyak murid daripada pada masa lain mana pun dalam pelayanan-Nya di antara manusia.

> “When Jesus presented the testing truth that caused so many of His disciples to turn back, He knew what would be the result of His words; but He had a purpose of mercy to fulfill. He foresaw that in the hour of temptation every one of His beloved disciples would be severely tested. His agony in Gethsemane, His betrayal and crucifixion, would be to them a most trying ordeal. Had no previous test been given, many who were actuated by merely selfish motives would have been connected with them. When their Lord was condemned in the judgment hall; when the multitude who had hailed Him as their king hissed at Him and reviled Him; when the jeering crowd cried, ‘Crucify Him!’—when their worldly ambitions were disappointed, these self-seeking ones would, by renouncing their allegiance to Jesus, have brought upon the disciples a bitter, heart-burdening sorrow, in addition to their grief and disappointment in the ruin of their fondest hopes. In that hour of darkness, the example of those who turned from Him might have carried others with them. But Jesus brought about this crisis while by His personal presence He could still strengthen the faith of His true followers.

> “Ndry Jesus i laitim dispela trutok bilong traim, em i mekim planti bilong ol disaipel bilong Em i tanim baksait, Em i save pinis long wanem kaen samting ol tok bilong Em bai kamapim; tasol Em i gat wanpela as bilong sori marimari long inapim. Em i luksave pinis olsem long taim bilong traim, olgeta wan wan bilong ol disaipel Em i laikim tumas bai i kisim bikpela traim tru. Pen nogut bilong Em long Getsemani, pasin bilong givim Em long han bilong ol birua, na nilim Em long diwai kros, bai i stap long ol olsem wanpela hevi tru bilong traim. Sapos i no gat wanpela traim bipo i bin kamap, planti husat i bin wokabaut long tingting bilong laikim ol yet tasol bai i stap wantaim ol. Taim ol i kotim Bikpela bilong ol long haus kot; taim bikpela lain manmeri em bipo i bin singautim Em olsem king bilong ol i pairap long Em na tok bilas long Em; taim lain manmeri bilong tok giaman na lap nogut i singaut, ‘Nilim Em long diwai kros!’—taim ol laik bilong graun bilong ol i bagarap, ol dispela manmeri bilong painim gutpela bilong ol yet, taim ol i givim baksait long pasin bilong bihainim Jesus, bai i bringim i kam long ol disaipel wanpela pen nogut na hevi bilong bel, moa yet long sori na bel hevi bilong ol long bagarap bilong ol gutpela hop ol i bin holim strong. Long dispela aua bilong tudak, eksampel bilong ol husat i tanim givim baksait long Em inap tru long pulim sampela arapela i go wantaim ol. Tasol Jesus i mekim dispela hevi i kamap long taim yet presen bilong Em yet i stap wantaim ol, na Em inap yet long strongim bilip bilong ol tru lain bihain bilong Em.

> “Compassionate Redeemer, who in the full knowledge of the doom that awaited Him, tenderly smoothed the way for the disciples, prepared them for their crowning trial, and strengthened them for the final test!” The Desire of Ages, 394.

> “Pɛnidifohyɛfo Gyefoɔ, a ɔnim nwiee mu yie ɔsɛeɛ a ɛretwɛn No no, ɔdwo so siesiee ɛkwan no maa asuafoɔ no, siesiee wɔn maa wɔn sɔhwɛ a ɛyɛ wɔn ahenkyɛw mu deɛ, na ɔhyɛɛ wɔn den maa sɔhwɛ a ɛtwa toɔ no!” The Desire of Ages, 394.

The Sunday law is the final test where character is manifested. Before the final test Christ, who never changes, allows a test by which His people’s eternal destiny will be decided. It is a test they must pass before they are sealed, and before their probation closes at the Sunday law. It is a prophetic test that prepares the wise virgins “for their crowning trial, and strengthens them for the final test!” Their “crowning trial” is their crowning test, for the wise virgins are those who are “purified, made white and tried.” The final test is their crowning trial, and in that testing time, the wise virgins “will walk in light proceeding from the throne of God”. What is it within the testing process represented as “the formation of the image of the beast” that prepares the wise virgins for the crowning trial and allows them to walk in the light proceeding from the throne of God. What is the light that proceeds from the throne of God?

မနက်ဖြန်အနားယူနေ့ဆိုင်ရာဥပဒေသည် စရိုက်လက္ခဏာ ထင်ရှားပေါ်လွင်စေသော နောက်ဆုံးစမ်းသပ်မှု ဖြစ်သည်။ မပြောင်းလဲတော်မူသော ခရစ်တော်သည် နောက်ဆုံးစမ်းသပ်မှုမတိုင်မီ၊ မိမိလူမျိုး၏ ထာဝရကံကြမ္မာကို ဆုံးဖြတ်ပေးမည့် စမ်းသပ်မှုတစ်ရပ်ကို ခွင့်ပြုတော်မူသည်။ ထိုစမ်းသပ်မှုသည် သူတို့ကို တံဆိပ်ခတ်မခံရမီနှင့် မနက်ဖြန်အနားယူနေ့ဆိုင်ရာဥပဒေ၌ သူတို့၏ ကရုဏာကာလပိတ်သိမ်းမခံရမီ ဖြတ်သန်းအောင်မြင်ရမည့် စမ်းသပ်မှု ဖြစ်သည်။ ၎င်းသည် ဉာဏ်ပညာရှိသော ကညာများကို “သူတို့၏ အမြတ်တနိုးသော စမ်းသပ်မှုအတွက် ပြင်ဆင်ပေး၍၊ နောက်ဆုံးစမ်းသပ်မှုအတွက် ခိုင်မာစေသည်” ဟု ဆိုနိုင်သော ပရောဖက်ပြုချက်ဆိုင်ရာ စမ်းသပ်မှု ဖြစ်သည်။ သူတို့၏ “အမြတ်တနိုးသော စမ်းသပ်မှု” သည် သူတို့၏ အထွဋ်အမြတ်စမ်းသပ်မှု ဖြစ်သည်။ အကြောင်းမူကား ဉာဏ်ပညာရှိသော ကညာများသည် “သန့်စင်ခြင်းခံရ၍၊ ဖြူစင်စေခြင်းခံရပြီး၊ စမ်းသပ်ခြင်းခံရသူများ” ဖြစ်ကြသောကြောင့် ဖြစ်သည်။ နောက်ဆုံးစမ်းသပ်မှုသည် သူတို့၏ အမြတ်တနိုးသော စမ်းသပ်မှု ဖြစ်ပြီး၊ ထိုစမ်းသပ်ရာကာလ၌ ဉာဏ်ပညာရှိသော ကညာများသည် “ဘုရားသခင်၏ ရာဇပလ္လင်တော်မှ ထွက်ပေါ်လာသော အလင်း၌ လျှောက်လှမ်းကြလိမ့်မည်”။ “သားရဲ၏ ရုပ်ပုံ ဖွဲ့စည်းခြင်း” ဟူ၍ ကိုယ်စားပြုထားသော စမ်းသပ်မှုလုပ်ငန်းစဉ်အတွင်း၌၊ ဉာဏ်ပညာရှိသော ကညာများကို ထိုအမြတ်တနိုးသော စမ်းသပ်မှုအတွက် ပြင်ဆင်ပေးပြီး၊ ဘုရားသခင်၏ ရာဇပလ္လင်တော်မှ ထွက်ပေါ်လာသော အလင်း၌ လျှောက်လှမ်းစေနိုင်သည့် အရာမှာ အဘယ်နည်း။ ဘုရားသခင်၏ ရာဇပလ္လင်တော်မှ ထွက်ပေါ်လာသော အလင်းသည် အဘယ်နည်း။

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Apabila Ia membuka meterai yang ketujuh, terjadilah kesunyian di sorga kira-kira setengah jam lamanya. Lalu aku melihat ketujuh malaikat yang berdiri di hadapan Allah, dan kepada mereka diberikan tujuh sangkakala. Maka datanglah seorang malaikat lain dan berdiri di dekat mezbah dengan sebuah pedupaan emas; kepadanya diberikan banyak kemenyan, supaya ia mempersembahkannya bersama-sama dengan doa semua orang kudus di atas mezbah emas yang ada di hadapan takhta itu. Maka naiklah asap kemenyan itu bersama-sama dengan doa orang-orang kudus dari tangan malaikat itu ke hadapan Allah. Lalu malaikat itu mengambil pedupaan itu, mengisinya dengan api dari mezbah, dan melemparkannya ke bumi; maka terdengarlah suara-suara, guruh-guruh, kilat-kilat, dan terjadilah gempa bumi. Wahyu 8:1–5.

In the last days, in the period where the parable of the ten virgins is being fulfilled and the one hundred and forty-four thousand are being sealed, the seventh seal is unsealed and it identifies fire being cast to the earth in answer to the prayers of the saints. The fire that is cast down in the final and perfect fulfillment of the parable of the ten virgins is the message of the midnight cry, as typified by the outpouring of the Holy Spirit at the Exeter camp meeting, and the outpouring of the Holy Spirit at Pentecost, which was there represented as fire. Notice Sister White’s commentary on the message of the midnight cry.

ꯑꯍꯥꯟꯕ ꯅꯨꯃꯤꯠꯁꯤꯡꯗ, ꯃꯍꯥꯛꯅꯥ ꯂꯨꯍꯣꯡꯅꯕ ꯃꯤꯔꯤꯕꯥ ꯅꯨꯄꯤ ꯊꯨꯝꯕꯥ ꯇꯔꯥꯁꯤꯡꯒꯤ ꯄꯥꯔꯦꯕꯜ ꯑꯁꯤ ꯃꯄꯨꯡ ꯐꯥꯔꯛꯄꯥꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅ, ꯑꯃꯁꯨꯡ ꯃꯥꯔꯤ ꯃꯔꯤ ꯐꯤ ꯃꯔꯤ ꯃꯔꯤ ꯑꯁꯤ ꯁꯤꯜ ꯇꯧꯔꯛꯄꯥꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅ, ꯁꯤꯂ ꯇꯔꯥꯁꯨꯕꯥ ꯑꯁꯤ ꯍꯥꯡꯗꯣꯛꯄꯥꯅ ꯑꯃꯁꯨꯡ ꯃꯁꯤꯅꯥ ꯂꯩꯁꯥꯟꯁꯤꯡꯒꯤ ꯄ꯭ꯔꯥꯔꯊꯅꯥꯗꯥ ꯄꯥꯎꯁꯤꯡꯗ ꯃꯥꯂꯦꯝꯗ ꯃꯩ ꯍꯥꯟꯊꯔꯛꯄꯥ ꯑꯁꯤ ꯑꯗꯨ ꯈꯪꯍꯜꯂꯤ꯫ ꯅꯨꯄꯤ ꯊꯨꯝꯕꯥ ꯇꯔꯥꯁꯤꯡꯒꯤ ꯄꯥꯔꯦꯕꯜ ꯑꯁꯤꯒꯤ ꯑꯍꯥꯟꯕ ꯑꯃꯁꯨꯡ ꯃꯄꯨꯡ ꯐꯥꯔꯛꯄꯥꯗ ꯃꯥꯂꯦꯝꯗ ꯍꯥꯟꯊꯔꯛꯄꯥ ꯃꯩ ꯑꯁꯤ, ꯑꯗꯨꯒ ꯑꯔꯥꯏ ꯌꯦꯡꯕ ꯈꯣꯡꯂꯤꯕꯥꯒꯤ ꯄꯥꯎ ꯑꯁꯤꯅꯤ; ꯃꯁꯤ ꯑꯁꯤ ꯑꯦꯛꯁꯤꯇꯔ ꯀꯦꯝꯄ ꯃꯤꯇꯤꯡꯗ ꯍꯣꯂꯤ ꯁ꯭ꯄꯤꯔꯤꯠ ꯄꯥꯎꯔꯛꯄꯥꯒꯤ ꯃꯔꯨꯑꯣꯏꯅ ꯐꯣꯡꯗꯣꯛꯂꯕꯥꯅ, ꯑꯃꯁꯨꯡ ꯄꯦꯟꯇꯦꯀꯣꯁ꯭ꯇꯗ ꯍꯣꯂꯤ ꯁ꯭ꯄꯤꯔꯤꯠ ꯄꯥꯎꯔꯛꯄꯥꯒꯤ ꯃꯔꯨꯑꯣꯏꯅ ꯐꯣꯡꯗꯣꯛꯂꯕꯥꯅ ꯑꯗꯨ ꯈꯨꯗꯣꯡꯆꯥꯕꯥꯅꯤ; ꯃꯗꯨꯗ ꯃꯁꯤ ꯃꯩ ꯑꯣꯏꯅ ꯃꯤꯁꯛ ꯎꯠꯂꯕꯥꯅꯤ꯫ ꯑꯔꯥꯏ ꯌꯦꯡꯕ ꯈꯣꯡꯂꯤꯕꯥꯒꯤ ꯄꯥꯎ ꯑꯁꯤꯒ ꯃꯔꯝꯗ ꯁꯤꯁꯇꯔ ꯋꯥꯏꯠꯀꯤ ꯀꯣꯃꯦꯟꯇꯔꯤ ꯑꯁꯤ ꯌꯦꯡꯎ꯫

> “Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259.

> “Bab-ba an ti pule hmasa masa hnena zirtîrte kha, a pahnihna thuchah pawh an hlawkna atan a lo ni thei lo; tin, zanlai auhna pawh, chu chu vân biak in thianghlim ber hmunah Isua nen rinna hmanga luh tûra an buatsaihna atan a ni a, chumiin pawh an hlawkna atan a lo ni lo. Tin, thuchah hmasa pahnih an hnâwl avângin, an hriatthiamna chu a thim ta hle a, thianghlim ber hmunah kalna kawng entîrtu vântirhkoh pathumna thuchahah chuan êng engmah an hmu thei ta lo. Juda-te khân Isua an khenbeh ang bawkin, kohhran hming pu mi-te hian hêng thuchahte hi an khenbeh ta tih ka hmu a; chuvâng chuan thianghlim ber hmunah kalna kawng hi an hre lo va, chutah Isua dîlsakna pawhin an hlawkna atan a ni thei lo. Juda-te khân an inthâwina hmangaihawm lo tak an hlan ang khân, hêng mite pawhin Isua a chhuahsan tawh hmunpui lamah an tawngṭaina hmangaihawm lo tak an hlan ve a; tin, bumna chu a lawm avângin Setana chuan sakhaw mi nihna angah a inpuang a, hêng Kristiante nia inchhâl mite rilru chu amah lamah a hruai a, a thiltihtheihna, a chhinchhiahna, leh thilmak dâwtte hmangin, a thangah nghet takin a man tlat a ni.” Early Writings, 259.

In the Millerite history the test of the message of the midnight cry “was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” The message of the midnight cry that is now being developed is also represented as the testing of the formation of the image of the beast. They are both the test that leads to the close of probation where character is manifested. When the Millerites entered into the Most Holy Place by faith, their faith was once again tested. The faith of the one hundred and forty-four thousand will be tested at the Sunday law, but they are promised that they will be safe, for they will walk “in the light proceeding from” the seventh seal, which was opened when the message of the midnight cry began to be unsealed in July of 2023.

Dalam sejarah Millerit, ujian terhadap pekabaran seruan tengah malam “adalah untuk mempersiapkan mereka agar, oleh iman, masuk bersama Yesus ke dalam Tempat Yang Mahakudus di tempat kudus surgawi.” Pekabaran seruan tengah malam yang kini sedang dikembangkan juga digambarkan sebagai pengujian atas pembentukan patung binatang itu. Keduanya merupakan ujian yang menuntun kepada penutupan masa kasihan, saat tabiat dinyatakan. Ketika kaum Millerit memasuki Tempat Yang Mahakudus oleh iman, iman mereka sekali lagi diuji. Iman dari seratus empat puluh empat ribu akan diuji pada hukum hari Minggu, tetapi kepada mereka dijanjikan bahwa mereka akan aman, sebab mereka akan berjalan “di dalam terang yang terpancar dari” meterai ketujuh, yang dibuka ketika pekabaran seruan tengah malam mulai disingkapkan pada bulan Juli 2023.

The message that was unsealed at that time is established through the methodology of line upon line, which is the methodology of the latter rain. The latter rain began to sprinkle in 2001, and the final testing of Adventism began. In July of 2023 the final period in the testing process that concludes at the Sunday law began when the message of the midnight cry, which is also the latter rain, which is also the increase of knowledge that is produced when the seventh seal is removed, and is also the unsealing of the seven thunders as well as the Revelation of Jesus Christ. All the lines that represent an unsealing of prophetic light are identified as being unsealed in the hidden history of verse forty of Daniel chapter eleven.

Nyelela yo yi nga paluxiwa hi nkarhi wolowo yi tiyisiwa hi ndlela ya ntila ehenhla ka ntila, leyi nga yona ndlela ya mpfula ya le ndzhaku. Mpfula ya le ndzhaku yi sungule ku nwiwa hi 2001, kutani ku kamberiwa ko hetelela ka Vuvadventista ku sungula. Hi Nhlangula wa 2023 nkarhi wo hetelela eka endlelo ro kambela leri hetisaka hi nawu wa Sonto wu sungule loko rungula ra ku huwelela exikarhi ka vusiku, leri tlhela ri va mpfula ya le ndzhaku, leri tlhela ri va ku andza ka vutivi lebyi humelerisiwaka loko xisirhelelo xa vunkombo xi susiwa, naswona ri tlhela ri va ku paluxiwa ka mimpfumawulo ya nkombo swin’we ni Nhlavutelo wa Yesu Kriste. Mintila hinkwayo leyi yimelaka ku paluxiwa ka ku vonakala ka vuprofeta yi kombisiwa tanihi leyi paluxiweke eka matimu lama fihliweke ya ndzimana ya makume mune ya Daniyele ndzima ya khume na yin’we.

In that hidden history the line of the Constitution’s three primary waymarks is represented. It is the line when church and state come together to form the image of the beast. It contains a prophetic line that addresses the presidents of the United States which illustrate the dynamics of the political struggles that occur in the history of the Republican horn of the earth-beast. That line includes the parallel histories of both major political parties of the United States. That line is closely related to the horn of apostate Protestantism from its beginning in 1844, until it usurps the control of the civil government at the Sunday law.

Dalam sejarah yang tersembunyi itu, garis tiga penanda utama Konstitusi digambarkan. Itulah garis ketika gereja dan negara bersatu untuk membentuk patung binatang itu. Di dalamnya terdapat suatu garis nubuatan yang ditujukan kepada para presiden Amerika Serikat, yang menggambarkan dinamika pergumulan politik yang terjadi dalam sejarah tanduk Republik dari binatang bumi itu. Garis itu mencakup sejarah-sejarah paralel dari kedua partai politik utama Amerika Serikat. Garis itu berhubungan erat dengan tanduk Protestantisme yang murtad sejak permulaannya pada tahun 1844, sampai tanduk itu merampas kendali atas pemerintahan sipil pada hukum hari Minggu.

The prophetic role of apostate Protestantism includes the witness of the Hasmonaean Dynasty as a symbol of apostate Protestantism. In the backdrop of the line of the horn of apostate Protestantism you also have the line of the Laodicean Seventh-day Adventist church. From the line of Laodicean Adventism you have the line of the one hundred and forty-four thousand. That hidden history also has the line of Islam of the third woe. Russia has a line, the United Nations has a line and of course, the papal power has a line.

Batsayakar ba kabaaman jaƴi Protestanism ajjoooreyee ɗon ina waɗi seedeeri Hasmonaean Dynasty ndee no alamaaji Protestanism ajjoooreyee. E leydi goongɗinnde laylayi daande horn Protestanism ajjoooreyee, on woodi kadi daande kawtal Laodicean Seventh-day Adventist church. Iwde e daande Adventism Laodicean, on woodi daande yimɓe teemerɗe e arba'in e naayi. Ndeen tariiɗi suuɗiiɗi ɗin kadi ɗon ina ngoodi daande Islaam nde bone tataɓre. Russia woodi daande, United Nations woodi daande, tee no goonga, baawɗe papal ɗen kadi ɗon ngoodi daande.

If a student of prophecy applies himself as a Berean living in the last days, he will feed upon the lines that are identified in the hidden history of verse forty. The student of prophecy will take the book out of the angel’s hand and eat it. Then when the final test of the Sunday law arrives, he will not only have come to understand the message of the midnight cry that was unsealed, but he will fully understand how the image of the beast was formed in the United States.

If a student of prophecy applies himself as a Berean living in the last days, dheweke bakal mangan ing garis-garis sing diidentifikasi ing sajarah sing kasimpen saka ayat patang puluh. Murid pamedalan bakal njupuk kitab saka tanganing malaékat lan mangan iku. Banjur nalika pacoban pungkasan saka angger-angger Minggu teka, dheweke ora mung bakal wus mangertèni pesen saka panguwuh tengah wengi sing wis kabukak segelé, nanging uga bakal mangertèni kanthi temenan kepriyé citrané kéwan galak iku kawangun ing Amerika Serikat.

The light of the seventh seal proceeds from the throne and in the context of the parable of the ten virgins it is the message of the midnight cry. The message of the midnight cry is what prepares the wise virgins for the period when the persecutions of the past are repeated.

Leseli la sekgomo sa bosupa le tswa mo sedulong sa bogosi, mme mo seemong sa setshwantsho sa makgarebane a le some ke molaetsa wa go goeletsa ga bosigogare. Molaetsa wa go goeletsa ga bosigogare ke one o baakanyetsang makgarebane a a botlhale nako e ditlhoriso tsa bogologolo di boelediwang ka yone.

> “In reviewing our past history, having traveled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment, and with confidence in Christ as leader. We have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.” Testimonies to Ministers, 31.

> “Ling rema wa sikor e angkuyek tam mawakpa, amaangak epa adalan tam makaiwas rangbang a yaol nyu le meyakichema efen pwal ngeni faan ya luwel ngeni ei yalen ra ewer, ngang ai tongeni pwa, Rongorong ngeni Kot! Lupwen ai kilisou mei met Kot a fori, ai mefi eng me lulap, me pwisin mochen pwal ren Kraist usun souemwen. Ese wor ach masou ngeni fansoun mai mwirin nge fan itan chok ika sipwe manluk ngeni alen ewe Samol a emwenikich me allukun lon ach reman mawakpa.” Testimonies to Ministers, 31.

The Lord is leading His people in the testing process that began in July 2023. His leading included opening up the prophetic Word in relation to the hidden history of verse forty. That history identifies how the image of the beast is formed in the United States, and of course much more than simply that element of end-time events. When we find ourselves in the crowning trial at the Sunday law, when the persecutions of the past are beginning to repeat, we “have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.”

ה' מוביל את עמו בתהליך המבחן שהחל ביולי 2023. הובלתו כללה פתיחת הדבר הנבואי ביחס להיסטוריה הנסתרת של פסוק ארבעים. היסטוריה זו מזהה כיצד נוצרת צלם החיה בארצות־הברית, וכמובן הרבה יותר מאשר יסוד זה בלבד של מאורעות קץ הימים. כאשר נמצא את עצמנו בניסיון המכריע עם חוק יום הראשון, כאשר רדיפות העבר מתחילות לשוב ולהישנות, אין לנו “כל סיבה לפחד מן העתיד, אלא אם נשכח את הדרך שבה ה' הוביל אותנו, ואת הוראתו בהיסטוריה שעברה עלינו.”

At the Sunday law the “past history” will be repeated in the period of the formation of the image of the beast in the United States. The Lion of the tribe of Judah has unsealed the final message and led His people to the hidden history of verse forty. There He taught His people to not simply understand His prophetic Word, but also the privilege and responsibility to attain an experience qualified to be among those of His people who were to be His representatives in the final crisis.

ေန့တနင်္ဂနွေဥပဒေကြေညာချိန်၌ “အတိတ်သမိုင်း” သည် အမေရိကန်ပြည်ထောင်စုအတွင်း သားရဲ၏ပုံရိပ် ဖွဲ့စည်းနေသောကာလ၌ ထပ်မံပြန်လည်ဖြစ်ပေါ်လာမည်။ ယုဒအမျိုး၏ ခြင်္သေ့တော်သည် နောက်ဆုံးသတင်းစကားကို တံဆိပ်ဖြေဖွင့်တော်မူပြီး၊ မိမိလူတို့ကို အခန်းငယ်လေးဆယ်၏ ဖုံးကွယ်ထားသောသမိုင်းဆီသို့ ဦးဆောင်တော်မူခဲ့သည်။ ထိုနေရာ၌ ကိုယ်တော်သည် မိမိလူတို့အား မိမိ၏ ပရောဖက်ပြုနှုတ်ကပတ်တော်ကိုသာ နားလည်ရန်မက၊ နောက်ဆုံးအကျပ်အတည်း၌ ကိုယ်တော်၏ ကိုယ်စားလှယ်များဖြစ်ရမည့် မိမိလူတို့အနက် ပါဝင်ရန် သင့်လျော်သော အတွေ့အကြုံတစ်ရပ်ကို ရရှိပိုင်ဆိုင်ရန် အခွင့်အရေးနှင့် တာဝန်လည်း ရှိကြောင်း သင်ကြားတော်မူခဲ့သည်။

One of the prophetic characteristics of those people is that they know how to walk by the light proceeding from the throne. That light is the light of the hidden history of verse forty, which describes in minute detail the religious, political, social and economic dynamics involved in erecting the image of the beast in the United States. The light which is recognized concerning this sacred history is produced through the application of line upon line, from here a little and there a little, and it is the light that describes the history when the persecutions of the past are once again initiated.

Едно от пророческите отличителни качества на този народ е, че те знаят как да ходят в светлината, излизаща от престола. Тази светлина е светлината на скритата история на стих четиридесети, която описва в най-малки подробности религиозната, политическата, обществената и икономическата динамика, свързана с издигането на образа на звяра в Съединените щати. Светлината, която се разпознава относно тази свещена история, се поражда чрез прилагането на правило върху правило, тук малко и там малко, и тя е светлината, която описва историята, когато гоненията от миналото отново бъдат подети.

Those who understand the increase of knowledge are the wise, and the increase of knowledge is upon the formation of the image of the beast, and the wise will understand the history of the formation of the image of the beast in the world in advance of the arrival of that history. Jesus, as Alpha and Omega, always illustrates the end of a thing with the beginning of a thing.

A ba nang le kutlwisiso ya keketseho ya tsebo ke ba bohlale, mme keketseho ya tsebo e mabapi le ho bopjwa ha setshwantsho sa sebata, mme ba bohlale ba tla utlwisiswa histori ya ho bopjwa ha setshwantsho sa sebata lefatsheng esale pele ho fihla ha histori eo. Jesu, jwaloka Alfa le Omega, kamehla o bontsha qetello ya ntho ka qalo ya ntho.

It is worth noting that the passage where Sister White identifies that God’s people will walk in light proceeding from the throne is the conclusion of the first chapter in Testimonies, volume nine. The chapter begins on page eleven, so the chapter begins at nine-eleven and it ends describing the Sunday law. It describes the period where the image of the beast is formed and the one hundred and forty-four thousand are manifested, but only if you have the faith to see that chapter in such a fashion.

Ka thil hlutberh tak chu, hmunkhatah Sister White-in Pathian mite chu lalṭhutthlêng ata lo chhuak êngah an kal ang tih a sawi kha, Testimonies, volume nine-a bung pakhatna tawpna a ni tih hi a ni. Bung chu page eleven-ah a ṭan a, chuvângin bung chu nine-eleven-ah a ṭan a, Sunday law a sawiin a tawp a ni. Chu bung chuan sakawlh lim a siam hun leh mi sang za li leh sawmli leh pali an lo lang chhuak hun chu a sawi a, mahse chu bung chu chutiang taka hmuh theih nân rinna i neih a ngai.

Being the first section of volume nine, it opens with that identification, and employs the title, For the Coming of the King. It is clearly referencing not only the Second Coming of Christ, but also the parable of the ten virgins, for the section title then quotes Paul.

គេ​ជា​ផ្នែក​ទី​មួយ​នៃ​កណ្ឌ​ទី​ប្រាំបួន វា​បើក​ដំណើរ​ដោយ​ការ​កំណត់​អត្តសញ្ញាណ​នោះ ហើយ​ប្រើ​ចំណងជើង​ថា «សម្រាប់​ការ​យាង​មក​របស់​ព្រះមហាក្សត្រ»។ ជាក់​ច្បាស់​ណាស់ វា​កំពុង​យោង​មិន​ត្រឹម​តែ​ទៅ​កាន់​ការ​យាង​មក​ជា​លើក​ទី​ពីរ​របស់​ព្រះគ្រីស្ទ​ប៉ុណ្ណោះ​ទេ ប៉ុន្តែ​ក៏​ទៅ​កាន់​ឧបមា​អំពី​ស្ត្រីព្រហ្មចារី​ដប់​នាក់​ផង​ដែរ ព្រោះ​ចំណងជើង​ផ្នែក​នោះ​បន្ទាប់​មក​ដកស្រង់​ពាក្យ​របស់​ប៉ុល។

> “Section 1—For the Coming of the King

> “Karolo ea 1—Bakeng sa Ho Tla ha Morena

> “‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.”

> “‘Sa piga fô nárôt, ko Yâlâni† â, me e poi me, me e kúi te tôa.’ Ibrûs 10:37.”

The following two verses are left off, but they contribute to the light in the passage.

Ditemana dua ayat berikut tidak disertakan, ayat-ayat itu turut menyumbang kepada terang dalam petikan itu.

> For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. Hebrews 10:37–39.

> ស្រាប់តែតិចទៀតប៉ុណ្ណោះ ព្រះអង្គដែលត្រូវយាងមក នឹងយាងមក ហើយនឹងមិនពន្យារពេលឡើយ។ ឯមនុស្សសុចរិត នឹងរស់ដោយសារសេចក្តីជំនឿ; ប៉ុន្តែបើអ្នកណាម្នាក់ថយក្រោយ ព្រលឹងរបស់ខ្ញុំនឹងមិនពេញចិត្តនឹងគាត់ឡើយ។ ប៉ុន្តែ យើងមិនមែនជាពួកអ្នកដែលថយក្រោយទៅរកសេចក្តីវិនាសទេ គឺជាពួកអ្នកដែលជឿ ដល់ការសង្គ្រោះនៃព្រលឹង។ ហេព្រើរ 10:37–39។

Paul was referring to Habakkuk where the faithful wise virgins are contrasted with those who Paul says “draw back unto perdition.” Habakkuk said it this way:

Paulus nuan ngamthu Habakuk ah, kualah zumngei, fingṭha, nungak nu te chu a hleh a lo ṭawngtute nen a danglamna a sawi a; hengte chungchangah Paul chuan, “an ki ṭhawn lêt a, boralna lamah an kal” tiin a sawi. Habakuk chuan heti hian a sawi:

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Lihatlah, jiwanya yang menyombongkan diri itu tidak lurus di dalam dirinya; tetapi orang benar akan hidup oleh imannya. Habakuk 2:4.

Habakkuk’s tarrying time is the tarrying time of the ten virgins, and the chapter of the coming King, in connection with Paul’s words from Hebrews, identifies the perfect fulfillment and application of this chapter in the period of the sealing of the one hundred and forty-four thousand. That period began on September 11, 2001 and ends at the Sunday law, which is Laodicean Adventism’s last crisis, which in the parable of the ten virgins is the manifestation of character at the Sunday law. The last paragraphs of the chapter address the Sunday law, and the chapter begins by addressing September 11, 2001.

Nako ya go diega ya Habakuke ke nako ya go diega ya basetsana ba ba lesome, mme kgaolo ya Kgosi e e tlang, e amana le mafoko a ga Paulo mo go Bahebere, e supa tiragalo e e feletseng le tiriso ya kgaolo eno mo pakeng ya go kanela ba le dikete di le lekgolo le masome a manè a bone. Paka eo e simologile ka Lwetse 11, 2001 mme e khutla kwa molaong wa Tshipi, o e leng pitlagano ya bofelo ya Boeteledipele jwa Adventiste jwa Laodikea, e mo setshwantshong sa basetsana ba ba lesome e leng ponatshego ya semelo fa go tla molao wa Tshipi. Dirapa tsa bofelo tsa kgaolo eno di bua ka molao wa Tshipi, mme kgaolo e simologa ka go bua ka Lwetse 11, 2001.

> “The Last Crisis

> “Ke Bothata ba ho Qetela”

> “We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.

> “Mitun hi ta impanahuna ti panungpalan. Dagiti pagilasinan dagiti panawen a napardas a matungpal, ipakaammoda a ti yaay ni Cristo ket asidegen unay. Dagiti aldaw a pagbiagantayo ket nalag-an ken napateg. Ti Espiritu ti Dios ket in-inut ngem pudno a maikkat manipud iti daga. Dagiti didigra ken panangukom ket agtultuloydan a bumababa iti maibusor kadagiti mangumsi iti parabur ti Dios. Dagiti kalamidad iti daga ken iti baybay, ti saan a natalna a kasasaad ti kagimongan, dagiti pakaam-amak ti gubat, ket mangiparangarang kadagiti sumarsaruno nga paspasamak a dakkel ti kaipapananda. Ipakaammo da dagiti umas-asideg a paspasamak a kangrunaan unay ti kinadakkelda.

> “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.

> “Dikgokagano tša bobe di kopanya maatla a tšona gomme di a tiiša. Di a ikatiša bakeng sa tlaišego e kgolo ya mafelelo. Diphetogo tše dikgolo di tloga di tla direga lefaseng la rena, gomme dikgatelopele tša mafelelo di tla ba tša ka pela.”

> “The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.

> “Chanchin leh thil awm dân hi khawvêlah hun harsa tak a lo thleng tawh tih a lantîr a ni. Ni tin chanchinbuah hma lama lo thleng tûr indona rapthlak tak chhinchhiahna a khat hle. Rûkna huaisen takte chu tam takin an thleng ṭhîn. Hna ṭawlhsakna te chu a tlangpuiin an awm ṭhîn. Rûkna leh tualthahna te chu hmun tinah an thleng. Ramhuai nei mihringte chuan mipa, hmeichhia leh naupangte nun an la bo ṭhîn. Mihringte chu sualnaah an rilru a hneh tawh a, sualna chi hrang hrang zawng zawng a leng.”

> “The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain. ‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.

> “Musuh telah berjaya memesongkan keadilan dan memenuhi hati manusia dengan keinginan untuk keuntungan mementingkan diri. ‘Keadilan berdiri jauh; kerana kebenaran telah rebah di jalan, dan kesaksamaan tidak dapat masuk.’ Yesaya 59:14. Di kota-kota besar terdapat orang ramai yang hidup dalam kemiskinan dan kesengsaraan, hampir-hampir tidak mempunyai makanan, tempat berteduh, dan pakaian; sedangkan di kota-kota yang sama ada mereka yang mempunyai lebih daripada yang dapat diingini hati, yang hidup dalam kemewahan, membelanjakan wang mereka untuk rumah-rumah yang dihias dengan mewah, untuk perhiasan diri, atau yang lebih buruk lagi, untuk memuaskan nafsu inderawi, untuk minuman keras, tembakau, dan perkara-perkara lain yang membinasakan daya otak, mengganggu keseimbangan fikiran, dan merendahkan jiwa. Jeritan manusia yang kelaparan sedang naik ke hadapan Allah, sedangkan melalui setiap bentuk penindasan dan pemerasan manusia sedang menimbunkan kekayaan yang luar biasa besarnya.”

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “Ka nako e nngwe, fa ke ne ke le kwa Motsemogolong wa New York, mo lobakeng lwa bosigo ke ne ka bidiwa gore ke bone dikago di tlhatloga, ruri ka ruri, di ya kwa legodimong. Dikago tseno di ne di tlhomamisiwa gore ga di ka ke tsa fisiwa ke molelo, mme di ne di agelwa go tlotlomatsa beng ba tsone le baagi ba tsone. Dikago tseno di ne tsa nna tsa tlhatloga, di ya kwa godimo le go feta, mme mo go tsone go ne ga dirisiwa didirisiwa tse di tlhwatlhwakgolo thata. Ba dikago tseno e neng e le tsa bone ba ne ba sa ipotse ba re: ‘Re ka galaletsa Modimo jang ka mokgwa o o molemo go feta?’ Morena o ne a seyo mo megopolong ya bone.

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> Saya berfikir: “Oh, alangkah baiknya jika mereka yang demikian melaburkan harta mereka dapat melihat haluan mereka sebagaimana Tuhan melihatnya! Mereka sedang menimbunkan bangunan-bangunan yang megah, tetapi betapa bodohnya perancangan dan reka cipta mereka pada pandangan Pemerintah alam semesta. Mereka tidak menyelidiki dengan segenap kuasa hati dan akal budi bagaimana mereka dapat memuliakan Tuhan. Mereka telah kehilangan pandangan akan hal ini, iaitu kewajipan pertama manusia.”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Maphaḓa aya a vhuimo ha nṱha musi a tshi khou fhufha, vhunṋe hao vho takala nga u ḓihudza ha mbilu ya mavhili, uri vha na tshelede ya u shumisa kha u fusha vhone vhaṋe na u vusa vivho kha vhahura vhavho. Tshipiḓa tshihulwane tsha tshelede ye vha i vhea ngauralo tsho vha tsho wanala nga u rwela vhathu mulayo u sa tei, nga u tsikeledza vhashai. Vho hangwa uri ngei ṱaḓulu hu vhulungwa mbalo ya mushumo muṅwe na muṅwe wa bindu; khonani iṅwe na iṅwe i si ya vhulungami, nyito iṅwe na iṅwe ya vhufhura, zwo ṅwalwa henefho. Tshifhinga tshi khou ḓa musi vhathu, kha vhufhura havho na u nyadza havho, vha tshi swika hune Murena a sa tsha ḓo vha tendela u fhira, nahone vha ḓo guda uri u konḓelela ha Yehova hu na mukano.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> “Pemandangan yang kemudian berlalu di hadapanku ialah suatu kebakaran yang menggemparkan. Orang-orang memandang gedung-gedung yang menjulang tinggi dan yang konon tahan api, lalu berkata: ‘Gedung-gedung itu sama sekali aman.’ Tetapi gedung-gedung itu dilalap habis seolah-olah terbuat dari ter. Mobil-mobil pemadam kebakaran tidak dapat berbuat apa-apa untuk menghentikan kebinasaan itu. Para pemadam kebakaran tidak sanggup mengoperasikan mesin-mesin itu.

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

> “Ndzi lerisiwile leswaku loko nkarhi wa Hosi wu fika, loko ku nga si va ni ku cinca emiehleketweni ya vanhu lava tikukumuxaka ni lava nga ni ku navela ka matimba, vanhu va ta kuma leswaku voko leri a ri ri na matimba yo ponisa ri ta tlhela ri va na matimba yo lovisa. A ku na matimba ya misava lama nga sivaka voko ra Xikwembu. A ku na nchumu wa swilo leswi vonakaka lowu nga tirhisiwaka eku akiweni ka swakhiwo lowu nga ta swi sirhelela eku lovisiweni loko nkarhi lowu Xikwembu xi wu vekeke wu fika wa ku tisela vanhu nxupulo hikwalaho ka ku honisa ka vona nawu wa xona ni hikwalaho ka ku navela ka vona ka vutianakanyi.”

> “There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

> “Pewɗe ɗiɗi woni, haa e hakkunde jannginooɓe e hooreɓe leydi, waɗɓe faamu sabuɗe ɗe ngoodi ley ngonkaaki fii nguurndam yimɓe hande. Ɓe jogiiɓe laamu nguurndam mbaawataa fiilde caɗeele ɗaɓɓitaare laaɓal, talkaaku, ɗookkaaku, e gollaaji bonɗi ɗi ɓeydataa. Ɓe piijii e meere nde walaa nafaa ngam resde gollal cuuɗi cuuɗi e dow cippol ɓurɗol tabitde. So yimɓe heɗii nanondirde e jannginol Wolde Alla, ɓe njiyata no ɓe njaarata caɗeele ɗe tampiniiɓe.”

> “The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

> Tulisan-Tulisan Suci menggambarkan keadaan dunia tepat sebelum kedatangan Kristus yang kedua kali. Mengenai orang-orang yang dengan perampokan dan pemerasan sedang mengumpulkan kekayaan yang besar, ada tertulis: “Kamu telah menimbun harta bagi hari-hari terakhir. Sesungguhnya, upah para pekerja yang telah menuai ladangmu, yang kamu tahan dengan tipu daya, berseru; dan seruan mereka yang telah menuai itu telah masuk ke telinga Tuhan semesta alam. Kamu telah hidup dalam kemewahan di bumi dan berfoya-foya; kamu telah memuaskan hatimu seperti pada hari penyembelihan. Kamu telah menghukum dan membunuh orang benar; dan ia tidak melawan kamu.” Yakobus 5:3–6.

> “But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

> “Aramka ka∙donganrangni chanchiakgipa dakmesokgijagipa sinrikanirangko sawa poraia? A∙gilsakni manderangni gisepo maidakgipa mikkangchiatani ong∙a? Uamangni cholonon maidakgipa dingtangani nikna man∙a? Noaona somoio donggipa a∙gilsakni manderangni cholonon nikgipasan agre bon∙jaha. A∙gilsakni kamrang aro ka∙srokani gimin gisik nangrake, chisolo skanggipa manderang ‘Chi dal∙a re∙baahaoniko aro pilakkon ra∙angahaoniko uamang ma∙sijaha.’ Matthew 24:39. Uamang salgiooni on∙gimin mikrakatanirangko man∙aha, indiba uamang knachakna jechakahachim. Aro da∙alo, Isolni mikrakatanirangko mamung dakeba gisik ra∙gijagipa a∙gilsak jringjrotni gimagijagipa nosto ong∙aniko nangrake re∙angengaha.”

> “The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.

> “Lefatshe le hudueleditšwe ke moya wa ntwa. Boporofeta bja kgaolo ya lesome le tee ya Daniele bo batametše go fihlelela phethagalo ya bjona ka botlalo. Kgauswinyane ditiragalo tša matshwenyego tšeo go boletšwego ka tšona diporofetong di tla direga.

> “‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. Because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–8.

> “‘“Leba, Tuhan menjadikan bumi kosong, dan menjadikannya tandus, dan membalikkannya terbalik, serta menyerakkan penduduknya ke merata-rata…. Karena mereka telah melanggar hukum-hukum, mengubah ketetapan, memecahkan perjanjian yang kekal. Sebab itu kutuk telah menelan bumi, dan mereka yang diam di dalamnya menjadi sunyi sepi…. Kegembiraan rebana berhenti, bunyi orang yang bersukaria berakhir, sukacita kecapi pun lenyap.’ Yesaya 24:1–8.

> “‘Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down, for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.” Joel 1:15–18, 12.

> “‘Aduhai bagi hari itu! kerana hari Tuhan sudah dekat, dan ia akan datang seperti kebinasaan daripada Yang Mahakuasa…. Benih telah busuk di bawah gumpalan tanahnya, jelapang-jelapang menjadi sunyi sepi, lumbung-lumbung dirobohkan, kerana gandum telah layu. Betapa binatang-binatang mengerang! Kawanan lembu kebingungan, kerana mereka tidak mempunyai padang rumput; bahkan kawanan domba pun menjadi tandus.’ ‘Pokok anggur telah kering, dan pohon ara menjadi layu; pohon delima, pohon kurma juga, dan pohon epal, bahkan segala pohon di padang, telah layu: kerana sukacita telah lenyap daripada anak-anak manusia.’ Yoel 1:15–18, 12.”

> “‘I am pained at my very heart; … I cannot hold my peace, because thou has heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’ Jeremiah 4:19, 20.

> “Aku kesakitan pada jantungku yang terdalam; … aku tidak dapat berdiam diri, karena engkau telah mendengar, hai jiwaku, bunyi sangkakala, tanda kecemasan perang. Kehancuran demi kehancuran diberitakan; sebab seluruh negeri telah dirusakkan.” Yeremia 4:19, 20.

> “‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Verses 23–26.

> “‘Ndzi langute misava, kutani, waswivo, a yi nga ri na xivumbeko, naswona a yi nga ri na nchumu; ni matilo, naswona a ma nga ri na ku vonakala. Ndzi langute tintshava, kutani, waswivo, a ti rhurhumela, naswona switsunga hinkwaswo a swi tsekatseka hi ku olova. Ndzi langute, kutani, waswivo, a ku nga ri na munhu, naswona tinyanyana hinkwato ta matilo a ti balekile. Ndzi langute, kutani, waswivo, ndhawu leyi noneke a yi hundzuke mananga, naswona miti hinkwayo ya kona a yi wisiwile.’ Tindzimana 23–26.

> “‘“Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.” Jeremiah 30:7.

> “‘“Celaka! Sebab hari itu besar, sehingga tidak ada yang seperti itu; itulah masa kesusahan Yakub; tetapi ia akan diselamatkan daripadanya.” Yeremia 30:7.

> “Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.

> “Tidak semua orang di dunia ini telah memihak kepada musuh melawan Allah. Tidak semua telah menjadi tidak setia. Ada segelintir yang setia yang benar kepada Allah; karena Yohanes menulis: ‘Di sini adalah mereka yang menuruti perintah-perintah Allah dan iman kepada Yesus.’ Wahyu 14:12. Tidak lama lagi peperangan akan berkecamuk dengan dahsyat antara mereka yang melayani Allah dan mereka yang tidak melayani-Nya. Tidak lama lagi segala sesuatu yang dapat digoncangkan akan digoncangkan, supaya perkara-perkara yang tidak dapat digoncangkan itu tetap tinggal.

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

> “ਸਾਤਾਨ ਬਾਈਬਲ ਦਾ ਇਕ ਮਿਹਨਤੀ ਵਿਦਿਆਰਥੀ ਹੈ। ਉਹ ਜਾਣਦਾ ਹੈ ਕਿ ਉਸ ਦਾ ਸਮਾਂ ਥੋੜ੍ਹਾ ਹੈ, ਅਤੇ ਉਹ ਹਰ ਬਿੰਦੂ ’ਤੇ ਇਸ ਧਰਤੀ ਉੱਤੇ ਪ੍ਰਭੂ ਦੇ ਕੰਮ ਦਾ ਵਿਰੋਧ ਕਰਨ ਲਈ ਯਤਨ ਕਰਦਾ ਹੈ। ਇਹ ਸੰਭਵ ਨਹੀਂ ਕਿ ਪਰਮੇਸ਼ੁਰ ਦੇ ਉਹਨਾਂ ਲੋਕਾਂ ਦੇ ਅਨੁਭਵ ਦੀ ਕੋਈ ਧਾਰਨਾ ਦਿੱਤੀ ਜਾਵੇ ਜੋ ਉਸ ਵੇਲੇ ਧਰਤੀ ਉੱਤੇ ਜੀਉਂਦੇ ਹੋਣਗੇ, ਜਦੋਂ ਆਕਾਸ਼ੀ ਮਹਿਮਾ ਅਤੇ ਭੂਤਕਾਲ ਦੀਆਂ ਪੀੜਨਾਵਾਂ ਦੀ ਦੁਹਰਾਈ ਇਕੱਠੇ ਮਿਲੀਆਂ ਹੋਣਗੀਆਂ। ਉਹ ਉਸ ਜੋਤ ਵਿੱਚ ਤੁਰਣਗੇ ਜੋ ਪਰਮੇਸ਼ੁਰ ਦੇ ਸਿੰਹਾਸਨ ਤੋਂ ਨਿਕਲਦੀ ਹੈ। ਦੂਤਾਂ ਦੇ ਮਾਧਿਅਮ ਨਾਲ ਸਵਰਗ ਅਤੇ ਧਰਤੀ ਦੇ ਵਿਚਕਾਰ ਨਿਰੰਤਰ ਸੰਚਾਰ ਰਹੇਗਾ। ਅਤੇ ਸਾਤਾਨ, ਬੁਰੇ ਦੂਤਾਂ ਨਾਲ ਘਿਰਿਆ ਹੋਇਆ, ਅਤੇ ਆਪਣੇ ਆਪ ਨੂੰ ਪਰਮੇਸ਼ੁਰ ਹੋਣ ਦਾ ਦਾਅਵਾ ਕਰਦਾ ਹੋਇਆ, ਹਰ ਕਿਸਮ ਦੇ ਅਚਰਜ-ਕੰਮ ਕਰੇਗਾ, ਤਾਂ ਜੋ, ਜੇ ਸੰਭਵ ਹੋਵੇ, ਚੁਣੇ ਹੋਇਆਂ ਨੂੰ ਵੀ ਧੋਖਾ ਦੇਵੇ। ਪਰਮੇਸ਼ੁਰ ਦੇ ਲੋਕ ਆਪਣੀ ਸੁਰੱਖਿਆ ਅਚਰਜ-ਕੰਮ ਕਰਨ ਵਿੱਚ ਨਹੀਂ ਲੱਭਣਗੇ, ਕਿਉਂਕਿ ਸਾਤਾਨ ਉਹਨਾਂ ਅਚਰਜ-ਕੰਮਾਂ ਦੀ ਨਕਲ ਕਰੇਗਾ ਜੋ ਕੀਤੇ ਜਾਣਗੇ। ਪਰਮੇਸ਼ੁਰ ਦੇ ਪਰਖੇ ਅਤੇ ਆਜ਼ਮਾਏ ਹੋਏ ਲੋਕ ਆਪਣੀ ਸ਼ਕਤੀ ਉਸ ਨਿਸ਼ਾਨ ਵਿੱਚ ਲੱਭਣਗੇ ਜਿਸ ਦਾ ਉਲੇਖ Exodus 31:12–18 ਵਿੱਚ ਕੀਤਾ ਗਿਆ ਹੈ। ਉਹਨਾਂ ਨੇ ਜੀਊਂਦੇ ਬਚਨ ਉੱਤੇ ਆਪਣਾ ਡੱਟਾ ਹੋਇਆ ਸਥਾਨ ਲੈਣਾ ਹੈ: ‘ਇਉਂ ਲਿਖਿਆ ਹੈ।’ ਇਹੋ ਇਕੋ ਨੀਂਹ ਹੈ ਜਿਸ ਉੱਤੇ ਉਹ ਨਿਸ਼ਚਿਤ ਤੌਰ ’ਤੇ ਖੜ੍ਹੇ ਰਹਿ ਸਕਦੇ ਹਨ। ਜਿਨ੍ਹਾਂ ਨੇ ਪਰਮੇਸ਼ੁਰ ਨਾਲ ਆਪਣਾ ਵਾਅਦਾ ਤੋੜ ਦਿੱਤਾ ਹੈ, ਉਹ ਉਸ ਦਿਨ ਪਰਮੇਸ਼ੁਰ ਤੋਂ ਬਿਨਾ ਅਤੇ ਆਸ ਤੋਂ ਬਿਨਾ ਹੋਣਗੇ।”

> “The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.

> “Penyembah-penyembah Tuhan akan secara khusus dibedakan oleh penghormatan mereka terhadap hukum yang keempat, karena inilah tanda kuasa penciptaan Tuhan dan kesaksian atas tuntutan-Nya atas hormat dan penyembahan manusia. Orang-orang fasik akan dibedakan oleh usaha mereka untuk meruntuhkan tugu peringatan Sang Pencipta dan meninggikan lembaga Roma. Dalam perkara pertentangan itu, seluruh dunia Kristen akan terbagi ke dalam dua golongan besar, yaitu mereka yang menuruti hukum-hukum Tuhan dan iman Yesus, dan mereka yang menyembah binatang itu serta patungnya, dan menerima tandanya. Meskipun gereja dan negara akan mempersatukan kuasa mereka untuk memaksa semua orang, ‘baik kecil maupun besar, kaya maupun miskin, orang merdeka maupun hamba,’ supaya menerima tanda binatang itu, namun umat Tuhan tidak akan menerimanya. Wahyu 13:16. Nabi dari Patmos melihat ‘mereka yang telah memperoleh kemenangan atas binatang itu, atas patungnya, atas tandanya, dan atas bilangan namanya, berdiri di tepi lautan kaca sambil memegang kecapi-kecapi Tuhan,’ dan menyanyikan nyanyian Musa dan Anak Domba. Wahyu 15:2.”

> “Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 11–17.

> “ការសាកល្បង និងសេចក្ដីទុក្ខវេទនាដ៏គួរឲ្យខ្លាចកំពុងរង់ចាំប្រជាជនរបស់ព្រះ។ វិញ្ញាណនៃសង្គ្រាមកំពុងកម្រើកបណ្ដាប្រជាជាតិទាំងឡាយពីចុងម្ខាងនៃផែនដីដល់ចុងម្ខាងទៀត។ ប៉ុន្តែនៅកណ្ដាលគ្រាលំបាកដែលកំពុងមកដល់—គ្រាលំបាកមួយដូចដែលមិនដែលមានឡើយ តាំងពីមានជាតិមួយកើតមានមក—ប្រជាជនដែលព្រះបានជ្រើសរើសនឹងឈរយ៉ាងមិនរង្គើ។ សាតាំង និងពួកពលរបស់វាមិនអាចបំផ្លាញពួកគេបានឡើយ ដ្បិតពួកទេវតាដែលមានកម្លាំងដ៏ប្រសើរនឹងការពារពួកគេ។” Testimonies, volume 9, 11–17.

The one hundred and forty-four thousand, who are “God’s tried and tested people” His “chosen people” “will stand unmoved” when “the persecutions of the past” are repeated. The light they will “walk in” is the light of the message of the seventh seal, which is the midnight cry, which is the light identifying the formation of the image of the beast.

144,000 orang, yang adalah “umat Allah yang telah diuji dan dibuktikan” umat-Nya yang “terpilih,” “akan berdiri teguh tanpa tergoncangkan” ketika “penganiayaan-penganiayaan pada masa lampau” terulang kembali. Terang yang akan “mereka jalani” ialah terang pekabaran meterai ketujuh, yaitu seruan tengah malam, yaitu terang yang mengidentifikasi pembentukan patung binatang itu.

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