The testing process that begins when the angel descends is represented by the test of whether to take the book out of the angel’s hand and eat it. Those that did choose to eat the message were then destined for a disappointment where the group who refused to eat were left behind. The little book that was to be eaten represented an “increase of knowledge” of the message that had first been unsealed at “the time of the end” at either 1798 or 1989, and then later formalized into a message that would hold the generation then alive accountable to the light of the increased knowledge. In either history, once the prophecy of Islam was fulfilled, then the message to be eaten in the angel’s hand was either received or rejected. If the message represented by the book is rejected, those who do so, and still seek to uphold the profession of still being the chosen of God, are forced to produce a counterfeit latter rain message.

Prosés pangujian anu dimimitian nalika éta malaikat turun, digambarkeun ku pangujiannana naha rék nyokot éta kitab tina panangan malaikat sarta ngadaharna. Maranéhanana anu milih ngadahar éta pesen tuluy ditangtukeun pikeun ngalaman hiji kuciwa, sedengkeun golongan anu nolak ngadahar ditinggalkeun. Eta kitab leutik anu kudu didahar ngalambangkeun hiji “nambahan pangaweruh” ngeunaan éta pesen anu mimiti dibuka segelna dina “waktu ahir” boh dina 1798 boh dina 1989, tuluy engké diformalkeun jadi hiji pesen anu bakal nahan éta generasi anu harita hirup supaya tanggung jawab kana cahaya tina nambahan pangaweruh éta. Dina salah sahiji sajarah éta, sanggeus nubuat ngeunaan Islam kagenepan, mangka éta pesen anu kudu didahar dina panangan malaikat boh ditarima boh ditolak. Lamun éta pesen anu dilambangkeun ku kitab téh ditolak, jalma-jalma anu ngalakukeun kitu, bari tetep neangan ngajaga pangakuan yén maranéhna masih kénéh umat pilihan Allah, kapaksa ngahasilkeun hiji pesen hujan panungtungan palsu.

On September 11, 2001 the past rebellions of the generations of Adventism were again made testing issues. Habakkuk chapter two identifies a debate that occurs in the prophetic history represented therein, which is a parallel prophetic line to the parable of the ten virgins. When the watchman asked what he shall answer in the history of the parable of the ten virgins, he was commanded to “write the vision, and make it plain upon tables.” The watchmen of Millerite history produced the 1843 chart in 1842, and its production became a waymark. It was the “vision” of Habakkuk two, that had been made plain upon tables that was to speak at the end.

Dina tanggal 11 Séptémber 2001, pambarontakan-pambarontakan baheula tina sababaraha generasi Adventisme deui dijadikeun perkara-perkara pangrojong. Habakkuk pasal dua ngébréhkeun hiji perdebatan anu lumangsung dina sajarah nubuat anu dilambangkeun di jerona, anu mangrupakeun garis nubuat sajajar jeung pasemon sapuluh parawan. Nalika panjaga nanya naon anu kudu dijawabna dina sajarah pasemon sapuluh parawan, anjeunna diparéntahkeun supaya “nulis éta tetenjoan, sarta ngajadikeun éta écés dina loh-loh.” Para panjaga dina sajarah Millerite nyusun bagan 1843 dina taun 1842, sarta panyusunanna jadi hiji waymark. Éta “tetenjoan” dina Habakkuk dua, anu geus dijadikeun écés dina loh-loh, anu kudu nyarita dina ahir.

Shortly after September 11, 2001 those who recognized the activity of Islam of the third woe, were led to return to Jeremiah’s “old paths,” and to walk therein. Those “old paths” identified that the three woes of Revelation chapter eight, verse thirteen represented the prophetic role of Islam. Immediately thereafter, Future for America began to reproduce the two charts of Habakkuk chapter two at the very same point in the parallel history of the Millerites, the two charts were set forth as a waymark, which had been represented by the production of the 1843 chart, in 1842.

Teu lila sanggeus 11 Séptémber 2001, jalma-jalma anu ngakuan kagiatan Islam tina cilaka katilu, dipingpin supaya mulang ka “jalan-jalan baheula” Yeremia, sarta leumpang dina éta jalan. Éta “jalan-jalan baheula” nandakeun yén tilu cilaka dina Wahyu pasal dalapan, ayat tilu welas, ngagambarkeun peran nubuat Islam. Teu lila sanggeus éta, Future for America mimiti nyitak deui dua bagan tina Habakuk pasal dua dina titik anu sarua pisan dina sajarah paralel kaum Millerit, éta dua bagan dipidangkeun minangka hiji pananda jalan, anu geus diwakilan ku diterbitkeunana bagan 1843, dina taun 1842.

“In May, 1842, a General Conference was convened in Boston, [Massachusetts]. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.

Dina bulan Méi 1842, hiji Konperénsi Umum ngayakeun di Boston, [Massachusetts]. Dina bubuka ieu pasamoan, Sadérék Charles Fitch jeung Apollos Hale, ti Haverhill, ngawanohkeun nubuat-nubuat bergambar ti Daniel jeung Yohanes, anu ku maranéhna geus dicét dina lawon, kalawan angka-angka nubuat, némbongkeun kacumponanana. Sadérék Fitch, dina ngajelaskeun tina baganna di payuneun Konperénsi, nyarios yén, nalika nalungtik ieu nubuat, anjeunna geus mikir yén lamun anjeunna tiasa nyieun hiji hal saperti anu ditepikeun di dieu, éta bakal nyederhanakeun éta perkara sarta ngajadikeun éta leuwih gampang pikeun anjeunna nampilkeunana ka hadirin. Di dieu aya leuwih loba caang dina jalan urang. Sadérék-sadérék ieu keur ngalakukeun naon anu ku Gusti parantos dipintonkeun ka Habakuk dina tetenjoanana 2.468 taun saméméhna, saur-Na, “Tuliskeun éta tetenjoan, sarta jadikeun éta écés dina papan-papan, supaya sing saha anu maca éta tiasa lumpat. Sabab éta tetenjoan téh masih pikeun hiji waktu anu parantos ditangtukeun.” Habakuk 2:2.

“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

“Sanggeus sawatara waktos sawala ngeunaan ieu perkara, ku sora bulat diputuskeun supaya tilu ratus bagan anu sarupa jeung ieu dilitografikeun, sarta éta geuwat kalaksanakeun. Éta disebut ‘bagan ’43.’ Ieu mangrupikeun hiji Konperénsi anu kacida pentingna.” The Autobiography of Joseph Bates, 263.

“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.

“Éta nya éta kasaksian nu satuju tina para panglektur jeung surat kabar Advent Kadua, nalika maranéhna nangtung dina ‘iman asalna,’ yén medalna bagan éta téh mangrupa kacumponan Habakuk 2:2, 3. Lamun bagan éta téh hiji perkara nubuat (jeung jalma-jalma anu mungkir kana éta ninggalkeun iman asalna), mangka nuturkeun yén 457 SM téh taun anu kudu dijadikeun titik pangmimitian pikeun ngitung 2300 poé. Perlu yén 1843 kudu jadi waktu anu mimiti dipedalkeun, sangkan ‘eta tetenjoan’ ‘ngalalangsar,’ atawa sangkan aya hiji mangsa katungguhan, dina éta mangsa golongan para parawan kudu ngantuk jeung saré dina perkara gedé ngeunaan waktu, pas saméméh maranéhna bakal dihudangkeun ku Sora Tengah Peuting.” James White, Second Advent Review and Sabbath Herald, Jilid I, Nomer 2.

“Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

“Ayeuna sajarah urang nembongkeun yén aya ratusan jalma anu ngajar tina bagan-bagan kronologis anu sarua jeung anu dipaké ku William Miller, sarua corakna. Harita, kasatunggalan éta amanat téh sakabéhna dina hiji téma, nya éta datangna Gusti Yesus Kristus dina hiji waktu anu tangtu, taun 1844.” Joseph Bates, Early SDA Pamphlets, 17.

The reprinting of the 1843 and 1850 charts, in the immediate post-September 11, 2001 history was as much a fulfillment of Habakkuk two, as was the publication of the 1843 chart in 1842. The production of the tables is part of the narrative of Habakkuk chapter two, and it had to happen. On September 11, 2001 the rebellion of 1863 was again repeated by those Laodicean Adventists who refused to return to Jeremiah’s “old paths.”

Dicitak deui bagan taun 1843 jeung 1850 dina sajarah pasca-11 Séptémber 2001 anu caket, sarua gedéna mangrupa panggenapan Habakuk pasal dua, sakumaha medalna bagan taun 1843 dina taun 1842. Nyusun tabél-tabél éta mangrupakeun bagian tina carita dina Habakuk pasal dua, sarta éta mémang kudu kajadian. Dina 11 Séptémber 2001, pambrontakan taun 1863 deuih diulang ku kaum Adventis Laodikea anu nampik mulang kana “jalan-jalan baheula” milik Yeremia.

“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]

“Musuh keur narékahan pikeun ngalieurkeun pikiran dulur-dulur lalaki jeung awéwé urang tina pagawean nyiapkeun hiji umat sangkan tiasa nangtung dina poé-poé panungtungan ieu. Kapalsuan-kapalsuanna dirancang pikeun ngarahkeun pikiran nyingkah tina bahaya-bahaya jeung kawajiban-kawajiban dina mangsa ieu. Maranéhna nganggap enteng caang anu ku Kristus dibawa ti sawarga pikeun dipasihkeun ka Yohanes pikeun umat-Na. Maranéhna ngajarkeun yén kajadian-kajadian anu pas aya di hareupeun urang téh henteu cukup penting pikeun narima perhatian husus. Maranéhna ngajadikeun teu aya pangaruhna bebeneran anu asalna ti sawarga, sarta ngarampas umat Allah tina pangalaman maranéhna baheula, ku méré gantina élmu palsu. ‘Kieu timbalan PANGERAN: Marandeg dina jalan-jalan, tuluy tengetan, sarta tanyakeun jalan-jalan baheula, di mana aya jalan anu hadé, terus leumpanglah dina éta jalan.’ [Jeremiah 6:16.]”

“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296, 297.

“Mugia ulah aya nu neangan pikeun nyabutan pondasi iman urang,—pondasi anu geus diteundeun dina awal pagawean urang, ku ulikan kana Firman kalayan doa jeung ku panyataan. Dina luhur pondasi ieu urang geus ngawangun leuwih ti lima puluh taun. Jalma-jalma bisa waé nyangka yén maranéhna geus manggihan jalan anyar, yén maranéhna bisa nempatkeun pondasi anu leuwih kuat tibatan anu geus diteundeun; tapi ieu téh hiji panipuan anu gedé. ‘Sabab euweuh saurang ogé anu bisa nunda pondasi séjén ti batan anu geus diteundeun.’ [1 Korinta 3:11.] Baheula, loba anu geus ngusahakeun ngawangun hiji iman anyar, netepkeun asas-asas anyar; tapi sabaraha lila wangunan maranéhna nangtung? Teu lila tuluy rubuh; sabab éta henteu diadegkeun dina Lamping Batu.” Testimonies, jilid 8, 296, 297.

Jeremiah identifies that to walk in the “old paths,” is to find “the rest”, and the rest is “the latter rain”, which began when the nations were angered on September 11, 2001, when the great buildings of New York City came down. Those that then ate the message became Habakkuk’s watchmen who were to “write the vision, and make it plain”. Jeremiah identifies the very same watchmen during the time of “the rest”, which is “the latter rain”.

Yermia netelakeun yén leumpang dina “jalan-jalan baheula” téh nyaéta manggihan “pangreureuhan”, jeung pangreureuhan éta nyaéta “hujan panungtung”, anu mimiti nalika bangsa-bangsa jadi ambek dina tanggal 11 Séptémber 2001, waktu gedong-gedong jangkung di Kota New York rubuh. Jalma-jalma anu harita tuluy ngadahar éta amanat jadi para panjaga Habakuk anu kudu “nulis éta titingalian, sarta ngajadikeunana écés”. Yermia netelakeun para panjaga anu sarua pisan dina mangsa “pangreureuhan”, anu nyaéta “hujan panungtung”.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Kieu timbalan PANGERAN, Maraneh kudu nangtung di jalan-jalan, tuluy tempo, sarta tanyakeun perkara jalan-jalan baheula, anu mana jalan anu hade; leumpanglah di dinya, mangka maraneh baris manggihan katengtreman pikeun jiwa maraneh. Tapi maranehna ngadawuh, “Kami moal leumpang di dinya.” Kitu deui Kami geus netepkeun penjaga-penjaga ka maraneh, saur Kami, “Dangukeun sora tarompet.” Tapi maranehna ngadawuh, “Kami moal ngadangukeun.” Yeremia 6:16, 17.

The trumpet that they were to sound is the sixth trumpet of the second woe in Millerite history, and in the last days it is the seventh trumpet of the third woe. Habakkuk’s watchmen, who are Jeremiah’s watchmen, sound a warning message that in the rebellion of 1888, was rejected. The sixth trumpet that was rejected in 1888, was the message to Laodicea.

Tarompet anu kudu ditiup ku maranéhna nyaéta tarompet ka genep tina kasangsaraan kadua dina sajarah Millerite, sarta dina poé-poé panungtungan éta téh tarompet ka tujuh tina kasangsaraan katilu. Nu ngajaga dina menara Habakkuk, anu ogé nyaéta nu ngajaga dina menara Yeremia, niupkeun hiji pesen panggeuing anu, dina pambrontakan taun 1888, ditolak. Tarompet ka genep anu ditolak dina taun 1888 éta nyaéta pesen ka Laodikia.

“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

“Pesen anu dipasihkeun ka urang ku A. T. Jones jeung E. J. Waggoner téh nya éta pesen Allah ka garéja Laodikea, jeung cilaka ka saha baé anu ngaku percaya kana bebeneran tapi henteu ngagambarkeun ka batur sinar-sinar anu dipasihkeun ku Allah.” The 1888 Materials, 1053.

The seventh trumpet message of 1888, was first sounded to Laodicea in 1856, and then the Laodicean message was placed within the context of the increasing light of the “seven times.” On September 11, 2001 the call to return to Jeremiah’s old paths, and to walk therein for the purpose of obtaining the message of the latter rain, included the seventh Trumpet warning message that is represented as the message to Laodicea, and the “seven times,” which is the symbol of the foundations.

Pesen tarompet katujuh taun 1888 mimiti disada ka Laodikia dina taun 1856, tuluy pesen Laodikia éta ditempatkeun dina kontéks cahaya anu beuki ngaronjat tina “tujuh kali.” Dina tanggal 11 Séptémber 2001, panggero pikeun mulang ka jalan-jalan heubeul Yeremia, jeung leumpang di jerona supaya meunang pesen hujan ahir, ngawengku pesen pangéling-ngéling Tarompet katujuh anu digambarkeun salaku pesen ka Laodikia, sarta “tujuh kali,” anu mangrupa lambang tina pondasi-pondasi.

The “lie” identified by prophecy that produces the strong delusion of Paul’s writings was placed into the third generation of Laodicean Adventism in 1931, sixteen years after the death of the prophetess. The “lie” which arrived in the third generation is prophetically located in the period represented as the “women weeping for Tammuz,” and is therefore associated with the false latter rain message.

“kabohongan” anu dicirian ku nubuatan, anu ngahasilkeun kasasab anu kacida kuatna dina tulisan-tulisan Paulus, diasupkeun kana generasi katilu Adventisme Laodikea dina taun 1931, genep welas taun sanggeus pupusna nabi awéwé éta. “Kabohongan” anu sumping dina generasi katilu éta, sacara nubuatan ditempatkeun dina mangsa anu dilambangkeun minangka “awéwé-awéwé nu ceurik pikeun Tammuz,” ku sabab kitu aya patalina jeung pesen hujan ahir palsu.

The details of how the “lie” was propagated should be understood, as should the prophetic role of the “lie” in end-time prophecy. The scornful men that rule Jerusalem in the time of the latter rain, which is the time of the sealing of the one hundred and forty-four thousand, created a false latter rain message in the third generation of Adventism, as represented by the “women weeping for Tammuz,” in Ezekiel chapter eight. Their false latter rain message is also represented as a false foundation, a false wall of protection, and a false peace and safety message by Ezekiel.

Rincian ngeunaan kumaha éta “bohong” disebarkeun kudu dipikaharti, kitu deui peran nubuat tina éta “bohong” dina nubuat ahir jaman. Jalma-jalma nu nyindir anu maréntah Yerusalem dina mangsa hujan panungtungan, nyaéta mangsa panyegelan saratus opat puluh opat rébu, nyiptakeun hiji amanat hujan panungtungan palsu dina generasi katilu Adventisme, sakumaha dilambangkeun ku “awéwé-awéwé nu ceurik pikeun Tammuz,” dina Yeheskiel pasal dalapan. Amanat hujan panungtungan palsu maranéhna ogé dilambangkeun ku Yeheskiel salaku hiji pondasi palsu, hiji témbok panyalindungan palsu, jeung hiji amanat palsu ngeunaan katengtreman jeung kasalametan.

Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The Lord saith it; albeit I have not spoken? Therefore thus saith the Lord God; Because ye have spoken vanity, and seen lies, therefore, behold, I am against you, saith the Lord God. And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord God. Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar: Say unto them which daub it with untempered mortar, that it shall fall: there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it? Therefore thus saith the Lord God; I will even rend it with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it. So will I break down the wall that ye have daubed with untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am the Lord. Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar, and will say unto you, The wall is no more, neither they that daubed it; To wit, the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and there is no peace, saith the Lord God. Ezekiel 13:7–16.

Naha maraneh sia anu sia-sia, jeung naha maraneh ngucapkeun ramalan bohong, padahal maraneh nyebut, ‘PANGERAN nimbalan kieu,’ sanajan Kami teu kungsi nimbalan? Ku sabab kitu, kieu timbalan Gusti ALLAH: Ku sabab maraneh geus ngucapkeun anu sia-sia jeung ningali anu bohong, ku kituna, tingali, Kami ngalawan ka maraneh, timbalan Gusti ALLAH. Leungeun Kami bakal nimpah para nabi anu ningali anu sia-sia jeung anu ngaramal bohong: maranehna moal kaasup dina pasamoan umat Kami, moal dituliskeun dina catetan kulawarga Israil, sarta moal asup ka tanah Israil; jeung maraneh bakal nyaho yen Kami teh Gusti ALLAH. Ku sabab, enya ku sabab maranehna geus nyasabkeun umat Kami ku nyebut, ‘Damai,’ padahal euweuh damai; aya anu ngadegkeun tembok, tuluy, tingali, nu lian ngaplesterna ku campuran anu teu matak pageuh: Ucapkeun ka nu ngaplester ku campuran anu teu matak pageuh, yen eta tembok bakal rubuh: bakal aya hujan badag ngaguyur; jeung maraneh, he batu-batu hujan es anu badag, bakal murag; jeung angin ribut bakal ngaruntuhkeunana. Tingali, lamun tembok geus rubuh, naha moal aya nu nyarita ka maraneh, ‘Di mana plester anu ku maraneh dipake ngaplesterna?’ Ku sabab kitu, kieu timbalan Gusti ALLAH: Kami bakal ngaruntuhkeunana ku angin ribut dina bendu Kami; bakal aya hujan badag ngaguyur dina amarah Kami, jeung batu-batu hujan es anu badag dina bendu Kami pikeun ngancurkeunana. Kitu Kami bakal ngarempag tembok anu ku maraneh diplester ku campuran anu teu matak pageuh, sarta ngaruntuhkeunana nepi ka taneuh, nepi ka pondasina katembong, sarta eta bakal rubuh, jeung maraneh bakal binasa di tengah-tengahna; jeung maraneh bakal nyaho yen Kami teh PANGERAN. Kitu Kami bakal ngalaksanakeun amarah Kami ka eta tembok, jeung ka maranehna anu geus ngaplesterna ku campuran anu teu matak pageuh, sarta Kami bakal nyebut ka maraneh, ‘Tembok teh geus teu aya deui, kitu deui maranehna anu ngaplesterna’; nya eta, para nabi Israil anu ngaramalkeun perkara Yerusalem, jeung anu ningali tetenjoan damai pikeun dirina, padahal euweuh damai, timbalan Gusti ALLAH. Yehezkiel 13:7–16.

The falsehood and lies which the scornful men in Jerusalem hide beneath in Isaiah chapters twenty-eight and twenty-nine are ultimately judged and destroyed by the “overflowing scourge.”

Kabohongan jeung piul anu dijadikeun panyumputan ku jelema-jelema panyindiran di Yerusalem dina Yesaya pasal dua puluh dalapan jeung dua puluh salapan, dina ahirna bakal dihukum sarta dimusnakeun ku “panyakit nu ngalimpah-ruah.”

Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:17, 18.

Pangadilan ogé ku Kami baris diteundeun kana garis ukur, jeung kabeneran kana unting-unting; sarta hujan és bakal nyapu musna panyumputan kabohongan, jeung cai-cai bakal ngalimpudan tempat panyumputan. Jeung perjangjian maranéh jeung pati bakal dibatalkeun, sarta kasapukan maranéh jeung naraka moal nangtung; nalika balahi anu ngalimpudan éta ngaliwat, mangka maranéh bakal diinjak-injak ku éta. Yesaya 28:17, 18.

Isaiah’s “overflowing scourge” is Ezekiel’s “overflowing shower,” that is brought upon those who have “divined lies,” by presenting a “vain vision” and by claiming “the Lord saith it,” “albeit” the Lord had “not spoken.” The “lie” that the ancient men hide under is represented as something they claim that the Lord had spoken, so it is a “lie” about God’s Word. Either they have identified a doctrine from God’s Word as error, or they have erroneously claimed that God directed their understanding (God had spoken), upon a doctrine of the Bible.

“Gebugan banjir” dina Yesaya teh sarua jeung “hujan nu ngaguyur kaluap-luap” dina Yehezkiel, anu didatangkeun ka jalma-jalma anu geus “ngaramalkeun kabohongan,” ku nembongkeun “tetenjoan anu sia-sia” sarta ku ngakukeun “kieu timbalan PANGERAN,” “padahal” PANGERAN “teu ngandika.” “Kabohongan” anu dijadikeun panyumputan ku jalma-jalma baheula eta digambarkeun minangka hiji hal anu ku maranehna diaku yen PANGERAN geus ngandika, ku kituna eta mangrupakeun “kabohongan” ngeunaan Firman Allah. Boh maranehna geus nangtukeun hiji doktrin tina Firman Allah minangka kasalahan, boh maranehna kaliru ngakukeun yen Allah nungtun pamahaman maranehna (yen Allah geus ngandika) ngeunaan hiji doktrin dina Alkitab.

The “lie” that arrived in 1931, was a claim that Sister White had endorsed the false view of “the daily,” in the book of Daniel. The false view that “the daily,” represents Christ’s sanctuary ministry was premised upon a “lie” which claimed that in 1910, Ellen White had informed A. G. Daniells that he and Prescott’s view of “the daily,” representing Christ’s sanctuary ministry was actually correct, in spite of her direct written words to the contrary.

“kabohongan” anu mucunghul dina taun 1931 téh mangrupa pamadegan yén Sister White geus ngarojong pintonan palsu ngeunaan “the daily,” dina kitab Daniel. Pintonan palsu yén “the daily,” ngalambangkeun palayanan Kristus di Bait Suci dumasar kana hiji “kabohongan” anu nyebut yén dina taun 1910, Ellen White geus ngawartosan ka A. G. Daniells yén pamadegan anjeunna jeung Prescott ngeunaan “the daily,” salaku lambang palayanan Kristus di Bait Suci saéstuna bener, sanajan aya kecap-kecapna anu ditulis sacara langsung anu nandeskeun sabalikna.

The false view of “the daily,” that was then (1931) established within Laodicean Adventism, became the theological foundation which was employed to build a message that is described by Ezekiel as “peace and safety.” The various arguments that are employed to uphold the false foundation are the various counterfeit coins and jewels that Miller saw in his dream. By the end of his dream his original jewels are fully covered with counterfeits and rubbish, and the rubbish and counterfeit jewels and coins represent the message that was based upon their foundational error that “the daily” represents Christ’s sanctuary ministry.

Pamadegan palsu ngeunaan “the daily,” anu harita (1931) diteguhkeun di jero Adventisme Laodikea, jadi pondasi teologis anu dipaké pikeun ngawangun hiji amanat anu ku Ezekiel dipedar minangka “karapihan jeung kaamanan.” Rupa-rupa argumén anu dipaké pikeun ngadukung pondasi palsu éta téh nyaéta rupa-rupa koin jeung permata palsu anu ku Miller katempo dina impianana. Nepi ka ahir impianana, permata-permata aslina geus katutupan lengkep ku barang-barang palsu jeung runtah, sarta runtah jeung permata sarta koin palsu éta ngawakilan amanat anu didasarkeun kana kasalahan pondasi maranéhna yén “the daily” ngawakilan palayanan Kristus di tempat suci.

In Ezekiel’s passage the rubbish and counterfeit jewels is represented as a “wall” that has been built with a cement that is so weak it cannot hold up under the stress of the “stormy wind” or the “overflowing shower.”

Dina petikan Yéheskiel, rongsokan jeung permata palsu dilambangkeun minangka hiji “témbok” anu diwangun ku semén anu kacida rapuhna nepi ka moal sanggup nahan tekananana “angin ribut” atawa “hujan nu ngocor ngagedur.”

The disobedient prophet from Judah that rebuked Jeroboam, ultimately died between an “ass” and a “lion”. The lion represents Babylon and the ass represents Islam. The two doctrines which Laodicean Adventism cannot see, that are represented by the death of the disobedient prophet are the message of the papacy (the lion), and the message of Islam of the third Woe (the ass).

Nabi anu henteu taat ti Yuda, anu ngageuing Yérobéam, ahirna pupus di antara hiji “kalde” jeung hiji “singa”. Singa ngalambangkeun Babul, jeung kalde ngalambangkeun Islam. Dua doktrin anu teu katingali ku Adventisme Laodisea, anu dilambangkeun ku pupusna nabi anu henteu taat éta, nyaéta amanat ngeunaan kapausan (singa), jeung amanat ngeunaan Islam dina Woe katilu (kalde).

Ezekiel’s “stormy wind,” is a symbol of Isaiah’s “rough wind that is stayed” in “the day of the east wind” in chapter twenty seven. Ezekiel’s “stormy wind” is also the “four winds” of Revelation chapter seven, that are held until God’s servants are sealed. Ezekiel’s “stormy wind” is his message from the “four winds” in chapter thirty-seven, that brings the dead dry bones to life as a mighty army. Ezekiel’s “stormy wind” that brings down the “wall built with untempered mortar,” is the latter rain message of the third Woe.

“Angin ribut” dina kitab Ezekiel téh lambang tina “angin tarik anu ditahan” dina kitab Yesaya “dina poé angin ti wetan” dina pasal dua puluh tujuh. “Angin ribut” dina kitab Ezekiel ogé nyaéta “opat angin” dina Wahyu pasal tujuh, anu ditahan nepi ka para abdi Allah dipaparin meterai. “Angin ribut” dina kitab Ezekiel téh nyaéta talatah anjeunna ti “opat angin” dina pasal tilu puluh tujuh, anu ngahirupkeun deui tulang-tulang garing anu paéh jadi hiji pasukan anu kawasa. “Angin ribut” dina kitab Ezekiel anu ngaruntuhkeun “témbok anu diwangun ku adukan anu henteu pantes,” nyaéta talatah hujan ahir tina Balai katilu.

Ezekiel’s “overflowing shower” is a symbol of the papacy, and more specifically it is the symbol of the period of the Sunday law crisis which begins at the soon-coming Sunday law in the United States. The disobedient prophet from Judah that died between the ass and the lion, represented the death of Laodicean Adventism that takes place between September 11, 2001, at the arrival of the ass (the third woe), and the soon-coming Sunday law (the lion). Laodicean Adventism’s death occurs during the sealing of the one hundred and forty-four thousand that began when the nations were angered, yet held in check on September 11, 2001, and concludes at the soon-coming Sunday law. Their death, as illustrated by the disobedient prophet, is brought about because they returned to the methodology of apostate Protestantism, though they had been directly informed to never return to the “assembly of mockers.”

“Hujan nu ngocor” dina kitab Ezekiel téh lambang kapausan, sarta leuwih husus deui éta téh lambang mangsa krisis hukum Minggu anu dimimitian ku hukum Minggu anu baris geura datang di Amérika Sarikat. Nabi anu henteu taat ti Yuda anu maot di antara kalde jeung singa, ngagambarkeun pupusna Adventisme Laodikea anu lumangsung antara 11 Séptémber 2001, dina datangna kalde (cilaka katilu), jeung hukum Minggu anu baris geura datang (singa). Pupusna Adventisme Laodikea lumangsung salila panyegelan saratus opat puluh opat rébu anu dimimitian waktu bangsa-bangsa ambek, tapi ditahan dina 11 Séptémber 2001, sarta réngsé dina hukum Minggu anu baris geura datang. Pupusna maranéhna, sakumaha digambarkeun ku nabi anu henteu taat, kajadian lantaran maranéhna balik deui kana métodologi Protestanisme murtad, sanajan maranéhna geus langsung dibéjaan supaya ulah kungsi balik deui ka “jamaah para panyindiran.”

Their death occurs in the history of the sealing of the one hundred and forty-four thousand. As soon as God’s people are sealed, the destroying angels begin their work. From September 11, 2001 unto the soon-coming Sunday law the judgment of the living is accomplished in God’s church, for judgment begins in Jerusalem, and it begins with the ancient men that were to be the guardians of the people, but who had abandoned their responsibilities over four generations. Those who receive the seal in that period are the ensign that is lifted up to the nations. They are sealed before the soon-coming Sunday law for the only way God’s other flock can be warned is by seeing men and women in the Sunday law crisis who have the seal of God.

Maot maranéhna kajadian dina sajarah panyegelan saratus opat puluh opat rebu. Pas umat Allah geus disegel, para malaikat pangancur mimiti ngalakukeun pagawéanana. Ti 11 Séptémber 2001 nepi ka hukum Minggu nu baris geura datang, pangadilan ka nu hirup diréngsékeun di garéja Allah, sabab pangadilan dimimitian di Yerusalem, sarta dimimitian ku para sepuh anu kudu jadi pangreksa umat, tapi anu geus ninggalkeun tanggung jawabna salila opat turunan. Jalma-jalma anu narima segel dina mangsa éta téh panji anu diangkat ka bangsa-bangsa. Maranéhna disegel saméméh hukum Minggu nu baris geura datang, sabab hiji-hijina jalan supaya domba-domba Allah anu séjén bisa dipélingan nyaéta ku ningali lalaki jeung awéwé dina krisis hukum Minggu anu miboga segel Allah.

“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

“Pagawean Roh Suci nya eta pikeun ngayakinkeun dunya ngeunaan dosa, ngeunaan kabeneran, jeung ngeunaan pangadilan. Dunya ngan bisa dipapatahan ku ningali jalma-jalma anu percaya kana bebeneran geus disucikeun ku bebeneran, lampahna nurut kana asas-asas anu luhur jeung suci, bari mintonkeun ku cara anu luhur tur mulya garis pamisah antara jalma-jalma anu ngajaga parentah-parentah Allah, jeung jalma-jalma anu nginjak-injak eta ku suku maranehna. Pangudusan ku Roh nandaan bedana antara jalma-jalma anu boga meterai Allah, jeung jalma-jalma anu ngajaga poe peristirahatan palsu. Nalika ujian datang, bakal kacida jelasna naon sabenerna tanda sato galak teh. Eta nya eta ngajaga poe Minggu. Jalma-jalma anu sanggeus ngadangu bebeneran, tetep nganggep poe ieu suci, nanggung tanda tangan jalma dosa, anu nyangka bisa ngarobah waktu jeung hukum.” Bible Training School, 1 Désémber 1903.

The death of Laodicean Adventism is accomplished during the history of the latter rain, that began to sprinkle on September 11, 2001, and is poured out without measure at the soon-coming Sunday law, when God has established and then lifts up as an ensign a people who have been sealed for eternity.

Pupusna Adventisme Laodisea kasampurnakeun dina sajarah hujan ahir, anu mimiti ngageremet dina 11 Séptémber 2001, sarta dicurahkeun tanpa ukuran dina hukum Minggu nu baris geura datang, nalika Allah geus netepkeun tuluy ngadegkeun luhur salaku panji hiji umat anu geus diségél pikeun kalanggengan.

In that period of time, those in Laodicean Adventism that are preparing for, and will receive the mark of the beast, are represented by the twenty-five men bowing to the sun in Ezekiel chapter eight. They are those who have accepted Ezekiel’s false “peace and safety” message, that represents a counterfeit of the true latter rain message, that is being proclaimed by the true watchmen in that history. The foundation of that false latter rain message is the identification that “the daily” in the book of Daniel is a symbol of Christ, when it is actually a symbol of Satan. That false foundational belief is the doctrine that the “scornful men that rule the people of Jerusalem” employ to erect their untempered wall.

Dina mangsa éta, jalma-jalma dina Adventisme Laodikea anu keur nyiapkeun pikeun narima, sarta bakal narima, tanda sato galak, dilambangkeun ku dua puluh lima urang lalaki anu nyembah ka panonpoé dina Yehezkiel pasal dalapan. Maranéhna nyaéta jalma-jalma anu geus narima pesen palsu Yehezkiel ngeunaan “katengtreman jeung kaamanan,” anu ngagambarkeun hiji pemalsuan tina pesen hujan panungtungan anu sajati, anu keur diproklamasikeun ku para pangjaga anu sajati dina sajarah éta. Dasar tina pesen hujan panungtungan anu palsu éta nyaéta pangidentifikasian yén “anu sapopoé” dina kitab Daniel téh lambang Kristus, padahal saenyana éta lambang Iblis. Kapercayaan dasar anu palsu éta téh doktrin anu dipaké ku “jalma-jalma panyemooh anu maréntah umat di Yerusalem” pikeun ngadegkeun témbok maranéhna anu teu dipulas ku adukan.

The identification of “the daily,” as a symbol of Christ was historically put in place by a “lie,” in 1931. From then onward the untempered wall of counterfeit coins and jewels was erected. That “wall” is destined to come down when the dirt brush man arrives to thoroughly purge His floor. That purging is accomplished in the prophetic period of history between the “stormy wind” (the ass of September 11, 2001), and the “overflowing showers” (the lion of the soon-coming Sunday law). In that history the disobedient prophet is slain and buried in the tomb of the false prophet of Bethel. Sister White identifies the “wall” of prophecy as the law of God.

Pamanggih yén “nu sapopoé,” minangka lambang Kristus, sacara sajarah dipasang ku hiji “bohong,” dina taun 1931. Ti harita saterusna, témbok koin jeung permata palsu anu henteu ditemper diadegkeun. “Témbok” éta geus ditangtukeun pikeun runtuh nalika jalma anu nyekel sikat kokotor sumping pikeun nyucikeun lanté-Na kalayan tuntas. Panyucian éta dilaksanakeun dina période sajarah nubuat antara “angin ribut” (kalde tanggal 11 Séptémber 2001), jeung “hujan anu ngalimpah” (singa tina hukum Minggu anu baris geura datang). Dina sajarah éta nabi anu henteu taat dipaéhan sarta dikurebkeun dina makam nabi palsu di Bétel. Sister White ngaidéntifikasi “témbok” tina nubuat minangka hukum Allah.

“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

“Dina ieu nabi ngajentrekeun hiji umat anu, dina mangsa kasasar umum tina bebeneran jeung kabeneran, keur narékahan mulangkeun prinsip-prinsip anu jadi pondasi Karajaan Allah. Maranéhna téh anu ngomean karuksakan anu geus dijieun dina hukum Allah—témbok anu geus dipasang ku Mantenna ngurilingan umat pilihan-Na pikeun panyalindungan maranéhna, jeung katuhuan kana parentah-parentah-Na ngeunaan kaadilan, bebeneran, jeung kasucian téh kudu jadi pangreksa maranéhna salalawasna.

“In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 678.

Ku kecap-kecap anu hartina teu bisa disalahhartikeun, nabi nunjukkeun pagawéan husus umat sesa ieu anu ngawangun témbok. ‘Lamun maneh ngahalangan suku maneh tina ngalanggar Sabat, tina ngalakonan kahayang maneh dina poé Kami anu suci; sarta nyebut Sabat minangka kasenangan, anu suci kagungan Gusti, anu mulya; sarta ngahormat ka Mantenna, ku henteu ngalakonan jalan-jalan maneh sorangan, atawa néangan kasenangan maneh sorangan, atawa ngucapkeun kecap-kecap maneh sorangan: mangka maneh bakal ngarasa bungah dina Gusti; sarta Kami bakal nyababkeun maneh numpak dina tempat-tempat luhur bumi, sarta méré dahar ka maneh ku warisan Yakub, karuhun maneh: sabab sungut Gusti geus ngucapkeunana.’ Yesaya 58:13, 14.” Prophets and Kings, 678.

The beginning of the fourth generation of Adventism is marked by the publication of a book, as was the beginning of the third generation. The third generation began with the publication of W. W. Prescott’s, The Doctrine of Christ, and that generation ended with the publication of Questions on Doctrine. The Doctrine of Christ presented a gospel that was purposely void of the Millerite prophetic message. Questions on Doctrine presented a gospel that denied the work of sanctification that is accomplished by Christ. The Doctrine of Christ removed the light of the (chazon) vision of prophetic history, and Questions on Doctrine removed the light of the (Mareh) vision of Christ’s “appearance”.

Mimiti generasi kaopat Adventisme ditandaan ku medalna hiji buku, sakumaha ogé mimiti generasi katilu. Generasi katilu dimimitian ku medalna buku W. W. Prescott, The Doctrine of Christ, sarta generasi éta ditutup ku medalna Questions on Doctrine. The Doctrine of Christ nampilkeun hiji injil anu ku dihaja dikosongkeun tina pesen nubuat Millerite. Questions on Doctrine nampilkeun hiji injil anu nampik pagawean panyucian anu dihontal ku Kristus. The Doctrine of Christ ngaleungitkeun cahaya tina tetenjoan (chazon) ngeunaan sajarah nubuat, jeung Questions on Doctrine ngaleungitkeun cahaya tina tetenjoan (Mareh) ngeunaan “penampilan” Kristus.

In between those two books the false latter rain message represented by the “women weeping for Tammuz” was developed. It was in that history that the “lie of 1931,” was promoted. That third generation (abomination) is also represented by the compromise of the third church of Pergamos. The symbol of compromise in the third church, identifies the work of seeking accreditation from the worldly institutions that dictated rules for theology and rules for medicine. It was in the third generation that the compromise of truth was accomplished, which included the introduction and emphasis on the use of Bibles that had been translated from corrupted manuscripts.

Di antara dua buku éta, pesen hujan ahir palsu anu dilambangkeun ku “awéwé-awéwé anu ceurik pikeun Tammuz” dikembangkeun. Dina sajarah éta “bohong taun 1931” dipromosikeun. Generasi katilu éta (kajijikeun) ogé dilambangkeun ku kompromi garéja katilu, nyaéta Pergamos. Lambang kompromi dina garéja katilu éta nandakeun karya néangan akreditasi ti lembaga-lembaga dunyawi anu netepkeun aturan pikeun teologi jeung aturan pikeun kadokteran. Dina generasi katilu éta kompromi kana bebeneran dilaksanakeun, anu ngawengku asupna jeung panekanan kana pamakéan Alkitab-Alkitab anu geus ditarjamahkeun tina naskah-naskah anu geus diruksak.

In 1957, the book Questions on Doctrine, represented a capitulation of the primary truth of the gospel. That truth being Jesus died to save us “from” sin, but he did not die to save us “in” sin. The Catholic and apostate Protestant teaching that a man cannot be obedient to God’s Word is Satan’s eternal argument. Man can, and must be obedient to God’s Word, even if Satan claims that “thou shall not surely die.” The fallen apostate Protestant view that men cannot overcome sin, and therefore men cannot be obedient to God’s law until Jesus magically transforms them into obedient robots at His second coming, was incorporated into the teachings of the book Questions on Doctrine.

Dina taun 1957, buku Questions on Doctrine ngagambarkeun hiji pasrahna kana bebeneran utama tina Injil. Bebeneran éta nyaéta yén Yesus pupus pikeun nyalametkeun urang “tina” dosa, lain pupus pikeun nyalametkeun urang “dina” dosa. Pangajaran Katolik jeung Protestan murtad yén manusa teu bisa taat kana Firman Allah téh mangrupa alesan langgengna Iblis. Manusa bisa, jeung kudu, taat kana Firman Allah, sanajan Iblis ngaku yén “thou shall not surely die.” Pamadegan Protestan murtad anu geus ragrag yén manusa teu bisa ngéléhkeun dosa, ku kituna manusa teu bisa taat kana hukum Allah nepi ka Yesus sacara gaib ngarobah maranéhna jadi robot-robot anu taat dina datang-Na anu kadua, diasupkeun kana pangajaran buku Questions on Doctrine.

In 1957, the fourth generation of Laodicean Adventism began, and its untempered wall (law), had been established, thus providing the logic that will allow the twenty-five ancient men to bow to the sun at the conclusion of the time of the sealing of the one hundred and forty-four thousand. That untempered wall, which is the belief that keeping the law of God is impossible, is swept away when the “wall” of separation of Church and State is removed, at the soon-coming Sunday law. The Sunday law is the overflowing showers, or as Isaiah expresses it, it is the overflowing scourge, and that flood begins at the soon-coming Sunday law in the United States.

Dina taun 1957, generasi kaopat Adventisme Laodisia mimiti, sarta témbokna anu henteu ditemper (hukum), geus ditetepkeun, ku kituna nyadiakeun logika anu bakal ngidinan dua puluh lima kokolot éta pikeun sujud ka panonpoé dina kacindekan mangsa pamegelan saratus opat puluh opat rébu. Témbok anu henteu ditemper éta, anu mangrupa kayakinan yén ngalakonan hukum Allah téh mustahil, bakal disapu jauh nalika “témbok” pamisah antara Garéja jeung Nagara dicabut, dina hukum Minggu anu baris geura datang. Hukum Minggu téh nyaéta hujan anu ngalimpah, atawa sakumaha anu diungkabkeun ku Yesaya, éta téh cambuk anu ngalimpah, sarta caah éta dimimitian dina hukum Minggu anu baris geura datang di Amérika Serikat.

At the Sunday law in the United States the enemy (the pope) comes in “as a flood” (the overflowing scourge), and it is then that “the ensign” is lifted up against him. It is then that the “untempered wall” that Laodicean Adventism erected upon the false application of “the daily” is swept away.

Nalika hukum Minggu di Amérika Sarikat ditetepkeun, musuh (paus) datang “sakumaha caah” (pitunang nu ngalimpas), sarta dina waktu éta pisan “panji” diangkat ngalawan anjeunna. Dina waktu éta kénéh “témbok anu teu ditemprét” anu diadegkeun ku Adventisme Laodikea dina dumasar kana panerapan palsu ngeunaan “anu sapopoé” disapu nepi ka leungit.

According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense. So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and forever. Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Isaiah 59:18–60:3.

Numutkeun kalakuan maranéhna, sakumaha kitu kénéh Anjeunna bakal males: amarah ka lawan-lawanna, ganjaran ka musuh-musuh-Na; ka pulo-pulo Anjeunna bakal males ganjaran. Ku kituna maranéhna bakal sieun kana ngaran PANGERAN ti kulon, sarta kamulyaan-Na ti panonpoé bijil. Nalika musuh datang kawas caah, Roh PANGERAN bakal ngadegkeun panji ngalawan anjeunna. Jeung Sang Panebus bakal sumping ka Sion, ka maranéhna anu murtadna ditinggalkeun dina Yakub, saur PANGERAN. Ari Kami, ieu perjangjian Kami jeung maranéhna, saur PANGERAN: Roh Kami anu aya dina anjeun, jeung pangandika Kami anu geus ku Kami ditetepkeun dina sungut anjeun, moal undur ti sungut anjeun, atawa ti sungut turunan anjeun, atawa ti sungut turunan anak turunan anjeun, saur PANGERAN, ti ayeuna nepi ka salalanggengna. Hudang, caanglah; sabab cahaya anjeun geus datang, jeung kamulyaan PANGERAN geus mancar kana anjeun. Sabab, tenjo, poék bakal nutupan bumi, jeung poék gulita bangsa-bangsa; tapi PANGERAN bakal mancar ka anjeun, jeung kamulyaan-Na bakal katingali dina anjeun. Jeung bangsa-bangsa kapir bakal datang ka cahaya anjeun, jeung raja-raja ka caangna mancar anjeun. Yesaya 59:18–60:3.

The Gentiles come to the light when God’s glory is upon His people, and this occurs when the enemy comes in as a flood. When that enemy comes in God lifts up a standard (ensign) against him. The glory of the Lord that is upon those people who the Gentiles respond to, is His character, and His character does not sin. It is a false peace and safety message that teaches that men and women cannot overcome sin. That message is a false latter rain message that is proclaimed during the time of the true latter rain message, which arrived on September 11, 2001. That false message is a false message concerning God’s law, which is the “wall.” That false doctrine is represented in the book Questions on Doctrine, that marked the arrival of Laodicean Adventism’s fourth and final generation.

Bangsa-bangsa lain datang ka cahaya nalika kamulyaan Allah aya dina umat-Na, sarta ieu kajadian nalika musuh datang siga caah. Nalika musuh éta datang, Allah ngadegkeun hiji panji (ensign) ngalawan anjeunna. Kamulyaan Gusti anu aya dina jalma-jalma anu ku bangsa-bangsa lain dipikaresep éta, nya éta tabiat-Na, sarta tabiat-Na henteu ngalakukeun dosa. Eta mangrupikeun amanat karapihan jeung kaamanan anu palsu anu ngajar yén lalaki jeung awéwé moal bisa ngéléhkeun dosa. Amanat éta mangrupikeun amanat hujan panungtungan anu palsu anu diproklamasikeun dina mangsa amanat hujan panungtungan anu sajati, anu sumping dina 11 Séptémber 2001. Amanat palsu éta mangrupakeun amanat palsu ngeunaan hukum Allah, anu mangrupa “témbok.” Doktrin palsu éta digambarkeun dina buku Questions on Doctrine, anu nandaan datangna generasi kaopat jeung panungtungan tina Adventisme Laodikea.

On September 11, 2001, the four rebellions of Laodicean Adventism arrived to test that final generation with the sins of their fathers. On that date God directed His people to return to Jeremiah’s old paths, that they might understand and accept the foundational message represented as Miller’s jewels. If they did so, they would find the latter rain, which Jeremiah called the “rest.” The call to return to the old paths was a repetition of the test that produced the rebellion of 1863.

Dina tanggal 11 Séptémber 2001, opat pemberontakan Adventisme Laodikia sumping pikeun nguji eta generasi panungtungan ku dosa-dosa karuhunna. Dina tanggal éta Allah nungtun umat-Na supaya mulang kana jalan-jalan baheula anu ku Yermia ditepikeun, sangkan maranéhna ngarti jeung narima amanat dasar anu dilambangkeun minangka permata-permata Miller. Lamun maranéhna ngalakukeun kitu, maranéhna bakal manggihan hujan ahir, anu ku Yermia disebut “pangreureuhan.” Panggilan pikeun mulang kana jalan-jalan baheula téh mangrupa pangulangan tina ujian anu ngalahirkeun pemberontakan taun 1863.

On September 11, 2001, which is Isaiah’s “day of the east and rough wind” the “song of the vineyard” was to be sung, by those who in Revelation chapter fourteen, verse three and also in chapter fifteen, verse three sing the song of Moses and the Lamb. That song is the Laodicean message that identifies that the former chosen people were then being passed by, for God was then in the process of giving His vineyard to men and women that would bring forth the intended fruits of the vineyard. That vineyard message is the message to Laodicea, which was the message presented by Jones and Waggoner at the rebellion of 1888.

Dina tanggal 11 Séptémber 2001, anu mangrupakeun “poé angin ti wétan jeung angin kenceng” numutkeun Yesaya, “lagu ngeunaan kebon anggur” téh kudu dinyanyikeun ku jalma-jalma anu dina Wahyu pasal opat welas ayat tilu, sarta ogé dina pasal lima welas ayat tilu, nyanyikeun lagu Musa jeung Anak Domba. Éta lagu téh nya éta amanat Laodikia anu nétélakeun yén bangsa pilihan nu baheula harita keur dipaliwat, sabab dina mangsa éta Allah keur dina prosés masrahkeun kebon anggur-Na ka lalaki jeung awéwé anu bakal ngahasilkeun buah-buah anu dipiharep tina éta kebon anggur. Amanat ngeunaan kebon anggur éta téh nya éta amanat ka Laodikia, anu mangrupa amanat anu ditepikeun ku Jones jeung Waggoner dina waktu pemberontakan taun 1888.

On September 11, 2001, the latter rain began, and in the debate of Habakkuk chapter two it identifies a class who presented the message of the two tables, for they had returned to Jeremiah’s old paths and were receiving the “rest and refreshing,” that Isaiah identifies is brought upon those whose methodology is “line upon line.” The debate they were involved in was in opposition to a false latter rain message, represented by the “women weeping for Tammuz,” which encouraged the sleeping Laodicean people with a peace and safety message.

Dina tanggal 11 Séptémber 2001, hujan ahir mimiti turun, sarta dina paséa dina Habakuk pasal dua diidentifikasi hiji golongan anu maparin amanat dua loh batu, sabab maranéhna geus mulang ka jalan-jalan baheula milik Yermia, sarta keur narima “pangreureuhan jeung kasegeran,” anu ku Yesaya dipidangkeun minangka hal anu dibawa ka jalma-jalma anu métodologina “jalur demi jalur.” Paséa anu keur maranéhna laksanakeun téh mangrupa panolakan kana hiji amanat hujan ahir anu palsu, anu digambarkeun ku “awéwé-awéwé anu ceurik pikeun Tammuz,” anu ngadorong umat Laodikia anu keur sare ku hiji amanat karapihan jeung kaamanan.

The peace and safety message claims that it is impossible for men and women not to sin, and therefore God can and will only justify them “in” their sins. The scornful men claim their peace and safety message is the true message of justification by faith, that Jones and Waggoner presented, but it leaves off the truth that he who God justifies, He also sanctifies, for God did not die to save people in their sins, but from their sins.

Amanat katengtreman jeung kaamanan nyatakeun yén mustahil pikeun lalaki jeung awéwé supaya henteu dosa, ku kituna Allah ngan ukur bisa jeung bakal ngabenerkeun maranéhna “dina” dosa-dosana. Jalma-jalma nu nyarékan ngaku yén amanat maranéhna ngeunaan katengtreman jeung kaamanan téh nya éta amanat sajati ngeunaan pembenaran ku iman, anu dipidangkeun ku Jones jeung Waggoner, tapi éta ngantunkeun bebeneran yén sing saha anu dibenerkeun ku Allah, ku Anjeunna ogé disucikeun, sabab Allah henteu pupus pikeun nyalametkeun jalma-jalma dina dosa-dosana, tapi tina dosa-dosana.

September 11, 2001, marked the beginning of the period of the sealing of the one hundred and forty-four thousand that concludes with one class receiving the seal of God, as represented by those who sigh and cry for the abominations in the church and in the land, and another class that have turned their backs upon the temple, where the final work of the third angel is being accomplished, and they are bowing to the sun. The history of the Millerites illustrates the history of the movement of the third angel, and in so doing the climax is about the message of the latter rain, and the experience it produces in those who choose to eat.

Tanggal 11 Séptémber 2001 nandaanan mimiti mangsa pamasangan meterai pikeun saratus opat puluh opat rébu anu ditungtungan ku hiji golongan narima meterai Allah, sakumaha digambarkeun ku jalma-jalma anu ngahuleng jeung ceurik ku sabab kakajian-kakajian dina gareja jeung di nagri, sarta golongan séjén anu geus ngabalingkeun tonggongna ka Bait Allah, tempat pagawean panungtungan malaikat katilu keur dilaksanakeun, sarta maranéhna keur nyembah ka panonpoé. Sajarah kaum Millerite ngagambarkeun sajarah gerakan malaikat katilu, jeung ku kituna puncakna patali jeung amanat hujan panungtungan, sarta pangalaman anu dihasilkeunana dina jalma-jalma anu milih dahar.

We will continue this study in the next article.

Urang baris neraskeun ieu pangajaran dina artikel salajengna.

“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

“Teu daék ngaleupaskeun pamadegan-pamadegan anu geus dipiheulaan, jeung narima ieu bebeneran, nya éta nu jadi dasar tina sabagéan gedé panolakan anu kaciri di Minneapolis ngalawan amanat PANGERAN ngaliwatan Dulur-dulur Waggoner jeung Jones. Ku ngagerakkeun panolakan éta, Iblis hasil ngahalangan umat urang, dina ukuran anu gedé, tina kakawasaan husus Roh Suci anu ku Allah dipikahayang pisan rék dipaparin ka maranéhna. Musuh nyegah maranéhna supaya henteu meunangkeun kamampuhan éta, anu sabenerna bisa jadi bagian maranéhna dina mawa bebeneran ka sakuliah dunya, sakumaha para rasul ngawartakeunana sanggeus poé Pentakosta. Cahaya anu baris nyaangan sakuliah bumi ku kamulyaanana geus dilawan, jeung ku kalakuan dulur-dulur urang sorangan geus dina darajat anu gedé dijauhkeun ti dunya.” Selected Messages, buku 1, 235.