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# The Book of Daniel - Number Eighty-Eight

Kitab Daniel - Nomer Wolung Puluh Wolu

Unmasking the False Latter Rain: The Prophetic Journey from September 11, 2001

Mbabar Udan Pungkasan Palsu: Lelampahan Kenabian Wiwit 11 September 2001

Author

Jeff Pippenger

Published

February 21, 2024

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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.

Prosès panggodhogan sing diwiwiti nalika malaékat tumedhak iku kaéwujudaké déning pacoban apa gelem njupuk kitab mau saka tangané malaékat lan mangan iku. Wong-wong sing milih mangan pesen mau banjur kasadhiyakaké kanggo ngadhepi sawijining kuciwa, ing wektu golongan sing nampik mangan mau katinggal ing mburi. Kitab cilik sing kudu dipangan iku nglambangaké sawijining “tambahaning kawruh” tumrap pesen sing wiwitané wus kabukak segelé ing “wektu pungkasan,” yaiku ing 1798 utawa 1989, lan banjur ing mangsa candhaké diformalaké dadi sawijining pesen sing bakal njalari generasi sing urip ing wektu iku tanggung jawab marang pepadhang saka tambahaning kawruh mau. Ing salah siji saka loro sajarah mau, sawisé ramalan ngenani Islam kalakon, banjur pesen sing kudu dipangan ing tangané malaékat iku salah siji: ditampa utawa ditampik. Manawa pesen sing diwakili déning kitab iku ditampik, wong-wong sing tumindak mangkono, nanging isih ngupaya njaga pangakuning yèn dhèwèké isih kalebu umat pilihané Allah, kapeksa ngasilaké sawijining pesen udan pungkasan 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.

Ing tanggal 11 September 2001, pambrontakan-pambrontakan biyèn saka para generasi Adventisme manèh banjur dipundadosakaké prakara-prakara ujian. Habakkuk bab loro nandhakaké sawijining pasulayan kang dumadi ing sajarah kenabian kang kaweca ing kono, kang dadi garis kenabian sing sajajar karo pasemon babagan sepuluh prawan. Nalika juru-jaga takon apa kang kudu diwangsuli déning dhèwèké ana ing sajarah pasemon sepuluh prawan iku, dhèwèké diprentah, “tulisen sesanti iku, lan gamblangen ana ing papan-papan.” Para juru-jaga ing sajarah Millerite ngasilaké bagan 1843 ing taun 1842, lan panggawéné iku banjur dadi sawijining tenger dalan. Iku minangka “sesanti” saka Habakkuk loro, kang wis digamblangaké ana ing papan-papan, kang bakal ngandika ing wekasan.

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.

Ora suwé sawisé 11 September 2001, wong-wong sing mangertèni kagiyatan Islam saka bilai katelu, dituntun supaya bali marang “dalan-dalan kuna” ing kitab Yérémia, lan lumaku ana ing kono. “Dalan-dalan kuna” mau netepaké yèn telung bilai ing Wahyu pasal wolu, ayat telulas, nggambaraké peranan kenabian Islam. Sanalika sawisé iku, Future for America wiwit ngasilaké manèh loro bagan saka Habakuk pasal loro ing titik kang padha sajroning sajarah paralèl kaum Millerit; loro bagan mau diwedharaké minangka sawijining tenger dalan, kang wis diwakili déning panggawéan bagan 1843, ing 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.

> Ing sasi Mèi 1842, sawijining Konferènsi Umum dianakaké ing Boston, [Massachusetts]. Nalika pambukaning pasamuwan iki, para sadulur Charles Fitch lan Apollos Hale, saka Haverhill, ngaturaké ramalan-ramalan bergambar saka Daniel lan Yohanes, kang wis padha gambar ana ing kain, bebarengan karo angka-angka kenabian, kang nuduhaké kasampurnané. Sadulur Fitch, nalika nerangaké saka pètané ana ing ngarsaning Konferènsi, ngandika yèn, nalika nliti ramalan-ramalan iki, dhèwèké wis mikir manawa manawa bisa ngasilaké sawijining prakara kang kaya mangkéné kados ingkang kaaturaké ing kéné, iku bakal njlentrehaké prakarané lan ndadèkaké luwih gampang tumrap dhèwèké kanggo ngandharaké marang para pamirsa. Ing kéné ana pepadhang luwih akèh ing dalan kita. Para sadulur iki wus padha nindakaké apa kang wis kaparingaké déning Pangéran marang Habakuk ana ing wahyuné 2.468 taun sadurungé, kanthi pangandika, “Tulisana wahyu iku lan cethakna ana ing loh-loh, supaya sing maca iku bisa mlayu. Awit wahyu iku isih kanggo wektu kang wus katetepaké.” 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.

> “Sasampunipun wonten sawetawis rembagan ngenani prakawis punika, kanthi sarujuk satunggal swara dipuntetepaken supados tigang atus salinan ingkang kados punika dipunlithografèkaken, lan punika enggal kasampurnakaken. Punika dipunwastani ‘bagan-bagan ’43.’ Punika satunggaling Konferènsi ingkang wigati sanget.” 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.

> “Iku minangka paseksen manunggal para pamaos lan surat kabar Advent Kapindho, nalika ngadeg ing ‘iman kang asli,’ manawa panyêbaran bagan iku minangka panggeneping Habakuk 2:2, 3. Manawa bagan iku sawijining prakara ramalan (lan wong-wong kang nyangkal iku ninggal iman kang asli), mula tumuli cetha manawa 457 SM iku taun kang dadi wiwitan kanggo ngetung 2300 dina. Perlu manawa 1843 dadi wektu kapisan kang diterbitaké supaya ‘wahyu’ iku ‘ngentèni,’ utawa supaya ana mangsa tundha, ing sajroning mangsa kuwi golongan para prawan kudu ngantuk lan turu gegayutan karo prakara wektu kang agung, sadurungé padha bakal digugah déning Pambengok Tengah Wengi.” 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.

> “Saiki sajarah kita nedahaké yèn ana atusan wong sing mulang saka bagan kronologis sing padha karo sing digunakaké déning William Miller, kabèh padha sajinis. Mulané, pesen iku nduwèni kasatunggalan, kabèh ngemu siji tema, yaiku rawuhipun Gusti Yésus ing sawijining wektu tartamtu, yaiku 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.”

Panyithakan malih bagan taun 1843 lan 1850, ing sajarah sanalika sasampuning 11 September 2001, padha dene kaleksananipun Habakuk pasal kalih, kados déné publikasi bagan taun 1843 ing taun 1842. Pangriptan tabel-tabel punika kalebet pérangan saking narasi Habakuk pasal kalih, lan punika kedah kalampahan. Ing tanggal 11 September 2001, pambrontakan taun 1863 katindakaken malih déning para Adventis Laodikia ingkang nampik wangsul dhateng “dalan-dalan ingkang sepuh” kagunganipun 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.]

> “Mungsuh iku ngupaya nglalèkaké pikiran para sadulur lanang lan para sadulur wadon kita saka pakaryan nyawisaké satunggaling umat supaya bisa ngadeg ing dina-dina pungkasan iki. Kapinteran ngapusi kang diduwèni mau katata kanggo nuntun pikiran adoh saka bebaya-bebaya lan kuwajiban-kuwajiban ing mangsa saiki. Wong-wong mau nganggep pepadhang kang Kristus rawuh saka swarga kanggo maringi marang Yohanes tumrap umaté, minangka barang kang regané mung sathithik. Wong-wong mau mulang yèn kaanan-kaanan kang ana ing ngarepé kita saiki ora cukup wigati kanggo nampa kawigatosan kang mligi. Wong-wong mau ndadèkaké kayektèn kang asalé saka swarga dadi ora ana dayané, lan ngrampasi umaté Allah saka pengalamané ing jaman biyèn, banjur nggantèni nganggo èlmu palsu. ‘Mangkéné pangandikané Pangéran: Ngadega ana ing dalan-dalan, lan delengen, lan takonana bab margi-margi kuna, ing ngendi margi kang becik iku, lan lumakua ana ing kono.’ [Yeremia 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.

> “Aja nganti ana wong kang ngupaya ngrubuhake dhasar-dhasar iman kita,—dhasar-dhasar kang wis katetepake ing wiwitaning pakaryan kita, lumantar panalitèn Sabda kanthi pandonga lan lumantar wahyu. Ing sadhuwuring dhasar-dhasar iki kita wis mbangun luwih saka sèket taun. Wong-wong bisa uga ngira manawa dheweke wis nemokake dalan anyar, manawa dheweke bisa ngedegake dhasar kang luwih kukuh tinimbang kang wis katetepake; nanging iki iku panipuan gedhé. ‘Amarga ora ana wong kang bisa masang dhasar liya kajaba dhasar kang wis dipasang.’ [1 Korinta 3:11.] Ing jaman kapungkur, akèh wong wis nyoba mbangun iman anyar, netepake prinsip-prinsip anyar; nanging suwéné pira bangunané kuwi tetep ngadeg? Ora suwé banjur ambruk; amarga ora didegake ing sadhuwuring Watu Karang.” 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”.

Yeremia negesake manawa lumaku ing “dalan-dalan kuna” iku ateges nemokake “pangaso”, lan pangaso iku yaiku “udan pungkasan”, kang wiwit nalika para bangsa nepsu murka ing tanggal 11 September 2001, nalika gedhong-gedhong gedhe ing Kutha New York ambruk. Wong-wong kang banjur mangan pesen iku dadi para juru-jaga Habakuk, kang kudu “nulis wahyu iku, lan njlentrehake kanthi cetha”. Yeremia negesake para juru-jaga sing padha iku uga sajrone mangsa “pangaso”, yaiku “udan pungkasan”.

> 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.

> Mangkene pangandikané Pangéran: Ngadega ana ing dalan-dalan, lan delengen, lan takonen bab dalan-dalan kuna, endi dalan kang becik, lan lumakua ana ing kono, temah kowé bakal nemu katentreman kanggo nyawanira. Nanging wong-wong mau padha matur, “Aku ora gelem lumaku ana ing kono.” Uga Aku wis netepaké para juru-ngerèh ana ing antaramu, mangkéné, “Gatekna swaraning slomprèt.” Nanging wong-wong mau padha matur, “Aku ora gelem ngrungokaké.” 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.

Kalasangka kang kudu padha ditiup iku kalasangka kaping nem saka bilai kapindho ing sajarah Millerit, lan ing dina-dina pungkasan iku dadi kalasangka kaping pitu saka bilai katelu. Para juru waspada Habakuk, kang uga para juru waspada Yérémia, nglantaraké sawijining piweling pepéling, kang ing pambrontakan taun 1888 ditampik. Kalasangka kaping nem kang ditampik ing taun 1888 iku yaiku pekabaran kanggo 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.

> “Piwulang kang diparingaké marang kita lumantar A. T. Jones lan E. J. Waggoner iku yaiku piwulangé Gusti Allah kanggo pasamuwan Laodikia, lan cilaka tumrap sapa waé sing ngakoni pracaya marang kayekten nanging malah ora manceraké marang wong liya pepadhang sinar-sinar kang kaparingaké déning Gusti 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 kalasangka kapitu taun 1888 iku wiwitané kumandang marang Laodikia ing taun 1856, banjur pesen Laodikia iku dipapanaké sajroning konteks pepadhang sing saya tambah saka “pitung mangsa.” Ing tanggal 11 September 2001, panggilan kanggo bali menyang dalan-dalan kuna kagungané Yeremia, lan lumaku ana ing kono kanthi ancas nampani pesen udan pungkasan, nyakup pesen pepènget Kalasangka kapitu sing dipratélakaké minangka pesen marang Laodikia, lan “pitung mangsa,” kang dadi pralambang dhasar-dhasar.

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.

“Goroh” kang ditandhani déning ramalan minangka kang ngasilaké panyasatan sing kuwat ing tulisan-tulisané Paulus, dilebokaké menyang generasi katelu Adventisme Laodikia ing taun 1931, nembelas taun sawisé sedaé nabi wadon mau. “Goroh” kang mlebu ing generasi katelu mau, miturut ramalan dipanggonaké ing mangsa kang digambaraké minangka “para wanita padha nangisi Tammuz,” lan mulané gegandhèngan karo piwulang udan pungkasan kang 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.

Rerincian babagan carané “goroh” iku disebarake kudu dimangertèni, mangkono uga kalungguhan profetik saka “goroh” iku ing ramalan pungkasaning jaman. Para wong sing ngina lan sing mrentah ing Yérusalèm ing jaman udan pungkasan, yaiku jaman panyegelan saka wong satus patang puluh papat èwu, wis ngasilaké sawijining piwulang udan pungkasan palsu ing generasi katelu Adventisme, kaya sing dilambangaké déning “para wanita sing nangisi Tammuz,” ing Yézkiel bab wolu. Piwulang udan pungkasan palsu mau uga dilambangaké déning Yézkiel minangka dhasar palsu, témbok pangreksan palsu, lan sawijining pesen katentreman lan kaslametan palsu.

> 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.

> Apa kowé ora wis ndeleng wahyu kang muspra, lan apa kowé ora wis ngucap ramalan palsu, déné kowé padha kandha, Pangéran ngandika mangkono; sanadyan Aku ora ngandika? Mulané mangkéné pangandikané Pangéran Allah; Amarga kowé wis ngucap kasia-siaan lan ndeleng goroh, mulané, lah, Aku nglawan kowé, mangkono pangandikané Pangéran Allah. Lan astaningsun bakal tumiba marang para nabi kang ndeleng kasia-siaan lan kang nujum goroh: wong-wong mau ora bakal kalebu ing pasamuwaning umat-Ku, uga ora bakal katulis ana ing cathetaning brayat Israèl, lan uga ora bakal lumebu ing tanah Israèl; lan kowé bakal sumurup yèn Aku iki Pangéran Allah. Amarga, iya amarga wong-wong mau wis nyasaraké umat-Ku, kanthi kandha, Tentrem; déné ora ana tentrem; lan ana wong kang yasa témbok, lan lah, wong-wong liyané nglabur iku nganggo luluh kang ora mateng: Kandhanana marang wong-wong kang nglabur nganggo luluh kang ora mateng, yèn iku bakal rubuh: bakal ana udan deres kang mbanyubanyu; lan kowé, hé watu ès gedhé-gedhé, bakal padha tumiba; lan angin prahara bakal ngrerobohi iku. Lah, nalika témbok iku wis rubuh, apa ora bakal dikandhakaké marang kowé, Ing endi laburan kang kokanggo nglabur iku? Mulané mangkéné pangandikané Pangéran Allah; Aku bakal ngrerobohi iku nganggo angin prahara sajroning bebenduningsun; lan bakal ana udan deres kang mbanyubanyu sajroning paukumaningSun, lan watu ès gedhé-gedhé sajroning bebenduningsun kanggo ngentèkaké iku. Mangkono Aku bakal ngrubuhaké témbok kang koklabur nganggo luluh kang ora mateng, lan Dakgawa ambruk tekan ing lemah, satemah dhasaré bakal kabukak, lan iku bakal rubuh, lan kowé bakal katumpes ana ing tengahé; lan kowé bakal sumurup yèn Aku iki Pangéran. Mangkono Aku bakal ngrampungaké bebenduningsun marang témbok iku, lan marang wong-wong kang wis nglabur iku nganggo luluh kang ora mateng, lan Aku bakal ngandika marang kowé, Témbok iku wis ora ana manèh, mangkono uga wong-wong kang nglabur iku; yaiku para nabi Israèl kang medhar wangsit ngenani Yérusalèm, lan kang ndeleng wahyu tentrem tumrap kutha iku, déné ora ana tentrem, mangkono pangandikané Pangéran Allah. Yéheskèl 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.”

Pangapusi lan goroh kang dadi papan panyumputané para wong sing ngece ing Yérusalèm sajroning Yesaya bab rong puluh wolu lan rong puluh sanga, ing pungkasané bakal diadili lan dirusak déning “pecut banjir sing nglimputi.”

> 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.

> Ingsun uga bakal masang paukuman manut tali ukur, lan kabeneran manut unting-unting; lan udan es bakal nyapu sirna pangungsen goroh, lan banyu-banyu bakal nglimputi papan pandhelikan. Lan prajanjènmu karo pati bakal dibatalaké, lan persetujuanmu karo neraka ora bakal tetep; samangsa pecut banjir kang nglimputi iku liwat, nalika iku kowé bakal katindhes déning iku. 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.

“Paukuman sing nglimpah” miturut Yesaya iku padha karo “udan deres sing nglimpah” miturut Yehezkiel, kang ditibakaké marang wong-wong sing wis “niteni goroh,” kanthi ngaturaké “wahyu kang tanpa guna” lan kanthi ngaku, “mangkono pangandikané Pangéran,” “sanadyan” Pangéran “ora ngandika.” “Goroh” kang didhelikaké déning wong-wong jaman kuna kuwi digambarake minangka sawijining prakara kang padha ngakoni yèn Pangéran wis ngandika, mulané iku dadi “goroh” bab Sabdaning Allah. Salah siji, wong-wong mau wis netepaké sawijining piwulang saka Sabdaning Allah minangka kasalahan, utawa kanthi luput padha ngaku yèn Allah nuntun pangertèné (Allah wis ngandika) ngenani sawijining piwulang saka Kitab Suci.

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.

“Goroh” kang teka ing taun 1931 iku yaiku sawijining pratelan manawa Sister White wis nyengkuyung pandhangan palsu bab “the daily” ing kitab Daniel. Pandhangan palsu manawa “the daily” nglambangaké pelayanan Kristus ing papan suci iku adhedhasar marang sawijining “goroh” kang ngaku yèn ing taun 1910, Ellen White wis ngandhani A. G. Daniells manawa pandhangané dhèwèké lan Prescott bab “the daily” minangka pralambang pelayanan Kristus ing papan suci kuwi saktemené bener, sanadyan ana tembung-tembungé dhéwé kang katulis kanthi cetha sing nentang prakara iku.

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.

Pamawas palsu ngenani “kang saben dina,” kang nalika kuwi (1931) ditetepake ana ing sajroning Adventisme Laodikia, dadi dhasar teologis kang dienggo mbangun sawijining pekabaran sing déning Yeheskiel diterangake minangka “tentrem lan katentreman.” Manéka warna argumentasi kang dienggo kanggo njunjung dhasar palsu iku yaiku manéka warna dhuwit recehan lan permata palsu sing dideleng déning Miller ana ing impèné. Ing pungkasan impèné, permata-permata asliné wis katutupan kabèh déning barang-barang palsu lan rereged, lan rereged sarta permata lan dhuwit recehan palsu iku makili pekabaran sing dhedhasar marang kaluputan dhasaré, yaiku yèn “kang saben dina” makili pelayanan Kristus ing papan 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.”

Ing pethikan Yeheskiel, rereged lan permata palsu dipralambangaké minangka sawijining “témbok” kang wis diadegaké kanthi semèn sing banget ringkih saéngga ora bisa nyangga nalika katempuh meksa saka “angin prahara” utawa “udan deres kang nglimputi.”

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 sing ora mituhu saka Yehuda, sing nate nglairake pepeling marang Yerobeam, pungkasane mati ing antaraning “kuldi” lan “singa”. Singa iku nggambarake Babil, lan kuldi iku nggambarake Islam. Rong piwulang kang ora bisa dideleng déning Adventisme Laodikia, kang dilambangake déning patiné nabi sing ora mituhu iku, yaiku pekabaran bab kapausan (singa), lan pekabaran bab Islam saka Bilai katelu (kuldi).

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 prahara” ing kitab Ézèkiel iku minangka pralambang saka “angin atos sing ditahan” ing kitab Yésaya, ing “dina angin saka wetan” ing pasal kaping rong puluh pitu. “Angin prahara” ing kitab Ézèkiel iku uga “papat angin” ing kitab Wahyu pasal pitu, sing ditahan nganti para abdiné Allah dipateri. “Angin prahara” ing kitab Ézèkiel iku uga pesen kang asalé saka “papat angin” ing pasal kaping telung puluh pitu, kang ndadèkaké balung-balung garing sing mati urip manèh dadi wadya bala gedhé. “Angin prahara” ing kitab Ézèkiel, kang ngrubuhaké “témbok sing diwangun nganggo luluh sing ora mateng,” iku pesen udan pungkasan saka Bilai katelu.

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.”

“udan deres” ing Yeheskiel iku minangka pralambang saka kapapaan, lan luwih mligi minangka pralambang saka mangsa krisis hukum Minggu sing diwiwiti ing hukum Minggu sing bakal enggal teka ing Amerika Serikat. Nabi sing ora manut saka Yehuda, kang mati ana ing antarane kuldi lan singa, nglambangake pati Adventisme Laodikia sing dumadi ing antarane 11 September 2001, nalika tekane kuldi (bilai katelu), lan hukum Minggu sing bakal enggal teka (singa). Patine Adventisme Laodikia dumadi sajrone panyegelan wong satus patang puluh papat ewu, sing diwiwiti nalika bangsa-bangsa nesu, nanging isih dicekel supaya ora tumindak ing 11 September 2001, lan rampung ing hukum Minggu sing bakal enggal teka. Patine wong-wong mau, kaya digambarake déning nabi sing ora manut mau, katindakake amarga padha bali marang metodologi Protestanisme murtad, sanadyan padha wis diwenehi pawartos kanthi langsung supaya aja pisan bali menyang “pasamuwaning para panyepèlèké.”

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.

Patihe dumadi ana ing sajarah panyegelané wong satus patang puluh papat ewu. Sanalika umaté Allah kaségel, para malaékat pangrusak wiwit nindakaké pakaryané. Wiwit 11 September 2001 nganti tekan hukum Minggu sing bakal enggal tumeka, pangadilan tumrap wong urip kalaksanani ana ing pasamuwané Allah, awit pangadilan diwiwiti ing Yérusalèm, lan diwiwiti saka para wong tuwa kuna sing kuduné dadi para pengreksa umat, nanging wis ninggalaké tanggung jawabé sajroning patang turun-temurun. Wong-wong sing nampa segel ing mangsa iku dadi panji sing diangkat marang para bangsa. Wong-wong mau kaségel sadurungé hukum Minggu sing bakal enggal tumeka, amarga siji-sijiné cara supaya pepanthan liyané kagungané Allah bisa diwènèhi pepéling yaiku kanthi nyumurupi para priya lan para wanita ing krisis hukum Minggu sing padha nduwèni segelé 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.

> “Pakaryané Roh Suci iku kanggo nyadharké jagad bab dosa, bab kabeneran, lan bab pangadilan. Jagad mung bisa dipèngeti lumantar nyumurupi wong-wong sing pracaya marang kayektèn disucèkaké déning kayektèn, tumindak manut prinsip-prinsip kang luhur lan suci, lan nuduhaké kanthi teges lan linuhung garis pamisah antarané wong-wong sing netepi pepakoné Allah lan wong-wong sing ngidak-idak pepakon mau ana ing sangisoring sikilé. Pangruwating Roh iku nandhakaké bedané antarané wong-wong sing nduwèni segelé Allah lan wong-wong sing netepi dina pangaso palsu. Nalika wektu pangujian teka, bakal katuduh kanthi cetha apa ta tandhané kéwan iku. Ya iku netepi dina Minggu. Wong-wong sing sawisé krungu kayektèn, isih terus nganggep dina iki suci, padha nggawa tandha tangané manungsa dosa, sing ngira bisa ngowahi mangsa-mangsa lan angger-angger.” Bible Training School, December 1, 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.

Patihe Adventisme Laodikia kalakon sajrone sajarah udan pungkasan, kang wiwit nyiprat ing tanggal 11 September 2001, lan katuwang tanpa ukuran nalika angger-angger Minggu kang bakal enggal teka, nalika Allah wus ngedegake lan banjur ngunggahake minangka panji sawijining umat kang wus kapatera kanggo 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.

Ing sajroning mangsa iku, wong-wong ing Adventisme Laodikea sing lagi nyawisake dhiri kanggo, lan bakal nampa, tandha kéwan galak, dilambangaké déning wong lanang cacahé rong puluh lima sing padha sujud marang srengéngé ing Yehezkiel pasal wolu. Wong-wong mau yaiku wong-wong sing wis nampani pesen “tentrem lan aman” palsu saka Yehezkiel, sing nggambaraké sawijining tandhingan palsu saka pesen udan pungkasan kang sejati, kang lagi dipratelakaké déning para juru jaga sejati ing sajarah iku. Dhasar saka pesen udan pungkasan palsu iku yaiku pangidentifikasian yèn “sing saben dina” ing kitab Daniel iku sawijining pralambang Kristus, senadyan sajatiné iku pralambang Sétan. Kapitadosan dhasar palsu iku yaiku doktrin sing dienggo déning “wong-wong sing ngece sing mrentah umat ing Yerusalèm” kanggo ngedegaké témboké sing tanpa campuran.

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.

Pangenalan ngenani “kang saben dina,” minangka lambang Kristus, sacara historis ditetepaké lumantar sawijining “goroh,” ing taun 1931. Wiwit wektu kuwi tembok sing ora diplester saka dhuwit recehan lan permata palsu banjur diadegaké. “Tembok” iku wis katetepaké kanggo rubuh nalika wong sing nggawa sapu rereget rawuh kanggo ngresiki lantaine Panjenengané nganti tuntas. Pangresikan iku kalakon ing jaman sajarah kenabian antarané “angin prahara” (kuldi tanggal 11 September 2001), lan “udan deres sing nglimpah” (singa saka hukum Minggu sing bakal enggal teka). Ing sajarah iku nabi sing ora manut dipatèni lan dikubur ing kuburan nabi palsu saka Betel. Sister White ngenali “tembok” ramalan iku minangka angger-anggering 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.

> “Nabi ing kéné nggambarake sawijining umat sing, ing sajroning mangsa pambludur umum saka kayekten lan kabeneran, lagi ngupaya mulihaké manèh asas-asas kang dadi dhasar Kratoning Allah. Wong-wong mau iku para ndandani reruntuhan sing wis katindakaké marang angger-anggering Allah—tembok sing wus dipasang déning Panjenengané ngubengi para pilihané kanggo pangayomané, lan mituhu marang pranatan-pranatané bab kaadilan, kayekten, lan kasucèn, iku kang kudu dadi pangreksan kang langgeng tumrap wong-wong mau.

> “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.

> Kanthi tembung-tembung kang tegesé cetha tanpa bisa disalahmangertèni, sang nabi nedahaké pakaryan tartamtu saka umat sisané iki kang mbangun témbok. “Menawa kowé ngéndhalèni sikilmu saka dina Sabat, saka nindakaké kasenenganmu dhéwé ing dina-Ku kang suci; lan nyebut Sabat iku sawijining kabungahan, dina suciné Pangéran, kang pantes kinurmatan; lan menawa kowé ngurmati Panjenengané, ora lumaku miturut lakumu dhéwé, utawa ngupaya kasenenganmu dhéwé, utawa ngucapaké tembungmu dhéwé: mula kowé bakal bungah ana ing Sang Pangéran; lan Ingsun bakal ndadèkaké kowé nunggang ana ing panggonan-panggonan kang dhuwur ing bumi, lan maringi kowé pangan saka warisané Yakub, leluhurmu: amarga cangkemé Pangéran wus ngandika mangkono.” 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”.

Wiwaning generasi kaping papat Adventisme dipratandhani déning diterbitaké sawijining buku, kados dene wiwaning generasi kaping telu. Generasi kaping telu kawiwitan kanthi diterbitaké The Doctrine of Christ anggitanipun W. W. Prescott, lan generasi punika pungkasanipun kanthi diterbitaké Questions on Doctrine. The Doctrine of Christ nyawisakaké sawijining Injil ingkang kanthi sengaja dikosongaké saking pesen kenabian Millerite. Questions on Doctrine nyawisakaké sawijining Injil ingkang nyélaki pakaryan panyucèn ingkang kalampahan déning Kristus. The Doctrine of Christ nyingkiraké pepadhang saking sesanti (chazon) sajarah kenabian, lan Questions on Doctrine nyingkiraké pepadhang saking sesanti (Mareh) bab “katonipun” 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.

Ing antarané loro buku mau, piwulang palsu bab udan pungkasan, sing dilambangaké déning “para wanita nangisi Tammuz,” dikembangaké. Ing sajarah iku “goroh taun 1931” dipromosèkaké. Generasi katelu (kekejèn) iku uga dilambangaké déning kompromi pasamuwan katelu, yaiku Pergamos. Lambang kompromi ing pasamuwan katelu iku nuduhaké pakaryan ngupaya akreditasi saka lembaga-lembaga kadonyan sing ndhiktataké pranatan-pranatan tumrap teologi lan pranatan-pranatan tumrap ilmu pangobatan. Ing generasi katelu kuwi kompromi marang kayektèn kalakon, kang kalebu mlebu lan dipunwuwuhaké panganggoné Kitab Suci sing wis dijarwakaké saka naskah-naskah sing rusak.

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.

Ing taun 1957, buku *Questions on Doctrine* nggambarake sawijining kapitulasiné marang kayekten utama saka Injil. Kayekten iku yaiku manawa Gusti Yesus seda kanggo nylametaké kita “saka” dosa, nanging Panjenengané ora seda kanggo nylametaké kita “ing njero” dosa. Piwulang Katulik lan Protestan murtad sing mulang manawa manungsa ora bisa manut marang Sabdaning Allah iku minangka bantahan langgengé Iblis. Manungsa bisa, lan kudu, manut marang Sabdaning Allah, sanajan Iblis ngaku manawa “kowe mesthi ora bakal mati.” Pamawas Protestan murtad sing wus tiba, yaiku manawa manungsa ora bisa ngalahaké dosa, lan mula manungsa ora bisa manut marang angger-anggering Allah nganti Gusti Yesus kanthi gaib ngowahi wong-wong mau dadi robot-robot sing manut nalika rawuhé Panjenengané kaping pindho, banjur dilebokaké menyang piwulang-piwulang ing 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.

Ing taun 1957, generasi kaping papat Adventisme Laodikia wiwit, lan témboké sing ora diplamir kanthi adonan sing mantes (angger-anggering Toret) wis diadegaké, mula nyedhiyakaké logika sing bakal marengaké wong tuwa rong puluh lima sujud marang srengéngé ing pungkasaning mangsa panyegelané satus patang puluh papat èwu. Tembok sing ora diplamir kanthi adonan sing mantes kuwi, yaiku kapitadosan yèn netepi angger-anggeré Allah iku ora bisa, bakal kasapu sirna nalika “témbok” pamisahan antarané Gréja lan Nagara dibusak, ing angger-angger Minggu sing enggal bakal teka. Angger-angger Minggu iku udan deres sing mbrojol, utawa kaya sing diandharaké déning Yesaya, iku pecut sing mbrojol, lan banjir kuwi diwiwiti ing angger-angger Minggu sing enggal bakal teka ing Amérika Sarékat.

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 dileksanakake ing Amérika Sarékat, satru (paus) teka “kaya banjir” (paukuman sing nglimputi), lan ing wektu iku “panji” diangkat nglawan dheweke. Ing wektu iku uga “tembok tanpa adonan” sing diadegaké déning Adventisme Laodikia ing ndhuwur panrapan palsu tumrap “kang saben dina” bakal kasirnakaké.

> 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.

> Miturut sakèhé panggawéné, mangkono uga Panjenengané bakal malesi, bebendu marang para satruné, piwales marang para mungsuhé; marang pulo-pulo iya Panjenengané bakal maringi piwales. Mangka wong-wong bakal padha wedi marang asmané Pangéran saka sisih kulon, lan marang kamulyané saka panggonan srengéngé njedhul. Nalika mungsuh teka kaya banjir, Rohé Pangéran bakal ngadegaké panji nglawan dhèwèké. Lan Sang Juru Panebus bakal rawuh ing Sion, lan marang wong-wong sing mratobat saka panerak ing Yakub, mangkono pangandikané Pangéran. Déné Aku, iki prajanjian-Ku karo wong-wong mau, mangkono pangandikané Pangéran; Roh-Ku kang ana ing sira, lan pangandika-Ku kang wus Daklebokaké ing cangkemmu, ora bakal sumingkir saka cangkemmu, utawa saka cangkemé turunmu, utawa saka cangkemé turuné turunmu, mangkono pangandikané Pangéran, wiwit sapréné tumeka ing selawas-lawasé. Ngadega, sumunarana; awit pepadhangmu wis teka, lan kamulyané Pangéran wus madhangi sira. Amarga, lah, pepeteng bakal nutupi bumi, lan pepeteng kang kenthel bakal nutupi para bangsa; nanging Pangéran bakal miyos madhangi sira, lan kamulyané bakal katon ana ing sira. Lan para bangsa liya bakal teka marang pepadhangmu, lan para raja marang padhanging pamedharmamu. 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.

Para bangsa dudu padha teka marang pepadhang nalika kamulyané Allah ana ing atas umat-Né, lan iki kelakon nalika mungsuh mlebu kaya banjir. Nalika mungsuh iku mlebu, Allah ngangkat sawijining panji (ensign) nglawan dhèwèké. Kamulyané Pangéran kang ana ing atas umat kasebut, kang ditanggapi déning para bangsa dudu, iku sipat-Né, lan sipat-Né ora nglakoni dosa. Piwulang bab tentrem lan kaslametan palsu iku pesen palsu sing mulang manawa para priya lan wanita ora bisa ngalahaké dosa. Pesen iku minangka pesen udan pungkasan palsu sing diumumaké sajroning wektu pesen udan pungkasan sejati, kang teka ing tanggal 11 September 2001. Pesen palsu iku minangka pesen palsu ngenani angger-anggeré Allah, yaiku “tembok” iku. Doktrin palsu iku diwakili ana ing buku Questions on Doctrine, kang nandhani tekane generasi kaping papat lan pungkasan saka Adventisme Laodikia.

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.

Ing tanggal 11 September 2001, papat pambrontakan Adventisme Laodikia teka kanggo nyoba generasi pungkasan iku kanthi dosa-dosané para leluhuré. Ing tanggal iku Gusti Allah nuntun umat-Né supaya bali menyang dalan-dalan kunaé Yeremia, supaya padha bisa mangertèni lan nampa pawarta dhasar kang dilambangaké minangka permata-permatané Miller. Manawa padha nindakaké mangkono, padha bakal nemu udan pungkasan, kang déning Yeremia sinebut “pangaso.” Panggilan supaya bali menyang dalan-dalan lawas iku minangka pangulangan saka ujian kang ngasilaké pambrontakan 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.

Ing tanggal 11 September 2001, kang minangka “dina saka sisih wetan lan angin atos” miturut Yesaya, “kidunging kebon anggur” kudu dinyanyèkaké déning wong-wong kang, ing Wahyu pasal patbelas, ayat telu, lan uga ing pasal limalas, ayat telu, nyanyèkaké kidungé Musa lan Sang Cempen. Kidung iku yaiku pekabaran Laodikia kang mratélakaké yèn bangsa pilihan sing kapisan nalika iku lagi dipunliwati, awit Gusti Allah nalika iku lagi ana ing sajroning proses masrahaké kebon angguré marang para priya lan para wanita kang bakal ngasilaké woh-wohan kebon anggur kaya sing dipengini. Pekabaran kebon anggur iku yaiku pekabaran marang Laodikia, yaiku pekabaran kang dipunaturaké déning Jones lan Waggoner nalika pambrontakan 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.

Ing tanggal 11 September 2001, udan pungkasan wiwit kawiwitan, lan ing pasulayan ing Habakuk bab loro iku katuduh sawijing golongan sing nyawisaké pawarta bab loro loh, awit wong-wong mau wus bali menyang dalan-dalan kuna kagungané Yeremia lan padha nampani “pangaso lan panyegeran,” kang déning Yesaya katetepaké yèn iku digawa tumrap wong-wong kang cara-metodhené “baris demi baris.” Pasulayan kang lagi padha dilakoni iku nentang sawijining pawarta palsu bab udan pungkasan, kang dilambangaké déning “para wanita nangisi Tamus,” kang nyurung umat Laodikia sing lagi turu nganggo pawarta katentreman lan kaslametan.

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.

Piwulang bab tentrem lan katentreman iku negesake manawa tumrap para priya lan wanita ora mungkin ora nglakoni dosa, lan mulane Gusti Allah mung bisa lan bakal mbenerake wong-wong mau “ing” dosa-dosane. Wong-wong sing nyenyamah iku ngaku manawa piwulang tentrem lan katentremane mau iku piwulang sejati bab pambeneran marga saka pracaya, kaya sing dipratelakake déning Jones lan Waggoner, nanging piwulang iku nyingkirake bebener manawa sapa kang dibenerake déning Gusti Allah, iya uga disucekake déning Panjenengane, awit Gusti Allah ora séda kanggo nylametake manungsa ana ing dosa-dosane, nanging saka dosa-dosane.

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 September 2001 nandhani wiwitané mangsa panyegelan tumrap wong satus patang puluh papat ewu, kang pungkasané ditutup kanthi siji golongan nampa meteraining Allah, kaya kang digambarake déning wong-wong sing nggresah lan nangis marga saka sakehé panggawé nistha ana ing pasamuwan lan ing nagara, lan siji golongan liyané kang wis mbalikaké gegeré marang Pedaleman, ing papan pakaryan pungkasané malaékat katelu lagi kalaksanan, lan wong-wong mau padha sujud marang srengéngé. Sajarahé wong-wong Millerit nggambarake sajarahing gerakané malaékat katelu, lan kanthi mangkono pucaké ana ing bab pangandikané udan pungkasan, lan pengalaman kang diasilake ana ing wong-wong sing milih kanggo mangan.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika wonten ing artikel salajengipun.

> “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.

> “Rasa ora gelem nyingkirake panemu-panemu sing wis dikandhut sadurunge, lan nampani kayekten iki, dadi dhasaring pérangan gedhé saka panentangan sing katuduhaké ing Minneapolis marang piwelingé Gusti lumantar Sedulur Waggoner lan Jones. Kanthi nuwuhake panentangan iku, Iblis kasil nyegah saka umat kita, ing ukuran sing gedhé, kakuwatan mirunggan saka Roh Suci sing Allah ngersakaké banget kanggo diparingaké marang wong-wong mau. Mungsuh nyegah wong-wong mau supaya ora olèh daya-guna kang sajatiné bisa dadi kagungané ana ing nggawa kayekten marang donya, kaya dene para rasul martakaké sawisé dina Pentakosta. Pepadhang sing bakal madhangi saklumahing bumi kanthi kamulyané ditampik, lan lumantar tumindak para sadulur kita dhéwé, ing ukuran sing gedhé wis kaendheg saka donya.” Selected Messages, buku 1, 235.

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