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# The Book of Daniel - Number One-Hundred and Thirteen

Kitab Daniel - Nomer Satus Telulas

Unveiling the Triple Application of Prophecy: Understanding the Significance of September 11, 2001, in Biblical Context

Mbukak Pamedharing Pitelung Panyandhanganing Ramalan: Mangertèni Wigatiné 11 September 2001 ing Cakrawala Alkitabiah

Author

Jeff Pippenger

Published

March 3, 2024

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When the Lord led His last-day people back to Jeremiah’s “old paths” on September 11, 2001, He had already identified the rule of the triple application of prophecy.

Nalika Gusti nuntun umat kagungané ing jaman wekasan bali marang “dalan-dalan lawas”é Yeremia ing tanggal 11 September 2001, Panjenengané sampun langkung rumiyin netepaken paugeran babagan aplikasi kaping tiga saking ramalan.

> 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 padha delengen, lan nyuwuna bab dalan-dalan kuna, ing ngendi dalan kang becik iku, lan lumakua ana ing kono, temah kowé bakal nemu katentreman kanggo nyawamu. Nanging wong-wong mau padha kandha, “Aku ora gelem lumaku ana ing kono.” Uga Ingsun netepaké para pengawas ana ing antaramu, mangkene: “Padha rungokna swaraning kalasangka.” Nanging wong-wong mau padha kandha, “Aku ora gelem ngrungokaké.” Yeremia 6:16, 17.

When the Lord returned His people to the old paths, they would find rest (the latter rain), and the watchmen were then given a trumpet message. All the prophets most perfectly identify the end of the last days, so the trumpet message of the last days would be the final trumpet, which is the seventh trumpet, which is the third woe.

Nalika Pangéran mbalèkaké umaté marang dalan-dalan lawas, wong-wong mau bakal nemu katentreman (udan pungkasan), lan para pengawas banjur kaparingi pesen kalasangka. Kabèh para nabi kanthi sampurna banget nandhani pungkasaning jaman wekasan, mula pesen kalasangka ing dina-dina pungkasan iku mesthi dadi kalasangka pungkasan, yaiku kalasangka kapitu, yaiku paukuman bilai kaping telu.

When His last-day people began to walk within the old paths, it was recognized that the characteristics of the first woe, identified a specific symbolic historical leader (Mohammed), and that the second woe, did the same thing (Osman). It was found that each of the first four trumpets also had specific symbolic leaders to identify the trumpet, and it was then recognized that Osama bin Laden was the symbolic leader of the third woe.

Nalika umat-Nya ing dina-dina pungkasan wiwit lumaku ana ing dalan-dalan kuna, banjur kacathet manawa ciri-ciri bilai kapisan ngenali sawijining pamimpin sajarah simbolis tartamtu (Mohammed), lan manawa bilai kapindho uga nindakaké prakara kang padha (Osman). Banjur katemokake manawa saben sangkakala papat kang kapisan uga nduwèni pamimpin simbolis tartamtu kanggo ngenali sangkakala iku, lan sabanjuré banjur dipracaya manawa Osama bin Laden iku pamimpin simbolis saka bilai katelu.

Mohammed was associated with Arabia, and Osman was the symbol of the Ottoman Empire in Turkey, and Osama bin Laden represented world-wide Islamic terror, though he, as with Mohammed, was an Arabian.

Mohammed dipungandhengake karo Arabia, lan Osman dadi pralambang Kakaisaran Ottoman ing Turki, lan Osama bin Laden nglambangake teror Islam saindenging jagad, sanadyan dheweke, kaya Mohammed, iku wong Arabia.

It was also recognized that the first woe, hurt the armies of Rome and that the second woe, killed the armies of Rome. September 11, 2001 was then recognized as the point when Islam of the third woe, hurt the army of Rome (the United States), but that at the Sunday law, it will kill the army of Rome, as the United States comes to its conclusion as the sixth kingdom of Bible prophecy, and surrenders its national sovereignty to the threefold union of the dragon, the beast and the false prophet.

Uga dipunmangertosi bilih bilai kapisan ngrugekake tentaranipun Roma, lan bilih bilai kaping kalih mateni tentaranipun Roma. Tanggal 11 September 2001 lajeng dipunmangertosi minangka titik nalika Islam saking bilai kaping tiga ngrugekake tentaranipun Roma (Amerika Serikat), nanging ing wekdal paugeran Minggu, bilai punika badhe mateni tentaranipun Roma, nalika Amerika Serikat dumugi ing pungkasanipun minangka karajan kaping enem saking ramalan Kitab Suci, lan nyerahaken kadhaulatan nasionalipun dhateng satunggaling sesarengan rangkep tiga: naga, kéwan, lan nabi palsu.

It was recognized that the United States was the earth beast with two horns of power. A primary prophetic characteristic of the earth beast is that it changes from a lamb to a dragon. Prophetically horns represent strength, and the strength of the earth beast was Republicanism and Protestantism, represented as the two horns of the earth beast. But now in the last days, the two strengths of the earth beast have changed to military and economic power. On September 11, 2001 Islam of the third woe struck the earth, a symbol of the earth beast, the Pentagon, a symbol of its military might, and the Twin Towers in New York City, a symbol of its economic strength.

Kacathet bilih Amérika Sarékat iku kéwan bumi kang nduwèni loro sungu kakuwatan. Salah sawijining ciri wangsit kang utama saka kéwan bumi iku yaiku yèn dhèwèké owah saka cempé dadi naga. Miturut pralambang wangsit, sungu nggambarake kakuwatan, lan kakuwatané kéwan bumi iku yaiku Republikanisme lan Protestantisme, kang dipralambangaké minangka loro sungu saka kéwan bumi. Nanging saiki, ing dina-dina pungkasan, loro kakuwatan saka kéwan bumi wis owah dadi kakuwatan militèr lan ékonomi. Ing tanggal 11 September 2001, Islam saka bilai katelu nyerang bumi, sawijining pralambang saka kéwan bumi, Pentagon, sawijining pralambang saka kakuwatan militèré, lan Menara Kembar ing Kutha New York, sawijining pralambang saka kakuwatan ékonominé.

When it was also recognized that the beginning history of the first woe, and the ending history of the second woe, both presented an illustration of the sealing of the one hundred and forty-four thousand, it was recognized that at the arrival of the third woe, when the great buildings of New York were brought down, it was identified that the sealing process of the one hundred and forty-four thousand had began.

Nalika uga kasumurupan bilih sajarah wiwitaning bilai kapisan, lan sajarah pungkasaning bilai kapindho, kalorone sami maringi sawijining ilustrasi bab panyegelanipun satus patang puluh papat ewu, lajeng kasumurupan bilih nalika rawuhipun bilai kaping tiga, nalika gedhong-gedhong ageng ing New York dipun rubuhaken, punika dipunmangertosi minangka pratanda bilih proses panyegelanipun satus patang puluh papat ewu sampun kawiwitan.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Saiki muncul kabar manawa aku wis mratelakake yèn New York bakal disapu sirna déning gelombang pasang? Iki ora tau takandharaké. Aku wis ngandika, nalika aku nyawang gedhung-gedhung gedhé sing lagi diwangun ana ing kana, lantai demi lantai, ‘Pemandhangan kang nggegirisi apa sing bakal kelakon nalika Pangéran jumeneng kanggo ngguncang bumi kanthi banget! Banjur tembung-tembung Wahyu 18:1–3 bakal kaleksanan.’ Sakehé pasal kaping wolulas saka kitab Wahyu iku minangka pepèling ngenani apa sing bakal tumeka ing bumi. Nanging aku ora nduwé pepadhang mligi gegayutan karo apa sing bakal tumeka ing New York, kajaba mung yèn aku ngerti yèn ing sawijining dina gedhung-gedhung gedhé ing kana bakal dirubuhaké déning puteran lan pambalikaning pangwasané Gusti Allah. Saka pepadhang sing wis kaparingaké marang aku, aku ngerti yèn karusakan ana ing donya. Siji tembung saka Pangéran, siji sentuhan saka pangwasané kang kuwasa, lan bangunan-bangunan raksasa iki bakal rubuh. Pamedharan-pamedharan bakal kelakon sing kasaketané ora bisa kita bayangaké.” Review and Herald, 5 Juli 1906.

The “destruction that is in the world,” is the character of Islam, for its character is represented as Apollyon and Abaddon in chapter nine, verse eleven of Revelation.

“karusakan kang ana ing donya,” iku watake Islam, amarga watake iku dilambangaké minangka Apollyon lan Abaddon ing Wahyu bab sanga, ayat sewelas.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11 (NINE ELEVEN).

> Lan wong-wong mau padha kagungan ratu ngungkuli wong-wong mau, yaiku malaekat saka telenging jurang tanpa dhasar, kang asmane ing basa Ibrani yaiku Abaddon, nanging ing basa Yunani asmane Apollyon. Wahyu 9:11 (SEMBILAN SEWELAS).

The meaning of the name, or character, of the king that rules Islam, both in Hebrew and Greek, as represented by the two names is “death” and “destruction,” which arrived on September 11, 2001, when the great buildings of New York were thrown down. At that point, Revelation chapter eighteen, verses one through three began to be fulfilled.

Tegesing jeneng, utawa watak, saka ratu sing mrentah Islam, ing basa Ibrani lan Yunani, kaya dene kawakilan déning loro jeneng iku, yaiku “pati” lan “karusakan,” kang dumugi ing tanggal 11 September 2001, nalika gedhong-gedhong agung ing New York dirubuhaké. Ing titik iku, Wahyu pasal wolulas, ayat siji tekan telu, wiwit kaleksanan.

It was recognized that the first mention of the wild man of Islam in the book of Genesis used the Hebrew word for the “wild Arabian ass,” which was translated in the verse as a “wild man.” The symbol of Islam is the horse family, and in Revelation chapter nine, it was also represented as a warhorse. Upon the sacred charts of Habakkuk, that God’s people had been informed “should not be altered,” Islam was also represented by the war horses.

Kacathetan menawa panyebutan kapisan bab manungsa galak saka Islam ing kitab Purwaning Dumadi migunakaké tembung Ibrani kanggo “kuldi alas Arab,” kang ing ayat mau diterjemahaké minangka “manungsa galak.” Lambang Islam iku kulawarga jaran, lan ing Wahyu pasal sanga, iku uga digambaraké minangka jaran perang. Ing bagan-bagan suci Habakuk, kang umaté Allah wis diparingi pawartos “ora kena diowahi,” Islam uga dilambangaké déning jaran-jaran perang.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Malaékaté Pangéran banjur ngandika marang dhèwèké, “Lah, kowé lagi mbobot, lan bakal nglairaké anak lanang, lan kowé bakal maringi jeneng Ismael marang panjenengané, amarga Pangéran wis miyarsakaké kasangsaranmu. Lan panjenengané bakal dadi wong galak; tangané bakal nglawan saben wong, lan tangan saben wong bakal nglawan dhèwèké; lan panjenengané bakal manggon ana ing ngarsané sakabèhé para saduluré.” Purwaning Dumadi 16:11, 12.

The first mention of the birth of Ishmael was associated with a “restraint,” which became a primary symbol associated with Islam.

Panyebatan kapisan bab lairé Ismail digandhèngaké karo sawijining “watesan,” kang banjur dadi pralambang utama kang digandhèngaké karo Islam.

> Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. Genesis 16:1, 2.

> Nalika iku Sarai, garwané Abram, ora maringi anak marang Abram; lan dheweke nduwèni abdi wadon, wong Mesir, jenengé Hagar. Banjur Sarai ngandika marang Abram, “Lah, saiki Pangéran wis nyegah aku supaya ora ngandhut; nyuwun, mlebua marang abdi wadonku iki; mbokmenawa aku bisa oleh anak lumantar dheweke.” Lan Abram manut marang swarané Sarai. Purwaning Dumadi 16:1, 2.

In the very same first mention of Islam, as represented by the birth of Ishmael, submission is emphasized. The concept of submission is fundamental to the religion of Islam. The word “Islam,” is derived from two Arabic words, “salaam,” which means “peace”, and “aslama,” which means “to submit” or “surrender”. Islam teaches that believers should submit their will to the will of Allah (God) in all aspects of life. Once Sarah realized she had made a bad decision by encouraging Abraham to take Hagar and produce Ishmael she got permission from Abraham to treat Hagar harshly, causing Hagar to flee from the home of Abraham. There she received a message from the angel.

Ing panyebutan Islam sing pisanan banget iku dhéwé, kaya kang kaawakaké déning miyosé Ismael, pasrah ditekanaké. Gegagasan bab pasrah iku dhasar tumrap agama Islam. Tembung “Islam” iku asalé saka rong tembung Arab, yaiku “salaam,” kang tegesé “tentrem,” lan “aslama,” kang tegesé “pasrah” utawa “nyerah.” Islam mulang yèn para wong pracaya kudu masrahaké karsané marang karsané Allah (Gusti Allah) ing sakèhé aspek panguripan. Sawisé Sarah nyumurupi yèn dhèwèké wis njupuk kaputusan kang ala nalika nyurung Abraham supaya nggarwa Hagar lan nglairaké Ismael, dhèwèké banjur olèh idin saka Abraham kanggo nindakaké Hagar kanthi kasar, kang njalari Hagar mlayu saka omahé Abraham. Ana ing kono dhèwèké nampa pawarta saka malaékat.

> But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands. And the angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:6–12.

> Nanging Abram ngandika marang Sarai, Lah, batur wadonmu ana ing tanganmu; tindakna marang dhèwèké kaya kang dadi keparenging atimu. Nalika Sarai tumindak atos marang dhèwèké, banjur dhèwèké mlayu saka ing ngarsané. Malaékaté Pangéran nemoni dhèwèké ana ing sacedhaké sumber banyu ing ara-ara samun, yaiku ing sacedhaké sumber kang ana ing dalan menyang Shur. Panjenengané ngandika, Hagar, batur wadoné Sarai, saka ngendi kowé teka? lan arep menyang ngendi kowé? Wangsulané, Kawula mlayu saka ing ngarsané juragan kawula, Sarai. Malaékaté Pangéran banjur ngandika marang dhèwèké, Balika marang juraganmu, lan sumungkemana ana ing sangisoré tangané. Malaékaté Pangéran uga ngandika marang dhèwèké, Aku bakal ndadèkaké turunmu dadi akèh banget, nganti ora bakal kaétung marga saka cacahé kang akèh. Malaékaté Pangéran banjur ngandika marang dhèwèké, Lah, kowé lagi ngandhut, lan bakal nglairaké anak lanang, lan kowé bakal ngarani jenengé Ismail; awit Pangéran wus miyarsakaké kasangsaranmu. Lan dhèwèké bakal dadi wong galak kaya kuldi alas; tangané bakal nglawan saben wong, lan tangané saben wong bakal nglawan dhèwèké; lan dhèwèké bakal manggon ana ing ngarsané sakèhé para saduluré. Purwaning Dumadi 16:6–12.

The restraint of Islam, the “submission” that represents the character of the religion of Islam, and the role of Islam are all in the first mention of Ishmael, and represent the prophetic DNA of the Islam represented by the three woes of Revelation. Once the Lord brought His people to Jeremiah’s old paths they also recognized that the “four winds” that are held in check by the four angels of Revelation chapter seven, are specifically the four winds of Islam.

Pangendhalèn Islam, “pasrah” kang nggambarake watak agama Islam, lan peranan Islam, kabèh wis kapacak ing sebutan kapisan tumrap Ismail, lan kabèh iku makili DNA kenabian saka Islam kang digambarake déning telung bilai ing Kitab Wahyu. Sawisé Pangéran nuntun umaté marang dalan-dalan lawasé Yeremia, wong-wong mau uga ngakoni manawa “papat angin” kang dicekel supaya ora uwal déning papat malaékat ing Wahyu bab pitu, iku kanthi mligi yaiku papat anginé Islam.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

> “Malaekat padha nyekel papat angin, kang digambarake minangka jaran ngamuk sing ngupaya uwal lan mbrubul nyapu lumahing bumi kabèh, nggawa karusakan lan pati ing dalane.” Manuscript Releases, jilid 20, 217.

The “angry horse” of Islam that is also the “four winds” that are “restrained” while the sealing of the one hundred and forty-four thousand is accomplished, bear “death and destruction” (Abaddon and Apollyon) in their “path.” Just as the restraint placed upon Hagar, placed that prophetic attribute into the symbol of Islam, the four winds and the angry horse are both restrained, and with that fact in place it was recognized that the beginning of the first woe, identifies a restraint upon Islam as represented by Abubakar’s historical command.

“Jaran nesu” saka Islam, kang uga minangka “papat angin” kang “katetepake” nalika panyegelan saka satus patang puluh papat ewu lagi kaleksanan, nggawa “pati lan karusakan” (Abaddon lan Apollyon) ana ing “dalan”-é. Kaya dene panahan kang dipasang marang Hagar, nglebokake sipat kenabian iku menyang pralambang Islam, papat angin lan jaran nesu iku padha-padha katetepake; lan kanthi kasunyatan iku wis katetepake, banjur kawruhan manawa wiwitaning bilai kapisan ngenali anané sawijining panahan marang Islam kaya sing dipralambangaké déning dhawuh sajarahé Abubakar.

> And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

> Lan diprentahake marang wong-wong mau supaya aja ngrusak suketing bumi, utawa barang ijo apa wae, utawa wit apa wae; nanging mung manungsa-manungsa kang ora duwe segelé Allah ana ing bathuke. Wahyu 9:4.

Line upon line, the beginning of the second woe, which in the triple application of the three woes is placed over the beginning of the first woe, identifies a release of the four angels, who in the verse represents the release of Islam’s second great jihad.

Baris demi baris, wiwitaning bilai kang kapindho, kang sajroning panerapan tikel telu saka telung bilai iku dipasang ing sandhuwuring wiwitaning bilai kang kapisan, mratandhani sawijining pambébasan tumrap papat malaékat, kang ing ayat mau makili pambébasaning jihad agung kapindhoné Islam.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. Revelation 9:14.

> Ngandika marang malaékat kaping nem sing nyekel slompret iku, “Luwarna malaékat papat kang kabanda ana ing kali gedhé Éfrat.” Wahyu 9:14.

It was therefore understood that at the beginning of the third woe, Islam would be both released and restrained, which is the very testimony of Sister White.

Mula saka iku, dimangertèni yèn ing wiwitaning bilai katelu, Islam bakal bebarengan diluwari lan dikekang, lan iki minangka paseksènipun Sister White piyambak.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Ing wektu iku, nalika pakaryan kaslametan wis nyedhaki pungkasan, kasangsaran bakal tumeka ing bumi, lan para bangsa bakal nesu, nanging isih katetepake watesé supaya ora ngalang-alangi pakaryané malaékat katelu. Ing wektu iku ‘udan pungkasan,’ utawa panyegeran saka ngarsané Gusti, bakal rawuh, kanggo maringi kakuwatan marang swara sora saka malaékat katelu, lan nyawisaké para suci supaya bisa jejeg ing mangsa nalika pitu pageblug pungkasan bakal kawutahaké.” Early Writings, 85.

When the historical record of Islam was investigated it was found that the warfare and accomplishments of Arabic Islam of the first woe, is understood by Islam as “the first great jihad”, and that the warfare of the Ottoman Empire that began when the four angels were loosed is understood by Islam as “the second great jihad”. In agreement with the triple application Islam believes the third and last great jihad, began on September 11, 2001. As William Miller once wrote, “History and prophecy, doth agree.”

Nalika cathetan sajarah Islam diselidiki, kapanggih bilih peperangan lan prestasi Islam Arab saka bilai kapisan dipunmangertosi déning Islam minangka “jihad ageng kapisan”, lan bilih peperangan Kakaisaran Ottoman ingkang wiwit nalika papat malaékat dipunuwalaken dipunmangertosi déning Islam minangka “jihad ageng kapindho”. Selaras kaliyan panerapan kaping tiga, Islam pitados bilih jihad ageng ingkang kaping tiga lan pungkasan, wiwit tanggal 11 September 2001. Kados ingkang nate dipunserat déning William Miller, “History and prophecy, doth agree.”

The “line upon line” application of a release and simultaneous restraint as represented by laying the beginning prophetic line of the first and second woes, over one another, was perfectly confirmed by the Spirit of Prophecy, and immediately after Islam struck on September 11, 2001 President George W. Bush placed a world-wide restraint upon Islam by initiating his war on terror. The simultaneous releasing and restraining of the “angry horse” of Islam was confirmed by the Bible, the Spirit of Prophecy, and also history.

Panggunaan “baris ing sadhuwure baris” tumrap sawijining pelepasan lan pangenan kang lumaku bebarengan, kaya kang dipralambangake lumantar nitihake garis wangsit wiwitan saka bilai kapisan lan kapindho siji marang sijiné, katetepake kanthi sampurna déning Rohing Wangsit; lan sanalika sawisé Islam nyerang ing tanggal 11 September 2001, Présidhèn George W. Bush marakaké sawijining pangenan saindenging jagad marang Islam kanthi miwiti perang nglawan teror. Pelepasan lan pangenan kang lumaku bebarengan marang “jaran ngamuk” yaiku Islam, katetepake déning Kitab Suci, Rohing Wangsit, lan uga déning sajarah.

Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the nations are angered, yet held in check, as they were on September 11, 2001.

Wong-wong sing “ngetutaké Sang Cempé” bali menyang dalan-dalan kuna Millerite bakal nemokaké “pangaso,” yaiku udan pungkasan, kang déning Sister White dipratélakaké wiwit nalika bangsa-bangsa padha nesu, nanging isih katetepaké supaya ora tumindak, kaya déné kedadéané ing tanggal 11 September 2001.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Ing wektu iku, nalika pakaryan kaslametan wus nyedhaki pungkasané, kasangsaran bakal teka ing bumi, lan bangsa-bangsa bakal nepsu, nanging isih dicekel supaya aja ngalang-alangi pakaryané malaékat katelu. Ing wektu iku ‘udan pungkasan,’ utawa panyegeran saka ngarsané Gusti, bakal teka, kanggo maringi kakuwatan marang swara sora malaékat katelu, lan nyawisaké para suci supaya bisa jejeg ing mangsa nalika pitu wewelak pungkasan bakal kawutahaké.” Early Writings, 85.

Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the mighty angel of Revelation eighteen descended on September 11, 2001.

Wong-wong sing “ngetutaké Sang Cempé” bali menyang dalan-dalan kuna Millerite bakal nemu “pasaréan,” yaiku udan pungkasan, kang déning Sister White dipratélakaké wiwité nalika malaékat kang gagah prakosa saka Wahyu wolulas tumedhak tanggal 11 September 2001.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Udan pungkasan bakal tumiba marang umaté Allah. Ana malaékat kang rosa sing bakal tumedhak saka swarga, lan saklumahing bumi bakal dipadhangi déning kamulyané.” Review and Herald, 21 April 1891.

That mighty angel descended when the buildings of New York were thrown down, the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle. Those who were led back to Jeremiah’s old paths, and found the “rest,” which is the latter rain, then recognized that Isaiah’s “rest and refreshing,” was also the latter rain, but it was also an identification of the test which on September 11, 2001 confronted God’s people, and especially the “scornful men” who “ruled Jerusalem”. They came to understand that the test was twofold, for it represented the message of Islam of the third woe, and just as importantly, it represented the biblical methodology that established the message of the latter rain.

Malaékat kang gagah prakasa iku tumedhak nalika gedhong-gedhong ing New York dirubuhaké, panyegelan tumrap satus patang puluh papat èwu wiwit kalakon, lan udan pungkasan wiwit nyiprat. Wong-wong kang dituntun bali marang dalan-dalan kunaé Yeremia, lan nemu “pangaso,” yaiku udan pungkasan, banjur ngakoni yèn “pangaso lan kaségaran” miturut Yesaya uga iku udan pungkasan; nanging iku uga dadi pratandha ngenani ujian kang ing tanggal 11 September 2001 ngadhepi umaté Allah, lan mliginé “wong-wong kang ngina” kang “mrentah Yerusalem”. Wong-wong mau banjur mangertèni yèn ujian iku ana loro perangané, awit iku nggambaraké pawarta Islam saka bilai katelu, lan padha wigatiné, iku nggambaraké metodologi Kitab Suci kang netepaké pawarta udan pungkasan.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:12–14.

> Panjenengané ngandika marang wong-wong mau, “Iki patraping leren kang nganggo iki kowé bisa marakaké wong sing kesel padha leren; lan iki patraping kasagaraning manah”; nanging wong-wong mau ora gelem ngrungokaké. Nanging pangandikané Sang Yéhuwah tumrap wong-wong mau dadi dhawuh sawisé dhawuh, dhawuh sawisé dhawuh; larik sawisé larik, larik sawisé larik; ing kéné sathithik, lan ing kana sathithik; supaya wong-wong mau bisa lumaku, banjur tiba ngungkuli, lan remuk, lan kejerat, lan katangkep. Mulané rungokna pangandikané Sang Yéhuwah, hé para wong panyendha, kang padha mréntah bangsa iki sing ana ing Yérusalèm. Yesaya 28:12–14.

Walking in the old paths allowed God’s last day people to then see that the parable of the ten virgins, which “illustrates the experience of the Adventist people,” was to be repeated “to the very letter,” during the sealing time of the one hundred and forty-four thousand. The testimony of the history where the parable was first fulfilled identified that Habakkuk chapter two was directly connected with and part of the parable. Therefore the “debate” of Habakkuk two represented the test of the rest and refreshing that the scornful men refused to hear. As faithful Bible students continued to investigate the old paths, they realized that not only was the parable of the ten virgins, and Habakkuk two, the same prophecy, but so too was Ezekiel chapter twelve.

Lumampah ing lurung-lurung lawas ndadèkaké umaté Allah ing dina-dina pungkasan banjur mangertos yèn pasemon babagan sepuluh prawan, kang “nggambarake pengalamané umat Advent,” kudu kaulang “nganti tumeka ing saben tembungé,” sajroning mangsa panyegelan tumrap wong satus patang puluh papat ewu. Paseksèn saka sajarah nalika pasemon iku kawitan kaleksanan nuduhaké yèn Habakuk bab loro kagandhèng langsung karo pasemon iku lan dadi pérangané. Mulané “pasulayan” ing Habakuk loro makili ujian bab paleren lan panggegèran kang wong-wong sing geguyon lan nyenyamah ora gelem ngrungokaké. Nalika para murid Kitab Suci sing setya terus nliti lurung-lurung lawas, wong-wong mau nyadhari yèn ora mung pasemon babagan sepuluh prawan lan Habakuk loro iku wangsit sing padha, nanging uga mangkono Yéheskèl bab rolas.

> “A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 393.

> “Sebagéyan saking wangsité Yéhezkièl ugi dados sumber kakiyatan lan panglipur tumrap para pitados: ‘Pangandikané Pangéran tumuju marang aku, pangandikané: Hé anaking manungsa, paribasan apa iku kang kokduwèni ana ing tanah Israèl, uniné: Dina-dina iku saya dangu, lan saben wahyu sirna? Mulané kandhaa marang wong-wong kuwi, Mangkéné pangandikané Gusti Allah.... Dina-dina iku wis cedhak, lan kalakoning saben wahyu.... Aku bakal ngandika, lan pangandika kang bakal Dakucapaké iku bakal kalakon; iku ora bakal ditundha manèh.’ ‘Wong-wong saking brayat Israèl padha ngandika, Wahyu kang dideleng déning dhèwèké iku tumrap dina-dina kang isih suwé bakal kelakon, lan dhèwèké medhar wangsit bab mangsa-mangsa kang isih adoh. Mulané kandhaa marang wong-wong kuwi, Mangkéné pangandikané Gusti Allah; Ora ana siji waé pangandika-Ku kang bakal ditundha manèh, nanging pangandika kang wus Dakucapaké iku bakal kalakon.’ Yéhezkièl 12:21–25, 27, 28.” The Great Controversy, 393.

The period of the sealing of the one hundred and forty-four thousand, as represented by the Advent movement of 1840 to 1844, represents the period of time in the last days, when “the effect of every vision” “shall come to pass.” The prophetic history of the first woe, laid upon the prophetic history of the second woe, identifies the prophetic history of the third woe, which is the prophetic history of the sealing of the one hundred and forty-four thousand. It is also the history of 1840 to 1844. It is also the history where the work of the messenger who prepares the way for the Messenger of the Covenant is accomplished. It is the history where the two horns of the earth beast go through a transition from the sixth unto the “eighth” that “is of the seven”. It is the history where the two prophets are slain in the street, in chapter eleven of Revelation.

Periode panyegelan satus patang puluh papat ewu, kaya dene dipratandhakaké déning gerakan Advent taun 1840 nganti 1844, nggambaraké sawijining mangsa wektu ing dina-dina wekasan, nalika “the effect of every vision” “shall come to pass.” Sajarah kenabian bilai kapisan, nalika ditumpangaké marang sajarah kenabian bilai kapindho, nandhakaké sajarah kenabian bilai katelu, yaiku sajarah kenabian panyegelan satus patang puluh papat ewu. Iku uga sajarah taun 1840 nganti 1844. Iku uga sajarah nalika pakaryané utusan kang nyawisaké dalan tumrap Sang Utusaning Prajanjian kalampahan. Iku sajarah nalika sungu loro saka kéwan bumi ngalami sawijining transisi saka kaping nem tumuju marang “kaping wolu” kang “asalé saka pitu”. Iku sajarah nalika loro nabi dipatèni ana ing lurung, ing Wahyu pasal sewelas.

Just as significant though, is the fact that because God’s word never fails, in conjunction with the principle that all the prophets are speaking more of the last days than any other period, on September 11, 2001 the “prophetic days are at hand” where the “words that” God has spoken “will come to pass,” and “it shall be no more prolonged.”

Nanging kang padha wigatine uga, yaiku kasunyatan manawa awit pangandikané Gusti Allah ora tau gagal, salaras karo paugeran manawa kabèh para nabi ngandika luwih akèh bab dina-dina pungkasan tinimbang jaman liya apa waé, ing tanggal 11 September 2001 “dina-dina kenabian wis cedhak” nalika “pangandikan kang” wis dingandikakaké déning Gusti Allah “bakal kalakon,” lan “iku ora bakal ditundha manèh.”

The rebellion of 1863 assigned Laodicean Adventism to wander in the wilderness until they were all dead. The Lord returned to that history on September 11, 2001 as He had done with ancient Israel at Kadesh.

Pambrontakan taun 1863 netepake Adventisme Laodikia supaya ngumbara ing ara-ara samun nganti wong-wong mau kabèh mati. Gusti miyos malih marang sajarah mau ing tanggal 11 September 2001 kaya Panjenengane sampun nindakaken dhateng Israèl kuna ing Kadesh.

The first visit to Kadesh produced the rebellion of the ten spies, and brought the time of wandering in the wilderness. At the end of the forty years, they returned to Kadesh, and it was there that Moses struck the Rock a second time and was prevented from entering into the Promised Land, but they went in with Joshua. September 11, 2001, identifies the last generation, and God will no longer prolong His Word.

Rawuhipun kapisanan menyang Kadesh nuwuhaké pambrontakané sepuluh telik sandhi, lan ndhatengaké mangsa ngumbara ana ing ara-ara samun. Ing pungkasaning patang puluh taun, wong-wong mau bali menyang Kadesh, lan ana ing kana Musa nggebug Watu kaping pindho sarta kaalang-alangi mlebet ing Tanah Prajanjian, nanging wong-wong mau lumebet bebarengan karo Yosua. Tanggal 11 September 2001 nandhani generasi pungkasan, lan Gusti Allah ora bakal maneh nglulut Sabdanipun.

We will address this fact in the next article.

Kasunyatan punika badhé kita rembag wonten ing artikel salajengipun.

> “The history of the wilderness life of Israel was chronicled for the benefit of the Israel of God to the close of time. God’s dealings with the wanderers of the desert in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, and in the striking manifestations of his power for their relief, are a divine parable, fraught with warning and instruction for his people in all ages. The varied experience of the Hebrews was a school of preparation for their promised home in Canaan. God would have his people in these last days review with humble hearts, and teachable spirits, the fiery trials through which ancient Israel passed, that they may be instructed in their preparation for the heavenly Canaan.

> “Riwayat uripé Israèl ing ara-ara samun wis kacathet kanggo paédahé Israèlé Allah nganti tekan pungkasaning jaman. Tindak-tanduké Allah marang para wong lelampahan ing pasamunan, ana ing sakehing lampahé bolak-balik, sajroning kapaparé marang kaluwen, ngelak, lan kesel, sarta ing pawujudan kakuwatané kang nggumunaké kanggo maringi pitulungan marang wong-wong mau, iku sawijining pasemon ilahi, kebak pepéling lan piwulang kanggo umaté ing saben jaman. Manéka warna pengalamané bangsa Ibrani iku dadi sawijining pasinaon pambiyantu kanggo nyawisaké omahé prasanjèné ing tanah Kenaan. Allah kersa supaya umaté ing dina-dina pungkasan iki nliti manèh kalawan ati andhap asor lan roh kang gelem diwulang, sakehing panggawé nyoba kang abot kaya geni kang wis diliwati déning Israèl kuna, supaya wong-wong mau kaparingi piwulang ing panyawisané tumuju ing Kenaan kaswargan.”

> “The rock which, smitten by the command of God, sent forth its living waters, was a symbol of Christ, smitten and bruised that by his blood a fountain might be prepared for the salvation of perishing man. As the rock had been once smitten, so Christ was to be ‘once offered, to bear the sins of many.’ But when Moses rashly smote the rock at Kadesh, the beautiful symbol of Christ was marred. Our Saviour was not to be sacrificed a second time. As the great offering was made but once, it is only necessary for those who seek the blessings of his grace to ask in Jesus’ name,—to pour forth the heart’s desires in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for thirsting Israel.

> “Watu karang kang, katempuh dening prentahing Allah, ngetokaké banyu uripé, iku minangka pralambang Kristus, kang katempuh lan katindhes supaya lumantar getihé bisa kasawisaké sawijining sumber kanggo karahayon manungsa kang lagi tumeka ing karusakan. Kaya dene watu karang iku wus sapisan katempuh, mangkono uga Kristus kudu ‘dipasrahaké sapisan kanggo nanggung dosa akèh wong.’ Nanging nalika Musa kanthi kesusu nempuh watu karang ana ing Kades, pralambang Kristus kang endah iku dadi rusak. Juruwilujeng kita ora kena dipasrahaké minangka kurban kaping pindho. Kaya dene kurban agung iku mung kasembahaké sapisan waé, mangka tumrap wong-wong kang ngudi berkah sih-rahmaté, mung perlu nyuwun ana ing asmane Gusti Yesus,—nyawijèkaké pepénginaning ati ana ing pandonga tobat. Pandonga kang mangkono bakal nggawa ing ngarsané Pangeraning sarwa dumadi tatu-tatuné Gusti Yesus, lan banjur getih kang marakaké urip bakal mili manèh kanthi seger, kang dipralambangaké déning milihe banyu urip kanggo Israel kang ngelak.”

> “Only by living faith in God, and humble obedience to his commands, can man hope to meet the divine approval. On the occasion of that mighty miracle at Kadesh, Moses, wearied with the continual murmuring and rebellion of the people, lost sight of his Almighty Helper; he heeded not the command, ‘Speak ye unto the rock, and it shall give forth its waters;’ and without the divine strength he was left to mar his record with an exhibition of passion and human weakness. The man who should, and might have stood pure, firm, and unselfish to the close of his work, was overcome at last. God was dishonored before the congregation of Israel, when he might have been honored, and his name glorified.

> “Namung lumantar iman kang urip marang Gusti Allah, lan katundhukan andhap-asor marang pepakon-pepakonipun, manungsa saged ngarep-arep pikantuk karesmaning Allah. Ing kalodhangan mukjijat ageng punika ing Kades, Musa, kang kesel déning sambat-gugat lan pambrontakaning bangsa punika tanpa lèrèn, kelangan pandelengé marang Penolongipun kang Mahakwasa; piyambakipun boten ngatosaken dhawuh, ‘Sira padha kandhaa marang watu iku, lan iku bakal ngetokaké banyuné;’ lan tanpa kakiyatan ilahi piyambakipun kabucal ngantos ngrusak cathetan gesangipun déning pratandha nepsu lan karingkihaning manungsa. Wong kang kuduné, lan sajatosipun saged, tetep resik, teguh, lan boten ngudi kapentingan dhirinipun piyambak dumugi pungkasaning pakaryanipun, ing wekasan kasoran. Gusti Allah kaala-asoraken ana ing sangajenging pasamuwan Israel, nalika satemené Panjenenganipun saged kaurmati, lan asmanipun kaluhuraken.”

> “The judgment immediately pronounced against Moses was most cutting and humiliating,—that he with rebellious Israel must die before crossing the Jordan. But shall man assert that the Lord dealt severely with his servant for that one offense? God had honored Moses as he had honored no other man then living. He had vindicated his cause again and again. He had heard his prayers, and had spoken with him face to face, as a man speaketh with a friend. Just in proportion to the light and knowledge which Moses had enjoyed, was his criminality increased.” Signs of the Times, October 7, 1880.

> “Paukuman sing langsung diumumaké marang Musa iku banget nglarani lan ngasoraké,—yaiku manawa dhèwèké bebarengan karo Israèl sing mbrontak kudu mati sadurungé nyabrang Yordan. Nanging apa manungsa kena negesaké yèn Gusti tumindak banget atos marang abdining amarga salah siji kaluputan iku? Allah wis ngurmati Musa kaya Panjenengané ora ngurmati wong liya siji waé sing nalika iku isih urip. Panjenengané wis mbélani prakarané bola-bali. Panjenengané wis miyarsakaké pandongané, lan wis ngandika karo dhèwèké adu rai, kaya déné manungsa ngandika karo sawijining kanca. Sapasemoné karo pepadhang lan kawruh sing wis dinikmati déning Musa, semono uga kaluputané saya abot.” Signs of the Times, October 7, 1880.

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