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# The Book of Daniel - Number Sixty-Six

Kitab Daniel - Nomer Suwidak Enem

Unveiling the Prophetic Symphony: The Sealing Time, Latter Rain, and the Call Out of Babylon

Mbedhahaké Simfoni Kenabian: Wektu Panyegelan, Udan Pungkasan, lan Panggilan Metu saka Babulon

Author

Jeff Pippenger

Published

January 30, 2024

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The passage we considered in the previous article said that, “the great outpouring of the Holy Spirit” of Revelation chapter eighteen, “will not come until we have an enlightened people, that know by experience what it means to be laborers together with God.” But the promise is that when “we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.” The identification of the “great outpouring” infers a lesser outpouring (a measuring).

Pethikan sing kita rembug ing artikel sadurunge ngandika bilih, “pambucalan gedhé saka Roh Suci” ing Wahyu pasal wolulas, “ora bakal rawuh nganti kita nduwèni sawijining umat sing kapadhangan, sing ngerti lumantar pengalaman apa tegesé dadi kanca nyambut-gawé bebarengan karo Allah.” Nanging prasetyané yaiku yèn nalika “kita nduwèni pasrah sakabèhé, kanthi saestu satulusing ati, marang paladosan kanggo Kristus, Allah bakal ngakoni kasunyatan iku lumantar pambucalan Roh Panjenengané tanpa ukuran.” Pangenalan tumrap “pambucalan gedhé” iku nalaraké anané pambucalan sing luwih cilik (sawijining ukuran).

On September 11, 2001, the mighty angel of Revelation eighteen descended, but “the largest portion of the church” were then, and still “are not laborers together with God.” Between September 11, 2001, and the point when God identifies the fact there is finally a group who have attained to “entire, whole-hearted consecration to the service of Christ,” the latter rain is “measured,” the judgment of the living occurs, and judgment begins with the house of God.

Ing tanggal 11 September 2001, malaekat kang gagah prakosa ing Wahyu wolulas tumedhak, nanging “pérangan pasamuwan sing paling gedhé” nalika iku, lan nganti saiki isih, “dudu kanca nyambut-gawé bebarengan karo Gusti Allah.” Antarane tanggal 11 September 2001 lan wektu nalika Gusti Allah nélakaké kasunyatan manawa pungkasané ana sawijining golongan kang wis nggayuh “panahbisan kang sampurna lan satuhu kanthi tulus manah tumrap paladenané Kristus,” udan pungkasan “diukur,” pangadilan marang wong urip kalakon, lan pangadilan wiwit ana ing brayaté Gusti Allah.

Revelation chapter eighteen, identifies two voices, which Sister White informs us are two calls to the churches. The second voice (call), is the call out of Babylon that occurs at the soon-coming Sunday law. The first voice arrived on September 11, 2001. The outpouring of the Holy Spirit that then began was “measured,” for Christ first needed to cleanse the people He would ultimately pour out the Holy Spirit upon “without measure”, as He lifted them up as an ensign in the hour of the great earthquake. That group needed to be purified before the second voice of Revelation eighteen sounded, for they are to be those who would proclaim that message.

Wahyu bab wolulas netepake ana rong swara, kang déning Sister White diparingi katerangan marang kita minangka rong panyelukan marang pasamuwan-pasamuwan. Swara kapindho (panyelukan), yaiku panyelukan metu saka Babil kang dumadi nalika angger-angger Minggu sing bakal enggal rawuh iku kawiwitan. Swara kapisan rawuh ing tanggal 11 September 2001. Kawutahaning Roh Suci kang banjur diwiwiti iku “kanthi ukuran,” awit Kristus luwih dhisik prelu ngresiki umat kang ing tembe Panjenengane bakal nglestantunake kawutahaning Roh Suci marang wong-wong mau “tanpa ukuran”, nalika Panjenengane ngluhurake wong-wong mau dadi pratandha panji ing jam lindhu gedhe. Golongan iku prelu disucekake sadurunge swara kapindho saka Wahyu bab wolulas kumandhang, awit wong-wong iku bakal dadi para kang martakake piwulang mau.

At the first disappointment in the spring of 1844, the Protestants became apostate Protestants and the faithful who then found themselves in the tarrying time, represented the temple of those who were formerly not the people of God. On September 11, 2001, the mighty angel of Revelation eighteen descended, and the first step in the cleansing and raising up of God’s last-day temple began, and it began with the testing of Laodicean Adventism. On July 18, 2020, the second step of the testing process began. At Christ’s baptism the process of separating ancient Israel began as Christ then selected the first disciples, which were the foundation of the Christian temple that He was erecting in that history.

Nalika kuciwa kang kapisan dumadi ing mangsa semi taun 1844, para Protestan dadi Protestan murtad, lan wong-wong setya kang nalika iku nemokake awake ana ing wektu tundha, makili pasamuwané wong-wong kang biyèn dudu umaté Allah. Ing tanggal 11 September 2001, malaékat kang kuwasa saka Wahyu wolulas tumurun, lan langkah kapisan ing proses panyucèn lan pangadegé pasamuwaning Allah ing dina-dina pungkasan wiwit kalakon, lan iku diwiwiti kanthi pangujian Adventisme Laodikia. Ing tanggal 18 Juli 2020, langkah kapindho saka proses pangujian wiwit kalakon. Nalika baptisé Kristus, proses pamisahan Israèl kuna wiwit kalakon nalika Kristus banjur milih para murid kang kapisan, kang dadi dhasaré pasamuwan Kristen sing Panjenengané ngadegaké ing sajarah iku.

At the beginning of his three and a half year ministry, Christ cleansed the temple, which He identified as “His Father’s house,” and at the end of His ministry, when He had cleansed the temple the second and final time, His pronouncement was “your house is left unto you desolate.” The previous covenant people had been passed by and His new covenant people were established as “His Temple”. At the Sunday law the corporate structure of the Seventh-day Adventist church will be desolate.

Ing wiwitaning paladosan Panjenengané sajrone telung taun setengah, Kristus ngresiki Padaleman Suci, kang Panjenengané sebut minangka “griyané Sang Rama,” lan ing pungkasaning paladosan Panjenengané, nalika Panjenengané wis ngresiki Padaleman Suci kaping pindho lan pungkasan, pangandikané mangkéné: “griyanira ditinggal dadi suwung tumrap kowé.” Umat prajanjian sadurungé wus dipunliwati, lan umat prajanjian enggal kagungané Panjenengané dipunadegaké minangka “Padaleman Suci-Né”. Ing wektu hukum Minggu, struktur korporat gréja Seventh-day Adventist bakal dadi suwung.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> “Nabi ngandika, ‘Aku weruh malaékat liyané tumurun saka swarga, kagungan panguwaos gedhé; lan bumi dadi padhang marga saka kamulyané. Lan panjenengané sesambat kanthi rosa kalawan swara banter, ngandika: Babil gedhé wis rubuh, wis rubuh, lan wis dadi padununganing dhemit-dhemit’ (Wahyu 18:1, 2). Iki iku pesen kang padha karo sing kaparingaké déning malaékat kapindho. Babil wis rubuh, ‘amarga panjenengané wis marakaké sakehing bangsa ngombé anggur bebenduning laku jina panjenengané’ (Wahyu 14:8). Apa tegesé anggur iku?—Piulang-piulangé kang palsu. Panjenengané wis mènèhaké marang jagad iki sawijining dina Sabat palsu minangka gantiné Sabat saka pepakon kaping papat, lan wis mbalèni goroh kang sapisan kapratélakaké déning Iblis marang Hawa ana ing Éden,—yaiku kabakulaning nyawa kang lumrah. Akeh kaluputan liya kang sajenis wis disebaraké adoh lan amba déning panjenengané, ‘mulangaké pepakoné manungsa dadi piwulang’ (Matius 15:9).”

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Review and Herald, December 6, 1892.

> “Nalika Gusti Yesus miwiti paladosan umum Panjenengané, Panjenengané nucèkaké Bait Allah saka panajisan najis sing sacrilegious. Ing antarané tumindak pungkasan saka paladosan Panjenengané ana panyucèn kaping pindho tumrap Bait Allah. Mangkono uga ing pakaryan pungkasan kanggo maringi pepéling marang jagad, ana loro panggilan sing béda kang katindakaké marang gréja-gréja. Pesené malaékat kapindho yaiku, ‘Babil wis rubuh, wis rubuh, kutha gedhé iku, amarga dhèwèké wis marakaké sakehing bangsa ngombé anggur bebenduné laku jina dheweke’ (Wahyu 14:8). Lan ing panguwuh sora saka pesené malaékat katelu, ana swara kaprungu saka swarga ngandika, ‘Metua saka ing kono, hé umatingSun, supaya kowé aja mèlu kalepetan ing dosané, lan supaya kowé aja katampanan pageblugé. Awit dosa-dosané wis nggayuh tekan swarga, lan Gusti Allah wis ènget marang pialané’ (Wahyu 18:4, 5).” Review and Herald, 6 Desember 1892.

The first temple cleansing aligns with the first voice of Revelation chapter eighteen, and the second voice is the loud cry that calls God’s other flock out of Babylon. Verses one through three were fulfilled when the great buildings of New York City were thrown down. That happened on September 11, 2001, and the first temple cleansing, or the first of two calls to the churches was made. The first call began at Christ baptism, when the Holy Spirit came down out of heaven and the test for ancient Israel began. On August 11, 1840, the first temple cleansing, or the first of two calls to the churches was made to the Millerite movement.

Reresiking Padaleman Allah kang kapisan cocog karo swara kang kapisan ing Wahyu pasal wolulas, lan swara kang kapindho iku yaiku panguwuh sora kang nimbali wedhus-wedhus gadhuhaning Allah liyane metu saka Babil. Ayat siji nganti telu kasembadan nalika gedhong-gedhong agung ing Kutha New York dibalèkaké rubuh. Iku kadadéan ing tanggal 11 September 2001, lan reresiking Padaleman Allah kang kapisan, utawa kang kapisan saka rong panggilan marang greja-greja, katindakaké. Panggilan kang kapisan diwiwiti nalika pambaptisané Kristus, nalika Roh Suci tumurun saka swarga lan pacoban tumrap Israèl kuna diwiwiti. Ing tanggal 11 Agustus 1840, reresiking Padaleman Allah kang kapisan, utawa kang kapisan saka rong panggilan marang greja-greja, katindakaké marang gerakan Millerit.

At that time, the latter rain and the sealing of the one hundred and forty-four thousand began, in conjunction with the final scenes of the Investigative Judgment. In those final scenes the work of Christ is represented as His blotting out the sins of the faithful from the book of sins, or the blotting out of the names of the professed Christians from the book of life. That period of time is the period of the sprinkling of the latter rain, for God will only pour out the Holy Spirit without measure when the church is pure. At the Sunday law, the outpouring of the Holy Spirit will be without measure.

Ing wektu iku, udan pungkasan lan pemeteraian tumrap wong satus patang puluh papat ewu wiwit kalakon, sesarengan karo adegan-adegan pungkasan saka Pengadilan Penyelidikan. Ing adegan-adegan pungkasan iku, pakaryané Kristus kagambarake minangka pambusakaning dosa-dosané para wong pracaya kang setya saka kitab dosa, utawa pambusakaning jeneng-jeneng para wong Kristen kang ngakoni pracaya saka kitab kauripan. Mangsa wektu iku iku mangsa panyiraman udan pungkasan, amarga Gusti Allah mung bakal ndhatengake Roh Suci tanpa ukuran nalika pasamuwan wus resik. Ing angger-angger dina Minggu, pencuran Roh Suci bakal tanpa ukuran.

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.

> “Apa kang padha koklakoni, para sadulur, ing pakaryan agung pambiyantu iki? Wong-wong kang nyawiji karo donya lagi nampani cetakan kadonyan lan lagi nyawisake awake kanggo tandha kewan galak. Wong-wong kang ora ngendelake awake dhewe, kang ngasorake awake ana ing ngarsane Gusti Allah lan nyucekake nyawane kanthi netepi kayekten, wong-wong iki lagi nampani cetakan swarga lan lagi nyawisake awake kanggo meterai Allah ing bathuke. Nalika dhawuh iku kaedharake lan cap iku dipasangake, watake bakal tetep resik lan tanpa cacad ing salawas-lawase.” Testimonies, volume 5, 216.

> “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 ngyakinaké jagad bab dosa, bab kabeneran lan bab pangadilan. Jagad mung bisa dipèngetaké kanthi nyumurupi wong-wong sing pracaya marang kayekten disucekaké lumantar kayekten, tumindak miturut asas-asas kang luhur lan suci, sarta nuduhaké, kanthi pangertèn kang luhur lan mulya, garis pamisah antarané wong-wong sing netepi pepakoné Allah lan wong-wong sing ngidak-idak pepakon mau ana ing sangisoring sikilé. Pangsucèné Roh nandhakaké béda antarané wong-wong sing nduwèni meteréné Allah lan wong-wong sing netepi dina pangaso palsu. Nalika pacoban iku rawuh, bakal katon kanthi cetha apa tandhané kéwan iku. Iku yaiku ngugemi dina Minggu. Wong-wong sing sawisé krungu kayekten isih terus nganggep dina iki suci, padha nggawa tandha tangané manungsa dosa, kang nyana arep ngowahi mangsa lan pepakon.” Bible Training School, December 1, 1903.

Isaiah identifies the “day of the east wind,” which he also identifies as the “rough wind,” that is restrained (stayeth), as the point when “the measuring” begins.

Yésaya netepaké manawa “dina angin wetan,” kang uga diarani déning dhèwèké minangka “angin kang atos,” sing ditahan (stayeth), iku minangka wektu nalika “pangukuran” wiwit.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.

> Kanthi ukuran, nalika Panjenengane ndadèkaké iku metu, sira bakal ngrembag karo iku; Panjenengane nahan angin atos-Né ing dina angin wetan. Mulané, kanthi iki pialané Yakub bakal kasucekaké; lan iki kabèh wohé kanggo nyingkiraké dosané: nalika dhèwèké ndadèkaké kabèh watu mesbèh kaya watu kapur kang digebug nganti buyar, panggonan-panggonan keramat lan reca-reca ora bakal tetep ngadeg. Nanging kutha kang dikuwataké bakal dadi sepi, lan papan padunungan bakal ditilar lan kaentasaké kaya ara-ara samun; ana ing kono pedhèt bakal mangan, lan ana ing kono bakal turu, sarta ngentèkaké pang-pangé. Nalika pang-pangé iku wis garing, bakal dipatah-patahaké; para wanita teka lan ngobong iku; awit iku bangsa kang ora nduwèni pangerten; mulané Panjenengane kang nitahaké wong-wong mau ora bakal nduduhaké sih-rahmat marang wong-wong mau, lan Panjenengane kang mbentuk wong-wong mau ora bakal maringi sih. Lan bakal kelakon ing dina iku, yèn Pangéran bakal nggebag saka ilèning kali nganti tekan bengawan Mesir, lan kowé bakal diklumpukaké siji-siji, hé para anak Israèl. Lan bakal kelakon ing dina iku, yèn slomprèt gedhé bakal diunekaké, lan wong-wong kang wis cedhak nemoni tiwas ana ing tanah Asyur, lan wong-wong buwangan ana ing tanah Mesir, bakal teka lan bakal nyembah Pangéran ana ing gunung suci ing Yérusalèm. Yesaya 27:6–13.

The “east wind” is the power that sinks the “ships of Tarshish” and brings judgment upon the whore of Tyre. The “east wind” is the power that causes the kings to be afraid. The “east wind” is what brought the “blasting” blight upon Egypt, that produced the seven years of famine, as Joseph and Pharaoh brought the entire world (Egypt), into bondage, and it was the “east wind” that brought the “locusts” that ate up everything during the deliverance from Egypt. Islam is the “east wind.”

“Angin wetan” iku daya sing nglelebaké “kapal-kapal Tarsis” lan ndatangkaké paukuman marang sundhalé Tirus. “Angin wetan” iku daya sing njalari para ratu wedi. “Angin wetan” iku sing nggawa pageblug “blasting” marang Mesir, sing ngasilaké pitung taun paceklik, nalika Yusuf lan Sang Pringon ndadèkaké sakabehing jagad (Mesir) mlebu ing kawulaan, lan “angin wetan” iku uga sing nggawa “walang” kang ngentèkaké samubarang kabèh nalika ana pambébasan saka Mesir. Islam iku “angin wetan.”

The reform movements of Bible prophecy establish that each reform movement has its own peculiar theme. The theme of the reform movement of the one hundred and forty four thousand is Islam. On September 11, 2001, Islam of the third Woe attacked the earth beast, and George W. Bush, “the second”, immediately placed a restraint upon the “east wind.” At that event, as Sister White records, when the great buildings of New York City are brought down, Revelation eighteen, verses one through three were fulfilled. Those three verses represent the first of two voices in Revelation chapter eighteen. The second voice is located in verse four, and it identifies the call out of Babylon, which begins at the Sunday law in the United States. Islam of the third woe, is restrained by the four angels of Revelation chapter seven, while the one hundred and forty-four thousand are sealed.

Obahing pambaruan ing ramalan Kitab Suci netepaké yèn saben obahing pambaruan nduwèni tema kang mligi kanggo dhiriné piyambak. Tema obahing pambaruané wong satus patang puluh papat èwu iku yaiku Islam. Ing tanggal 11 September 2001, Islam saka Bilai katelu nyerang kéwan bumi, lan George W. Bush, “kang kapindho,” enggal masang pangérèman marang “angin saka wetan.” Ing prastawa iku, kaya dene kacathet déning Sister White, nalika gedhong-gedhong gedhé ing Kutha New York dirubuhaké, Wahyu wolulas, ayat siji nganti telu, kawujud. Telung ayat iku makili swara kang kapisan saka rong swara ing Wahyu pasal wolulas. Swara kang kapindho dumunung ing ayat papat, lan iku nandhakaké panggilan metu saka Babil, kang wiwit nalika angger-angger Minggu ing Amérikah Sarékat. Islam saka bilai katelu diérèmi déning papat malaékat ing Wahyu pasal pitu, nalika wong satus patang puluh papat èwu lagi dipasang segel.

> “The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.

> “Pangeran Yehuwah iku Allah kang cemburu, nanging Panjenengane sabar ngadhepi dosa lan panerakane umaté ana ing jaman iki. Saupama umat Allah lumaku miturut piwulang lan pitedahing Panjenengane, pakaryaning Allah mesthi wus saya maju, lan pawarta-pawarta kayekten mesthi wus kaemban marang sakehing bangsa kang manggon ing salumahing bumi kabèh. Saupama umat Allah precaya marang Panjenengane lan nindakaké pangandikaning Panjenengane, saupama padha netepi dhawuh-dhawuhing Panjenengane, malaékat iku mesthi ora rawuh mabur ana ing satengahing langit karo nggawa pawarta marang malaékat papat kang bakal nglilani angin-angin iku kaudhari supaya padha ngembus ing bumi, karo nguwuh, Tahan, tahan angin papat iku supaya aja padha ngembus ing bumi nganti Aku wus ngetrapi segel marang para abdiné Allah ana ing bathuké. Nanging amarga umat iku padha ora mituhu, ora sumanak panuwun, lan ora suci, kaya déné Israèl kuna, wektu iku dadi dipanjangkaké supaya kabèh wong bisa krungu pawarta sih-rahmat kang pungkasan kang diwartakaké kanthi swara sora. Pakaryaning Pangeran wis kasandhet, wektu panyegelan katundha. Akeh wong durung krungu kayekten iku. Nanging Pangeran bakal maringi marang wong-wong mau kalodhangan kanggo krungu lan mratobat, lan pakaryan gedhéning Allah bakal lumaju terus.” Manuscript Releases, volume 15, 292.

Those who are sealed, are sealed before the Sunday law, for the world can only be warned, and therefore called out of Babylon, by seeing men and women in the Sunday law crisis with the seal of God. The sealing of the one hundred and forty-four thousand began on September 11, 2001, but the sealing time was delayed.

Wong-wong kang wis dipateni meterai, dipateni meterai sadurunge hukum Minggu, awit jagad iki mung bisa diwènèhi pepeling, lan mulane katimbalana metu saka Babil, lumantar nyumurupi para priya lan wanita sajroning krisis hukum Minggu kanthi meterai Allah. Pamatènian meterai tumrap wong satus patang puluh papat ewu diwiwiti tanggal 11 September 2001, nanging wektu pamatènian meterai iku katundha.

All the prophets are addressing the last generation, and this passage is directly referenced to the final generation. In this final generation God’s people did not “walk in His counsel,” and for that reason the sealing time was hindered and delayed. It was delayed and hindered by the beast from the bottomless pit in Revelation chapter eleven, that murdered the two prophets. That beast in the time of the French Revolution was atheism, and it typified the atheistic movement introduced by those who introduced the “woke-ism,” that is now confronting the world, into the movement of Future for America, and then Future for America ceased to walk in God’s counsel and allowed the influence of those who promoted their modern homosexual agenda, in conjunction with others who promoted the setting of time, to hinder the sealing time.

Kabeh para nabi lagi ngandharake marang generasi pungkasan, lan pethikan iki kanthi langsung kaacokake marang generasi pungkasan. Ing generasi pungkasan iki umaté Gusti Allah ora “lumaku ana ing pituturé Panjenengané,” lan marga saka iku mangsa pematerèn iku kaalang-alangi lan katundha. Iku katundha lan kaalang-alangi déning kéwan saka telenging jurang ing Wahyu pasal sewelas, kang matèni loro nabi mau. Kéwan mau ing jaman Révolusi Prancis yaiku atheisme, lan iku dadi pralambang tumrap gerakan atheistik kang digawa mlebu déning wong-wong sing ngenalake “woke-isme,” yaiku sing saiki lagi ngadhepi donya, menyang gerakan Future for America, lan banjur Future for America mandheg lumaku ana ing pituturé Gusti Allah lan nglilani pangaribawané wong-wong sing ngusung agenda homoseksual modhèrené, bebarengan karo liyané sing nyengkuyung netepake wektu, kanggo ngalang-alangi mangsa pematerèn mau.

> “Much that has been revealed to me crowds upon my mind, which I hardly know how to express. Yet I cannot hold my peace. The Lord is indignant at men who set themselves up to rule their fellow-men, and to carry out plans which the Holy Spirit has condemned. I am more surprised than I can express at your failure to discern that God has not set up these men. The new order of things ought to alarm you, for it had not the sanction of heaven.

> Akeh prekara sing wis kawejangake marang aku padha nglumpuk ing pikiranku, nganti aku meh ora mangerti kepriye ngandharake. Nanging aku ora bisa meneng. Pangeran nesu marang wong-wong sing ngluhurake awake dhewe kanggo mréntah sesamane manungsa, lan nindakaké rancangan-rancangan sing wis dikutuk déning Roh Suci. Aku luwih gumun tinimbang sing bisa dakandharake marang gagalmu kanggo mbedakaké yèn Gusti Allah ora netepaké wong-wong iki. Tatanan prakara sing anyar iku kuduné nguwatiraké kowé, awit iku ora oleh pangukuh saka swarga.

> “The natural heart is not to bring its own tainted, corrupting principles into the work of God. There must be no concealing of the principles of our faith. The third angel’s message is to be sounded by God’s people. It is to swell to the loud cry. The Lord has a time appointed when he will bind off the work; but when is that time? When the truth to be proclaimed for these last days shall go forth as a witness to all nations, then shall the end come. If the power of Satan can come into the very temple of God, and manipulate things as he pleases, the time of preparation will be prolonged.

> “Ati kang alamiah ora pantes nggawa asas-asase dhewe kang wis kecemaran lan ngrusak mlebu ing pakaryaning Allah. Aja nganti ana panyamaran tumrap asas-asas pracaya kita. Pesening malaékat katelu kudu dikumandhangaké déning umaté Allah. Pesen iku kudu saya ngrembaka dadi panguwuh kang sora. Gusti wis netepaké sawijining wektu nalika Panjenengané bakal ngrampungaké pakaryan iku; nanging kapan wektu iku? Nalika kayektèn kang kudu diproklamasèkaké tumrap dina-dina pungkasan iki maju minangka paseksi marang sakehing bangsa, mula pungkasan bakal teka. Manawa kakuwasané Sétan bisa mlebu nganti ing Padalemané Allah piyambak, lan ngatur samubarang kaya kang dikarepaké, wektu panyawisan bakal dipanjangkaké.”

> “Here is the secret of the movements made to oppose the men whom God sent with a message of blessing for his people. These men were hated. The men and God’s message were despised, as verily as Christ himself was hated and despised at his first advent. Men in responsible positions have manifested the very attributes that Satan has revealed. They have sought to rule minds, to bring their reason and their talents under human jurisdiction. There has been an effort to bring God’s servants under the control of men who have not the knowledge and wisdom of God, or an experience under the Holy Spirit’s guidance. Principles have been born that should never have seen the light of day. The illegitimate child should have been stifled as soon as it breathed the first breath of life. Finite men have been warring against God and the truth and the Lord’s chosen messengers, counterworking them by every means they dared to use. Please consider what virtue there came in the wisdom and plans of those who have slighted God’s messages, and, like the scribes and Pharisees, have despised the very men whom God has used to present light and truth which his people needed.” The 1888 Materials, 1525.

> “Ing kéné ana rahasia saka gerakan-gerakan sing ditindakaké kanggo nentang wong-wong sing dikirim déning Gusti Allah kanthi pesen berkah kanggo umat-Né. Wong-wong iki disengiti. Wong-wong iku lan pesené Gusti Allah diremehake, temenan padha kaya Sang Kristus piyambak disengiti lan diremehake nalika rawuh-Né kang kapisan. Wong-wong ing kalungguhan tanggung jawab wis mratélakaké sipat-sipat kang padha banget karo sing wis dituduhaké déning Iblis. Wong-wong iku ngupaya nguwasani pikiran, supaya nalar lan talenta wong liya tundhuk ing yuridiksi manungsa. Ana usaha kanggo nggawa para abdiné Gusti Allah ana ing sangisoring pangwasané wong-wong sing ora nduwèni kawruh lan kawicaksanan saka Gusti Allah, utawa pengalaman ana ing sangisoring tuntunan Roh Suci. Prinsip-prinsip wis dilairaké sing mesthiné ora tau ndeleng pepadhanging dina. Bocah ora sah iku kuduné wis dicekik sanalika ambegan urip kang kapisan diambeg. Manungsa kang winates wis perang nglawan Gusti Allah lan kayekten lan para utusan pilihané Gusti, lan nyambut gawe nglawan wong-wong mau kanthi saben cara sing padha wani gunakaké. Kawula nyuwun supaya dipertimbangaké kabecikan apa sing metu saka kawicaksanan lan rancangané wong-wong sing wis ngremehaké pesen-pesené Gusti Allah, lan, kaya para ahli Toret lan wong-wong Farisi, wis ngina wong-wong iku piyambak sing wis dienggo déning Gusti Allah kanggo ngaturaké pepadhang lan kayekten sing dibutuhaké déning umat-Né.” The 1888 Materials, 1525.

The sealing time that began on September 11, 2001, was hindered for the representatives of Satan were allowed to come into the “very temple of God.” The issue that should be seen here is that from 1798 unto 1844, the Millerite temple was erected, and on October 22, 1844, the messenger of the covenant suddenly came unto his temple. The temple and the host had been trampled down by the papacy for twelve hundred and sixty years, and when the papacy received its deadly wound Christ began the work of erecting the Millerite temple, and the symbol of the temple is the number forty-six, on several witnesses.

Mangsa panyegelan sing diwiwiti tanggal 11 September 2001 kawilujengané kapenggak, awit para wakilipun Sétan diparengaké mlebet menyang “padalemané Allah piyambak.” Bab pokok sing kuduné katon ing kéné yaiku yèn wiwit taun 1798 tekan 1844, padaleman Millerit dipadegaké, lan ing tanggal 22 Oktober 1844, utusan prejanjian iku dumadakan rawuh marang padalemané. Padaleman lan pasukan wis katindhes déning kapapaan sajroning sèwu rong atus sawidak taun, lan nalika kapapaan nampi tatuné pati, Kristus wiwit nindakaké pakaryan ngedegaké padaleman Millerit, lan pralambang padaleman iku yaiku angka patang puluh enem, miturut sawetara paseksi.

On August 11, 1840, the angel of Revelation ten descended, and the judgment of Protestantism began. That history is repeated to the very letter.

Ing tanggal 11 Agustus 1840, malaekat ing Wahyu pasal sepuluh tumurun, lan pangadilan tumrap Protestanisme kawiwitan. Sajarah iku kaulang maneh trep temenan kaya aksarané.

In the Scriptures it is the “east wind” that sinks the ships of Tarshish, and brings down that great city Tyrus, and causes the kings and merchants to three times cry out, “woe, woe” (alas, alas). But in the passage of Isaiah we are considering, the day of the “east wind” is the day when God “stayeth his rough wind.” In this passage the “east wind” is held in check, so as to not prevent the work of the third angel; a work that is accomplished during the time of the latter rain. In this passage the subject of the “east wind” that is held in check, is identifying the latter rain, the work of the third angel, and the gathering out of God’s other children in Babylon. In that time period, the four angels are holding the four winds, during the time of the sealing of the one hundred and forty-four thousand.

Ing Kitab Suci, “angin wetan” iku kang nglelebaké kapal-kapalé Tarsis, lan ngrubuhaké kutha gedhé Tirus, sarta ndadèkaké para raja lan para sudagar kaping telu padha nguwuh, “cilaka, cilaka” (aduh, aduh). Nanging ing pethikan Yesaya sing lagi kita rembag, dinané “angin wetan” iku ya iku dina nalika Gusti Allah “nyirep anginira kang atos.” Ing pethikan iki “angin wetan” mau ditahan, supaya aja ngalang-alangi pakaryané malaékat katelu; sawijining pakaryan kang kalakon ing mangsa udan pungkasan. Ing pethikan iki, bab “angin wetan” kang ditahan iku nandhani udan pungkasan, pakaryané malaékat katelu, lan panglumpuké anak-anak Allah liyané sing ana ing Babil. Ing kurun wektu iku, malaékat papat padha nyekeli angin papat, sajroning mangsa panyegelan wong satus patang puluh papat èwu.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Sawisé iku aku weruh papat malaékat ngadeg ana ing papat pojoking bumi, padha nyekel papat angin bumi, supaya angin aja nganti nyebul ing bumi, utawa ing segara, utawa ing wit apa waé. Lan aku weruh malaékat liyané munggah saka sisih wetan, nggawa meterai saka Allah kang gesang; lan panjenengané sesambat kanthi swara sora marang papat malaékat mau, kang kaparingan kuwasa kanggo ngrusak bumi lan segara, mangkéné pangandikané: Aja ngrusak bumi, utawa segara, utawa wit-witan, nganti kawula-kawulaing Allah kita wis kita meterai ana ing bathuké. Wahyu 7:1–3.

The staying of the “east wind,” the holding of the “angry nations” and the holding of the “four winds” all occur during the latter rain, for it is the period of the latter rain that the seal of God is placed upon His people. The four winds that are being restrained by the four angels are a symbol of Islam.

Mandhege “angin wetan,” ditahané “bangsa-bangsa kang nesu,” lan ditahané “papat angin” kabèh mau dumadi sajroning udan pungkasan, awit sajroning mangsa udan pungkasan iku segel Allah kawènèhake marang umat-Né. Papat angin kang lagi ditahan déning papat malaékat iku minangka pralambang 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.

> “Malaékat lagi nyekel patang angin, kang dilambangaké minangka jaran ngamuk kang ngupaya uwal lan mbludag nyabrang ing salumahing bumi kabèh, nggawa karusakan lan pati ing dalané.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Punapa kita badhé sare wonten ing pinggiringing donya langgeng piyambak? Punapa kita badhé dados tumpul, adhem, lan pejah? Dhuh, mugi wonten ing greja-greja kita Roh lan napasipun Allah kasumebakaken dhateng umatipun, supados sami ngadeg wonten ing sikilé piyambak lan gesang. Kita prelu mirsani bilih margi punika ciut, lan gapura punika sesak. Nanging nalika kita sami ngliwati gapura ingkang sesak punika, jembaringipun boten wonten watesipun.” Manuscript Releases, jilid 20, 217.

We will consider these realities further in the next article, for it is “in the days of these kings”, represented by the eighth kingdom of Bible prophecy, that “is of the seven” kingdoms, that God sets up an everlasting kingdom.

Kasunyatan-kasunyatan iki bakal kita timbang luwih jero maneh ing artikel sabanjuré, awit ana “ing dina-dinané para ratu iki”, kang dilambangaké déning karajan kawolu ing ramalan Kitab Suci, yaiku kang “asalé saka pitu” karajan, Gusti Allah ngadegaké sawijining karajan langgeng.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.

> Lan ing jamané para ratu iki Gusti Allahing swarga bakal ngedegaké sawijining kraton, kang ora bakal tau dirusak; lan kraton iku ora bakal dipasrahaké marang bangsa liya, nanging bakal ngremuk lan ngentèkaké sakèhé kraton iku, lan bakal tetep ngadeg ing salawas-lawasé. Awit panjenengan sampun mirsani bilih watu punika katutug saking gunung tanpa tangan, lan bilih watu punika ngremuk wesi, tembaga, lempung, pérak, lan emas; Gusti Allah kang agung sampun mratelakaké dhateng Sang Prabu punapa ingkang badhé kalampahan sawisé punika: lan pangimpen punika mesthi, lan tegesipun temen. Daniel 2:44, 45.

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