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# The Book of Daniel - Number Sixty-Four

Kitab Daniel - Nomer Enam Puluh Papat

Unveiling Prophecy: Connecting September 11, 2001 to the Sealing Time, Latter Rain, and the Final Work of Christ

Mbabar Wangsit: Nggegandhèngaké 11 September 2001 karo Mangsa Panyegelan, Udan Pungkasan, lan Pakaryan Pungkasané Kristus

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Jeff Pippenger

Published

January 28, 2024

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In the recent articles we have been referring to a few passages from the Spirit of Prophecy that identify a period of time from September 11, 2001 until Michael stands up and human probation closes. During that period of time, there are a handful of prophetic illustrations which identify the final work of Christ in the Most Holy Place.

Ing artikel-artikel pungkasan iki kita sampun nyebut sawatara pethikan saking Roh Ramalan ingkang mratelakaken satunggaling wektu wiwit tanggal 11 September 2001 ngantos Mikhail jumeneng lan mangsa pangrimaning manungsa kasimpet. Sajeroning wektu punika, wonten sawatara ilustrasi kenabian ingkang mratelakaken pakaryan pungkasanipun Kristus wonten ing Papan Mahasuci.

The work of Christ in the sanctuary is represented in the vision of the Ulai River of Daniel chapter eight, and Sister White has informed us that the vision of the Ulai River is now in the process of fulfillment. The final work accomplished in the heavenly sanctuary, which is now in the process of fulfillment, is represented in a variety of prophetic terms. It is represented as, among other prophetic representations, the sealing time, the latter rain, the closing work of salvation, and the cleansing of the temple. It is important to bring those terms together, and also to place them in their correct historical setting.

Pakaryané Kristus ana ing papan suci kagambarake ana ing wahyu bab Kali Ulai ing Daniel pasal wolu, lan Srimati White wis paring katerangan marang kita yèn wahyu bab Kali Ulai iku saiki lagi lumaku ing prosès panggenapan. Pakaryan pungkasan kang katindakake ana ing papan suci swarga, kang saiki uga lagi lumaku ing prosès panggenapan, kagambarake lumantar warna-warna istilah kenabian. Pakaryan iku kagambarake minangka, ing antarané gambaran-gambaran kenabian liyané, wektu pemeteraian, udan pungkasan, pakaryan panutupaning karahayon, lan panyucèkaning padaleman. Iku wigati banget kanggo nglumpukake istilah-istilah mau dadi siji, lan uga kanggo nempatake ing latar sajarah kang trep.

> “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 lagi tumuju ing panutupé, kasangsaran bakal teka marang bumi, lan bangsa-bangsa bakal nesu, nanging isih kaendhalèkaké supaya ora ngalang-alangi pakaryané malaékat katelu. Ing wektu iku ‘udan pungkasan,’ utawa kasageran saka ngarsané Pangéran, bakal rawuh kanggo maringi kakuwatan marang swara sora saka malaékat katelu, lan nyawisaké para suci supaya bisa tetep jejeg ing mangsa nalika wewelak pitu sing pungkasan bakal dicurakaké.” Early Writings, 85.

The “work of the third angel” is also “the work of salvation,” which prepares “the saints to stand in the period when the seven last plagues shall be poured out.”

“pakaryané malaekat katelu” iku uga “pakaryaning karahayon,” kang nyawisaké “para suci supaya bisa madeg ing mangsa nalika pitu wewelak pungkasan bakal kawutahaké.”

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Lan para bangsa padha nesu, lan bebendumu wus tumeka, lan wus tekan wektune wong-wong mati, supaya padha diadili, lan supaya Paduka maringi ganjaran marang para abdining Paduka, yaiku para nabi, lan marang para suci, lan marang wong-wong kang wedi marang asma Paduka, cilik lan gedhé; sarta supaya Paduka numpes wong-wong kang ngrusak bumi. Wahyu 11:18.

The nations are angered before probation closes (which is when God’s wrath is poured out), yet when the nations are angered, they are also “held in check.” The “time” when the nations are angered, identifies the beginning of the closing work of salvation, and the closing work of salvation is the sealing of God’s people.

Bangsa-bangsa padha nepsu sadurunge mangsa pambiji karampungake (yaiku nalika bebenduning Allah kasurakake), nanging nalika bangsa-bangsa padha nepsu, wong-wong iku uga “ditahan.” “Wektu” nalika bangsa-bangsa padha nepsu, nuduhake wiwitaning pakaryan panutuping karahayon, lan pakaryan panutuping karahayon iku yaiku panyegelan umating Allah.

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.

> “Umat Allah sing sejati, sing ngugemi ing sajroning atiné roh pakaryané Gusti lan kawilujengané jiwa-jiwa, bakal tansah nyawang dosa miturut sipaté sing satemené, yaiku sipat kang dosa. Wong-wong mau bakal tansah ngadeg ing sisih tumindak sing setya lan blaka tumrap dosa-dosa sing gampang ngganthèli umaté Allah. Mliginipun ing pakaryan panutup tumrap pasamuwan, yaiku ing wektu panyegelan saka satus patang puluh papat èwu wong sing bakal jumeneng tanpa cacad ana ing ngarsané dhampar Allah, wong-wong mau bakal ngrasa kanthi banget jeroné piala-piala saka umat Allah sing ngakoni dadi kagungané Panjenengané. Bab iki dipratélakaké kanthi cetha dening pepindhan sang nabi ngenani pakaryan pungkasan ing sangisoring gambaran para priya sing saben-saben nyekel gegaman pangwastu ing tangane. Ana siji priya ana ing antarané wong-wong mau, ngagem sandhangan linen, karo wadhah mangsi juru tulis ana ing lambungé. ‘Lan Pangéran ngandika marang panjenengané: Lumakua ana ing tengahing kutha, ana ing tengahing Yérusalèm, lan pasangen tandha ana ing bathuké para wong sing nggresah lan nangis marga saka sakehing kanisthan sing ditindakaké ana ing tengahé.’” Testimonies, jilid 3, 266.

The nations are held in check so as to not prevent the sealing of the one hundred and forty-four thousand. In Revelation chapter seven, the angry nations that are held in check are represented as four winds that are held in check during that very same period of time, and that time is specifically identified as a period of time.

Para bangsa katanggulangi supaya aja ngalang-alangi panyegelan tumrap satus patang puluh papat ewu. Ing Wahyu pasal pitu, bangsa-bangsa kang nepsu lan katanggulangi iku dipralambangaké minangka papat angin kang uga katanggulangi sajrone mangsa wektu sing padha mau, lan mangsa iku kanthi cetha diidentifikasi minangka sawijining kurun wektu.

> “Satan is now using every device in this sealing time to keep the minds of God’s people from the present truth and to cause them to waver. I saw a covering that God was drawing over His people to protect them in the time of trouble; and every soul that was decided on the truth and was pure in heart was to be covered with the covering of the Almighty.

> “Saiki Satan lagi nggunakaké saben cara ing mangsa panyegelan iki kanggo njaga supaya pikiran umaté Allah adoh saka bebener saiki lan ndadèkaké wong-wong mau goyah. Aku weruh ana sawijining pangreksan kang lagi ditarik déning Allah nutupi umat-é kanggo nglindhungi wong-wong mau ing mangsa kasangsaran; lan saben jiwa sing mantep ing bebener lan resik atiné bakal katutupan déning pangreksané Kang Mahakuwasa.

> “Satan knew this, and he was at work in mighty power to keep the minds of as many people as he possibly could wavering and unsettled on the truth. …

> “Setan mangertos prakawis punika, lan piyambakipun tumindak kanthi kakuwatan ingkang ageng supados njagi manahipun tiyang kathah sakathah-kathahipun ingkang saged dipunraih, tetep rangu-rangu lan boten mantep dhateng kayekten. …

> “I saw that Satan was at work in these ways to distract, deceive, and draw away God’s people, just now in this sealing time. I saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.

> “Aku mirsani manawa Iblis lagi tumindak kanthi cara-cara iki kanggo ngalihaké, ngapusi, lan narik adoh umaté Allah, ing wektu pemeteraian iki. Aku mirsani ana sawatara wong sing ora ngadeg jejeg kanthi teguh kanggo kayektèn jaman saiki. Dhengkulé padha gumeter, lan sikilé padha keser, awit padha ora jejeg kaadeg ing ndhuwur kayektèn, lan pangreksané Allah Kang Mahakuwasa ora bisa kaunjukaké nutupi wong-wong mau sajroning kaanané sing isih gumeter mangkono.

> “Satan was trying his every art to hold them where they were, until the sealing was past, until the covering was drawn over God’s people, and they left without a shelter from the burning wrath of God, in the seven last plagues. God has begun to draw this covering over His people, and it will soon be drawn over all who are to have a shelter in the day of slaughter. God will work in power for His people; and Satan will be permitted to work also.” Early Writings, 43, 44.

> “Iblis lagi ngupaya nganggo saben akal lan daya upayane kanggo nahan wong-wong mau ana ing papan panggonane, nganti pemeteraian iku wis kalampahan, nganti pangayoman iku kabentang ana ing sandhuwure umat Allah, lan wong-wong mau banjur kacawisake tanpa pangreksan saka bebendu Allah kang murub, ing pitu wewelak pungkasan. Allah wus miwiti mbentangake pangayoman iki ana ing sandhuwure umat-Iya, lan enggal pangayoman iki bakal kabentangake ana ing sandhuwure sakehe wong kang bakal nduweni pangreksan ing dina paten pinaten. Allah bakal makarya kalawan kakuwatan kanggo umat-Iya; lan Iblis uga bakal diparingi kalodhangan kanggo makarya.” Early Writings, 43, 44.

Sister White wrote these words in 1851, five years before God’s people entered into the Laodicean condition, and delayed the sealing process by rejecting the increased light of the “seven times.” That light would have increased and finished God’s work of covering His people in advance of the seven last plagues. Instead, God’s people rebelled and were consigned to wander in the wilderness of Laodicea, as typified by ancient Israel’s rebellion and wilderness wandering. How many of ancient Israel’s rebels entered into the Promised Land? What passage in the Bible, or the Spirit of Prophecy identifies any Laodiceans that will be saved? The answer is, “None!” for a Laodicean is just as lost as those of ancient Israel who died in the wilderness.

Suster White nyerat tembung-tembung punika ing taun 1851, limang taun sadèrèngipun umaté Gusti Allah lumebet ing kawontenan Laodikia, lan nundha proses pemeteraian kanthi nampik pepadhang ingkang langkung ageng babagan “pitu kaping.” Pepadhang punika mesthinipun badhé nambahi lan ngrampungaken pakaryané Gusti Allah ing panutupan umat-Nipun sadèrèngipun pitu wewelak pungkasan. Nanging, umaté Gusti Allah mbrontak lan dipunpasrahaken nglambrang ing ara-ara samun Laodikia, kados ingkang dipunlambangaken déning pambrontakan lan panglambrangané Israèl kuna ing ara-ara samun. Pintèn cacahipun para pambrontak Israèl kuna ingkang lumebet ing Tanah Pratobat? Pethikan punapa ing Kitab Suci, utawi Rohing Ramalan, ingkang nedahaken wontenipun satunggal kemawon tiyang Laodikia ingkang badhé kaslametaken? Wangsulanipun inggih punika, “Ora ana!” awit tiyang Laodikia punika sami kémawon kasasaripun kados para tiyang Israèl kuna ingkang pejah ing ara-ara samun.

The sealing of the one hundred and forty-four thousand is a period of time, and it begins when the four angels restrain the four winds, which is also when the nations are angered, yet held in check. During the sealing time God prepares His people to stand in the time of the seven last plagues, and that preparation is represented as pulling “a covering” over His people, and it is also represented as finishing the work of salvation and finishing the work of the third angel. The preparation which is represented by all these illustrations is based upon the reception of “present truth.”

Panyegelané wong satus patang puluh papat ewu iku sawijining mangsa wektu, lan iku diwiwiti nalika para malaékat papat nahan angin papat, kang uga nalika para bangsa nesu, nanging isih katemtokaké supaya ora tumindak. Sajeroning mangsa panyegelan iku Gusti Allah nyawisaké umaté supaya bisa jejeg ing mangsa pitung pageblug pungkasan, lan panyawisan iku digambaraké minangka narik “panutup” marang umaté, lan uga digambaraké minangka ngrampungaké pakaryan karahayon lan ngrampungaké pakaryané malaékat katelu. Panyawisan kang digambaraké déning kabèh pralambang iki dhedhasar panrimané “bebener wektu iki.”

Those who will not stand “stiffly for present truth,” are those who were “wavering,” because their minds were not focused upon “present truth.” She writes that she “saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.”

Wong-wong kang ora gelem ngadeg “kanthi teguh kanggo kayektèn jaman saiki,” yaiku wong-wong kang “goyah,” awit pikirané ora kaarah marang “kayektèn jaman saiki.” Panjenengané nyerat bilih panjenengané “nyumurupi sawatara wong kang ora ngadeg kanthi teguh kanggo kayektèn jaman saiki. Dhengkulé padha gemeter, lan sikilé padha keser, amarga padha ora mapan kanthi kukuh ana ing kayektèn, lan panutuping Allah Kang Mahakuwasa ora bisa kaunjukaké tumrap wong-wong mau sajroning kaanané kang isih padha gemeter mangkono.”

The “present truth” is what provides the “covering” and the “covering” is also represented as the “seal of God.” The “seal of God” was typified by the blood that covered the doors of the Hebrews, that allowed the destroying angel to pass over the homes where the door was “covered” with the blood. The “covering” is the “sealing,” and the “sealing” is accomplished by the “present truth.”

“Kayektèn kang saiki” iku kang nyedhiyakake “panutup,” lan “panutup” iku uga digambarake minangka “meteraining Allah.” “Meteraining Allah” ditipèkaké déning getih kang nutupi lawang-lawangé wong Ibrani, kang ndadèkaké malaékat pangrusak ngliwati omah-omah kang lawangé “katutupan” déning getih. “Panutup” iku “pematerènan,” lan “pematerènan” iku katindakaké lumantar “kayektèn kang saiki.”

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Sucèkna wong-wong mau lumantar kayekten Paduka: pangandika Paduka iku kayekten. Yohanes 17:17.

Every reform movement had its own specific theme, and the theme of the reformatory movement of the one hundred and forty-four thousand is “Islam of the third Woe”. The “present truth” in the last days is Islam of the third Woe.

Saben gerakan reformasi nduwèni tema mligi dhéwé, lan tema saka gerakan reformasi tumrap golongan satus patang puluh papat ewu iku yaiku “Islam saka Bilai katelu”. “Bebener saiki” ing dina-dina wekasan yaiku Islam saka Bilai katelu.

> “The Scriptures are constantly opening to the people of God. There always has been and always will be a truth specially applicable to each generation.” Review and Herald, June 29, 1886.

> “Kitab Suci tansah kabukak marang umat Allah. Mesthi tansah ana lan bakal tansah ana sawijining kayekten sing mligi cocog tumrap saben generasi.” Review and Herald, 29 Juni 1886.

It is a present truth “message” that seals God’s people in the last days, and the sealing time is represented as beginning when the four winds are held in check. The nations were angered on September 11, 2001, and at that point the sealing of the one hundred and forty-four thousand began, as the latter rain, which is “a message”, began to be unsealed.

Iku minangka “pekabaran” kayekten jaman saiki kang mratandhani umat Allah ing dina-dina pungkasan, lan wektu panyegelan iku dipralambangaké wiwit nalika angin papat dicekel supaya ora uwal. Bangsa-bangsa padha nesu ing tanggal 11 September 2001, lan ing wektu iku panyegelan tumrap satus patang puluh papat èwu wiwit kalaksanan, bareng udan pungkasan, kang minangka “pekabaran”, wiwit kabukak saka panyegelé.

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> “Marang Yokanan kabukak pemandhangan-pemandhangan kang jero lan nggegirisi atiné bab pengalaman pasamuwan. Panjenengané nyumurupi kahanan, bebaya, peperangan, lan pepitulungan pungkasan umat Allah. Panjenengané nyathet pawartos-pawartos pungkasan kang bakal ngematengaké panèning bumi, manawa dadi berkas-berkas kanggo lumbung swarga utawa dadi iketan-iketan kanggo geni karusakan. Prekara-prekara kang wigati banget dipunwedharaké marang panjenengané, mligi tumrap pasamuwan ing wekasan, supaya wong-wong kang bakal mratobat saka kaluputan marang kayekten kaparingan piwulang bab bebaya-bebaya lan peperangan-peperangan kang ana ing ngarepé. Ora ana siji waé kang prelu tetep ana ing pepeteng bab apa kang bakal tumiba ing bumi.” The Great Controversy, 341.

When the nations were angered, they were simultaneously held in check, and the “latter rain” began to fall, and the latter rain is the message of “present truth” that seals God’s people.

Nalika para bangsa padha nepsu, ing wektu sing padha padha dicekel supaya ora ngluwihi wates, lan “udan pungkasan” wiwit tumiba, lan udan pungkasan iku pesen “bebener saiki” kang ngemeterai umaté Allah.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> “Pakaryan ing Battle Creek iku manut tatanan sing padha. Para pamingpin ing sanitarium wis nyampur karo wong-wong kang ora precaya, nampani wong-wong mau mlebu ing pasamuwane rembug, kurang luwih mangkono, nanging iku kaya tumindak kanthi mripate merem. Wong-wong iku kurang pamedhar budi kanggo ndeleng apa kang bakal njeblug tumrap kita sawayah-wayah. Ana roh nekat, roh perang lan tetesan getih, lan roh iku bakal saya mundhak nganti tekan pungkasaning jaman. Sanalika umat Allah wis dipatri ing bathuke—iku dudu patrap utawa pratandha apa wae kang bisa katon, nanging sawijining mapan ing kayektèn, ing babagan akal budi lan uga rohani, satemah padha ora bisa digoyahaké—sanalika umat Allah wis dipatri lan disawisaké kanggo guncangan, iku bakal kelakon. Satemené, iku wis wiwit. Pangadilan-pangadilané Allah saiki wis tumiba ing bumi, kanggo mènèhi pepéling marang kita, supaya kita bisa ngerti apa kang bakal teka.” Manuscript Releases, jilid 10, 252.

The “sealing” is “a settling into truth.” In the context of the sealing time she writes, “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time.” When the nations are angered, they will be held in check, but the “war and bloodshed,” represented as the four winds “will increase until the very close of time.” Islam of the third Woe progressively escalates its warfare until the very close of time, and the prophetic understanding of Islam as the “theme” in the reformation of the one hundred and forty-four thousand, simultaneously increases during the same period of time. The progressive escalation accomplished by Islam runs parallel to the outpouring of the latter rain during the identical period of time, for the latter rain is a “message”.

“Panyegelan” iku “tetep mantep ana ing kayekten.” Ing konteks wektu panyegelan dheweke nulis, “Ana roh kasangsaran banget, roh perang lan tumpahing getih, lan roh iku bakal saya mundhak nganti tekan pungkasaning wektu.” Nalika bangsa-bangsa padha nepsu, wong-wong mau bakal dicekel supaya ora tumindak, nanging “perang lan tumpahing getih,” kang digambarake minangka patang angin, “bakal saya mundhak nganti tekan pungkasaning wektu.” Islam saka Bilai kang katelu kanthi maju sethithik mbaka sethithik saya nambah peperangane nganti tekan pungkasaning wektu, lan pangerten kenabian ngenani Islam minangka “tema” ing reformasi satus patang puluh papat ewu, ing wektu kang padha uga saya mundhak. Tambahing eskalasi kang kalakon lumantar Islam iku lumaku sajajar karo kecurahan udan pungkasan sajrone wektu kang padha persis, awit udan pungkasan iku sawijining “pekabaran”.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Para kang katetepaké kanthi jumeneng ana ing sandhaping Pangéraning saindenging bumi, nduwèni kalungguhan kang biyèn kaparingaké marang Sétan minangka kerub panutup. Lumantar para makhluk suci kang ngubengi dhampar-Nya, Pangéran njaga sesambungan kang tetep tanpa pedhot karo para pandhudhuk bumi. Lenga emas iku nglambangaké sih-rahmat kang dadi sarana Gusti Allah njaga supaya lampu-lampuné para pitados tetep kaparingi pasokan, supaya ora kedhip-kedhip banjur mati. Saupami lenga suci iki ora diwutahaké saka swarga lumantar pesen-pesening Rohé Gusti Allah, para sarana piala mesthi bakal nguwasani manungsa sakabèhé.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Allah kaèlèkaké nalika kita ora nampani pawartos-pawartos kang diparingaké déning Panjenengané marang kita. Kanthi mangkono kita nampik lenga emas kang badhé diwutahaké déning Panjenengané menyang nyawa kita supaya bisa ditularaké marang wong-wong kang ana ing pepeteng. Nalika panggilan mau bakal teka, ‘Lah, pangantèn lanang teka; metua kowe nglawan dhèwèké,’ wong-wong kang ora nampani lenga suci iku, kang ora ngugemi sih-rahmaté Kristus ana ing sajroning atiné, bakal nemokaké, kaya para prawan bodho, yèn wong-wong mau ora siyap nemoni Pangérané. Ing sajroné awaké dhéwé, wong-wong mau ora nduwèni kakuwatan kanggo olèh lenga iku, lan uripé padha remuk. Nanging manawa Roh Suci Allah dipun suwun, manawa kita nyuwun kanthi temen, kaya Musa biyèn nyuwun, ‘Tuduhna marang aku kamulyan Paduka,’ katresnané Allah bakal kawutahaké ana ing sajroning ati kita. Lumantar pipa-pipa emas, lenga emas iku bakal katularaké marang kita. ‘Dudu marga saka kakuwatan, lan dudu marga saka daya, nanging marga saka Roh-Ku, mangkono pangandikané Pangéran sarwa dumadi.’ Kanthi nampani padhangé sinar-sinar padhang saka Srengéngé Kabeneran, anak-anaké Allah padha sumunar kaya pepadhang ana ing jagad.” Review and Herald, July 20, 1897.

The latter rain begins to “sprinkle” and ultimately escalates to a full outpouring. The “sprinkling” of the latter rain is identified as the rain being “measured”, and the full outpouring is when it is poured out “without measure”. Sister White clearly identifies a time when the latter rain is falling, and some receive it, and some don’t. At that time the rain is being “measured”, or it is “sprinkling”.

Udan pungkasan wiwit “nyiprat” lan ing pungkasané mundhak dadi sawijining panguncuran kabèh. “Nyipratan” udan pungkasan iku kacethakaké minangka udan kang “diukur”, lan panguncuran kang kebak iku nalika udan mau dicurakaké “tanpa ukuran”. Sister White kanthi cetha nandhakaké ana sawijining wektu nalika udan pungkasan lagi tumiba, lan sapérangan wong nampa, déné sapérangan liyané ora. Ing wektu iku udan mau lagi “diukur”, utawa lagi “nyiprat”.

Some people will recognize that something is happening, but it will only frighten them.

Sawenèh wong bakal ngertèni yèn ana sawatara prekara lagi kelakon, nanging iku mung bakal nggawé wong-wong mau wedi.

> “There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of their heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their expectations and ideal, they will oppose the work. “Why,” they say, “should we not know the Spirit of God, when we have been in the work so many years?” Because they did not respond to the warnings, the entreaties, of the messages of God, but persistently said, “I am rich, and increased with goods, and have need of nothing.”” Maranatha, 219

> “Ing pasamuwan-pasamuwan bakal ana sawijining panyingkapan daya Allah kang nggumunaké, nanging iku ora bakal tumindak marang wong-wong sing durung andhap-asor ana ing ngarsané Pangéran, lan durung mbukak lawanging atiné lumantar pangakon lan pamratobat. Ing panyingkapan daya iku kang madhangi bumi kanthi kamulyaning Allah, wong-wong mau mung bakal weruh sawijining prakara kang, ing pepetenging wutané, dianggep mbebayani, sawijining prakara kang bakal ngurubaké rasa wediné, lan wong-wong mau bakal ngencengi awaké kanggo nglawan iku. Amarga Pangéran ora makarya miturut pangajab lan gegambaran beciké dhéwé, wong-wong mau bakal nentang pakaryan iku. “Yagéné,” mangkono tembungé, “kita ora mesthiné wanuh marang Rohé Allah, déné kita wis pirang-pirang taun ana ing pakaryan iki?” Amarga wong-wong mau ora nanggapi pepéling-pepéling lan panyuwun sing banget saka pawartané Allah, nanging kanthi pengkuh terus ngandika, “Aku sugih, saya akèh bandaku, lan ora butuh apa-apa.”” Maranatha, 219

> “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

> “Akeh wong ing ukuran gedhe wis gagal nampa udan wiwitan. Wong-wong mau durung olèh sakabèhé paédah sing wis diparingaké Allah kanthi mangkono kanggo wong-wong mau. Wong-wong mau ngarep-arep yèn kekurangan kuwi bakal kacukupan déning udan pungkasan. Nalika kalimpahan sih-rahmat sing paling sugih bakal diparingaké, wong-wong mau nduwèni ancas mbukak atiné supaya bisa nampani. Wong-wong mau lagi nglakoni kaluputan sing nggegirisi. Pakaryan sing wis diwiwiti Allah ana ing ati manungsa kanthi maringi pepadhang lan kawruh saka Panjenengané kudu terus lumaku tanpa pedhot. Saben wong kudu nyadhari kabutuhané dhéwé. Ati kudu dikosongaké saka saben rereged lan diresiki supaya Roh bisa manggon ana ing jeroné. Kanthi ngakoni lan ninggal dosa, kanthi pandonga sing temenan, lan kanthi masrahaké awaké dhéwé marang Allah, para sakabat wiwitan nyawisaké awak kanggo kawutahaning Roh Suci ing Dina Pentakosta. Pakaryan sing padha, mung kanthi ukuran sing luwih gedhe, kudu ditindakaké saiki. Nalika kuwi piranti manungsa mung kudu nyuwun berkah iku, lan ngentèni Gusti ngrampungaké pakaryan tumrap dhèwèké. Allah piyambak sing miwiti pakaryan iku, lan Panjenengané bakal ngrampungaké pakaryané, ndadèkaké manungsa sampurna ana ing Gusti Yesus Kristus. Nanging aja nganti ana panglirwakaké marang sih-rahmat sing dilambangaké déning udan wiwitan. Mung wong-wong sing urip manut pepadhang sing wis ditampani sing bakal nampa pepadhang sing luwih gedhe. Menawa kita ora saben dina maju ing ngleksanakaké kautaman-kautaman Kristen sing tumindak, kita ora bakal wanuh marang panyingkapan-panyingkapan Roh Suci ana ing udan pungkasan. Bisa waé udan kuwi lagi tumiba ing ati-ati wong ing sakiwa-tengen kita, nanging kita ora bakal bisa mbedakaké utawa nampani.” Testimonies to Ministers, 506, 507.

In the passage she identifies that there is a time when “the richest abundance of grace shall be bestowed,” thus identifying a time when the latter rain is poured out without measure. In connection with that fact, she identifies that only those who are living up to the light they have will receive greater light. In that principle, it is clear that the light (which is the present truth) progressively increases. In the last sentence she identifies a time when the latter rain is falling, and some are recognizing and receiving it, and others are not. If you don’t recognize the message, which is the latter rain, you will not receive it.

Ing pethikan iku dheweke negesake manawa ana sawijining wektu nalika “kaluhuraning sih-rahmat kang paling sugih bakal diparingake,” mangkono nuduhake sawijining wektu nalika udan pungkasan kawutahake tanpa ukuran. Gegayutan karo kasunyatan iku, dheweke negesake manawa mung wong-wong kang nguripake pepadhang kang wis diduweni sing bakal nampa pepadhang kang luwih gedhe. Miturut asas iku, cetha manawa pepadhang (yaiku kayekten saiki) saya tambah kanthi lumaku. Ing ukara pungkasan dheweke negesake sawijining wektu nalika udan pungkasan lagi tumiba, lan ana sawatara wong kang ngakeni lan nampani iku, dene liyane ora. Manawa panjenengan ora ngakeni piwulang iku, kang yaiku udan pungkasan, panjenengan ora bakal nampani iku.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Kita aja nganti ngenteni udan pungkasan. Iku bakal tumiba marang sakehing wong kang gelem ngakoni lan nampa ebun lan udan deresing sih-rahmat kang tumiba marang kita. Nalika kita nglumpukake pecahan-pecahan pepadhang, nalika kita ngurmati sih-kadarmaning Allah kang mesthi, Panjenengane kang remen manawa kita precaya marang Panjenengane, mulane saben prasetya bakal kaleksanan. [Yesaya 61:11 dipunsebat.] Kabèh bumi bakal kapenuhan kamulyaning Allah.” The Seventh-day Adventist Bible Commentary, jilid 7, 984.

At the time when the angry nations are held in check, the latter rain begins to be “measured.” When “the richest abundance of grace shall be bestowed,” is identifying when the latter rain is poured out without measure.

Ing wektu bangsa-bangsa kang duka iku ditahan, udan pungkasan wiwit “diukur.” Nalika “kalimpahan sih-rahmat kang paling sugih bakal diparingaké,” iku nuduhaké wektu nalika udan pungkasan kasurakaké tanpa ukuran.

At the time when the nations are angered, yet held in check, the latter rain begins to fall, but it is “measured” because the church at that point is mixed with wheat and tares. It is the rain that brings both the wheat and the tares to maturity, and the latter rain is the message of present truth that is either recognized and received, or not. All of these prophetic concepts are clearly identified in the Scriptures. On September 11, 2001, the latter rain began to “sprinkle”, and it escalates progressively until the Midnight Cry message arrives and the wise and foolish virgins are forever separated.

Nalika bangsa-bangsa nesu, nanging isih dicekal, udan pungkasan wiwit tumiba, nanging iku “diukur” awit pasamuwan ing wektu iku isih campuran gandum lan ilalang. Udan iku kang ndadèkaké gandum lan ilalang padha mateng, lan udan pungkasan iku pesen kabeneran jaman saiki kang ana sing ngakoni lan nampani, utawa ora. Kabèh gagasan kenabian iki kacetha kanthi cetha ana ing Kitab Suci. Ing tanggal 11 September 2001, udan pungkasan wiwit “nyiprati”, lan saya mundhak alon-alon nganti pesen Panguwuh Tengah Wengi teka lan para prawan kang wicaksana lan kang bodho kapisah salawas-lawase.

The wise are then lifted up as an ensign to call God’s other flock out of Babylon, and the latter rain is then poured out without measure, and continues to fall until Michael stands up and human probation closes.

Wong-wong wicaksana banjur kaangkat dadi panji kanggo nimbali pepanthaning Allah liyane metu saka Babil, lan udan pungkasan banjur kawutahaké tanpa ukuran, sarta tetep tumiba nganti Mikhaèl jumeneng lan mangsa panyobaan manungsa katutup.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “Aku nyumurupi bilih sekawan malaékat badhé nyekeli sekawan angin nganti pakaryané Gusti Yesus rampung wonten ing pasucèn, lan sasampunipun punika badhé tumeka pitu wewelak pungkasan.” Early Writings, 36.

The holding of the four winds, represents God’s providential control over the escalating judgments that he allows to take place in the last days. The four angels hold the four winds during the sealing time of the one hundred and forty-four thousand, but in that period of time there is the “spirit of desperation, of war and bloodshed, and that spirit will increase.” When the last of God’s children have been sealed, Michael will stand up and the four winds will be fully released, and the Seven Last Plagues will arrive.

Panekaning patang angin nggambarake pangwasaning Allah miturut pangayomaning panguwaos-Iya tumrap paukuman-paukuman sing saya ngrembaka, kang Panjenengane parengake kelakon ing dina-dina wekasan. Patang malaékat nyekel patang angin mau sajrone mangsa panyegelan tumrap satus patang puluh papat ewu, nanging ing kurun wektu iku ana “roh saka kapitunan pangarep-arep, saka perang lan tumetesing getih, lan roh iku bakal saya mundhak.” Nalika sing pungkasan saka anak-anaking Allah wus kaségel, Mikhaèl bakal jumeneng, lan patang angin bakal diprelokake kanthi kebak, sarta Pitu Balak Kang Pungkasan bakal tumeka.

In the “hour of the great earthquake” of Revelation chapter eleven, the “troublous times,” of Daniel chapter nine, when the street and wall are finished, is the time when “the nations will be angry.” In that time period, the latter rain will be poured out in “measure.” Isaiah identifies the time when the latter rain is measured, and he marks that time as the “day of the east wind.” The “day of the east wind,” was September 11, 2001.

Ing “jaming lindhu gedhé” ing Wahyu pasal sewelas, yaiku “wektu-wektu kang kebak kasangsaran” ing Daniel pasal sanga, nalika dalan lan témbok wis rampung, iku wektu nalika “bangsa-bangsa bakal nesu.” Ing mangsa wektu iku, udan pungkasan bakal kawutahaké miturut “ukuran.” Yesaya nandhani wektu nalika udan pungkasan diukur, lan dheweke mènèhi tandha wektu iku minangka “dina angin saka wetan.” “Dina angin saka wetan” iku tanggal 11 September 2001.

We will continue to consider the “measuring” of the latter rain in the next article, but it should be remembered that the jewel of Miller’s dream that is represented upon the sacred tables of Habakkuk as the three Woes of Islam, is to shine ten times brighter in the last days, than when it was first gathered together by Miller.

Kita bakal nerusaké ngrembug bab “pangukuran” udan pungkasan ing artikel sabanjuré, nanging kudu éling yèn permata ing impèné Miller, kang dilambangaké ing loh-loh suci Habakuk minangka telung Bilai Islam, iku kudu sumunar ping sepuluh luwih padhang ing dina-dina pungkasan tinimbang nalika kawitan diklumpukaké déning Miller.

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

> “Ing sawijining kalodhangan, nalika ana ing Kutha New York, ing wayah bengi aku katimbalan kanggo nyumurupi gedhong-gedhong munggah tumpang-tindhih, lantai demi lantai, tumuju ing langit. Gedhong-gedhong iki dijamin tahan geni, lan diadegaké kanggo ngluhuraké para sing nduwé lan para pambanguné. Makin dhuwur lan saya dhuwur manèh gedhong-gedhong iki munggah, lan ing jeroné digunakaké bahan-bahan kang paling aji. Wong-wong kang nduwèni gedhong-gedhong iki ora padha takon marang awaké dhéwé: ‘Kepriyé supaya kita bisa ngluhuraké Gusti Allah kanthi cara kang paling becik?’ Pangéran ora ana ing panggalihé.”

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

> “Aku mikir: ‘Adhuh, muga-muga wong-wong sing mangkono nggunakaké bandhané kuwi bisa ndeleng lakuné kaya déné Gusti Allah ndeleng! Wong-wong mau lagi numpuk gedhong-gedhong sing endah banget, nanging ing paningalé Sang Panguwasa jagad raya, rancangan lan reka-dayané kuwi bodho temen. Wong-wong mau ora nyinau kanthi sakèhé kakuwatan ati lan pikirané bab kepriyé supaya bisa ngluhuraké Gusti Allah. Wong-wong mau wis kelangan pandeleng marang prakara iki, yaiku kuwajiban kang kapisan tumrap manungsa.’”

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

> “Nalika gedhong-gedhong inggil punika saya dipundegakaken, para pamilikipun sami bungah kanthi gumunggung ambisi, awit sami gadhah arta kangge ngladosi kapuasan dhiri lan nuwuhaken meri ing tangga-tangganipun. Kathah saking arta ingkang mekaten dipunanggé kangge nandur modal punika pikantukipun lumantar pamérés, lumantar ngremet-remet tiyang miskin. Sami lali bilih wonten ing swarga cathetan tumrap saben padamelan dagang dipunreksa; saben transaksi ingkang boten adil, saben pakaryan cidra, ing ngriku kaserat. Wektunipun badhé rawuh, nalika ing sajroning cidra lan kumingsunipun, manungsa badhé tumeka ing satunggaling wates ingkang boten badhé dipunparengaken déning Pangéran supados dipunliwati, lan sami badhé mangertos bilih wonten wates tumrap kasabaranipun Yehuwah.”

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

> “Pemandangan sabanjuré sing diliwataké ana ing ngarsaku yaiku weker bab kobongan. Wong-wong nyawang gedhong-gedhong sing dhuwur lan sing dianggep tahan geni, banjur padha kandha: ‘Gedhong-gedhong iki temenan aman.’ Nanging gedhong-gedhong iku entèk kobong kaya-kaya digawé saka ter. Mobil pemadam geni ora bisa nindakake apa-apa kanggo ngalangi karusakan iku. Para petugas pemadam ora bisa ngoperasèkaké piranti-piranti pemadam mau.

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.” Testimonies, volume 9, 12, 13.

> “Aku diparingi piwulang bilih manawa wekdalipun Gusti sampun dumugi, manawa boten wonten owah-owahan ing manahipun manungsa ingkang gumunggung lan kebak ambisi, manungsa badhé manggihaken bilih asta ingkang sampun kiyat kanggé nylametaké ugi badhé kiyat kanggé ngrusak. Boten wonten kakuwatan kadonyan ingkang saged nyegah asta Allah. Boten wonten bahan punapa kemawon ingkang saged dipunginakaken ing pambangunan gedhong supados saged njagi bangunan punika saking karusakan nalika wekdal ingkang sampun katetepaken déning Allah dumugi kanggé ngutus piwales dhateng manungsa awit saking anggènipun boten nggatosaken angger-anggeripun lan ambisi egoisipun piyambak.” Testimonies, jilid 9, 12, 13.

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