We are working through Isaiah chapter twenty-seven, for it establishes the context for the following chapters of Isaiah. Those following chapters identify the latter rain as the correct biblical methodology. The methodology, when recognized and employed, reveals the prophetic message that if accepted produces a corresponding experience.
Kami sedang menelaah Yesaya pasal dua puluh tujuh, sebab pasal itu menetapkan konteks bagi pasal-pasal Yesaya berikutnya. Pasal-pasal berikut itu mengidentifikasi hujan akhir sebagai metodologi alkitabiah yang benar. Metodologi itu, apabila dikenali dan diterapkan, menyingkapkan pekabaran nubuatan yang, jika diterima, menghasilkan pengalaman yang bersesuaian.
On September 11, 2001 the song that is to be sung unto the former covenant people of God, who are the Seventh-day Adventist people, is that they are being passed by as God’s people, for they have not brought forth the fruits that were intended by God for His vineyard to produce. The song was to be premised on the covenant relationship, represented by the vineyard which God had planted and also by their rejection of the stone of stumbling in 1863. They had become Laodicea in 1856, and for seven years, or “seven times”, or twenty-five hundred and twenty days, God sought entrance, but they closed the door against Him in 1863.
Ni Septiembre 11, 2001 ti kantá a awel pueblo di paktu di Dios, ku ta e pueblo Adventista di Séptimo Dia, ta ku nan ta ser pasá for di banda komo pueblo di Dios, pasobra nan no a producí e frutanan ku Dios tabata destiná pa Su biña producí. E kantika mester tabata fundá riba e relashon di paktu, representá pa e biña ku Dios a planta i tambe pa nan rechaso di e piedra di tropieso na 1863. Nan a bira Laodicea na 1856, i durante shete aña, òf “siete biaha”, òf dos mil kinientos binti dia, Dios a buska entrada, pero nan a sera e porta kontra djE na 1863.
Since September 11, 2001 they are being bound into bundles in advance of being spewed fully out of His mouth at the Sunday law. The message to be sung to Adventism since September 11, 2001 is the Laodicean message, which is the message of the vineyard that contains the stumbling stone that crushes any who refuse to “see” and “taste” the precious stone. The promise to the Laodiceans in Isaiah’s passage is that any Adventist who chooses to accept this final warning, still has time to “take hold of” Christ’s “strength, that” they “may make peace with” Christ, for Christ is still willing “to make peace with” them. But at the cry at midnight, just before the soon-coming Sunday law, that opportunity is forever over.
2001 taon Septyembre 11 uruspa, laq’eraat q’ella q’ella tunut'amna laykiyir bundlet chunna aq'naq’, Sunday law-pe A'sh hatz’ida entirely teq’ut’uq’ aasna. 2001 taon Septyembre 11 uruspa, Adventism-un shirrina message, Laodicean message-um, vineyard-un message-uk, bihi ch’ikk’ina stumbling stone-ik, precious stone “see” ina “taste” aq’balaq’ didam q’oma any-uk crush aq’na. Isaiah passage-ub Laodiceans-uk promise, final warning-ina aq’balaq’ chunna any Adventist, Christ-un “strength” “take hold of” aq’balay time inda hala, “that” ishu Christ-un “make peace with” aq’balay, Christ-um ishub “to make peace with” willing hala. Bina midnight cry-pe, soon-coming Sunday law-qadam, shu opportunity forever khatam hala.
In the time period that began on September 11, 2001 God promised to make those who “in time past were not a people”, “a root out of a dry ground”, to “take root” “blossom and bud, and fill the face of the world with fruit.” What causes the root of Jesse to blossom and bud is the latter rain, for the root that is to blossom and bud is destined prophetically to be the ensign that is lifted up, and the ensign is the root of Jesse.
نیه نا وقت که از 11 سپتامبر 2001 شروع بو، خدا وعده دَاد که اوشون که «در زمانهای گذشته قومی نبودن»، و «ریشهای از زمین خشک» بودن، «ریشه بدوانن»، «شکوفه و غنچه بیارن، و روی جهان ره از میوه پُر کنن.» او چیزی که باعث میشه ریشهٔ یَسّا شکوفه و غنچه بیاره، بارانِ آخره، چون آن ریشهای که باید شکوفه و غنچه بیاره، از نگاه نبوت مقدر است که همان عَلَمی باشد که برافراشته میشود، و آن عَلَم همان ریشهٔ یَسّاست.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.
Ndipo mu munsi uwo hazoba umuzi wa Yese, uzohagarara nk’ibendera ry’amahanga; kuri wo amahanga azorondera: kandi uburuhukiro bwiwe buzoba ubw’icubahiro. Yesaya 11:10.
The latter rain caused the root of Jesse to blossom and bud beginning on September 11, 2001 and at the soon-coming Sunday law the root will fill the whole earth with fruit. The Sunday law in Isaiah chapter twenty-seven is the progressive history that is also represented in chapters one through three in the book of Daniel. The latter rain began to sprinkle when the nations were angered on September 11, 2001 with the release and then immediate restraint of Islam of the third Woe.
برانیین گیشی یِسّینین کوکونو 11 سپتامبر 2001دن باشلایاراق چیچک آچدیرتیب غنچهلتدی و یاخیندا گلهجک بازار گونو قانونوندا او کوک بوتون یِری میوه ایله دولدوراجاق. ایشعیا کتابینین اییرمی یدّینجی بابیندهکی بازار گونو قانونو، دانیال کتابینین بیرینجیدن اوچونجو بابلارینا قدرده دَه تمثیل اولونان تدریجی تاریخدیر. آخرین برانیین گیشی، 11 سپتامبر 2001ده، اوچونجو وایین اسلامینین آزاد ائدیلیشی و سونراسیندا درحال مهار اولونماسی ایله، ملتلر غضبلندیگی زامان، سپریلمیه باشلادی.
“‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. 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.
«زمانِ آغازِ آن تنگی»، که در اینجا ذکر شده است، اشاره ندارد به زمانی که بلاها شروع به فرو ریختن کنند، بلکه به دورهای کوتاه درست پیش از فرو ریختن آنها اشاره دارد، در حالی که مسیح در قدس است. در آن زمان، هنگامی که کارِ نجات در حال بسته شدن است، تنگی بر زمین وارد خواهد شد، و امّتها خشمگین خواهند شد، امّا مهار خواهند گردید تا مانعِ کارِ فرشتهٔ سوم نشوند. در آن زمان، «بارانِ آخر»، یا تازگیای از حضورِ خداوند، خواهد آمد تا به آوازِ بلندِ فرشتهٔ سوم قدرت ببخشد، و مقدّسان را مهیّا سازد تا در دورهای که هفت بلای آخر فرو ریخته خواهد شد، پایدار بایستند.» Early Writings, 85.
In the passage Sister White is clarifying that there is a short period when salvation is still open. The “time of trouble” she is addressing is distinct from the great time of trouble, that begins when probation fully closes. In Adventism it is rightly referred to as “the little time of trouble” in relation to the great time of trouble that begins when Michael stands up. The “little time of trouble” represents the period when national ruin begins at the soon-coming Sunday law, and continues until probation closes.
En ese pasaje, la Hermana White está aclarando que hay un breve período durante el cual la salvación aún está abierta. El “tiempo de angustia” al que ella se refiere es distinto del gran tiempo de angustia, que comienza cuando el tiempo de gracia se cierra por completo. En el adventismo, con razón se le denomina “el pequeño tiempo de angustia” en relación con el gran tiempo de angustia que comienza cuando Miguel se levanta. El “pequeño tiempo de angustia” representa el período en que la ruina nacional comienza con la pronta ley dominical, y continúa hasta que se cierra el tiempo de gracia.
In the history from September 11, 2001 through to the Sunday law the final cleansing and judgment of Adventism is illustrated as occurring during the “sprinkling” of the latter rain. That period when the latter rain, which is also the “refreshing,” begins as a “sprinkling”, but progresses unto the full outpouring at the Sunday law. In that period, which begins when Islam of the third Woe makes the nations angry, the latter rain begins to fall, and some recognize the latter rain and receive it, and some do not recognize the latter rain. Some recognize that something is happening, but they don’t understand what it is, and brace themselves against it.
Si nyaanyɔŋ piny from September 11, 2001 aci tuɔl nyin kedhe cï Sunday law, ku pinythok bï keek ye luɔi me piny ku guɔ̈p me Adventism cï nyuɔth ku cï ŋic e piny ke “sprinkling” me latter rain. Yɛn yic e wɛt kën, ka latter rain, kɛn acï ye luel e “refreshing” aya, bï thokic yök kä “sprinkling”, aci tuɔl nyin kedhe kä piny de full outpouring e Sunday law. E yic e wɛt kën, kɛn acï thokic yök ka Islam me third Woe bï looi ka mac ke nations acï laŋ, latter rain acï thokic tɔ̈u ka thii, ku kɔk acï ŋic latter rain ku cï gam e, ku kɔk dɔ̈ŋ acï keŋ ŋic latter rain. Kɔk kɔk acï ŋic ettäëëŋ du̱ɔɔr ye looi, kecin keŋ ŋic yen ciëŋa, ku gɔ̈ɔ̈r keek kecin biëëŋ bɛ̈n ke luui kën.
“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.
«Ազմաւորներ մեծապէս ձախողած են ընդունելու առաջին անձրեւը։ Անոնք չեն ստացած բոլոր այն օրհնութիւնները, զոր Աստուած այսպէս պատրաստած էր իրենց համար։ Անոնք կը սպասեն, թէ պակասը պիտի լրացուի վերջին անձրեւով։ Երբ շնորհքի ամենահարուստ առատութիւնը պարգեւուի, անոնք մտադիր են բանալ իրենց սրտերը՝ զայն ընդունելու համար։ Անոնք սարսափելի սխալ մը կը գործեն։ Այն գործը, զոր Աստուած սկսած է մարդկային սրտին մէջ՝ Իր լոյսն ու գիտութիւնը տալով, պէտք է շարունակաբար առաջ երթայ։ Ամէն մէկ անհատ պէտք է գիտակցի իր անձնական անհրաժեշտութեան։ Սիրտը պէտք է դատարկուի ամէն տեսակ ապականութենէ եւ մաքրուի Հոգիին բնակութեան համար։ Մեղքի խոստովանութեամբ ու ձգումով, ջերմեռանդ աղօթքով եւ իրենց անձերը Աստուծոյ նուիրելով էր, որ առաջին աշակերտները պատրաստուեցան Սուրբ Հոգիին հեղումին համար Պենտեկոստէի օրը։ Նոյն գործը, բայց աւելի մեծ չափով, հիմա պէտք է կատարուի։ Այն ատեն մարդկային գործակիցը միայն պէտք էր խնդրէր օրհնութիւնը եւ սպասէր, որ Տէրը իր վերաբերեալ գործը կատարեալ դարձնէր։ Աստուած է, որ սկսաւ այդ գործը, եւ Ան պիտի աւարտէ Իր գործը՝ մարդը կատարեալ ընելով Յիսուս Քրիստոսի մէջ։ Բայց առաջին անձրեւով ներկայացուած շնորհքին նկատմամբ ոչ մէկ անտեսում պէտք է ըլլայ։ Միայն անոնք, որոնք կը քալեն իրենց ունեցած լոյսին համեմատ, աւելի մեծ լոյս պիտի ստանան։ Եթէ մենք օր ըստ օրէ չյառաջանանք գործնական քրիստոնէական առաքինութիւններու արտայայտութեան մէջ, վերջին անձրեւին մէջ Սուրբ Հոգիին յայտնութիւնները պիտի չճանչնանք։ Անիկա թերեւս կը թափուի մեր շուրջը գտնուող սրտերուն վրայ, բայց մենք զայն ո՛չ պիտի զատորոշենք, ո՛չ ալ ընդունինք»։ Վկանութիւններ Ծառաներուն, 506, 507։
The latter rain is now falling and there are those who recognize it and therefore receive it, and there are those who do not recognize it, and therefore do not receive it. The latter rain must be recognized to be received. The latter rain is not just an experience only, it is an experience that is produced by a message, but the message can only be received when the correct methodology is employed to establish the message. Without recognizing the methodology which establishes the message of the latter rain, it is virtually impossible to understand the prophetic lessons that are represented in the rise and fall of kingdoms set forth in the books of Daniel and Revelation.
A puchaq tamyaqa kunanmi urmamushan, hinaspan wakinkunaqa reqsinku chayrayku chaskinku, wakinkunataq mana reqsinkuchu, chayrayku mana chaskinkuchu. A puchaq tamyaqa reqsiskasqa kananmantaqmi chaskisqa kanan. A puchaq tamyaqa manam huk experienciallamachu, aswanqa huk experienciam, mayqinchus huk mensajeq ruwasqan; ichaqa chay mensajetaqa chaskiy atikunmanlla allin metodología llamk’achisqa kaptin, mayqinchus chay mensajeta sayarichin. Mana reqsispa metodología-ta mayqinchus a puchaq tamyaq mensaje-ninta sayarichin, casi mana atisqañam hamut’ayta profético yachachikuykunata, mayqinkunachus rikuchisqa kanku reino-kunapa oqarisqanpi hinaspa urmasqanpi, Daniel hinaspa Apocalipsis librokunapi churakusqa.
The ensign that is lifted up to the world is identified by Isaiah as the “root of Jesse”, and in chapter twenty-seven those who “come of Jacob” “take root.” Those that are the “root of Jesse” are also identified there as “Israel,” and they are those who first blossom and bud, and thereafter fill the world with fruit. The laws of nature do not contradict the laws of prophecy, for it is the same Law-Giver that produced both nature and prophecy. Before a plant bears fruit, it must first come out of dormancy as evidenced by the buds, and thereafter the blossoms. Spiritual Israel, who is the “root of Jesse” receives a progressive outpouring of rain. It begins with a “sprinkling” and escalates to a full outpouring when the world is filled with the fruit presented by the ensign.
រាជសញ្ញាដែលត្រូវបានលើកឡើងដល់ពិភពលោក ត្រូវបានអេសាយសម្គាល់ថាជា «ឫសរបស់យេសសេ» ហើយនៅក្នុងជំពូកម្ភៃប្រាំពីរ អ្នកទាំងឡាយដែល «មកពីយ៉ាកុប» គឺ «ចាក់ឫស»។ អ្នកទាំងឡាយដែលជា «ឫសរបស់យេសសេ» ក៏ត្រូវបានសម្គាល់នៅទីនោះផងដែរថាជា «អ៊ីស្រាអែល» ហើយពួកគេគឺជាអ្នកដែលរីកចម្រើន និងបញ្ចេញពន្លកមុនគេ ហើយបន្ទាប់មកបំពេញពិភពលោកដោយផលផ្លែ។ ច្បាប់នៃធម្មជាតិមិនផ្ទុយនឹងច្បាប់នៃព្យាករណ៍ទេ ព្រោះព្រះអង្គប្រទានច្បាប់ដដែលនោះជាអ្នកបង្កើតទាំងធម្មជាតិ និងព្យាករណ៍។ មុនពេលរុក្ខជាតិមួយបង្កើតផលផ្លែ វាត្រូវតែចេញពីសភាពស្ងប់ស្ងាត់ជាមុន ដូចដែលបានបង្ហាញដោយពន្លក ហើយបន្ទាប់មកដោយផ្កា។ អ៊ីស្រាអែលខាងវិញ្ញាណ ដែលជា «ឫសរបស់យេសសេ» ទទួលបានការបង្ហូរទឹកភ្លៀងជាបន្តបន្ទាប់កាន់តែពេញលេញ។ វាចាប់ផ្តើមដោយ «ការប្រោះ» មួយ ហើយកើនឡើងទៅជាការបង្ហូរយ៉ាងពេញលេញ នៅពេលដែលពិភពលោកត្រូវបានបំពេញដោយផលផ្លែដែលរាជសញ្ញាបាននាំមកបង្ហាញ។
In Isaiah chapter twenty-seven, the starting point of the sprinkling of the rain is represented as taking place when the buds “shooteth forth.” When they first “shooteth forth,” the rain is identified as being poured out “in measure.” “In measure, when it shooteth forth.” On September 11, 2001 the sprinkling of the latter rain began to be poured out “in measure,” for at that time the wheat and tares, or the wise and the foolish were still mixed together.
ایسعیاه باب بیستوهفت، آغازِ پاشیدهشدنِ باران چنین بهتصویر کشیده شده است که در هنگامی رخ میدهد که غنچهها «میشکفد». هنگامی که نخست «میشکفد»، باران چنین معرفی میشود که «به اندازه» فرو ریخته میشود. «به اندازه، چون میشکفد.» در ۱۱ سپتامبر ۲۰۰۱، پاشیدهشدنِ بارانِ اخیر آغاز کرد که «به اندازه» فرو ریخته شود، زیرا در آن زمان گندم و کرکاس، یا خردمندان و ابلهان، هنوز با یکدیگر آمیخته بودند.
“The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. 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; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“Xudoying Ruhining butun yer yuzini O‘z ulug‘vorligi bilan yoritadigan buyuk to‘kilishi, biz tajriba orqali Xudo bilan birga mehnat qiluvchilar bo‘lish nimani anglatishini biladigan ma’rifatli xalqga ega bo‘lmagunimizcha, kelmaydi. Biz Masih xizmatiga to‘liq, butun qalbdan bag‘ishlanganimizda, Xudo bu haqiqatni O‘z Ruhining o‘lchovsiz to‘kilishi bilan tan oladi; ammo jamoatning eng katta qismi Xudo bilan birga mehnat qiluvchilar bo‘lmay turib, bu sodir bo‘lmaydi. Xudbinlik va o‘z nafsini qondirish shunchalik ochiq namoyon bo‘lib turgan ekan, Xudo O‘z Ruhini to‘ka olmaydi; agar so‘z bilan ifodalansa, Qobilning o‘sha javobida aks etadigan ruh hukm surayotgan ekan,—‘Men birodarimning qo‘riqchisimanmi?’ Agar bu zamon uchun berilgan haqiqat, agar har tomonda tobora ko‘payib borayotgan va hamma narsaning oxiri yaqinlashganiga guvohlik berayotgan alomatlar, haqiqatni bilishini da’vo qiluvchilarning uxlab yotgan quvvatini uyg‘otish uchun yetarli bo‘lmasa, unda porlab turgan nurga mutanosib zulmat bu jonlarni bosib oladi. Oxirgi hisob-kitobning buyuk kunida ular o‘zlarining beparvoligi uchun Xudoga taqdim eta oladigan uzrning hatto zohiriy ko‘rinishi ham bo‘lmaydi. Nega ular Xudo kalomining muqaddas haqiqatining nurida yashab, yurib, mehnat qilmaganliklari va shu tariqa gunoh zulmati qoplagan dunyoga o‘z xulq-atvori, hamdardligi va g‘ayrati orqali xushxabarning qudrati va haqiqatini inkor etib bo‘lmasligini namoyon qilmaganliklari haqida aytishga hech qanday sabab bo‘lmaydi.” Review and Herald, July 21, 1896.
Isaiah twenty-seven identifies the history of the beginning of the outpouring of the latter rain, when the root buds out of a dry ground, and then all the way through until the earth is filled with fruit. The chapter identifies that “in measure, when it shooteth forth, thou wilt debate with it.” When the latter rain is being measured as a “sprinkling”, Sister White states that the latter rain, “may be falling on hearts all around us, but we shall not discern or receive it.”
Isaías veinte y siete identifica la historia del comienzo del derramamiento de la lluvia tardía, cuando la raíz brota de tierra seca, y luego a lo largo de todo el proceso hasta que la tierra es llena de fruto. El capítulo identifica que “con medida, cuando brotare, contenderás con ella”. Cuando la lluvia tardía está siendo medida como una “aspersión”, la Hermana White declara que la lluvia tardía “puede estar cayendo sobre los corazones que nos rodean por todas partes, pero nosotros no la discerniremos ni la recibiremos”.
In so doing she identifies a church that is mixed with those that recognize and others who do not recognize the falling of the rain. In the previous passage she identifies that when God pours the latter rain out without measure it marks when there is no longer a mixture of wise and foolish virgins by stating, “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; but this will not be while the largest portion of the church are not laborers together with God.”
También en ello identifica a una iglesia que está mezclada con quienes reconocen y con otros que no reconocen la caída de la lluvia. En el pasaje anterior identifica que, cuando Dios derrama la lluvia tardía sin medida, ello señala el momento en que ya no hay mezcla de vírgenes prudentes e insensatas, al declarar: “Cuando tengamos una consagración entera y de todo corazón al servicio de Cristo, Dios reconocerá ese hecho mediante un derramamiento de su Espíritu sin medida; pero esto no ocurrirá mientras la mayor parte de la iglesia no sean colaboradores juntamente con Dios.”
The larger portion of the church, or the majority of the church, are represented in Matthew twenty-five as foolish virgins, for biblically “many” are called but “few” are chosen. The wise and the foolish are providentially separated at the crisis at midnight, that precedes the soon-coming Sunday law. The separation creates a people who can then receive the full outpouring of the Spirit in the latter rain and become the “nation that is born in a day”. Then the root of Jesse will be lifted up as an ensign and fill the world with fruit.
پِنگکُلُؤر جماعة الكنيسة، أو أكثريّة الكنيسة، قد مُثِّلوا في متّى خمسة وعشرين بعذارى جاهلات، لأنّه كتابيًّا «كَثِيرُونَ يُدْعَوْنَ وَلَكِنَّ قَلِيلِينَ يُنْتَخَبُونَ». ويُفصَل الحكماء عن الجاهلات بعناية العناية الإلهية عند الأزمة في منتصف الليل، التي تسبق قانون الأحد القريب الإتيان. وهذا الانفصال يُنشئ شعبًا يستطيع حينئذٍ أن يقبل الانسكاب الكامل للروح في المطر المتأخّر، وأن يصير «الأمّة التي تُولَدُ في يومٍ واحد». ثم يُرفَع أصل يَسَّى كراية ويملأ العالم ثمرًا.
Isaiah twenty-seven identifies that when the latter rain began to be poured out “in measure”, on September 11, 2001, “thou will debate with it.” “In measure, when it shooteth forth, thou wilt debate with it.” The event of September 11, 2001 became an immediate debate in the world and the church. To this very day–over twenty years later–there are still arguments against assigning those events to an act of Islam, as opposed to some form of a globalist conspiracy. The debate associated with the arrival of the sprinkling of the latter rain began on September 11, 2001, but the debates that are carried on in the world, are not the “debate” that is identified in God’s prophetic Word. The debate is about predictions such as the one that follows.
इशायाह सत्ताइस यह चिन्हित करता है कि जब पिछले वर्षा को “मात्रा के अनुसार” 11 सितम्बर, 2001 को उंडेला जाना आरम्भ हुआ, तब “तू उससे वाद-विवाद करेगा।” “मात्रा के अनुसार, जब वह निकल पड़े, तब तू उससे वाद-विवाद करेगा।” 11 सितम्बर, 2001 की घटना संसार और कलीसिया में तत्काल ही वाद-विवाद का विषय बन गई। आज तक—बीस वर्ष से भी अधिक समय बाद—अब भी इस बात का विरोध किया जाता है कि उन घटनाओं को इस्लाम के कार्य के रूप में माना जाए, न कि किसी प्रकार की वैश्विकतावादी षड्यन्त्र-रचना के रूप में। पिछले वर्षा के छिड़काव के आगमन से सम्बन्धित वाद-विवाद 11 सितम्बर, 2001 को आरम्भ हुआ, परन्तु जो वाद-विवाद संसार में चल रहे हैं, वे वह “वाद-विवाद” नहीं हैं जिसकी पहचान परमेश्वर के भविष्यवाणीमय वचन में की गई है। वह वाद-विवाद उन भविष्यद्वाणियों के विषय में है, जैसे कि वह जो आगे आती है।
“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.
«Бірде, Нью-Йорк қаласында болғанымда, түнгі мезгілде маған көкке қарай қабат үстіне қабат болып көтеріліп жатқан ғимараттарды көру бұйырылды. Бұл ғимараттар отқа төзімді деп кепілдендірілген еді, әрі олар өз иелері мен құрылысшыларын дәріптеу үшін тұрғызылған болатын. Бұл ғимараттар барған сайын биіктей берді, әрі олардың ішінде ең қымбат материал қолданылды. Осы ғимараттардың иелері өздеріне: “Құдайды қалай барынша ұлықтай аламыз?” — деген сұрақты қойып жүрген жоқ еді. Жаратқан Ие олардың ойында болған жоқ.»
“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.’
Аз дих: „О, да можеха онези, които по такъв начин влагат средствата си, да видят пътя си така, както го вижда Бог! Те трупат великолепни сгради, но колко безумни в очите на Владетеля на вселената са техните планиране и замисли. Те не изследват с всички сили на сърцето и ума как биха могли да прославят Бога. Те са изгубили от поглед това — първия дълг на човека.“
“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.
“Mar as foinsean na togalaichean àrda seo suas, rinn an luchd-seilbh gàirdeachas le uaill àrd-mhiannach gu robh airgead aca ri chleachdadh ann a bhith a’ sàsachadh an fhèin agus a’ dùsgadh farmad nan coimhearsnach. Fhuaradh mòran den airgead a chuir iad mar sin an seilbh tro fhòirneart ann an togail, tro bhith a’ pronnadh nam bochd. Dhìochuimhnich iad gu bheil anns na nèamhan cunntas ga chumail air gach gnothach-malairt; tha gach cùmhnant ana-ceart, gach gnìomh mealltach, air a chlàradh an sin. Tha an t-àm a’ teachd nuair a ruig daoine, nan ceilg agus nan àrdan, puing nach leig an Tighearna leo dol seachad air, agus ionnsaichidh iad gu bheil crìoch air fad-fhulangas Iehòbhah.”
“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.” Testimonies, volume 9, 12, 13.
«ئەو دیمەنەی دواتر لەبەردەممدا تێپەڕی، هۆشدارییەکی ئاگر بوو. پیاوان سەیری بیناکانە بەرز و بەگومان ئاگردەرنەبووانەکان کرد و گوتیان: “ئەوان بە تەواوی سەلامەتن.” بەڵام ئەم بینایانە بە شێوەیەک سووتان و تێکچوون، وەک ئەوەی لە قیر دروست کرابن. ئۆتۆمبیلەکانی کوژاندنەوەی ئاگر هیچ شتێکیان نەدەتوانی بۆ وەستاندنی ئەو وێرانکردنە بکەن. ئاگرکوژەرەکان نەتوانیان ئامێرەکان بەکاربهێنن.» Testimonies, volume 9, 12, 13.
The Adventist church immediately after September 11, 2001 sought to hide passages such as this from the world. How could this not be about New York City, and the enormously high buildings which the fire engines could not stop the ensuing fires? How could a passage such as this from the writings that the Adventist church professes to be written by a prophetess not be proclaimed from the rooftops after such a fulfillment as that?
کلیسای ادونتیست بلافاصله پس از ۱۱ سپتامبر ۲۰۰۱ کوشید عباراتی از ایندست را از جهان پنهان سازد. چگونه ممکن است این سخن دربارهٔ شهر نیویورک و ساختمانهای بهغایت بلند آن نباشد، همان ساختمانهایی که ماشینهای آتشنشانی نتوانستند آتشهای پس از آن را مهار کنند؟ چگونه ممکن است عبارتی چون این، از نوشتههایی که کلیسای ادونتیست مدعی است بهقلم یک نبیه نگاشته شدهاند، پس از چنان تحققی، از بامها اعلام نگردد؟
The arrival of the sprinkling of the latter rain, that marks the arrival of the prophetic “debate,” also identifies the final rebellion of Adventism, for it is there that they fully reject the clear and simple words of the one they identify as the prophetess to the remnant.
Иш энил кӏеп энгокъуро икхырыуашъ пчъыжьы ирэщӏэмрэ, пророчествэу «дебат» зэрэфэхъурэм къыщыщын, а зэманми Адвентизмым и мэкӏуакӏуэ и къэбэрдейрэ къыщыщын; сытым и щыӏэм ар къыщыщын, ахэр къэгъэсэбэпкӏэу, ӏэфӏыгъуэу, ахэр зэрызэхэгъэщӏыр зыхуэщӏырэ, ахэр зэджэу иджыри «къэмыщӏэщ» зэрыщӏырэм и пророчицэу къыщыщынэм и псалъэ къэбэрдейу, гупсысэу, къыхуэщӏэным ящӏэщ.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
«Шайтан … тоқтаусыз жалғанды тықпалап, шындықтан тайдыруға ұмтылады. Шайтанның ең соңғы алдауы — Құдай Рухының куәлігін күшінен айыру болмақ. “Аян жоқ жерде халық азады” (Нақыл сөздер 29:18). Шайтан Құдайдың қалдық халқында шынайы куәлікке деген сенімді шайқалту үшін, әртүрлі жолдармен және әртүрлі құралдар арқылы, асқан айлакерлікпен әрекет ететін болады.
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
«በምስክሮቹ ላይ ሰይጣናዊ የሆነ ጥላቻ ይነሣል። የሰይጣን ሥራ በእነርሱ ላይ ያላቸውን እምነት በቤተ ክርስቲያናት ዘንድ ማናጋት ይሆናል፤ ምክንያቱም፥ የእግዚአብሔር መንፈስ ማስጠንቀቂያዎችና ተግሣጾችና ምክሮች ቢታዘዙ፥ ሰይጣን ማታለያዎቹን ለማስገባትና ነፍሳትን በስሕተቶቹ ለማሰር እንዲህ ያለ ግልጽ መንገድ ሊያገኝ አይችልምና።» Selected Messages, book 1, 48.
The prophetic binding of both the wheat and the tares began on September 11, 2001, with the rebellion against the Spirit of Prophecy, which marked the conclusion of a progressive rebellion that began against the Bible in 1863.
Kehebatan pengikatan nubuat bagi kedua-dua gandum dan lalang bermula pada 11 September 2001, dengan pemberontakan terhadap Roh Nubuat, yang menandakan penutupan suatu pemberontakan yang beransur-ansur dan yang telah bermula terhadap Alkitab pada tahun 1863.
“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.
“މި ބައެއް ބަޔަކަށް ވެސް ބުނެވޭ އެކަމަކީ، މި ދުނިޔޭގައި ހުރި އެހެން ކޮންމެ ބަޔަކަށްވުރެ ކުރިން ހައްޤު އަޅުގަނޑުމެންނަށް އޮތްކަމެވެ. އެހެންވާތީ އަޅުގަނޑުމެންގެ ދިރިއުޅުންނާއި ސިފަ އެފަދަ އީމާނަކާ އެއްގޮތަށް ހުންނަންވާނެއެވެ. މިހާރު އަޅުގަނޑުމެންގެ މަތީގައި އެ ދުވަސް ކައިރިވެއްޖެއެވެ؛ އެ ދުވަހު ސާލިހުން އުޑުގެ ގޮދާނަށް ގެންދެވޭ އަގުހުރި އޮށާޅު ބަންދުބަންދުކޮށް ބަންދެވޭއިރު، ފާފަވެރިން ދެން ފަހުގެ ބޮޑު ދުވަހުގެ އަނދާ އަލިފާނަށް ޖަމާކުރެވޭ ވަށައެންނެވެ. ނަމަވެސް ގޮދަންނާއި ވަށައެން ‘ހަނޑާން އަންނަންދެން އެކުގައި ބޮޑުވެއެވެ.’” Testimonies, volume 5, 100.
How could Adventism ignore the following passage that states directly that when these buildings came down Revelation eighteen, verse one through three would be fulfilled?
Seyə gəlen binalar dağaçanda, Vəhy on sekiz, birden üçe çenli ýerine yetiriljekdigini gönüden-göni aýdýan aşakdaky parçany Adventizm nädip äsgermezlik edip bilerdi?
“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.
«Одоо Нью-Йорк далайн түрлэгийн асар их давалгаанд хамагдан үгүй болно гэж миний тунхагласан үг гарч байна уу? Үүнийг би хэзээ ч хэлж байгаагүй. Харин тэнд давхар давхараар сүндэрлэн босож буй аварга барилгуудыг харахдаа би: “Эзэн газар дэлхийг аймшигтайгаар сэгсрэхээр өндийн босох үед ямар аймшигт үзэгдлүүд болох бол оо! Тэгвэл Илчлэлт 18:1–3-ын үгс биелэх болно” гэж хэлсэн. Илчлэлтийн арван наймдугаар бүлэг бүхэлдээ газар дэлхий дээр ирэх зүйлийн тухай анхааруулга юм. Гэвч Нью-Йорк дээр яг юу ирэх талаар надад онцгой гэрэл байхгүй; зөвхөн нэгэн өдөр тэндэх агуу барилгууд Бурханы хүчний эргүүлэн, тонгорон хаях үйлчлэлээр нурж унахыг би мэднэ. Надад өгөгдсөн гэрлээс би сүйрэл дэлхийд байгааг мэднэ. Эзэнээс гарах ганц үг, Түүний сүр хүчний ганцхан хүрэлтээр эдгээр аварга байгууламжууд нуран унах болно. Бидний төсөөлж ч үл чадах аймшигт үзэгдлүүд болно». Review and Herald, July 5, 1906.
The issue we are addressing here is not whether these passages were fulfilled on September 11, 2001, for they absolutely were, but the issue we are seeking to address is the “debate” that would begin at that time. The debate was over correct or incorrect methodology. The Adventist church began its rejection of the fourteen rules of prophetic interpretation of William Miller in 1863, and they have progressed to the point now where you cannot purchase a book of biblical study written by Adventist theologians that isn’t repeatedly endorsed by the theologians of apostate Protestantism and Roman Catholicism. From 1863 to 2001, and still today, the methodology that was originally represented by William Miller’s rules of prophetic interpretation were set aside for the methodology of Roman Catholicism and apostate Protestantism. The prophetic “debate” that began when Revelation eighteen, verses one through three were fulfilled was over true or false methodology.
ئِڠكَارا يڠ كيتا تڠني دي سيني بوكَنله ساما اَدا ڤَتِيقَن-ڤَتِيقَن اين تله دِڤِنوهي ڤادا 11 سبتمبر 2001، كرانا سسوڠݢوهڽ ايا ممڠ تله دِڤِنوهي؛ تتاڤي ڤِرسؤالن يڠ هندق كامي بَهَس اياله “ڤربهاسَن” يڠ اكن برمولا ڤادا وقتو ايتو. ڤربهاسَن ايتو اداله تنتڠ منهج يڠ بتول اتاو يڠ ساله. ݢريجا Adventist مولا منولق امڤت بلس قاعده تفسير نبوي ويليام ميلر ڤادا 1863، دان مريك تله برلنجك هينڬا كا تاهڤ كيني يڠ مانه توان تيدق دافت ممبلي سبواه بوكو ڤڠاجين الكتاب يڠ ديتوليس اوليه اهلي-اهلي الهٰهي Adventist يڠ تيدق بركالي-كالي ديسوکوڠ اوليه اهلي-اهلي الهٰهي Protestan murtad دان Roman Catholicism. دري 1863 هينڬا 2001، دان مسيح هيڠݢا هاري اين، منهج يڠ اسلڽ ديوكيلكن اوليه قاعده-قاعده تفسير نبوي ويليام ميلر تله دكتيڤيكن دان دڬنتيكن دڠن منهج Roman Catholicism دان Protestan murtad. “ڤربهاسَن” نبوي يڠ برمولا اڤابيلا Revelation lapan belas، ايات satu hingga tiga دِڤِنوهي، اداله تنتڠ منهج يڠ بنر اتاو ڤالس.
We will continue our consideration of the “debate” of chapter twenty-seven of Isaiah in the next article.
Aya ngagiji our consideration ni “debate” ni chapter twenty-seven of Isaiah sa sunod nga article.
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
«اللازم إنّه نعرف بروحنا شنو يشكّل المسيحية، وشنو هو الحق، وشنو هو الإيمان اللي استلمناه، وشنو هي قوانين الكتاب المقدس—القوانين المعطاة إلنا من أعلى سلطة». The 1888 Materials, 403.