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.
Nous examinons le chapitre vingt-sept d’Ésaïe, car il établit le contexte des chapitres suivants d’Ésaïe. Ces chapitres suivants désignent la pluie de l’arrière-saison comme la méthodologie biblique appropriée. Cette méthodologie, lorsqu’elle est reconnue et mise en œuvre, révèle le message prophétique qui, s’il est accepté, produit une expérience correspondante.
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.
ថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១ បទចម្រៀងដែលត្រូវច្រៀងចំពោះប្រជាជននៃព្រះដែលស្ថិតក្រោមសេចក្តីសញ្ញាចាស់ គឺជាប្រជាជនសេវេនដេ អាឌվենទីស្ត នោះ គឺថា ពួកគេកំពុងត្រូវបានរំលងឲ្យផុតទៅក្នុងនាមជាប្រជាជនរបស់ព្រះ ពីព្រោះពួកគេមិនបានបង្កើតផលផ្លែដែលព្រះបានបំណងទុកឲ្យចម្ការទំពាំងបាយជូររបស់ទ្រង់បង្កើតឡើយ។ បទចម្រៀងនោះត្រូវតែផ្អែកលើទំនាក់ទំនងនៃសេចក្តីសញ្ញា ដែលតំណាងដោយចម្ការទំពាំងបាយជូរដែលព្រះបានដាំ និងតំណាងផងដែរដោយការបដិសេធរបស់ពួកគេចំពោះថ្មនៃការជំពប់ដួលនៅឆ្នាំ ១៨៦៣។ ពួកគេបានក្លាយជា ឡៅឌីសេ ក្នុងឆ្នាំ ១៨៥៦ ហើយអស់រយៈពេលប្រាំពីរឆ្នាំ ឬ «ប្រាំពីរដង» ឬ ពីរពាន់ប្រាំរយម្ភៃថ្ងៃ ព្រះបានស្វែងរកការចូល ប៉ុន្តែពួកគេបានបិទទ្វារទាស់នឹងទ្រង់នៅឆ្នាំ ១៨៦៣។
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.
Depuis le 11 septembre 2001, ils sont liés en bottes en vue d’être entièrement vomis de sa bouche lors de la loi du dimanche. Le message à chanter à l’adventisme depuis le 11 septembre 2001 est le message à Laodicée, lequel est le message de la vigne contenant la pierre d’achoppement qui écrase tous ceux qui refusent de « voir » et de « goûter » la pierre précieuse. La promesse faite aux Laodicéens dans le passage d’Ésaïe est que tout adventiste qui choisit d’accepter cet avertissement final a encore le temps de « saisir » la « force » du Christ, afin qu’il « fasse la paix avec » le Christ, car le Christ est encore disposé à « faire la paix avec » eux. Mais au cri de minuit, juste avant la loi du dimanche qui vient bientôt, cette occasion prendra fin pour toujours.
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.
Sa panahong nagsimula noong Setyembre 11, 2001, ipinangako ng Dios na yaong mga “noong una ay hindi bayan,” “isang ugat mula sa tuyong lupa,” ay “mag-uugat,” “mamumulaklak at magsusupling, at pupunuin ang mukha ng sanglibutan ng bunga.” Ang nagpapamukadkad at nagpapasibol sa ugat ni Jesse ay ang huling ulan, sapagka’t ang ugat na mamumulaklak at magsusupling ay itinadhanang ayon sa hula na maging watawat na itataas, at ang watawat ay ang ugat ni Jesse.
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.
Et en ce jour-là, il y aura une racine de Jessé, dressée comme une bannière pour les peuples; vers elle se tourneront les nations, et le lieu de son repos sera glorieux. Ésaïe 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.
Ff dambɛtɛɛra ye Jɛsi saliya ni kɔnɔgɔ la ka faamu ni toli daminɛ sisan Sɛtanburu 11, 2001, ani Kari-don Sibiiri sariyala min bɛ na kɛ kɔfɛ, o waati la, saliya bɛ dugukolo bɛɛ fa ni jɔli ye. Sibiiri sariyala min bɛ Esayi sura mugan fila ni wolonwula la, o ye taarikɛ ɲɛnabɔli ye min fana bɛ taamasiyɛn kɛ Daniyɛli kitabula sura kelen fɔ sura saba la. Dambɛtɛɛra daminɛ ye ka sirin-sirin si min na siyaaw yé dɔgɔkun na Sɛtanburu 11, 2001, ni silameya min ye Sɔrɔsaba Woyi saba-ɲɛnan ye, k’a bila ka taa, kɔfɛ ka a minɛ tɛmɛntan na.
“‘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.
« Le commencement de ce temps de détresse », mentionné ici, ne se rapporte pas au moment où les fléaux commenceront à être répandus, mais à une courte période qui les précède, alors que Christ est dans le sanctuaire. En ce temps-là, tandis que l’œuvre du salut s’achève, la détresse viendra sur la terre, et les nations seront irritées, mais retenues de manière à ne pas empêcher l’œuvre du troisième ange. En ce temps-là, la « pluie de l’arrière-saison », ou le rafraîchissement venant de la présence du Seigneur, viendra pour donner de la puissance à la voix forte du troisième ange, et préparer les saints à subsister durant la période où les sept derniers fléaux seront répandus. 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.
Au passage considéré, Sœur White précise qu’il existe une courte période durant laquelle le salut demeure encore ouvert. Le « temps de détresse » dont elle traite est distinct du grand temps de détresse, lequel commence lorsque le temps de grâce prend pleinement fin. Dans l’adventisme, on le désigne à juste titre comme « le petit temps de détresse », par rapport au grand temps de détresse qui commence lorsque Michaël se lève. Le « petit temps de détresse » désigne la période où la ruine nationale commence avec la loi dominicale imminente, et se poursuit jusqu’à la clôture du temps de grâce.
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.
منذ 11 سبتمبر 2001 وحتى قانون الأحد، يُصوَّر في هذا التاريخ التطهيرُ الأخير والدينونةُ الأخيرة للأدفنتية على أنهما يقعان أثناء «الرشّ» من المطر المتأخر. تلك هي الفترة التي يبدأ فيها المطر المتأخر، الذي هو أيضًا «الانتعاش»، على هيئة «رشّ»، ثم يتقدّم إلى أن يبلغ الانسكاب الكامل عند قانون الأحد. وفي تلك الفترة، التي تبدأ حين يجعل إسلامُ الويل الثالث الأممَ تغضب، يبدأ المطر المتأخر في الهطول، فيدرك بعضُ الناس المطرَ المتأخر ويقبلونه، بينما لا يدركه بعضٌ آخر. وبعضهم يميّز أن شيئًا ما يحدث، لكنه لا يفهم ما هو، فيتخذ موقفًا دفاعيًا في مواجهته.
“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.
«Viele haben es in großem Maße versäumt, den Frühregen zu empfangen. Sie haben nicht alle Segnungen erlangt, die Gott ihnen auf diese Weise bereitet hat. Sie erwarten, dass der Mangel durch den Spätregen ausgeglichen werde. Wenn die reichste Fülle der Gnade verliehen werden wird, beabsichtigen sie, ihre Herzen zu öffnen, um sie zu empfangen. Darin begehen sie einen schrecklichen Irrtum. Das Werk, das Gott im menschlichen Herzen begonnen hat, indem Er Sein Licht und Seine Erkenntnis schenkte, muss beständig weitergeführt werden. Jeder Einzelne muss sich seiner eigenen Notwendigkeit bewusst werden. Das Herz muss von jeder Befleckung entleert und für das Innewohnen des Geistes gereinigt werden. Durch das Bekennen und Verlassen der Sünde, durch ernstliches Gebet und die Weihe ihrer selbst an Gott bereiteten sich die ersten Jünger auf die Ausgießung des Heiligen Geistes am Pfingsttag vor. Dasselbe Werk, nur in größerem Maße, muss jetzt getan werden. Damals hatte der menschliche Mitarbeiter nur um den Segen zu bitten und auf den Herrn zu warten, damit Er das Werk an ihm vollende. Gott ist es, der das Werk begonnen hat, und Er wird Sein Werk vollenden und den Menschen in Jesus Christus vollkommen machen. Doch darf die Gnade, die durch den Frühregen dargestellt wird, keinesfalls vernachlässigt werden. Nur diejenigen, die dem Licht gemäß leben, das sie haben, werden größeres Licht empfangen. Wenn wir nicht täglich darin voranschreiten, die tätigen christlichen Tugenden im Leben darzustellen, werden wir die Offenbarungen des Heiligen Geistes im Spätregen nicht erkennen. Er mag auf Herzen rings um uns her fallen, doch werden wir ihn weder unterscheiden noch empfangen.» Testimonies to Ministers, 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.
Mvua ya mwisho sasa inanyesha, na wapo wanaoitambua, na kwa hiyo huipokea; na wapo wasioitambua, na kwa hiyo hawaipokei. Mvua ya mwisho lazima itambuliwe ili ipokewe. Mvua ya mwisho si uzoefu tu peke yake; ni uzoefu unaozalishwa na ujumbe, lakini ujumbe huo waweza kupokewa tu pale mbinu sahihi inapotumiwa kuuthibitisha. Bila kuitambua mbinu inayouthibitisha ujumbe wa mvua ya mwisho, karibu haiwezekani kuelewa masomo ya kiunabii yanayowakilishwa katika kuinuka na kuanguka kwa falme kama yalivyowekwa katika vitabu vya Danieli na Ufunuo.
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.
দুনিয়ার উদ্দেশে উত্তোলিত যে পতাকা, যিশাইয়া তাকে “যিশয়ের মূল” বলে চিহ্নিত করেছেন; এবং সাতাশ অধ্যায়ে যারা “যাকোব হইতে আসে,” তারা “মূল ধারণ করে।” যারা “যিশয়ের মূল,” তাহারাই সেখানে “ইস্রায়েল” বলিয়াও চিহ্নিত; এবং তাহারাই সেই সকল, যারা প্রথমে পুষ্পিত ও কুঁড়িত হয়, এবং পরবর্তীতে জগৎকে ফলে পরিপূর্ণ করে। প্রকৃতির বিধান ভবিষ্যদ্বাণীর বিধানের পরিপন্থী নয়, কারণ প্রকৃতি ও ভবিষ্যদ্বাণী উভয়ই একই বিধানদাতার দ্বারা উৎপন্ন। কোনো উদ্ভিদ ফল ধারণ করিবার পূর্বে, কুঁড়ির দ্বারা এবং পরবর্তীতে পুষ্পের দ্বারা প্রমাণিত নিদ্রাস্থা হইতে প্রথমে জাগ্রত হইতে হয়। আধ্যাত্মিক ইস্রায়েল, যে “যিশয়ের মূল,” সে বৃষ্টির এক ক্রমবর্ধমান বর্ষণ গ্রহণ করে। ইহা “ছিটানো” দ্বারা আরম্ভ হয় এবং পরে পূর্ণ বর্ষণে পরিণত হয়, যখন পতাকার দ্বারা উপস্থাপিত ফলে জগৎ পরিপূর্ণ হয়।
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.
Nilang izkapitulo bente-siyete ti Isaias, ti pannakairugi ti pannakaiwaras ti tudo ket naipakita a mapasamak idiay panawen a dagiti sabong ket “agpudot.” Idi umuna a “agpudot”da, ti tudo ket mailasin a naibuybuya “a sipapaut.” “A sipapaut, inton agpudot.” Iti Septiembre 11, 2001, ti pannakaiwaras ti udan iti maudi a tiempo ket nangrugi a maibuybuya “a sipapaut,” ta iti dayta a tiempo dagiti trigo ken zizaña, wenno dagiti masirib ken dagiti maag, ket nairaman pay laeng a sangsangkamaysa.
“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.
“Umenekano mkuu wa Roho wa Mungu, ambao huutia nuru ulimwengu wote kwa utukufu wake, hautakuja mpaka tutakapokuwa watu walioangaziwa, wanaojua kwa uzoefu maana ya kuwa watenda kazi pamoja na Mungu. Tutakapokuwa na wakfu kamili wa moyo wote kwa utumishi wa Kristo, Mungu ataitambua hali hiyo kwa umwagiko wa Roho wake usio na kipimo; lakini jambo hili halitatokea ilhali sehemu kubwa zaidi ya kanisa si watenda kazi pamoja na Mungu. Mungu hawezi kumwaga Roho wake wakati ubinafsi na kujisitiri nafsi vinapoonekana wazi hivyo; wakati roho inapotawala ambayo, kama ingewekwa katika maneno, ingeeleza jibu lile la Kaini,—‘Je, mimi ni mlinzi wa ndugu yangu?’ Ikiwa kweli ya wakati huu, ikiwa ishara zinazozidi kuongezeka kila upande, zinazoshuhudia kwamba mwisho wa mambo yote umekaribia, hazitoshi kuamsha nguvu zilizolala za wale wanaokiri kuijua kweli, basi giza linalolingana na nuru ambayo imekuwa ikiangaza litawapata nafsi hizi. Hakuna hata mfano wa udhuru kwa kutokujali kwao ambao wataweza kuuwasilisha kwa Mungu katika siku ile kuu ya hesabu ya mwisho. Hakutakuwa na sababu ya kutoa kuhusu kwa nini hawakuishi na kutembea na kutenda kazi katika nuru ya kweli takatifu ya neno la Mungu, na hivyo kuufunulia ulimwengu uliotiwa giza na dhambi, kwa mwenendo wao, huruma yao, na juhudi yao, kwamba nguvu na uhalisi wa injili havingeweza kupingwa.” 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.”
Ésaïe vingt-sept présente l’histoire du commencement de l’effusion de la pluie de l’arrière-saison, lorsque la racine pousse d’une terre desséchée, puis tout au long du processus jusqu’à ce que la terre soit remplie de fruit. Le chapitre indique que « c’est avec mesure, quand elle pousse, que tu débattras avec elle ». Lorsque la pluie de l’arrière-saison est mesurée comme une « aspersion », Sœur White déclare que la pluie de l’arrière-saison « peut tomber sur les cœurs tout autour de nous, mais nous ne la discernerons ni ne la recevrons ».
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.”
En ce faisant, elle désigne une Église mêlée de personnes dont les unes reconnaissent la chute de la pluie, et les autres ne la reconnaissent pas. Dans le passage précédent, elle indique que, lorsque Dieu répand la pluie de l’arrière-saison sans mesure, cela marque le moment où il n’y a plus de mélange de vierges sages et de vierges folles, en déclarant : « Lorsque nous aurons une consécration entière et de tout cœur au service du Christ, Dieu en reconnaîtra la réalité par une effusion de son Esprit sans mesure ; mais cela n’aura pas lieu tant que la plus grande partie de l’Église ne sera pas ouvrière avec Dieu. »
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.
Ɔfaa kɛse no a ɛwɔ asafo no mu, anaa asafo no mu dɔm no, wɔgyina hɔ ma wɔn a wɔyɛ mmeawa nkwaseafoɔ wɔ Mateo aduonu-num mu, efisɛ Kyerɛwsɛm mu no “bebree” na wɔfrɛ wɔn, na “kakraa bi” na wɔpaw wɔn. Wɔnam ɔsoro ahyɛdeɛ so twe nyansafoɔ ne nkwaseafoɔ no mu guare wɔ anadwo mfinimfini mu ahokyere no mu, a ɛdi Memeneda da mmara a ɛrebɛba ntɛm no anim. Saa ntetewmu no ma ɔman bi siesie wɔn a afei wɔbɛtumi agye Honhom no hwiegu ma ɛyɛ pɛ wɔ osutɔ a ɛtwa toɔ no mu na wɔadane “ɔman a wɔwo no da koro mu” no. Afei Yese nhini no bɛma so sɛ frankaa, na ahyɛ wiase nyinaa ma aba.
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.
Исаия, двадцать седьмая глава, указывает, что когда поздний дождь начал изливаться «мерою», 11 сентября 2001 года, «ты будешь состязаться с ним». «Мерою, когда он пойдёт, Ты будешь состязаться с ним». Событие 11 сентября 2001 года немедленно стало предметом споров в мире и в церкви. И по сей день — более чем двадцать лет спустя — всё ещё существуют доводы против того, чтобы приписывать эти события деянию ислама, в противоположность некоей форме глобалистского заговора. Спор, связанный с приходом кропления позднего дождя, начался 11 сентября 2001 года, но споры, ведущиеся в мире, не являются тем «состязанием», которое обозначено в пророческом Слове Божьем. Это состязание касается таких предсказаний, как то, что следует далее.
“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.
«Un jour, alors que je me trouvais à New York, je fus appelée, au cours de la nuit, à contempler des édifices qui s’élevaient, étage après étage, vers le ciel. Ces bâtiments étaient garantis comme étant à l’épreuve du feu, et ils avaient été construits pour glorifier leurs propriétaires et leurs bâtisseurs. Toujours plus haut ils s’élevaient, et l’on y employait les matériaux les plus coûteux. Ceux à qui appartenaient ces édifices ne se demandaient pas: “Comment pouvons-nous le mieux glorifier Dieu?” Le Seigneur n’était pas dans leurs pensées. »
“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.’
«Je me disais: “Oh! si ceux qui investissent ainsi leurs biens pouvaient voir leur conduite comme Dieu la voit! Ils entassent de magnifiques bâtiments; mais combien leur planification et leurs desseins sont insensés aux yeux du Souverain de l’univers! Ils n’étudient pas, de toutes les puissances du cœur et de l’esprit, comment ils peuvent glorifier Dieu. Ils ont perdu de vue ceci, le premier devoir de l’homme.”»
“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.
عندما ارتفعت هذه الأبنية الشامخة، ابتهج أصحابها بكبرياءٍ طموح، إذ كان لديهم مالٌ يستخدمونه في إرضاء ذواتهم وإثارة حسد جيرانهم. وكثيرٌ من المال الذي استثمروه على هذا النحو قد حُصِّل بالابتزاز، وبسحق الفقراء وإرهاقهم. وقد نسوا أن في السماء يُحفَظ حسابٌ لكل معاملةٍ تجارية؛ وكل صفقةٍ جائرة، وكل عملٍ احتيالي، مُسجَّل هناك. ويأتي وقتٌ يبلغ فيه الناس، في احتيالهم ووقاحتهم، حدًّا لا يسمح الرب لهم أن يتجاوزوه، وسيتعلّمون أن لأناة يهوه حدًّا.
“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.
შემდეგ ჩემს წინაშე წარმოჩნდა ხანძრის განგაში. ადამიანები შეჰყურებდნენ მაღალ და ვითომდა ცეცხლგამძლე შენობებს და ამბობდნენ: „ისინი სრულიად უსაფრთხოა“. მაგრამ ეს შენობები ისე დაიწვა, თითქოს ფისისაგან ყოფილიყო გაკეთებული. სახანძრო ტუმბოებს ვერაფერი შეეძლოთ განადგურების შესაჩერებლად. მეხანძრეებს არ ძალუძდათ ტუმბოების ამოქმედება.“ 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?
Adventistkyrkan sökte omedelbart efter den 11 september 2001 att dölja sådana avsnitt som detta för världen. Hur skulle detta inte kunna handla om New York City och de oerhört höga byggnader vilkas efterföljande bränder brandbilarna inte kunde hejda? Hur skulle ett sådant avsnitt ur de skrifter som Adventistkyrkan bekänner vara skrivna av en profetissa inte förkunnas från hustaken efter en sådan uppfyllelse som denna?
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.
La venue de l’aspersion de la pluie de l’arrière-saison, qui marque l’arrivée du « débat » prophétique, identifie également la rébellion finale de l’adventisme, car c’est là qu’ils rejettent pleinement les paroles claires et simples de celle qu’ils reconnaissent comme la prophétesse du reste.
“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.
«Сатана постоянно навязывает поддельное, чтобы увести от истины. Самым последним обольщением сатаны будет сделать свидетельство Духа Божьего недейственным. „Без откровения свыше народ необуздан“ (Притчи 29:18). Сатана будет действовать изобретательно, различными способами и через различные средства, чтобы поколебать доверие остатка Божьего народа к истинному свидетельству. »
“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.
«Куәліктерге қарсы шайтандық өшпенділік тұтанады. Шайтанның әрекеттері шіркеулердің оларға деген сенімін шайқалтуға бағытталады, себебі егер Құдай Рухының ескертулері, әшкерелеулері және кеңестері ескерілсе, Шайтан өз алдауларын енгізіп, жандарды өз адасуларына байлап қою үшін соншалық айқын жолға ие бола алмайды». 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.
Kufungwa kwa kinabii kwa ngano na magugu kulianza tarehe 11 Septemba, 2001, kwa uasi dhidi ya Roho ya Unabii, ambao uliashiria hitimisho la uasi wa hatua kwa hatua ulioanza dhidi ya Biblia mnamo 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.
«Nnabantu, tweyita nti tulina amazima nga twasooka abantu abalala bonna abali ku nsi. Kale obulamu bwaffe n’empisa zaffe birina okukwatagana n’okukkiriza ng’okwo. Olunaku luli kumpi nnyo lwe balibikkiriza abatuukirivu ng’eŋŋaano ey’omuwendo mu bibbo okuteekebwa mu ggwanika ery’omu ggulu, ate ababi bo, ng’omuddo, balikung’aanyizibwa ku muliro egy’olunaku olusembayo olukulu. Naye eŋŋaano n’omuddo ‘bikula wamu okutuusa amakungula lwe galituuka.’» 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?
Comment l’adventisme pourrait-il ignorer le passage suivant, qui déclare directement que, lorsque ces édifices s’écrouleraient, Apocalypse dix-huit, versets un à trois, s’accomplirait ?
“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.
“Na liye liloba oyo nasakolaki ete New York ekolongolama na mbonge monene ya mayi? Yango nalobá naino te. Nalobaki ete, wana nazalaki kotala bandako minene oyo ezalaki kotongama kuna, etando likolo ya etando, ‘Bimonaneli ya nsɔmɔ boni ekosalema ntango Nkolo akotelema mpo na koningisa mabele na ndenge ya nsɔmɔ! Bongo maloba ya Emoniseli 18:1–3 ekokokisama.’ Mokapo mobimba ya zomi na mwambe ya Emoniseli ezali likebisi mpo na oyo ezali koya likoló ya mabele. Kasi nazali na pole moko te ya sikisiki na oyo etali oyo ezali koya likoló ya New York, longola kaka ete nayebi ete mokolo moko bandako minene kuna ekobwakama na kobongwana mpe kobongwana lisusu ya nguya ya Nzambe. Longola na pole oyo epesameli ngai, nayebi ete libebi ezali kati na mokili. Liloba moko uta na Nkolo, kosimba moko ya nguya na ye ya makasi, mpe bandako minene oyo ya kilo ekokweya. Bimonaneli ekosalema oyo nsɔmɔ na yango tokoki ata kokanisa te.” 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.
Mushkiladda aynu halkan ka hadlayno ma aha in tuducyadani ay rumoobeen iyo in kale 11-kii Sebtembar, 2001, waayo si buuxda ayay u rumoobeen; hase yeeshee qodobka aynu doonayno inaan ka hadalno waa “dooddii” markaas bilaabatay. Dooddu waxay ku saabsanayd hab-raac sax ah ama hab-raac khaldan. Kaniisadda Adventist-ku waxay billowday diidmadeeda afarta iyo tobanka qaanuun ee fasiraadda wax sii sheegidda ee William Miller sannadkii 1863, waxayna hadda gaadheen heer aanad iibsan karin buug daraasad Kitaabiga ah oo ay qoreen culimada fiqiga ee Adventist-ka oo aan si isdaba joog ah u ansixin culimada fiqiga ee Protestantism-ka riddaysan iyo Roman Catholicism-ka. Laga soo bilaabo 1863 ilaa 2001, welina maanta, hab-raacii markii hore uu matalayay qawaaniinta William Miller ee fasiraadda wax sii sheegidda waa la dhinac maray, iyadoo loo beddelay hab-raaca Roman Catholicism-ka iyo Protestantism-ka riddaysan. “Dooddii” nebiyadeed ee bilaabatay markii Muujintii siddeed iyo tobnaad, aayadaha kow ilaa saddex, ay rumoobeen waxay ku saabsanayd hab-raac run ah ama been ah.
We will continue our consideration of the “debate” of chapter twenty-seven of Isaiah in the next article.
Nous poursuivrons, dans le prochain article, notre examen du « débat » du chapitre vingt-sept d’Ésaïe.
“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.
« Nous devrions savoir par nous-mêmes en quoi consiste le christianisme, ce qu’est la vérité, quelle est la foi que nous avons reçue, quelles sont les règles de la Bible — les règles qui nous ont été données par la plus haute autorité. » The 1888 Materials, 403.