Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.
Suster White asring mratelakaké bilih piwulang-piwulang kenabian ingkang kedah dipunmangertosi punika kagambaraken lumantar munggah lan ambrukipun karajan-karajan.
“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.
“Saka munggah lan rubuhipun bangsa-bangsa kados ingkang dipun cethakaken wonten ing kitab Daniel lan Kitab Wahyu, kita kedah sinau sepinten boten ajinipun kamulyan lahiriah lan kadonyan kemawon. Babil, kanthi sakathahing kakiyatan lan kaluhuranipun, ingkang boten nate malih kasawang déning jagad kita wiwit wekdal punika,—kakiyatan lan kaluhuran ingkang tumraping tiyang-tiyang ing jaman punika katingal mekaten tetep lan langgengipun,—sampun sirna kanthi saèstu! Kados ‘kembang suket,’ punika sampun pejah. Yakobus 1:10. Mekaten ugi karusakanipun karajan Medo-Persia, lan karajan-karajan Yunani saha Rum. Lan mekaten ugi sirnanipun sadaya prekawis ingkang boten ndarbeni Allah minangka dhasaripun. Namung punika ingkang kaiket kaliyan karsa-Nipun, lan nglairaken watak-Nipun, ingkang saged lestari. Prinsip-prinsip-Nipun punika satunggaling prekawis ingkang jejeg lan ajeg piyambak ingkang dipun mangertosi déning jagad kita.” Nabi-nabi lan Para Raja, 548.
The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.
“Muncul lan tumbangé” karajan-karajan sing kaandharaké ana ing kitab Daniel lan Wahyu iku dadi titik pusaté pendekatan sing bener tumrap panyinaon nubuat. Tumbangé Babil ditipèkaké déning tumbangé Babelé Nimrod ing Purwaning Dumadi bab sewelas. Banjur ana ing Daniel bab lima, Babil ambruk maneh. Riwayaté kapapaan nalika munggah marang kakuwasan ing taun 538, lan tumbangé sawisé iku ing taun 1798, uga dadi tipé tumrap tumbangé Babil sing pungkasan, awit kakuwasan kapapaan iku miturut nubuat yaiku Babil kasukman. Kapapaan ambruk ing taun 1798, lan Wahyu bab wolulas njlentrehaké tumbangé sing pungkasan. Ana ing Daniel bab sewelas, ayat patang puluh lima, kapapaan, sing ana ing kono diwakili minangka ratu saka lor, tekan pungkasané tanpa ana siji waé sing nulungi. Iki kelakon nalika mangsa kasempatan sih-rahmat katutup, awit ayat patang puluh lima saka bab sewelas lan ayat siji saka bab rolas makili riwayat sing padha.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.
Lan dhèwèké bakal ngedegaké kémah-kémah kratoné ana ing antarané segara-segara, ing gunung suci kang mulya; nanging dhèwèké bakal tekan ing pungkasané, lan ora ana wong siji waé kang bakal nulungi dhèwèké. Lan ing wektu iku Mikhaèl bakal jumeneng, pangéran agung kang jumeneng kanggo para anaké bangsamu; lan bakal ana mangsa kasangsaran, kang kaya mangkono durung tau ana wiwit ana bangsa tekan wektu iku uga; lan ing wektu iku bangsamu bakal kapitulungan, yaiku saben wong kang ketemun katulis ana ing kitab. Daniel 11:45, 12:1.
The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.
Pesening malaékat kapindho iku katata adhedhasar kasunyatan manawa Babul wis ambruk kaping pindho. Babul harfiah, kang kaawakaké déning Nimrod lan Belsyazar, ambruk kaping pindho, lan Babul rohani ambruk ing taun 1798, lan mengkono maneh nalika mangsa panggawéné sih-rahmat tumrap manungsa katutup.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Banjur ana malaékat liyané mèlu rawuh, pangandikané: “Babil iku wus rubuh, wus rubuh, kutha gedhé iku, awit dhèwèké wis gawé sakehing bangsa ngombé anggur bebenduning jinahe.” Wahyu 14:8.
The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.
Pangulangan bab rubuhe Babilon ing malaékat kapindho maringi dhasar pambenaran profetik kanggo ngenali manawa panggandhenganing tembung-tembung lan ukara-ukara ing sajroning Kitab Suci iku minangka pralambang saka pesen gabungan malaékat kapindho lan Panguwuh Tengah Wengi. Iku uga njunjung dhuwur prinsip kang wis diidentifikasi déning Sister White, ngenani bilih panaliten bab wangsit dhedhasar munggah lan rubuhe karajan-karajan kang kawewakili ana ing kitab Daniel lan Wahyu. Iku njlentrehake gagasan manawa, supaya mangertos rubuhe Babilon, murid wangsit kudu nggabungake kabèh rubuhe Babilon, “line upon line,” kanggo netepake pesen profetik kang bener bab rubuhing Babilon kang pungkasan.
Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.
Tibane Babil kaping pindho ing warta malaékat kapindho iku adhedhasar paugeran kenabian kang netepake yèn kayekten iku diteguhaké lumantar paseksèné rong seksi. Kapindhoné tibane Babil ing sajroning warta iku nggambaraké metodologi kenabian kang ing Kitab Suci katandhani minangka udan pungkasan. Metodologi suci iku, yaiku udan pungkasan, minangka penerapan anggoné nglumpukaké manéka warna larik ramalan bebarengan, “larik ing ndhuwur larik.” Nalika metodologi iku dipigunakaké déning siswa ramalan, metodologi mau netepaké “warta” udan pungkasan. Warta udan pungkasan kang diteguhaké lumantar penerapan metodologi suci iku, sabanjuré diproklamasèkaké ing sajarah-sajarah kenabian kang kaimpun saka malaékat kapindho lan Panguwuh Tengah Wengi. Mangkono iku bener ana ing sajarah gerakan malaékat kapisan, lan mangkono uga bener ing jaman saiki, ing sajarah gerakan malaékat katelu.
Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.
Bab papat lan lima saka kitab Daniel nggambarake garis sajarah kang nyakup munggah lan wiwitaning Babil, kang diwakili déning Nebukadnésar ing bab papat, lan banjur ambruk lan pungkasaning Babil, kang diwakili déning Belsyazar ing bab lima. Bebarengan, kaloroné ngasilake satunggaling garis kenabian. Garis kenabian kang diasilake déning loro bab mau kudu dilandhesake ing sadhuwuring Daniel bab siji nganti telu, supaya netepake piwulang udan pungkasan.
The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.
Rong bab iku nyarujuki rubuhipun lan wungu malihipun Nebukadnésar lan rubuhipun sarta karusakanipun Bèlshatsar, lan marga saka iku uga nyarujuki rubuhipun Babil ing wiwitan lan pungkasaning garis. Garis wangsit ingkang kawangun déning rong bab punika kasusun adhedhasar Babil ingkang rubuh, wungu, lajeng rubuh malih. Kasunyatan punika piyambak sampun nedahaken bilih rong bab punika makili piwelingipun malaékat kaping kalih. Rong bab punika makili sajarahing kéwan bumi saking Wahyu tigang welas, lan ing sajarah punika piwelingipun malaékat kaping kalih lan Pambengoking Tengah Wengi kapratelakaken kaping kalih.
Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.
Mulané, sadurungé kita miwiti ngrembag bab papat lan lima saka Kitab Daniel, kita bakal nemtokaké metodologi suci kang dadi udan pungkasan, banjur kanthi migunakaké metodologi iku kita bakal nemtokaké pawarta saka udan pungkasan.
A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.
Tenger pratandha kang wigati ing sajarah malaékat kapisan lan kapindho yaiku metodologi kang kaawakili déning pranatan-pranatan William Miller bab panafsiran wangsit. Pranatan-pranatan mau dienggo déning manungsa kanggo ngidentifikasi pekabaran Tangi Tengah Wengi, lan pekabaran iku yaiku pekabaran udan pungkasan tumrap sajarah iku. Tenger pratandha kang wigati ing sajarah malaékat katelu yaiku metodologi kang kaawakili minangka “Kunci-Kunci Kenabian”. Pranatan-pranatan mau kudu dienggo bebarengan karo pranatan-pranatan William Miller kanggo ngidentifikasi pekabaran Tangi Tengah Wengi ing sajarah kita saiki, lan pekabaran kang saiki lagi ditegakaké déning pranatan-pranatan mau yaiku pekabaran udan pungkasan ing dina-dina wekasan. Pranatan-pranatan Miller nglambangaké udan wiwitan ing sajarah kenabian saka kéwan bumi, lan pranatan-pranatan mau kang digandhèngaké karo “Kunci-Kunci Kenabian” nglambangaké udan pungkasan ing sajarah kenabian saka kéwan bumi.
The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.
Udan pungkasan iku minangka metodologi kang dipigunakaké kanggo ngasilaké pekabaran. Ana wong-wong kang katipu merga padha ngupaya pengalaman udan pungkasan, tanpa luwih dhisik ngupaya pekabaran kang ngasilaké pengalaman mau. Gréja-gréja Pentakostal ing agama Kristen minangka tuladha cetha saka panyasaran iku. Jinis pituduh kang luput kang padha iku uga tinemu tumrap wong-wong kang satemené ngupaya pekabaran udan pungkasan, nanging padha nampik ngupaya metodologi kang ngenali lan netepaké pekabaran udan pungkasan. Tanpa metodologi kang bener, pekabaran kang bener ora bisa diidhèntifikasi. Tanpa pekabaran kang bener, pengalaman kang bener iku mokal.
The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.
Makna saka kasunyatan Kitab Suci iki ora dingertèni déning akèh wong, awit wong-wong mau durung tau nimbang kamungkinan yèn ana siji cara sing bener kanggo nyinau Kitab Suci, lan yèn ana akèh cara sing kliru kanggo nyinau Kitab Suci. Cara sing kliru kanggo nyinau Kitab Suci, yaiku sing adoh luwih kerep dipilih, yaiku masrahaké kapercayan marang panemuné wong liya bab apa sing diwulangaké déning Kitab Suci. Iki dadi prakara sing mangkono lumrah ana ing antarané manungsa, nganti saben gréja ngatur sawijining sistem kanggo nanggulangi kabutuhan semu saka para pasamuwané. Kabutuhan semu iku banjur ngasilaké pakaryan palsu, yaiku netepaké sawijining sistem pamingpin sing dianggep minangka para ahli rohani ing pangerten Kitab Suci, kang bakal nuntun kanthi bener pangertené para pasamuwan sing durung katrènan. Kitab Suci pancèn nyebutaké sawijining sistem sing tumata banget kanggo tatanan gréja, kang nyakup para pinituwa, para nabi, lan para guru, nanging Kitab Suci ora naté ndhukung karusakaning tatanan gréja sing ngasilaké sawijining sistem pamingpin sing wis ditahbisaké kanggo netepaké apa sing bener lan apa sing dudu bebener, lan sawisé iku, sapa sing bidat lan sapa sing dudu bidat.
Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.
Sinaua supaya kowe kabukti sarujuk ana ing ngarsané Gusti Allah, dadi sawijining buruh kang ora perlu isin, kang mretelakaké tembunging kayektèn kanthi bener. 2 Timotius 2:15.
A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.
Pimpinan pasamuwan kudu paring pitutur, menehi teguran, mulang, lan njaga supaya waspada marang piwulang-piwulang palsu lan wong-wong kang nyebarake piwulang palsu iku, nanging saben kita kudu “sinau supaya” awake dhewe “kabukti kaparengaké déning Allah,” kanthi “mbagekake tembunging kayekten kanthi bener.” Kanggo nindakake mangkono, kita kudu mangerteni metodologi kang diidentifikasi déning Kitab Suci minangka cara kang bener kanggo mbagekake tembunging kayekten kanthi bener. Kitab Yesaya ngaturake prakara-prakara iki ing sajroning konteks udan pungkasan, mula saka kono kita bakal miwiti.
In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.
Ing dina iku Pangéran kanthi pedhang-Né kang landhep, gedhé, lan rosa bakal ngukum Lewiatan, ula kang mleset; ya iku Lewiatan, ula kang meli-meli; lan Panjenengané bakal nyédani naga kang ana ing segara. Ing dina iku padha ngidungana marang dheweke, “Kebon anggur saka anggur abang.” Aku iki Pangéran kang ngreksa; Aku bakal nyirami saben wayah; supaya aja ana sing ngrusak, Aku bakal njaga iku rina lan wengi. Bebendu ora ana ing Aku; sapa ta kang bakal masang eri lan grambulan nglawan Aku ana ing perang? Mesthi Aku bakal nerobos ing antarané, Aku bakal ngobong kabèh bebarengan. Utawa karebèn wong mau nyekel kasekten-Ku, supaya dhèwèké bisa damai karo Aku; lan dhèwèké bakal damai karo Aku. Panjenengané bakal ndadèkaké wong-wong kang asalé saka Yakub padha oyod; Israèl bakal mekar lan metu tunas, lan ngebaki lumahing jagad kanthi woh. Apa Panjenengané wus nggebug dheweke kaya Panjenengané nggebug wong-wong kang nggebug dheweke? Utawa apa dhèwèké dipatèni manut pambantaiané wong-wong kang dipatèni déning dheweke? Kanthi ukuran, nalika iku wiwit metu, Paduka bakal ngadhepi iku; Panjenengané nahan angin-Né kang atos ing dina angin wetan. Mulané, kanthi iki pialané Yakub bakal disucekaké; lan iki kabèh wohé, yaiku ngilangaké dosané; nalika dhèwèké ndadèkaké kabèh watu mesbèh kaya watu kapur kang diremuk dadi pepes, wit-witan pangurbanan lan reca-reca ora bakal ngadeg manèh. Nanging kutha kang dikubengi beteng bakal dadi suwung, lan papan padunungan bakal ditinggal, lan kari kaya ara-ara samun; ana ing kono pedhèt bakal mangan, ana ing kono bakal turu, lan ngentèkaké pang-pangé. Nalika pang-pangé wus garing, bakal dipateni lan dipedhoti; para wanita teka lan ngobong iku; awit iku sawijining bangsa kang ora duwé pangerten; mulané Panjenengané kang nitahaké wong-wong mau ora bakal welas marang wong-wong mau, lan Panjenengané kang mbentuk wong-wong mau ora bakal maringi sih marang wong-wong mau. Lan bakal kelakon ing dina iku, yèn Pangéran bakal nglèthèk wiwit saka saluran kali gedhé nganti tekan lepen Mesir, lan kowé bakal diklumpukaké siji-siji, hé para anak Israèl. Lan bakal kelakon ing dina iku, yèn kalasangka gedhé bakal diunekaké, lan wong-wong kang meh tiwas ing tanah Asyur, lan para buwangan ing tanah Mesir, bakal teka lan padha nyembah marang Pangéran ing gunung suci ing Yérusalèm. Yesaya 27:1–13.
In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”
Ing artikel-artikel sadurungé, kita wis bola-bali ngrembag bab “panji” kang diunggahaké kanggo nimbali anak-anaké Allah liyané metu saka Babil. Ayat pungkasan saka Yesaya bab rong puluh pitu ngrembag pakaryané panji iku nalika ngandika, “kalasangka gedhé bakal diunekaké, lan wong-wong kang wus meh nemoni karusakan ing tanah Asyur bakal padha teka.” Asyur iku sawijining pralambang Babil ing jaman wekasan, lan wong-wong kang krungu piweling supaya metu saka Babil ing ayat iku, padha teka lan nyembah bebarengan karo wong-wong kang dipralambangaké minangka satus patang puluh papat ewu, kang miturut pratandha kenabian mapan ing “gunung suci ing Yerusalem.”
The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.
Ayat punika ngandika, “lan bakal kelakon ing dina punika.” “Dina punika,” inggih punika dinten nalika swanten kaping kalih saking Wahyu pasal wolulas nimbali para putra-putra Allah sanèsipun medal saking Babilon, dados latar tumrap sadaya pasal punika. Swanten kaping kalih saking Wahyu pasal wolulas, sesambat nalika angger-angger Minggu kaleksanan, nalika wanita tuna susila saking Tirus dipun élingi.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.
Lan aku krungu swara liyané saka swarga, pangandikané, Metua saka ing antarané dhèwèké, he para umat-Ku, supaya kowé aja mèlu nampani bagéan saka dosa-dosané, lan supaya kowé aja kataman paukuman-paukumané. Awit dosa-dosané wus tekan ing swarga, lan Gusti Allah wus ngèngeti piala-pialané. Wahyu 18:4, 5.
Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”
Yesaya bab kaping rong puluh pitu diwiwiti kanthi netepake dina sing padha kaya kang dadi pungkasaning bab iki, nalika ngandika, “Ing dina iku Pangeran Yehuwah kanthi pedhangé kang landhep, gedhé, lan rosa bakal ngukum Lewiatan, ula kang mlayu kanthi rikat, iya Lewiatan, ula kang meliwer-liwer; lan Panjenengané bakal nyembeleh naga kang ana ing segara.”
At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.
Nalika paugeran Minggu ditetepake, paukuman eksekutif Allah, sing mbales miturut kabeneran, wiwit tumiba marang karajan-karajan naga (Perserikatan Bangsa-Bangsa), kéwan galak (kapapaan) lan nabi palsu (Amérika Sarékat). Nalika paugeran Minggu ditetepake, nabi palsu katumbang minangka karajan kaping nem ing ramalan Kitab Suci, lan murtad nasional ngasilake karusakan nasional. Paugeran Minggu iku panggonan wiwitaning paukuman-paukuman eksekutif Allah tumiba marang naga, yaiku Iblis (lan karajané ing bumi digambarake minangka naga), kéwan galak lan nabi palsu. Iku paukuman sing lumaku saya tambah abot, kang diwiwiti nalika paugeran Minggu. Wiwitan lan pungkasaning pasal kaping rong puluh pitu kitab Yesaya iku paugeran Minggu, lan pasal iku nglambangake prakara-prakara tartamtu sing gegandhengan langsung karo sajarah kang nuntun marang lan sing lumaku sawisé paugeran Minggu.
We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?
Kita sami nimbang bab kaping pitulikur, awit bab punika netepaken latar kenabian tumrap bab kaping wolulikur lan kaping selangkung. Ing bab-bab punika kita badhe manggihi tegesipun udan pungkasan minangka satunggaling metodologi, ingkang badhe ngidinaken kita mangertos wigatinipun nempelaken bab kaping sekawan lan kaping gangsal saking Daniel ing inggilipun bab kaping setunggal dumugi kaping tiga saking Daniel. Sasampunipun Yesaya bab kaping pitulikur nandhesaken wiwitaning paukuman ingkang lumampah kanthi maju tumrap karajaning naga, piyambakipun nyerat bilih ing mangsa wekdal punika, umatipun Allah dipun dhawuhi “ngidung marang dheweke.” Ngidung marang sinten?
The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.
Wangsulan tumrap pitakonan marang sapa tembang iku kudu dipuntembangaké kapacak ing irah-irahané tembang kasebut, awit wong-wong mau kudu nembangaké “kebon anggur abang, kang dipunjagi déning Pangéran.” Carita bab kebon anggur iku minangka caritané umat Allah, lan prakara iku kapisan kasebat déning Yesaya ing bab lima.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.
Saiki aku bakal ngidungaké marang Kekasihku lagu bab Kekasihku ngenani kebon angguré. Kekasihku kagungan kebon anggur ana ing sawijining punthuk kang subur banget: lan Panjenengané ngubengi iku nganggo pager, lan mbuwangi watu-watu saka ing kono, lan nanduri karo wit anggur pilihan, lan yasa menara ana ing tengahé, sarta uga damel pameseran anggur ana ing kono: lan Panjenengané ngarep-arep supaya iku ngasilaké anggur, nanging malah ngasilaké anggur galak. Lan saiki, hé para pendhudhuk Yerusalem, lan para wong Yehuda, mugi karsaa ngadili antaraning Aku lan kebon anggur-Ku. Apa manèh kang bisa katindakaké kanggo kebon anggur-Ku, kang durung Sun tindakaké ana ing kono? yagéné, nalika Aku ngarep-arep supaya iku ngasilaké anggur, malah ngasilaké anggur galak? Lan saiki, mara; Aku bakal ngandhani kowé apa kang bakal Sun tindakaké marang kebon anggur-Ku: Aku bakal nyingkiraké pageré, temah bakal katelèn; lan ngrubuhaké temboké, temah bakal kakinjak-injak: Lan Aku bakal ndadèkaké iku ara-ara; iku ora bakal dipruning, utawa dicangkuli; nanging eri-eri lan semak duri bakal thukul ana ing kono: Aku uga bakal dhawuh marang mega-mega supaya ora ngeculaké udan marang iku. Awit kebon angguré Pangeran Yehuwah sarwa dumadi iku yaiku brayat Israel, lan para wong Yehuda iku tetanduran kang ndadèkaké renaning penggalihé: lan Panjenengané ngentèni kaadilan, nanging lah tumindak nindhes; ngentèni kabeneran, nanging lah swaraning panguwuh. Yesaya 5:1–5.
In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.
Ing sajarah krisis angger-angger dina Minggu, umaté Gusti Allah kudu ngidungaké kidhung bab pakebonan anggur marang umaté Gusti Allah, amarga kidhung iku ngandika, “Lan saiki, hé para wong sing manggon ana ing Yérusalèm, lan para wong Yéhuda, mugi karsaa ngadili antaraning Aku lan pakebonan anggur-Ku.” Kidung bab pakebonan anggur iku yaiku kidhung sing nandhani diliwatiné sawijining umat prajanjian biyèn, nalika Gusti Allah lumebu ing prajanjian karo wong-wong sing miturut pangandikané Pétrus, “biyèn dudu umat, nanging saiki dadi umaté Gusti Allah.” Kidung iku nandhani yèn ora ana udan sing tumiba ing pakebonan anggur iku, mula uga nandhani pakaryané Élia sing rawuh ing mangsa wektu iku, lan mung dhèwèké piyambak sing bisa ndhatangaké udan sajroning wektu iku. Kita ngerti yèn kidhung iku ngenani diliwatiné sawijining umat prajanjian, amarga kidhung bab pakebonan anggur iku tau diidungaké déning Kristus marang Israèl kuna, ing mangsa nalika Israèl kuna lagi diliwati, déné ing wektu sing padha Gusti Allah lagi lumebu ing prajanjian karo Israèl rohani.
Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.
Padha rungokna pasemon liyane: Ana sawijining bendarane omah, kang nandur kebon anggur, banjur dipageri ing sakubenge, lan nggali papan pameresan anggur ana ing njero, sarta yasa menara, banjur nyewakake marang para panggarap, lan lunga menyang nagara kang adoh. Nalika mangsa woh wus cedhak, banjur ngutus para abdine marang para panggarap iku, supaya padha nampa wohing kebon mau. Nanging para panggarap mau nyekel para abdine, sing siji digebugi, sing sijine dipateni, lan sing sijine dirajam watu. Maneh, dheweke ngutus abdi-abdi liyane, luwih akeh tinimbang sing kapisan; lan marang wong-wong mau padha ditindaki mangkono uga. Nanging ing pungkasaning kabeh, dheweke ngutus putrane marang wong-wong mau, pangandikane, Wong-wong iku mesthi bakal ngajèni marang putraku. Nanging nalika para panggarap weruh putra iku, padha guneman ing antarané dhewe, Iki ahli warisé; ayo, padha dipatèni, lan warisané padha direbut. Banjur putra iku dicekel, dibuwang metu saka kebon anggur, lan dipatèni. Mulané, manawa bendara kebon anggur iku rawuh, apa kang bakal ditindakaké marang para panggarap iku? Wong-wong mau padha matur marang Panjenengané, Wong-wong ala iku mesthi bakal dipatèni kanthi nistha, lan kebon angguré bakal disewakaké marang para panggarap liyane, kang bakal nyaosaké wohé marang dheweke ing mangsané. Gusti Yésus banjur ngandika marang wong-wong mau, Apa kowé durung tau maca ana ing Kitab Suci, Watu kang dibuwang déning para tukang yasa, iku uga kang dadi watu pojoking utama: iku peprating Pangéran, lan iku nggumunaké ana ing paningal kita? Mulané Aku pitutur marang kowé, Kratoning Allah bakal dijupuk saka kowé, lan bakal diparingaké marang sawijining bangsa kang ngasilaké wohé. Lan sapa waé kang tiba nempuh watu iki bakal remuk; nanging sapa waé kang katiban watu iki, wong iku bakal digiling dadi bubuk. Lan nalika para imam kepala lan wong-wong Farisi krungu pasemon-pasemoné, padha mangertèni manawa Panjenengané ngandika bab wong-wong mau. Matius 21:33–45.
When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”
Nalika Gusti Yesus ngidungaké kidung bab pakebon anggur kagunganing Allah marang Israèl jaman kuna, wong-wong mau katarik banget mlebu ing logika lan kakuwataning pawarta mau, saéngga nalika Gusti Yesus nyuwun pitakon marang wong-wong Yahudi sing remen mbantah, apa kang bakal ditindakaké déning Gustining pakebon anggur marang wong-wong sing matèni Sang Putra, wong-wong mau ora bisa ora maringi wangsulan kang bener, nalika padha matur, “Panjenengané bakal numpes wong-wong ala mau kanthi sangsara banget, lan bakal nyéwakaké pakebon angguré marang para panggarap liyané, kang bakal ngaturaké marang Panjenengané woh-wohané ing mangsané dhéwé-dhéwé.”
Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.
Gusti Yesus banjur enggal nambahake ayat liyane marang kidung mau, nalika Panjenengane ngidung bab watu sing katampik, lan nyarujukake wangsulan mau karo pada panutup nalika Panjenengane ngandika, “Mulané Aku pitutur marang kowé, Kratoning Allah bakal kapundhut saka kowé, lan bakal diparingaké marang sawijining bangsa sing ngasilaké woh-wohé. Lan sapa waé sing tiba ing watu iki bakal remuk: nanging tumrap sapa waé sing katibanan watu iki, wong iku bakal digiles nganti dadi bubuk.” Ukara “digiles nganti dadi bubuk” mau ngemu gema saka Yesaya bab rong puluh pitu, sing ndhawuhaké supaya “kabeh watu mesbèh dadi kaya watu kapur sing dipathah-pathah, lan wit-witan sesembahan sarta reca-reca ora bakal tetep ngadeg.” Kalorone iku minangka rujukan marang pakaryan panguripan rohani sing katindakaké déning Yosia, sing nglambangaké wong-wong ing dina-dina pungkasan sing nemokaké manèh “pitung kaping”, yaiku watu sandhungan sing ngremukaké wong-wong sing ora gelem nganggep iku aji.
In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.
Ing dina angger-angger Minggu, kaya sing dipratelakaké ing Yesaya bab rong puluh pitu, wong-wong sing “ing jaman biyèn dudu sawijining umat,” kudu ngidungaké kidung bab pakebon anggur kagungané Pangéran, yaiku anggur abang. Artikel-artikel iki wis asring netepaké yèn ora ana pesen katelu tanpa ana pesen kapisan lan kapindho. Angger-angger Minggu iku pesen katelu, lan dina angger-angger Minggu nyakup sajarah pesen kapisan lan kapindho. Ing Yesaya bab rong puluh pitu, angger-angger Minggu lagi nandhakaké mangsa sing dipralambangaké ing Daniel bab siji, banjur maneh ing Daniel bab siji nganti telu. Miturut makna kenabian, dina angger-angger Minggu ing bab rong puluh pitu lagi nandhakaké sajarah 11 September 2001, nalika pesen kapisan diparingi kakuwatan nganti tekan angger-angger Minggu sing bakal enggal rawuh.
We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.
Ing artikel sabanjuré, kita bakal nerusaké panimbangan kita bab kidung kang kudu diumandhangaké déning para tebusan ing wektu sing nuntun tumuju titik nalika sundel saka Roma bakal wiwit ngidungaké kidungé dhéwé.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Lan aku ndeleng, lah, ana Cempené Wedhus jumeneng ana ing gunung Sion, lan bebarengan karo Panjenengané ana satus patang puluh papat ewu wong, padha kagungan asmane Sang Rama kaserat ana ing bathuke. Lan aku krungu swara saka swarga, kaya swaraning banyu gedhé, lan kaya swaraning gludhug kang rosa banget; lan aku krungu swaraning para penabuh clempung padha nabuh clempunge. Lan padha ngidung kaya dene kidung anyar ana ing ngarsané dhampar, lan ana ing ngarsané para titah papat, sarta para pinituwa; lan ora ana wong siji waé kang bisa sinau marang kidung iku kajaba satus patang puluh papat ewu wong kang wus ditebus saka bumi. Iki wong-wong kang ora kacemaran déning para wanita; awit padha prawan. Iki wong-wong kang ndhèrèk Cempené Wedhus menyang ngendi waé Panjenengané tindak. Iki wong-wong kang wis ditebus saka antaraning manungsa, dadi woh kawitan kagem Gusti Allah lan kagem Cempené Wedhus. Lan ana ing cangkeme ora katemu cidra; awit padha tanpa cacad ana ing ngarsané dhamparé Gusti Allah. Wahyu 14:1–5.