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.
Kita lagi ngrembug Yesaya bab kaping rong puluh pitu, amarga bab iki netepake konteks tumrap bab-bab Yesaya salajengipun. Bab-bab salajengipun punika ngenali udan pungkasan minangka metodologi Alkitabiah ingkang leres. Metodologi punika, manawi dipunmangertosi lan dipunginakaken, ngandharaken pesen kenabian bilih, manawi dipun tampi, ngasilaken pengalaman ingkang cocog.
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.
Ing tanggal 11 September 2001, kidung kang kudu dilagokake marang umat Gusti Allah miturut prajanjian biyèn, yaiku umat Advent Dina Kaping Pitu, iku yèn wong-wong mau lagi diliwati minangka umaté Gusti Allah, amarga wong-wong mau ora ngasilaké woh-wohan kang dikarsakaké Gusti Allah supaya kaasilaké déning pakebonan anggur kagungané. Kidung iku kudu dhedhasar marang sesambetan prajanjian, kang dilambangaké déning pakebonan anggur kang wis ditandur déning Gusti Allah lan uga déning panolakané marang watu sandhungan ing taun 1863. Wong-wong mau wis dadi Laodikia ing taun 1856, lan sajroning pitung taun, utawa “pitung kaping”, utawa rong ewu limang atus rong puluh dina, Gusti Allah ngupaya supaya bisa mlebu, nanging wong-wong mau nutup lawang marang Panjenengané ing taun 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.
Wiwit tanggal 11 September 2001, wong-wong mau lagi kaiket dadi gulungan-gulungan sadurunge diuntal metu sakabehe saka cangkemé ing wektu hukum Minggu. Pesen kang kudu ditembangaké marang Adventisme wiwit 11 September 2001 yaiku pesen Laodikia, yaiku pesen bab pakebonan anggur kang ngandhut watu sandhungan sing ngremuk sapa waé kang nampik “ndeleng” lan “ngicipi” watu aji iku. Janji marang wong-wong Laodikia ing pethikan Yésaya iku yaiku manawa saben Adventis sing milih nampani pepéling pungkasan iki isih nduwèni wektu kanggo “nyekel” “kakuwatan” Kristus, “supaya” wong mau “bisa gawe tentrem karo” Kristus, awit Kristus isih kersa “gawe tentrem karo” wong mau. Nanging nalika ana panguwuh ing tengah wengi, sakdurungé hukum Minggu kang bakal enggal teka, kalodhangan iku langgeng rampung.
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.
Ing sajroning mangsa wektu sing diwiwiti tanggal 11 September 2001, Gusti Allah janji bakal ndadèkaké wong-wong sing “ing jaman biyèn dudu sawijining umat”, “oyod saka lemah garing”, supaya “ngoyod”, “mekar lan metu tunas, lan ngebaki salumahing bumi kanthi woh.” Sing njalari oyod Isai mekar lan metu tunas iku udan pungkasan, amarga oyod sing bakal mekar lan metu tunas iku kanthi profetis wis katetepaké dadi panji sing kaangkat munggah, lan panji iku yaiku oyod Isai.
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.
Lan ing dina iku bakal ana oyodé Isai, kang bakal ngadeg dadi panji kanggo para bangsa; marang Panjenengané para bangsa liya bakal ngupaya; lan papan panggènané bakal mulya. 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.
Udan pungkasan njalari oyodé Isai mekar lan metu tunas wiwit tanggal 11 September 2001, lan ing undhang-undhang Minggu sing enggal teka, oyod iku bakal ngisi saindenging bumi kanthi woh. Undhang-undhang Minggu ing Yesaya bab kaping rong puluh pitu iku yaiku sajarah sing lumaku maju, kang uga dipralambangaké ana ing bab siji nganti telu ing kitab Daniel. Udan pungkasan wiwit netes nalika para bangsa duka nesu tanggal 11 September 2001 kanthi dibébasaké banjur enggal dikendhalèkaké Islam saka Bilai katelu.
“‘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.
“‘Wiwitané mangsa kasangsaran’ kang kasebut ing kéné ora nuduhaké marang wektu nalika pageblug-pageblug iku wiwit diwedharaké, nanging marang sawatara mangsa kang cekak sakdurungé iku diwedharaké, nalika Kristus ana ing papan suci. Ing wektu iku, nalika pakaryan kawilujengan lagi nyedhaki pungkasan, kasangsaran bakal tumeka ing bumi, lan bangsa-bangsa bakal duka, nanging isih katetepaké watesé supaya ora ngalang-alangi pakaryané malaékat katelu. Ing wektu iku ‘udan pungkasan,’ utawa panyegeran saka ngarsané Gusti, bakal rawuh, kanggo maringi kakuwatan marang swara sora saka malaékat katelu, lan nyawisaké para suci supaya bisa ngadeg jejeg ing mangsa nalika pitu pageblug pungkasan bakal diwedharaké.” 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.
Ing pethikan punika Sister White njlentrehake bilih wonten satunggal mangsa cekak nalika karahayon taksih kabikak. “Wektu kasangsaran” ingkang dipunrembag déning piyambakipun punika béda saking wektu kasangsaran ageng, ingkang wiwit nalika mangsa sih-rahmat katutup kanthi sampurna. Ing Adventisme, punika kanthi leres dipunsebat “wektu kasangsaran alit” gegayutan kaliyan wektu kasangsaran ageng ingkang wiwit nalika Mikhaèl jumeneng. “Wektu kasangsaran alit” punika nglambangaken mangsa nalika karuntuhan bangsa wiwit lumantar angger-angger Minggu ingkang badhé enggal dumugi, lan terus lumampah ngantos mangsa sih-rahmat katutup.
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.
Ing sajarah wiwit 11 September 2001 nganti tekan hukum Minggu, panyucèn lan pengadilan pungkasan tumrap Adventisme digambarake kadadéan sajrone “nyiprati” udan pungkasan. Iku mangsa nalika udan pungkasan, kang uga minangka “penyegeran,” wiwit minangka “nyiprati”, nanging maju tumuju marang kacurahan kanthi kebak nalika hukum Minggu. Ing mangsa iku, kang diwiwiti nalika Islam saka Bilai katelu ndadèkaké bangsa-bangsa nesu, udan pungkasan wiwit tumiba, lan ana sawatara wong sing ngakoni udan pungkasan lan nampani iku, lan ana sawatara sing ora ngakoni udan pungkasan. Ana sing ngerti yèn ana sawijiné prakara lagi kadadéan, nanging padha ora mangertèni apa iku, lan padha nyiagakaké awaké ngadhepi iku.
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
“Akeh wong ing ukuran sing gedhé wis gagal nampani udan wiwitan. Wong-wong mau durung oleh kabèh paédah sing wis diparingaké Allah kanthi mangkono marang wong-wong mau. Wong-wong mau ngarep-arep yèn kakurangan iku bakal kacukupan déning udan pungkasan. Nalika kaluberaning sih-rahmat sing paling sugih bakal diparingaké, wong-wong mau duwe ancas mbikak atiné supaya bisa nampani iku. Wong-wong mau lagi nglakoni kaluputan sing nggegirisi. Pakaryan sing wis diwiwiti Allah ing sajroning ati manungsa lumantar maringi pepadhang lan kawruh kagungané kudu terus lumaku tanpa kendhat. Saben wong kudu nyadari kabutuhané dhéwé. Ati kudu dikosongaké saka saben najis lan diresiki supaya Roh bisa dedalem ana ing kono. Lumantar ngakoni lan nilar dosa, lumantar pandonga sing temen-temen lan lumantar masrahaké awaké dhéwé marang Allah, para murid wiwitan nyawisaké awaké kanggo tumuruning Roh Suci ing Dina Pentakosta. Pakaryan sing padha, mung kanthi ukuran sing luwih gedhé, kudu ditindakaké saiki. Nalika semana, piranti manungsa mung perlu nyuwun berkah mau lan ngentèni Gusti nyampurnakaké pakaryan ngenani awaké. Allah piyambak kang miwiti pakaryan iku, lan Panjenengané uga bakal ngrampungaké pakaryan-Né, ndadèkaké manungsa sampurna ana ing Gusti Yesus Kristus. Nanging aja nganti ana nglirwakaké sih-rahmat sing dilambangaké déning udan wiwitan. Mung wong-wong sing urip selaras karo pepadhang sing wis ditampani sing bakal nampani pepadhang sing luwih gedhé. Kajaba kita saben dina maju ing nyataaké kautaman-kautaman Kristen sing aktif, kita ora bakal mangertèni kawujudan-kawujudan Roh Suci ing udan pungkasan. Bisa waé udan iku tumiba ing ati-ati wong ing sakiwa-tengen kita, nanging kita ora bakal bisa mbedakaké utawa nampani iku.” 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.
Udan pungkasan sapunika sampun tumurun, lan wonten tiyang-tiyang ingkang ngenali punika, mila sami nampi; lan wonten ugi tiyang-tiyang ingkang boten ngenali punika, mila boten sami nampi. Udan pungkasan kedah dipun-ngenali supados saged dipun tampi. Udan pungkasan punika sanes namung satunggaling pengalaman kemawon, nanging satunggaling pengalaman ingkang kaasilaken déning satunggaling pekabaran; ananging pekabaran punika namung saged dipun tampi manawi metodologi ingkang leres dipun ginakaken kanggé netepaken pekabaran punika. Tanpa ngenali metodologi ingkang netepaken pekabaran bab udan pungkasan, meh boten saged kanggé mangertosi piwulang-piwulang kenabian ingkang kaawakili wonten ing munggah lan ambruking karajan-karajan kados ingkang katetepaken wonten ing kitab Daniel lan Wahyu.
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.
Panji sing kaangkat marang jagad iki diidentifikasi déning Yesaya minangka “oyodé Isai”, lan ing pasal kaping pitulikur wong-wong sing “asalé saka Yakub” “ngoyod.” Wong-wong sing dadi “oyodé Isai” iku uga diidentifikasi ana ing kono minangka “Israel,” lan wong-wong mau iku sing dhisik mekar lan metu pucuk, banjur sawisé iku ngebaki jagad iki nganggo woh. Angger-anggering alam ora mbantah angger-anggering ramalan, amarga Panyuksmaning Angger-angger sing padha iku uga kang ngasilaké alam lan ramalan. Sadurungé tetuwuhan ngetokaké woh, dhèwèké kudu luwih dhisik metu saka kaanan tilem, kang kabuktèkaké déning pucuk-pucuké, banjur sawisé iku kembang-kembangé. Israel rohani, kang dadi “oyodé Isai,” nampa tibaning udan sing maju saya tambah akèh. Iku diwiwiti kanthi “cipratan” lan mundhak dadi tibaning udan kang kebak nalika jagad iki kapenuhan déning woh sing dipranatakaké déning panji mau.
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.
Ing pasal kaping rong puluh pitu kitab Yesaya, titik wiwitaning panyiprataning udan dipratandhakaké minangka kalakon nalika pucuk-pucuk “metu tunas.” Nalika sapisan “metu tunas,” udan iku diidhentifikasi minangka katibakaké “kanthi ukuran.” “Kanthi ukuran, nalika metu tunas.” Ing tanggal 11 September 2001, panyiprataning udan pungkasan wiwit katibakaké “kanthi ukuran,” awit ing wektu iku gandum lan ilalang, utawa wong wicaksana lan wong bodho, isih campur bebarengan.
“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.
“Pangecuran Roh Allah sing gedhé, kang madhangi sakèhé bumi kanthi kamulyané, ora bakal rawuh nganti kita nduwèni sawijining umat sing wis pinadhangan, sing sumurup saka pengalaman apa tegesé dadi kanca nyambut-gawé bebarengan karo Allah. Nalika kita wus masrahaké awak kanthi sampurna lan kanthi satemen-temené marang paladosan Kristus, Allah bakal ngakoni kasunyatan iku kanthi pangecuran Rohé tanpa ukuran; nanging iki ora bakal kelakon sajroning wektuné pérangan sing paling gedhé saka pasamuwan durung dadi kanca nyambut-gawé bebarengan karo Allah. Allah ora bisa ngecuraké Rohé nalika rasa mentingaké awak dhéwé lan urip nyenengaké awak dhéwé katon cetha mengkono; nalika ana roh sing ngwasani kang, manawa diwujudaké nganggo tembung, bakal ngucapaké wangsulané Kain kuwi,—‘Apa aku iki juru ngreksa sadulurku?’ Manawa kayektèn kanggo jaman iki, manawa pratandha-pratandha sing saya akèh ana ing saben sisih, kang neksèni yèn pungkasaning samubarang wus cedhak, ora cukup kanggo nggugah tenaga sing lagi turu saka wong-wong sing ngakuné ngerti kayektèn, mula pepeteng sing sapadhamelané karo pepadhang kang wis madhangi bakal nyusul jiwa-jiwa iki. Ora ana sanadyan katoné alesan sethithik waé kanggo sikap ora perduliné sing bisa diaturaké marang Allah ing dina gedhé pangetungan pungkasan. Ora bakal ana alesan kang bisa diajukaké ngenani apa sebabé wong-wong mau ora urip, ora lumaku, lan ora nyambut-gawé ana ing pepadhangé kayektèn suci saka Sabdaning Allah, lan kanthi mangkono mbabar marang donya sing dipetengi déning dosa, lumantar tindak-tanduké, rasa simpatié, lan semangaté, yèn kakuwatan lan kasunyatan Injil ora bisa dipunsangkal.” 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.”
Yesaya rong puluh pitu ngenali sajarah wiwitaning kecurahan udan pungkasan, nalika oyodé metu tetuwuhan saka lemah garing, lan banjur lumaku terus nganti bumi kapenuhan woh. Bab iki mratelakake manawa, “ing takeran, nalika iku tuwuh metu, kowé bakal bebantahan karo iku.” Nalika udan pungkasan lagi diukur minangka “sapratan”, Sister White nyatakake manawa udan pungkasan, “bisa uga lagi tumiba ing sajroning ati-ati wong ing sakubengé kita, nanging kita ora bakal mbedakaké utawa nampani iku.”
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.”
Kanthi mengkono dheweke nandhani sawijining pasamuwan sing campuran, yaiku ana wong-wong sing ngakoni tumibane udan mau lan ana uga wong-wong liya sing ora ngakoni. Ing petikan sadurunge dheweke nerangake manawa nalika Gusti Allah nglubèraké udan pungkasan tanpa ukuran, iku dadi pratandha nalika wis ora ana manèh campuran antarane para prawan wicaksana lan para prawan bodho, kanthi ngandika, “Nalika kita wis nduwèni pangudhusan sakabèhé, kanthi ati kabèh, marang paladosan kanggo Kristus, Gusti Allah bakal ngakoni kasunyatan iku lumantar panglubèran Roh Panjenengané tanpa ukuran; nanging iki ora bakal kelakon sajrone pérangan pasamuwan sing paling akèh durung dadi para kanca nyambut-gawé bebarengan karo Gusti Allah.”
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.
Bagéan gréja sing luwih gedhé, utawa mayoritas gréja, dipratélakaké ing Matius rong puluh lima minangka para prawan bodho, awit miturut Kitab Suci “akeh” kang katimbali nanging “sethithik” kang kapilih. Wong-wong wicaksana lan wong-wong bodho dipisahaké déning pangayomaning Gusti ing wektu krisis ing tengah wengi, kang ndhisiki angger-angger Minggu sing bakal enggal rawuh. Pamisahan iku ngasilaké sawijining umat kang banjur bisa nampani tumpahing Roh kanthi pepak ing udan pungkasan lan dadi “bangsa kang lair sajroning sedina”. Banjur oyod Isai bakal diangkat dadi panji lan ngebaki jagad iki kanthi woh.
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.
Yesaya kaping pitulikur negesake bilih nalika udan pungkasan wiwit kacurakaké “kanthi ukuran”, ing tanggal 11 September 2001, “sira bakal padudon karo iku.” “Kanthi ukuran, nalika iku wiwit metu, sira bakal padudon karo iku.” Kedadeyan tanggal 11 September 2001 enggal dados prakawis padudon ing jagad lan ing pasamuwan. Nganti tekan dina iki—luwih saka rong puluh taun sawisé iku—isih ana bantahan tumrap panetepan bilih kedadeyan-kedadeyan mau minangka tumindak Islam, dudu salah sawijining wangun konspirasi globalis. Padudon kang magepokan karo rawuhipun panyarèk udan pungkasan wiwit ing tanggal 11 September 2001, nanging padudon-patudon kang lumaku ana ing jagad iki, dudu “padudon” kang dipratelakaké ing Sabda Allah kang wujud nubuat. Padudon iku ngenani ramalan-ramalan kayata ing ngandhap punika.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Ing sawijining wektu, nalika ana ing Kutha New York, ing wayah wengi aku katimbali kanggo nyumurupi gedhong-gedhong sing ngadeg munggah, lantai sawisé lantai, tumuju ing langit. Gedhong-gedhong iki dijamin tahan geni, lan diadegaké kanggo ngluhuraké para sing nduwèni lan para pambangune. Gedhong-gedhong iki saya munggah saya dhuwur, lan ing jeroné digunakaké bahan-bahan kang paling larang regané. Wong-wong sing nduwèni gedhong-gedhong iki ora takon marang awaké dhéwé: ‘Kados pundi kita saged ngluhuraké Allah kanthi cara ingkang paling becik?’ Gusti ora ana ing sajroning pikirane.”
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
“Aku mikir: ‘Dhuh, manawa wong-wong sing mangkono migunakaké bandhané kuwi bisa ndeleng lakuné kaya déné Allah ndeleng! Wong-wong mau lagi numpuk gedhong-gedhong sing megah, nanging ing paningalé Pangéraning jagad raya, saupama bodho banget tata rancangan lan rekayasane. Wong-wong mau ora nyinaoni kanthi sakehing kakuwataning ati lan budi kepriyé anggoné bisa ngluhuraké Allah. Wong-wong mau wis kelangan pangrasa marang prakara iki, yaiku kuwajiban kang kapisan tumrap manungsa.’”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Nalika gedhong-gedhong inggil punika saya ngadeg, para pamilikipun sami bingah kalawan kasombongan ambisius awit gadhah arta kangge ngladosi kapentingan dhiri lan nuwuhaken drengki saking para tanggi-tangganipun. Kathah saking arta ingkang mekaten sami tanem punika kapendhet lumantar pamalakan, lumantar ngremuk wong miskin. Padha lali bilih wonten ing swarga cathetan tumrap saben tetindak dagang dipunreksa; saben pasrawungan ingkang boten adil, saben tindak cidra, kacathet wonten ing ngriku. Bakal dumugi wekdalipun nalika ing sajroning cidra lan kumawawanipun manungsa tekan ing satunggaling wates ingkang boten kenging dipunlangkungi dening idinipun Gusti, lan padha badhe sinau bilih wonten watesing kasabarané Yéhuwah.”
“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.
“Pemandhangan sabanjuré kang kapratelakaké ana ing ngarsaku yaiku sawijining tandha bebaya kobongan. Wong-wong nyawang gedhong-gedhong sing dhuwur lan sing dianggep tahan geni, sarta padha ngandika: “Iku mesthi aman temenan.” Nanging gedhong-gedhong iku kobong tumpes kaya-kaya digawé saka ter. Mesin-mesin pemadam geni ora bisa nindakaké apa-apa kanggo ngalangi karusakan iku. Para petugas pemadam geni ora bisa ngoperasèkaké mesin-mesin iku.” Testimonies, jilid 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?
Pasamuwan Adventist sanalika sawisé 11 September 2001 ngupaya ndhelikaké petikan-petikan kayata iki saka ngarsané donya. Kepriyé bisa iki dudu bab Kutha New York, lan gedhong-gedhong sing dhuwuré nggumunaké, sing mesin-mesin pemadam kebakaran ora bisa nyegah kobongan-kobongan sing banjur njeblug? Kepriyé bisa sawijining petikan kayata iki saka tulisan-tulisan sing déning pasamuwan Adventist diakoni minangka tinulis déning sawijining nabi wadon ora diumumaké saka pucuking payon sawisé panggenepan kaya mangkono?
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.
Rawuhipun panyakrapaning udan pungkasan, ingkang nandhani rawuhipun “padudon” profetik, ugi mratandhani pambrontakan pungkasanipun Adventisme, awit wonten ing mriku piyambakipun kanthi sampurna nampik pangandikan ingkang cetha lan prasaja saking tiyang ingkang dipunwastani déning piyambakipun minangka nabi wanita tumrap wong-wong kari.
“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.
“Setan tansah... terus nyurung mlebu kang palsu—supaya wong-wong kasasar saka kayekten. Pangapusan pungkasaning Setan bakal dumadi nalika dhèwèké ndadèkaké paseksèné Rohing Allah ora ana gunané. ‘Ing panggonan kang ora ana wahyu, umat padha binasà’ (Wulang Bebasan 29:18). Setan bakal nyambut gawé kanthi licik lan mligi, nganggo manéka warna cara lan lumantar manéka warna piranti, supaya nggoyahaké kapercayané umat sisaning Allah marang paseksèn kang sejati.
“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.
“Bakal ana sengit sing kaobong marang Paseksi-Paseksi kang asipat satanis. Pakaryané Iblis bakal ngoyagaké iman pasamuwan-pasamuwan marang paseksi-paseksi mau, awit saka sebab iki: Iblis ora bisa nduwèni dalan kang cetha mangkono kanggo nglebokaké panggodhané lan mbelenggu jiwa-jiwa ana ing kasasran-kasasrané manawa pepéling, pameca, lan pitutur saka Rohing Allah digatèkké.” Selected Messages, buku 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.
Pameget profetik tumrap gandhengane gandum lan ilalang kaloroné wiwit ing 11 September 2001, kanthi pambrontakan nglawan Roh Nubuat, kang nandhani panutuping sawijining pambrontakan maju-sethithik sing diwiwiti kanthi nglawan Kitab Suci ing taun 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.
“Kita minangka sawijining umat ngakoni bilih kita nduwèni kayekten luwih dhisik tinimbang saben umat liyané ing bumi iki. Mulané gesang lan watak kita kuduné selaras karo iman kang kaya mangkono. Dina iku wis cedhak sanget nalika para wong mursid bakal diiket kaya gandum aji ing salebeting ikatan-ikatan kanggo lumbung swarga, déné para duraka, kaya suket ala, diklumpukaké kanggo geni-géni ing dina pungkasan kang agung. Nanging gandum lan suket ala iku ‘thukul bebarengan nganti mangsa panèn.’” Testimonies, jilid 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?
Kadospundi Adventisme saged nglirwakaken pethikan ing ngandhap punika, ingkang kanthi langsung negesaken bilih nalika gedhong-gedhong punika ambruk, Wahyu wolulas, ayat setunggal ngantos tiga badhe kalampahan?
“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.
“Saiki ana tembung manawa aku wis mratelakake yèn New York bakal disapu déning gelombang pasang? Iki ora tau dakkandhakake. Aku wis ngandika, nalika aku nyawang gedhong-gedhong gedhé sing lagi diadegaké ana ing kana, saka tingkat siji menyang tingkat liyané, ‘Pemandangan kang nggegirisi apa ta kang bakal kelakon nalika Gusti bakal jumeneng kanggo ngoyag bumi kanthi nggegirisi! Banjur tembung-tembung ing Wahyu 18:1–3 bakal kaleksanan.’ Sakabèhé pasal kaping wolulas saka kitab Wahyu iku minangka pepèling ngenani apa kang bakal nekani bumi. Nanging aku ora nduwèni pepadhang mligi gegayutan karo apa kang bakal nekani New York, kejaba mung yèn aku ngerti yèn ing sawijiné dina gedhong-gedhong gedhé ana ing kana bakal dirubuhaké déning pambalikan lan panggulingan saka pangwasané Allah. Saka pepadhang kang diparingaké marang aku, aku ngerti yèn karusakan ana ing donya. Siji tembung saka Gusti, siji sentuhan saka pangwasané kang maha prakosa, lan bangunan-bangunan raseksa iki bakal ambruk. Pemandangan-pemandangan bakal kelakon, kang nggegirisiné ora bisa kita bayangaké.” Review and Herald, 5 Juli 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.
Prekara sing kita rembugi ing kéné dudu apa ayat-ayat iki kawujud ing tanggal 11 September 2001 utawa ora, awit temenan pancen kawujud, nanging prekara sing arep kita rembugi yaiku “pawongan” utawa “debate” sing bakal wiwit ing wektu iku. Debat iku ngenani metodologi sing bener utawa sing kliru. Gréja Advent wiwit nolak patbelas paugeran penafsiran ramalan kagunganipun William Miller ing taun 1863, lan padha saya maju nganti tekan tataran saiki, yaiku manawa panjenengan ora bisa tuku buku pasinaon Kitab Suci sing ditulis déning para teolog Advent sing ora bola-bali diparengake pambenaran déning para teolog Protestantisme murtad lan Katolik Roma. Wiwit taun 1863 nganti 2001, lan nganti saiki isih mangkono, metodologi sing wiwitané diwakili déning paugeran-paugeran penafsiran ramalan William Miller wis disisihaké kanggo nggantos metodologi Katolik Roma lan Protestantisme murtad. “Debat” profetik sing diwiwiti nalika Wahyu wolulas, ayat siji nganti telu, kawujud, iku ngenani metodologi sing sejati utawa sing palsu.
We will continue our consideration of the “debate” of chapter twenty-seven of Isaiah in the next article.
Kita bakal nerusaké paugeran babagan “perdebatan” ing bab kaping pitulikur Kitab Yésaya ing artikel sabanjuré.
“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.
“Kita kudhu ngerti déwé apa kang dadi hakekating agama Kristen, apa kang diarani kayektèn, apa iman kang wis kita tampa, apa ta paugeran-paugeraning Kitab Suci—yaiku paugeran kang kaparingaké marang kita déning panguwasa kang paling luhur.” The 1888 Materials, 403.