The methodology that is sanctioned by God is specifically identified in Isaiah chapters twenty-eight and twenty-nine, where the methodology is represented as “line upon line.” On September 11, 2001 the mighty angel of Revelation eighteen descended, and in so doing, he repeated the descent he had made on August 11, 1840. In both cases, after his descent, Babylon was identified as fallen, and a call was made, and soon will be made again, for those still in her communion to come out. In both cases, the event that fulfilled the prediction had a worldwide impact, for just as the first angel’s message was carried to “every mission station in the world” in 1840 the entire world was impacted and understood the event of September 11, 2001. The prophecy that was fulfilled on August 11, 1840 was a prophecy that identified a restraint being placed upon Islam of the second woe, and immediately after September 11, 2001 a restraint was placed upon Islam of the third Woe.

Metodologi sing diparingi pangesahan déning Gusti Allah kanthi cetha katetepaké ing Yesaya pasal rong puluh wolu lan rong puluh sanga, ing ngendi metodologi iku digambarake minangka “line upon line.” Ing tanggal 11 September 2001, malaékat kang rosa saka Wahyu wolulas tumedhak, lan kanthi mengkono, dheweke mbalèni tumedhaké kang wis tau ditindakaké ing tanggal 11 Agustus 1840. Ing loro-loroné kedadéan mau, sawisé tumedhaké, Babilon diidentifikasi minangka wis rubuh, lan sawijining sesambat digawe, lan enggal bakal digawe manèh, marang wong-wong kang isih ana ing pasamuané supaya padha metu. Ing loro-loroné kedadéan mau, prastawa kang netepi ramalan iku nduwèni pangaribawa saindenging jagad, amarga kaya déné pawartosé malaékat kapisan digawa menyang “every mission station in the world” ing taun 1840, mangkono uga kabèh jagad kena pangaribawa lan mangertèni prastawa tanggal 11 September 2001. Ramalan kang katetepaké ing tanggal 11 Agustus 1840 iku sawijining ramalan kang nandhani manawa ana pangendhalèn kang dipasang marang Islam saka bilai kapindho, lan sanalika sawisé tanggal 11 September 2001, sawijining pangendhalèn dipasang marang Islam saka Bilai katelu.

August 11, 1840 represents the empowerment of the message that was unsealed at the time of the end in 1798, and September 11, 2001 represents the empowerment of the message that was unsealed at the time of the end in 1989. The primary rule of the movement of the first angel was confirmed on August 11, 1840, and the rule was the day for a year principle. The primary rule of the movement of the third angel was confirmed on September 11, 2001. The rule being that truth is established by bringing “line upon line,” demonstrating that the end is illustrated by the beginning, and that history repeats. The prophetic event of September 11, 2001 is not only established by Sister White’s direct words, but more significantly by the fact that the events perfectly paralleled the same waymark in Millerite history. What was recognized with the event of August 11, 1840 was not the fulfillment of the prophecy, so much as the soundness of the methodology adopted by Miller and his associates.

11 Agustus 1840 nggambarake diwènèhaké panguwasa marang pekabaran sing wis dibukak segelé ing wektu pungkasan taun 1798, lan 11 September 2001 nggambarake diwènèhaké panguwasa marang pekabaran sing wis dibukak segelé ing wektu pungkasan taun 1989. Aturan utama saka gerakan malaékat kapisan dikukuhaké tanggal 11 Agustus 1840, lan aturan mau yaiku prinsip sedina kanggo setaun. Aturan utama saka gerakan malaékat katelu dikukuhaké tanggal 11 September 2001. Aturané yaiku yèn kayekten diteguhaké lumantar nggawa “baris ing sandhuwuré baris,” kanthi nduduhaké yèn pungkasan digambaraké déning wiwitan, lan yèn sajarah mbalèni manèh. Prastawa sunnat 11 September 2001 ora mung diteguhaké déning tembung-tembung langsung saka Sister White, nanging sing luwih wigati déning kasunyatan yèn prastawa-prastawa mau kanthi sampurna sejajar karo tandha dalan sing padha ing sajarah kaum Millerit. Sing diakoni lumantar prastawa 11 Agustus 1840 iku dudu banget panggenepané ramalan, nanging luwih marang kasahihané metodologi sing ditrapaké déning Miller lan para kancané.

“The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 335.

“Prastawa iku netepi ramalan mau kanthi persis. Nalika prakara iku dadi kawruhan umum, wong akèh dadi yakin marang beneré asas-asas panafsiran nubuatan sing dianut déning Miller lan para mitrané, lan sawijining dorongan kang nggumunaké kaparingaké marang gerakan Advent. Wong-wong kang nduwèni kawruh lan kalungguhan padha nggabung karo Miller, ing sajroning martakaké lan nerbitaké pandhangan-pandhangané, lan wiwit taun 1840 nganti 1844 pakaryan iku saya nyebar kanthi rikat.” The Great Controversy, 335.

On September 11, 2001, when the latter rain began to be measured, the “debate” was and still is over true or false methodology. The prophecies of the Millerite movement are set forth on both the 1843 and the 1850 charts, which Sister White endorses as being designed by the Lord, and also as a fulfillment of Habakkuk chapter two. The message of the Millerites that was produced through “the principles of prophetic interpretation adopted by Miller and his associates, and” which thereafter produced the “wonderful impetus” that empowered the message of the Midnight Cry, had been represented upon the two sacred charts. The prophecies represented upon those two sacred charts were identified and established by Miller’s prophetic rules. The charts were a fulfillment of the command in Habakkuk to visually represent the prophecies that had been established by Miller’s methodology upon “tables,” in the plural. Habakkuk chapter two, identifies and is directly connected to the “debate” of Isaiah chapter twenty-seven.

Ing tanggal 11 September 2001, nalika udan pungkasan wiwit diukur, “perdebatan” iku lan isih tetep ngenani metodologi sing bener utawa sing palsu. Wangsit-wangsit saka gerakan Millerit dipaparaké ing bagan 1843 lan 1850, sing diparengaké dening Sister White minangka rancanganing Gusti, lan uga minangka panggenapan saka Habakuk bab loro. Pesen para Millerit sing kawangun lumantar “prinsip-prinsip panfsiran wangsit sing dianut déning Miller lan para kancané,” lan sing sawisé kuwi ngasilaké “dorongan kang nggumunaké” sing marakaké pepakon tumrap pesen Panguwuh Tengah Wengi, wis dilambangaké ing rong bagan suci mau. Wangsit-wangsit sing digambaraké ing rong bagan suci mau diidhèntifikasi lan diteguhaké déning paugeran-paugeran wangsité Miller. Bagan-bagan mau minangka panggenapan saka parentah ing Habakuk supaya wangsit-wangsit sing wis diteguhaké déning metodologiné Miller digambaraké kanthi kasatmata ing “papan-papan,” ing wangun jamak. Habakuk bab loro ngenali lan gegandhèngan langsung karo “perdebatan” ing Yesaya bab pitulikur.

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

Aku bakal ngadeg ing panggonan pengawasku, lan mapan ana ing menara, lan aku bakal nggatèkaké kanggo ndeleng apa kang bakal dipangandikakaké marang aku, lan apa kang bakal dakwangsuli nalika aku dipunteguri. Habakuk 2:1.

The word “reproved” in the verse means ‘argued with.’ Habakkuk, representing both the watchmen of the movement of the first and third angels, was going to be argued with, and he wished to understand what he was to answer when the debate began. The answer in the history of the first angel was the production of the two sacred charts, and the answer in the history of the movement of the third angel was the production of the prophetic series titled, Habakkuk’s Two Tables. The charts and the series were built upon the methodology represented in each of those respective histories. In Habakkuk, the methodology represents what the watchmen use to establish the message, and it also identifies the issue that is “debated,” which in turn produces two classes of worshippers.

Tembung “reproved” ing ayat kasebut tegesé ‘dipadudon karo.’ Habakuk, minangka pralambang tumrap para juru-jaga ing gerakan malaékat kapisan lan katelu, bakal dipadudon karo, lan dhèwèké kepéngin mangertèni apa kang kudu dijawabé nalika padudon iku diwiwiti. Wangsulan ing sajarah malaékat kapisan yaiku digawéné loro bagan suci, lan wangsulan ing sajarah gerakan malaékat katelu yaiku digawéné runtutan kenabian kang irah-irahané, Habakkuk’s Two Tables. Bagan-bagan lan runtutan iku kabangun adhedhasar metodologi kang diwakili ing saben sajarah kasebut. Ing Habakuk, metodologi iku makili apa kang dienggo para juru-jaga kanggo netepaké pekabaran, lan uga nandhani prakara kang “dipadudonaké,” kang banjur ngasilaké rong golongan wong kang nyembah.

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

Aku bakal ngadeg ing menara pengawasku, lan ngadeg ana ing menara, lan bakal ngawas-ngawasi kanggo ndeleng apa kang bakal Panjenengane aturake marang aku, lan apa kang bakal daktanggapi nalika aku ditegur. Lan Pangeran mangsuli aku, pangandikane: Tulisen wahyu iku, lan cethakna kanthi gamblang ana ing loh-loh, supaya wong kang maca bisa mlayu. Amarga wahyu iku isih kanggo wektu kang wis katetepake, nanging ing wekasan bakal ngandika, lan ora bakal goroh; sanadyan katon suwe, entenana iku; amarga mesthi bakal kelakon, ora bakal molor. Lah, nyawane wong kang kumalungkung iku ora jujur ana ing sajroning dheweke; nanging wong mursid bakal urip marga saka pracayane. Habakkuk 2:1–4.

One class is justified by faith, and the other class is lifted up in soul, as represented by the Pharisee and the Publican. The Pharisees trusted in a methodology that was based upon custom and tradition, and the Pharisee also represented a religious system who maintained control of their flock by implementing a hierarchical system governed by those who professed to be the chosen people of God, and the defenders of truth, but who ultimately participated in the crucifixion of the Truth. The prophetic “debate” of Isaiah chapter twenty-seven, is over true and false biblical methodology. The antagonists in the “debate” are those who follow the methodology of the Elijah for that time, and the long-established system of theological experts, that is typified by the Sanhedrin in the time of Christ.

Golongan satunggal kaanggep bener marga saka pracaya, lan golongan sijiné kaunggahaké ing jiwa, kaya kang dipratélakaké déning wong Farisi lan wong Pameteg. Wong-wong Farisi ngendelaké sawijining metodhe kang dhasaré adat lan tradhisi, lan wong Farisi uga makili sawijining sistem agama kang njaga pangwasané marang kawanané lumantar nerapaké sawijining tatanan hirarkis kang dipréntah déning wong-wong kang ngakoni awake minangka umat pilihané Allah, lan para pambélané bebener, nanging ing pungkasané melu tumindak nyalibaké Sang Bebener. “Polemik” kenabian ing Yesaya pasal likur pitu, nyangkut metodhe Alkitab kang bener lan kang palsu. Para lawan ing “polemik” iku yaiku wong-wong kang ngetutaké metodhené Élia kanggo jaman iku, lan sistem para ahli teologi kang wis suwe mapan, kang dipatrapaké déning Sanhedrin ing jamané Kristus.

Chapter twenty-seven identifies that the “debate” begins when he “stayeth,” or when God restrains “his rough wind,” in the “day of the east wind.” “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.” The word “purged” means atoned for, and represents the blotting out of sin in the investigative judgment. The methodology that is debated over, represents the test that must be passed, if the sins of God’s people are to be blotted out. The methodology of Elijah as a test is represented in the history of Christ, where we have been forewarned that in that time, those who rejected the message of John the Baptist (who Christ identified as Elijah), could not be benefitted by the teachings of Jesus.

Bab rong puluh pitu nerangake manawa “debat” iku wiwit nalika Panjenengané “ngendheg,” utawa nalika Gusti Allah nahan “anginira kang atos,” ing “dina angin wetan.” “Kanthi ukuran, nalika iku metu, sira bakal ndadèkaké pasulayan karo iku: Panjenengané nahan anginira kang atos ing dina angin wetan. Mulané, kanthi iki pialaning Yakub bakal katutupan.” Tembung “katutupan” tegesé wis kadamèlan pangruwating dosa, lan nggambaraké pambusakan dosa ana ing pangadilan panaliten. Metodologi kang dadi bahan pasulayan iku nggambaraké ujian kang kudu kasil diliwati, manawa dosa-dosané umaté Gusti Allah arep dibusak. Metodologi Élia minangka sawijining ujian digambaraké ana ing sajarah Kristus, ing ngendi kita wis diwènèhi pepeling sadurungé manawa ing wektu iku, wong-wong kang nampik piwulangé Yokanan Pembaptis (kang déning Kristus diarani Élia), ora bisa nampa paédah saka piwulang-piwulangé Gusti Yésus.

The message of the latter rain is represented as the teachings of Jesus, for He is the Word, and more than this, the latter rain is represented as “the refreshing”, which is defined as “the presence of the Lord”.

Pesen udan pungkasan dipralambangaké minangka piwulang-piwulangé Gusti Yesus, amarga Panjenengané iku Sabda, lan luwih saka iku, udan pungkasan uga dipralambangaké minangka “pepangeran”, kang ditegesi minangka “ngarsané Pangéran”.

Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you. Acts 3:19, 20.

Mulane padha mratobata lan padha mingseta, supaya dosa-dosamu bisa dibusak, manawa mangsa panyegeran bakal teka saka ngarsané Gusti; lan Panjenengané bakal ngutus Gusti Yésus Kristus, kang wus kapratelakaké marang kowé sadurungé. Kisah Para Rasul 3:19, 20.

Sister White identifies that the angel that descended in Revelation chapter ten, on August 11, 1840, “was no less a personage than Jesus Christ.” The angel that descended on September 11, 2001, would therefore be “no less a personage than Jesus Christ.” His descent in either history identifies the beginning of the prophetic “debate” over true or false methodology, for it is represented by the book in His hand that God’s people were commanded to eat. When in Galilee, Jesus instructed the disciples that they must eat His flesh and drink His blood, for He claimed there that He was the bread sent down from heaven. He lost more disciples there than any other point in his ministry, and those that left, never returned. Those that left, did so because they chose to analyze His teachings with the false methodology of taking His words in their literal sense, instead of applying them in the correct spiritual sense. The “debate” of Isaiah twenty-seven, is a prophetic waymark that has several witnesses to establish that it represents an established professed system of biblical analysis in confrontation with the methodology represented by the Elijah messenger.

Suster White nedahake bilih malaékat ingkang tumurun wonten ing Wahyu pasal sedasa, tanggal 11 Agustus 1840, “ora kurang saking pribadi piyambak tinimbang Gusti Yesus Kristus.” Mila, malaékat ingkang tumurun tanggal 11 September 2001 ugi “ora kurang saking pribadi piyambak tinimbang Gusti Yesus Kristus.” Tumuruning Panjenenganipun ing salah satunggaling sajarah punika nandhani wiwitaning “pasulayan” kenabian babagan metodologi ingkang leres utawi palsu, awit dipunlambangaken déning kitab ing tanganipun, ingkang umatipun Allah dipunprentah supados dipunpangan. Nalika wonten ing Galiléa, Gusti Yesus paring piwulang dhateng para sakabat bilih piyambakipun kedah mangan dagingipun lan ngunjuk rahipun, awit Panjenenganipun mratelakaken ing ngriku bilih Panjenenganipun punika roti ingkang kautus tumurun saking swarga. Ing ngriku Panjenenganipun kelangan murid langkung kathah tinimbang ing wekdal sanès pundi kemawon sajroning paladosanipun, lan para ingkang nilar, boten nate wangsul malih. Para ingkang nilar punika tumindak mekaten awit milih nganalisis piwulangipun kanthi metodologi palsu, yaiku nampi pangandikanipun miturut teges harfiah, sanèsipun nerapaken ing teges rohani ingkang leres. “Pasulayan” ing Yesaya selikur pitu punika minangka pratandha dalan kenabian ingkang gadhah sawatawis seksi kanggé netepaken bilih punika nglambangaken sawijining sistem analisis Alkitab ingkang sampun mapan lan dipunpratelakaken, nalika ngadhepi metodologi ingkang dipunlambangaken déning utusan Élia.

It marks a specific point in the progressive passing by of the former covenant and chosen people of God, and the beginning of the covenant relationship with those “who in times past, were not the people of God.” The “debate,” more importantly represents the beginning of the period of time that concludes with the soon-coming Sunday law. The Alpha and Omega always represents the end with the beginning, and in so doing the very “debate” becomes a symbol of one of the sins of our fathers, that must be acknowledged and confessed, in order to fulfill the Leviticus twenty-six prayer.

Iku nandhani sawijining titik tartamtu ing lumakuning sirnaning prajanjian lawas lan umaté Gusti Allah sing pinilih, sarta wiwitané sesambetan prajanjian karo wong-wong “sing ing jaman biyèn dudu umaté Gusti Allah.” “Perdebatan” iku, luwih wigati manèh, nggambarake wiwitaning sawijining mangsa wekdal kang pungkasané kaleksanan ing hukum Minggu sing enggal rawuh. Alfa lan Omega tansah nggambarake pungkasan bebarengan karo wiwitané, lan kanthi mangkono “perdebatan” iku dhéwé dadi pralambang salah siji saka dosa-dosané para leluhur kita, kang kudu diakoni lan diwedharake ana ing pangakon, supaya bisa netepi pandonga Imamat likur enem.

Daniel’s prayer of chapter nine, represents the prayer that must be offered at the conclusion of the three and a half days of Revelation eleven. That period of time is represented in Isaiah twenty-seven as the period when “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 show them no favour.”

Pandongané Daniel ing bab sanga makili pandonga sing kudu kaunjukaké ing pungkasaning telung dina setengah ing Wahyu sewelas. Mangsa wektu iku digambaraké ing Yesaya likur pitu minangka mangsa nalika “kutha kang santosa bakal dadi sepi, lan panggonan padunungan bakal ditilar lan kaulungaké kaya ara-ara samun: ana ing kono pedhet bakal mangan, lan ana ing kono dhèwèké bakal sumare, lan ngentèkaké pang-pangé. Nalika pang-pangé iku wis garing, bakal dipathoki: para wanita teka lan ngobong iku: awit iku umat kang tanpa pangerten: mulané Panjenengané kang nitahaké wong-wong mau ora bakal welas marang wong-wong mau, lan Panjenengané kang mbentuk wong-wong mau ora bakal nduduhaké sih marang wong-wong mau.”

The two witnesses are shown “no favor,” for they proclaimed a false prediction that ushered in the “wilderness” period of three and a half days. They then became a “people of no understanding,” though they previously had been the “defenced city.” That city then became “desolate” and a “habitation” that was “forsaken”. It became dead dry bones lying in the street of the city of Sodom and Egypt. When the dead are then called to arise, they are tested by the sins of their fathers, which includes the “debate” at the beginning of the period that starts with the empowerment of the first message and ends with the arrival of the third message. The debate is whether to accept or reject the methodology represented by the Elijah of their history. In 1863, the fathers of Adventism rejected the message of Moses’ “seven times,” that had been presented by Elijah.

Loro seksi mau “ora diparingi sih-kadarman,” awit padha ngwartakake ramalan palsu kang ngeterake mlebu ing mangsa “ara-ara samun” sajrone telung dina setengah. Sawisé iku banjur dadi “bangsa kang tanpa pangerten,” sanadyan sadurungé tau dadi “kutha kang kaubengi bètèng.” Kutha iku banjur dadi “sepi” lan dadi “panggonan padunungan” kang “katilar.” Kutha iku dadi balung-balung garing kang mati, gumléthak ana ing dalan kutha Sodom lan Mesir. Nalika wong-wong mati iku banjur katimbali supaya tangi, wong-wong mau diuji déning dosa-dosané para leluhuré, kang kalebu “pasulayan” ing wiwitaning mangsa kang diwiwiti déning kakuwataning pesen kapisan lan dipungkasi kanthi rawuhipun pesen katelu. Pasulayan iku ngenani apa bakal nampa utawa nampik metodologi kang kaanggit déning Élia sajroning sajarahé. Ing taun 1863, para leluhur Adventisme nampik pesen “pitung wektu” kagungané Musa, kang wis kaaturaké déning Élia.

Beginning in July, of 2023 the withered boughs of Isaiah twenty-seven must decide if they will repeat the sins of the church in Galilee, and the history of 1863, as well as the history of September 11, 2001. To reject the methodology represented by Habakkuk chapter two, and Isaiah twenty-seven, and by Elijah, John the Baptist and William Miller is to repeat the sins of our fathers, instead of being benefited by the sacred ensamples that were record for those upon whom the ends of the earth have come.

Miwiti ing Juli 2023, pang-panging wit kang garing ing Yesaya rong puluh pitu kudu netepake apa bakal mbaleni dosa-dosané pasamuwan ing Galiléa, lan sajarah taun 1863, uga sajarah 11 September 2001. Nampik metodologi kang dipralambangaké déning Habakuk bab loro, lan Yesaya rong puluh pitu, sarta déning Élia, Yohanes Pambaptis, lan William Miller, iku padha karo mbaleni dosa-dosané para leluhur kita, dudu nampani paédah saka tuladha-tuladha suci kang wis kacathet kanggo wong-wong kang diparingi wektuné ing pungkasaning bumi.

Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry. I speak as to wise men; judge ye what I say. 1 Corinthians 10:11–15.

Saiki samubarang iku kabeh kelakon tumrap wong-wong mau dadi tuladha; lan iku katulis kanggo pitutur tumrap kita, yaiku kita kang wis katempuhan ing wekasaning jaman. Mulane, sapa kang rumangsa ngadeg jejeg, sumingkira supaya aja nganti tiba. Ora ana panggodha kang nyandhet kowe kajaba mung kang lumrah tumrap manungsa; nanging Gusti Allah iku setya, Panjenengane ora bakal nglilani kowe kagodha ngluwihi kasanggupanmu; malah bebarengan karo panggodha iku Panjenengane uga bakal maringi dalan uwal, supaya kowe bisa nyangga. Mulane, para kekasihku kang kinasih, sumingkira saka brahala. Aku ngandika marang kowe kaya marang wong-wong wicaksana; titenana dhewe apa kang dakwedharake. 1 Korinta 10:11–15.

The sacred methodology establishes the message of the Midnight Cry, which is the latter rain message. That message, when eaten spiritually produces a corresponding experience as certainly as Daniel and the three worthies’ diet of pulse, produced a fairer and fatter countenance. But in Habakkuk chapter two, the stumbling block for those who reject the offer of justification by faith, is pride which prevents them from following on to know the Lord. If there is ever a time when God’s people cannot put off the work of accepting the true methodology, and eating the message from the angel’s hand, it is now!

Metodologi suci netepaké pekabaran Seruan Tengah Wengi, yaiku pekabaran udan pungkasan. Pekabaran iku, manawa dipangan kanthi rohani, ngasilaké pengalaman sing cocog, satemené kaya dene panganan polong-polongané Daniel lan telu wong kang pinunjul kuwi ngasilaké rai sing luwih padhang lan luwih subur. Nanging ing Habakuk pasal loro, sandhungan tumrap wong-wong sing nampik tawaran kabeneraké marga saka pracaya, yaiku gumunggung, kang ngalangi wong-wong mau supaya nerusaké anggoné wanuh marang Pangéran. Manawa tau ana mangsa nalika umaté Allah ora kena maneh nundha pakaryan nampani metodologi kang sejati lan mangan pekabaran saka tangané malaékat, mangsa kuwi ya saiki!

“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.’ Isaiah 61:11. The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

“Kita aja nganti ngenteni udan pungkasan. Iku bakal rawuh marang sakehe wong kang gelem ngakoni lan nampani ebun lan udan-udan sih-rahmat kang tumiba marang kita. Nalika kita nglumpukake pecahan-pecahan pepadhang, nalika kita ngurmati sih-kadarmaning Allah kang mesthi, Panjenengane kang remen supaya kita pracaya marang Panjenengane, temahan saben prasetyane bakal kalakon. ‘Sebab kaya bumi ngetokake tunase, lan kaya patamanan ndadekake apa kang kasebar ana ing kono thukul; mangkono uga Pangeran Yehuwah bakal ndadekake kabeneran lan pamuji tuwuh ana ing ngarsane sakehe bangsa.’ Yesaya 61:11. Sakehe bumi kudu kapenuhan ing kamulyaning Allah.” The Seventh-day Adventist Bible Commentary, jilid 7, 984.

God’s prophetic Word has identified that when the great buildings of New York City were thrown down, the angel of Revelation eighteen would descend and “Revelation eighteen, verses one through three would be fulfilled.” Isaiah twenty-seven identifies that time as the “day of the east wind,” and it is the time when “the rough wind” is restrained. “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.” Sister White identifies the very same time.

Sabdané Allah kang profètis wis netepaké yèn nalika gedhong-gedhong gedhé ing New York City diruntuhaké, malaékat ing Wahyu wolulas bakal tumedhak lan “Wahyu wolulas, ayat siji nganti telu bakal kalakon.” Yesaya likur pitu netepaké wektu iku minangka “dina angin wetan,” lan iku wektu nalika “angin kasar” ditahan. “Kanthi ukuran, nalika iku metu nuli tuwuh, Paduka bakal padu karo iku: Panjenengané nahan angin kasar-Né ing dina angin wetan.” Sister White netepaké wektu sing padha iku.

“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“Ing wektu iku, nalika pakaryan kaslametan lagi nyedhaki panutupane, kasangsaran bakal teka marang bumi, lan bangsa-bangsa bakal nesu, nanging isih katetepake ing wates supaya aja nganti ngalang-alangi pakaryane malaékat katelu. Ing wektu iku ‘udan pungkasan,’ utawa segering panglipur saka ngarsané Gusti, bakal rawuh kanggo maringi kakuwatan marang swara sora saka malaékat katelu, lan nyawisake para suci supaya bisa jejeg ana ing mangsa nalika pitu pageblug pungkasan bakal katibakaké.” Early Writings, 85.

The power that angers the nations arrived when the latter rain began to fall. But as soon as that power angered the nations, it was held in check, for Isaiah recorded that he “stayeth his rough wind.” The rough wind, is the east wind, and that wind is restrained when the latter rain begins to sprinkle, and the work of salvation is closing. The closing work of salvation is the sealing time. “Line upon line” the rough, or east wind that is restrained during the sealing of the one hundred and forty-four thousand is the four winds of Revelation chapter seven.

Kakuwatan kang ndadèkaké para bangsa nesu iku rawuh nalika udan pungkasan wiwit tumiba. Nanging sanalika kakuwatan iku nesukaké para bangsa, kakuwatan mau banjur ditahan, amarga Yesaya nyathet yèn Panjenengané “ngendhalèni angin kasar-Nya.” Angin kasar iku yaiku angin wétan, lan angin iku ditahan nalika udan pungkasan wiwit nyiprat, lan pakaryan kaslametan lagi tumeka ing panutupé. Pakaryan panutuping kaslametan iku wektu panyegelan. “Baris demi baris,” angin kasar, utawa angin wétan, kang ditahan sajroning panyegelan wong satus patang puluh papat èwu iku yaiku papat angin ing Wahyu pasal pitu.

And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

Lan sawisé iku aku weruh papat malaékat ngadeg ana ing patang pojoking bumi, nyekel papat angin bumi, supaya angin mau aja nganti nyebul marang bumi, utawa marang segara, utawa marang wit siji waé. Lan aku weruh malaékat liyané munggah saka arah wétan, nggawa meterai saka Allah kang gesang; lan piyambakipun nguwuh kanthi swara banter marang papat malaékat kang wus kaparingan kuwasa kanggo ngrusak bumi lan segara, mangkéné: Aja ngrusak bumi, utawa segara, utawa wit-witan, sadurungé kita wis nyéla para abdi Allah kita ana ing bathuké. Wahyu 7:1–3.

The sealing of the one hundred and forty-four thousand was typified by Christ’s triumphal entry into Jerusalem. There Christ, for the only time in His life, rode upon an ass (a symbol of Islam), and Lazarus led the procession into Jerusalem. Sister White identifies Lazarus as the symbol of the seal in that history.

Panyegelané wong satus patang puluh papat èwu dipralambangaké déning mlebu kamenangané Kristus menyang Yerusalem. Ing kono Kristus, sajroning uripé, mung sapisan nunggangi kuldi (lambang Islam), lan Lazarus mimpin arak-arakan mau mlebu menyang Yerusalem. Sister White ngenali Lazarus minangka pralambang meterai ing sajarah mau.

“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

“Kanthi ngentèkaké wektu sadurungé rawuh marang Lazarus, Kristus kagungan sawijining ancas sih-rahmat tumrap wong-wong kang durung nampani Panjenengané. Panjenengané tetep ngentèni, supaya lumantar nguripaké Lazarus saka ing antarane wong mati Panjenengané bisa maringi marang umat-Nya kang wangkal lan ora pracaya sawijining bukti manèh yèn temenan Panjenengané iku ‘wunguné lan urip.’ Panjenengané ora kersa nyerahaké samubarang pangarep-arep tumrap bangsa iku, wedhus-wedhus miskin lan kesasar saka kulawargané Israèl. Manahé remuk awit saka ora mratobaté wong-wong mau. Ing sih-rahmat-Nya Panjenengané netepaké arep maringi marang wong-wong mau siji bukti manèh yèn Panjenengané iku Sang Mulihaké, Panjenengané piyambak kang mung siji-sijiné bisa ndhatengaké urip lan kalanggengan marang pepadhang. Iki bakal dadi sawijining bukti kang ora bisa disalajengartèkaké déning para imam. Iki dadi sebab tundhané Panjenengané ing tindak menyang Bètani. Kaelokan pungkasan kang paling mulya iki, yaiku nguripaké Lazarus, bakal masang meterai Allah marang pakaryan-Nya lan marang panyebut-Nya bab kaallahian.” The Desire of Ages, 528, 529.

The tarrying time that began on July 18, 2020 is represented by Christ’s tarrying before He resurrected Lazarus. The tarrying time of Revelation chapter eleven, ends at the conclusion of the three and a half days. During those days the two witnesses laid dead in the street. And just as Lazarus was to be resurrected following a tarrying time, so too were John’s two witnesses. Once resurrected they lead the procession into Jerusalem, representing the “seal of God,” and the “crowning miracle” that testifies to Christ’s divinity. The resurrection identifies the conclusion of the sealing of the one hundred and forty-four thousand, which takes place while the four winds, the east wind, the rough wind, that arrived on September 11, 2001, is held in check.

Wektu panundhan sing diwiwiti tanggal 18 Juli 2020 dipralambangaké déning panundhané Kristus sadurungé Panjenengané nguripaké manèh Lazarus. Wektu panundhan ing Wahyu pasal sewelas iku rampung ing pungkasané telung dina setengah. Sajroning dina-dina iku, saksi loro padha kaèlèk mati ana ing dalan. Lan kaya déné Lazarus kudu diuripaké manèh sawisé sawijining wektu panundhan, mangkono uga saksi loroné Yokanan. Sawisé diuripaké manèh, wong-wong mau mimpin iring-iringan mlebu ing Yerusalem, minangka pralambang saka “meteréné Gusti Allah,” lan “mukjijat kang mahkota” sing mènèhi paseksi bab kaallahané Kristus. Wunguné saka ing pati iku nandhakaké pungkasaning panyegelan tumrap satus patang puluh papat èwu, kang dumadi nalika angin papat, angin wetan, angin prahara, sing teka tanggal 11 September 2001, lagi dicekel supaya ora uwal.

In the hour that is the Sunday law, those winds are released to bring retributive judgment upon the earth beast of Revelation thirteen. They are now even slipping through the fingers of those four angels that are restraining them during the sealing period. One of the most profound references in the Spirit of Prophecy relating to the day of the east wind is found in Testimonies, volume nine. That volume begins the inspired words on page eleven, so it begins symbolically on “nine-eleven”. The title of the chapter is, “The Final Crisis”, but it is also the first chapter of a section titled, “For the Coming of the King”.

Ing wektu kang dadi hukum Minggu iku, angin-angin mau diluwari kanggo ngetokaké pangadilan pambalesan marang kéwan bumi ing Wahyu telulas. Saiki waé, angin-angin iku wis wiwit mleset metu saka driji para malaékat papat kang nahan mau sajrone mangsa panyegelan. Salah siji rujukan kang paling jero tegesé ing Roh Wewadon bab dina angin saka wetan kapacak ing Testimonies, jilid sanga. Jilid iku diwiwiti déning pangandika kang katuntun ing kaca sewelas, mula kanthi pralambang diwiwiti ing “sanga-sewelas”. Irah-irahan bab iku yaiku, “Krisis Pungkasan”, nanging iku uga bab kapisan saka sawijining pérangan kang mawa irah-irahan, “Kanggo Rawuhipun Sang Prabu”.

There is no evidence that the section and title of the chapter were purposely manipulated by the editors that compiled the volume, yet the coming of the King, is easily recognized as the coming of the bridegroom, which in the parable of the ten virgins occurs with the midnight crisis that is produced in the virgins, by the presence or lack of oil in their vessels. The midnight crisis that is now arriving, is as the title represents—the last crisis for the ten virgins. In that crisis they manifest whether they have the oil, or they don’t. The oil is not simply the Holy Spirit, it is precisely defined as the Holy Spirit, and also as the correct message, and also as the correct character.

Ora ana bukti manawa pérangan lan irah-irahaning bab iku kanthi sengaja dimanipulasi déning para panyunting sing nyusun jilid kasebut, nanging rawuhipun Sang Raja gampang dipracaya minangka rawuhipun panganten kakung, kang ana ing pasemon bab sepuluh prawan iku dumadi bebarengan karo krisis tengah wengi kang kawujud ana ing para prawan mau, marga saka anané utawa ora anané lenga ana ing wadhah-wadhahe. Krisis tengah wengi kang saiki wis nyedhak iku, kaya kang katuduhake déning irah-irahané—krisis pungkasan tumrap sepuluh prawan. Ing krisis iku padha mratelakaké apa padha nduwèni lenga, utawa ora. Lenga iku dudu mung Sang Roh Suci waé; lenga iku kanthi cetha katetepaké minangka Sang Roh Suci, lan uga minangka piwulang kang bener, lan uga minangka watak kang bener.

The correct methodology establishes the correct message of the Midnight Cry, and that message, received and acted upon, produces the correct character. That character in the last crisis is the character that receives the seal of God. The process of sealing God’s people began at the arrival of the day of the east wind, on September 11, 2001. The message of that time was then to be eaten. Whether to eat or not to eat is represented by Isaiah’s “debate,” and also by Habakkuk’s question of what the watchmen should answer in the argument. The tarrying time of Matthew twenty-five and Habakkuk concludes with the representation of two classes of worshippers. The tarrying time, represented by three and a half days in Revelation chapter eleven, is almost finished.

Metodologi sing bener netepake pesen Tangihe Tengah Wengi sing bener, lan pesen iku, manawa ditampa lan ditindakaké, ngasilaké watak sing bener. Watak iku, ing krisis pungkasan, yaiku watak sing nampani segel Allah. Proses panyegelan umaté Allah wiwit nalika tekané dina angin wetan, tanggal 11 September 2001. Pesen ing wektu iku banjur kudu dipangan. Apa arep mangan utawa ora mangan kagambarake déning “polemik” ing kitab Yesaya, lan uga déning pitakoné Habakuk bab apa sing kuduné dijawab para pengawal sajroning pasulayan iku. Wektu tundha ing Matius pasal rong puluh lima lan Habakuk rampung kanthi gambaran bab rong golongan wong sing nyembah. Wektu tundha, sing digambarake minangka telung dina setengah ing Wahyu pasal sewelas, meh rampung.

That tarrying time is also represented at the beginning of the chapter in volume nine, with a passage from Hebrews, where Paul paraphrases verse four of Habakkuk chapter two. Paul’s reference places Habakkuk two in the movement of the third angel, for it is in that history that Christ moved into the Most Holy Place, and in that history the light of His high priestly ministry was revealed, and it is in the book of Hebrews that Paul is revealing the clearest revelation of Christ’s high priestly ministry in God’s Word.

Wektu panundhan iku uga dipratelakaké ing wiwitaning bab kasebut ing jilid sanga, kanthi sawijining pethikan saka kitab Ibrani, ing ngendi Paulus ngandharaké manèh ayat papat saka Habakuk pasal loro. Rujukan Paulus mau manggonaké Habakuk loro ing sajroning gerakan malaekat katelu, awit ing sajarah iku Kristus lumebet menyang Papan Mahasuci, lan ing sajarah iku pepadhanging pelayanan Imam Agung Panjenengané katetepaké, lan ana ing kitab Ibrani Paulus maringaké pambabar sing paling cetha ngenani pelayanan Imam Agung Kristus ana ing Sabdaning Allah.

Habakkuk two in the movement of the first angel did not yet recognize the movement of Christ into the Most Holy Place, for it did not happen until the end of the proclamation of the Midnight Cry. The tarrying time referenced by Paul, is the tarrying time of Habakkuk and Matthew, but it is the tarrying time that would begin on July 18, 2020. The last verse of Habakkuk two represents the conclusion of the Midnight Cry in the Millerite history, and the arrival of the third angel:

Habakuk loro sajroning gerakaning malaékat kapisan durung ngerteni gerakané Kristus mlebet ing Papan Mahasuci, awit bab iku durung kelakon nganti pungkasaning pawartaning Pambengoking Tengah Wengi. Wektu tundha kang kaandharaké déning Paulus iku, yaiku wektu tundhané Habakuk lan Matius, nanging iku wektu tundha kang bakal diwiwiti ing tanggal 18 Juli 2020. Ayat pungkasan saka Habakuk loro nggambarake pungkasaning Pambengoking Tengah Wengi ing sajarah Millerite, lan rawuhipun malaékat katelu:

But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

Nanging Pangeran Yehuwah ana ing Padaleman Suci-Nya kang suci: sumangga sakehing bumi meneng ana ing ngarsané Panjenengané. Habakuk 2:20.

Testimonies, volume nine emphasizes, beginning on page eleven (nine-eleven), the parable of the ten virgins, the tarrying time and its connection with Habakkuk and Matthew, and the final crisis and September 11, 2001, when the prophetic debate arrived.

Testimonies, jilid sanga, nekanaké, wiwit ing kaca sewelas (sanga-sewelas), pasemon bab sepuluh prawan, wektu tundha sarta sesambungané karo Habakkuk lan Matius, lan krisis pungkasan uga 11 September 2001, nalika pasulayan kenabian iku dumugi.

“Section 1—For the Coming of the King

“Bagéan 1—Kanggo Rawuhipun Sang Raja

“‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.

“‘Sathithik manèh, Panjenengané kang bakal rawuh mesthi rawuh, lan ora bakal nundha.’ Ibrani 10:37.

“The Last Crisis

“Krisis Pungkasan”

“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.

“Kita sami gesang wonten ing wekdal pungkasan. Tetanḍha-tetanḍha jaman ingkang kawujud kanthi rikat nglairaken pratelan bilih rawuhipun Kristus sampun celak sanget. Dina-dina ingkang kita lampahi punika ageng kasakralanipun lan wigati sanget. Rohing Allah setunggal-setunggal, nanging kanthi mesthi, saweg kasimpen saking bumi. Wabah-wabah lan paukuman-paukuman sampun sami tumiba dhateng para ingkang ngremehaken sih-rahmatipun Allah. Bebaya-bebaya wonten ing dharat lan seganten, kawontenaning masyarakat ingkang boten mantep, wekering perang, punika sadaya minangka pratandha ingkang nggegirisi. Punika ngramalaken prastawa-prastawa ingkang badhé nyedhak, ingkang ageng sanget wigatinipun.

“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.

“Pangawaké piala padha nggabungaké kakuwatané lan ngukuhaké manunggalingé. Padha ngiyataké awaké dhéwé kanggo krisis gedhé pungkasan. Owah-owahan gedhé bakal enggal dumadi ing donya kita, lan gerakan-gerakan pungkasan bakal lumaku kanthi rikat.”

“The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.

Kaanan prakara-prakara ing jagad iki nedahaké yèn mangsa kasangsaran wis ana ing ngarep kita. Koran-koran saben dina kebak pratandha bab padudon kang nggegirisi ing mangsa cedhak. Pambegalan kang kendel kerep kadadéan. Mogok wis dadi prakara kang lumrah. Panyolongan lan pati pinatèni kalakon ana ing endi-endi. Wong-wong kang kesurupan dhemit ngrebut nyawané priya, wanita, lan bocah-bocah cilik. Manungsa wis kabacut kepincut marang piala, lan saben rupa piala nguwasani.

“The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain.

“Mungsuh wis kasil nyimpangaké kaadilan lan ngebaki ati manungsa karo pepénginan kanggo kauntungan dhéwé.

“‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.

“‘Kaadilan ngadeg adoh: amarga kayekten ambruk ana ing dalan, lan kabeneran ora bisa lumebu.’ Yesaya 59:14. Ana ing kutha-kutha gedhé, ana wong akèh banget kang urip sajroning kamlaratan lan kasangsaran, meh tanpa pangan, pangayoman, lan sandhangan; dene ana ing kutha-kutha kang padha iku uga ana wong-wong kang nduwèni luwih akèh tinimbang kang bisa dipengini déning ati, kang urip ing kemewahan, mbuwang dhuwité kanggo omah-omah kang kapralatané mewah, kanggo paèsing awak, utawa kang luwih ala manèh, kanggo nyukupi pepénginan hawa nepsu, kanggo omben-omben keras, rokok, lan barang-barang liyané kang ngrusak daya-daya otak, ngowahi imbangan budi, lan ngasoraké nyawa. Panyuwun-panyuwuné umat manungsa kang kaliren padha munggah ana ing ngarsané Gusti Allah, déné lumantar manéka warna panindhesan lan pamalakan, manungsa padha numpuk kasugihan raksasa.”

“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 katimbalan kanggo nyekseni gedhung-gedhung munggah, lantai demi lantai, menyang langit. Gedhung-gedhung iki dijamin tahan geni, lan diadegaké kanggo ngluhuraké para sing nduwèni lan para pambanguné. Saya dhuwur lan saya dhuwur manèh gedhung-gedhung iki munggah, lan ing kono bahan sing paling larang digunakaké. Wong-wong sing kagungan gedhung-gedhung iki ora padha takon marang awaké dhéwé: ‘Kados pundi kita saged ngluhuraken Gusti Allah kanthi saènipun?’ Pangéran ora ana ing panggalihé.”

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

“Aku mikir: ‘Dhuh, saumpama wong-wong kang mangkono iku, sing nandurake bandhané, bisa ndeleng lakuné kaya déné Gusti Allah ndeleng! Wong-wong iku padha numpuk bangunan-bangunan kang megah, nanging sepira bodhoné, ana ing paningalé Sang Panguwasa jagad raya, rancangan lan rekayasane. Wong-wong iku ora nyinau kanthi sakèhé kakuwataning ati lan budi, kepriyé supaya bisa ngluhuraké Gusti Allah. Wong-wong iku wis kelangan pandeleng marang prakara iki, yaiku kuwajiban pisananing 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 sing mulya iku saya ngadeg, para sing duwe padha bungah kanthi gumunggung ambisius, awit padha duwe bandha kanggo dienggo maremake awake dhewe lan nuwuhake drengki marang para tanggane. Akèh dhuwit sing mangkono iku padha tandurake wis dipikolehi lumantar pepes, lumantar ngremuk wong miskin. Wong-wong mau lali manawa ing swarga ana cathetan tumrap saben transaksi dagang; saben prakara sing ora adil, saben tumindak apus-apus, kabeh katulis ana ing kono. Bakal teka wektune nalika sajroning kapusan lan angkarane, manungsa bakal tekan sawijining wates sing ora bakal diparengake Gusti supaya diluwihi, lan dheweke bakal mangerteni manawa kasabarané Yéhuwah iku ana watese.”

“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, 11–13.

“Pemandhangan sabanjuré kang kaparingaké ana ing ngarsaku yaiku weker bebaya geni. Wong-wong mirsani gedhung-gedhung kang dhuwur lan kang dianggep tahan geni, banjur padha ngandika: ‘Gedhung-gedhung iku temenan aman.’ Nanging, gedhung-gedhung mau kauntal déning geni, kaya-kaya digawe saka ter. Mesin-mesin pemadam geni ora bisa nindakaké apa-apa kanggo nyegah karusakan iku. Para petugas pemadam geni ora bisa ngoperasèkaké mesin-mesin mau.” Testimonies, jilid 9, 11–13.

The “debate” that took place over methodology in the beginning of the period represented by Daniel chapter one; and also represented by Daniel chapters one through three; and also represented by the history beginning on August 11, 1840; and also represented in the history of John chapter six, at the crisis in Galilee; and also represented by the history of September 11, 2001 (until July 18, 2020), is now being repeated, not within Adventism at large, but among the dead dry bones that are being aroused from their lethargy by a “voice” crying in the wilderness.

“Perdebatan” sing dumadi ngenani metodologi ing wiwitaning periode kang dipralambangaké déning Daniel pasal siji; lan uga dipralambangaké déning Daniel pasal siji nganti telu; lan uga dipralambangaké déning sajarah kang diwiwiti ing 11 Agustus 1840; lan uga dipralambangaké ing sajarah Yohanes pasal enem, ing wektu krisis ing Galiléa; lan uga dipralambangaké déning sajarah 11 September 2001 (nganti 18 Juli 2020), saiki lagi kaulang manèh, dudu ing sajroning Adventisme sacara amba, nanging ana ing antarané balung-balung garing kang mati sing lagi diuripaké saka lesuné déning sawijining “swara” kang sesambat ana ing ara-ara samun.

We will take up the consideration of the methodology being the latter rain as represented in Isaiah chapters twenty-eight and twenty-nine in our next article.

Ing artikel kita sabanjuré, kita bakal ngrembag metodologi kang dadi udan pungkasan, kaya kang kagambarake ing Yesaya bab wolulikur lan sanganglikur.

Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:8–13.

Aku uga krungu swaraning Pangéran, ngandika: “Sapa kang bakal Dakutus, lan sapa kang bakal tindak kanggo Aku?” Banjur aku matur: “Inggih kawula, utusa kawula.” Panjenengané banjur ngandika: “Mangkata, lan kandhanana marang bangsa iki: Kowe temenan krungu, nanging ora mangerti; lan temenan weruh, nanging ora nyumurupi. Gawea atiné bangsa iki dadi kandel, lan kupingé dadi abot, lan pejera mripaté; supaya aja padha weruh kalawan mripaté, lan krungu kalawan kupingé, lan mangerti kalawan atiné, banjur mratobat, lan kapulihaké.” Banjur aku matur: “Dhuh Pangéran, nganti sepira suwéné?” Panjenengané banjur mangsuli: “Nganti kutha-kutha dadi suwung tanpa pedunung, lan omah-omah tanpa wong, lan nagara dadi sepi lan sirna banget, lan Pangéran wus nyingkiraké manungsa adoh-adoh, sarta ana paninggalan gedhé ing satengahing nagara. Nanging isih ana saprasepuluh ing kono, lan iku bakal bali, lan bakal katumpes; kaya wit teil lan kaya wit jati, kang tunggaké isih ana ana ing jeroné, nalika godhongé gogrog: mangkono uga wiji suci bakal dadi tunggaké.” Yesaya 6:8–13.