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.
Nuti Isaayyaas boqonnaa digdamii torbaffaa keessa hojjechaa jirra; sababni isaas inni boqonnaawwan Isaayyaas itti aanan keessatti ibsamanaf haala qabatamaa kaa’a. Boqonnaawwan itti aanan sun bokkaa boodaa akka mala sirrii Macaafa Qulqulluu ta’e adda baasu. Malli sun, yeroo hubatamee hojii irra oolfamu, ergaa raajii kan yoo fudhatame muuxannoo isa wajjin wal-simu uumu mul’isa.
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.
Fulbaana 11, 2001 irratti sirbi saba Waaqayyoo kan duraan kakuu keessa turanitti faarfamu—kan jechuun saba Adventistoota Guyyaa Torbaffaa—akka isaan saba Waaqayyoo taʼuu irraa darbatamaa jiraniitti ibsama; sababni isaas, firii Waaqayyo iddoo dhaabaa wayinii Isaa irraa akka argamu yaade hin buusan. Sirbi sun hariiroo kakuu irratti hundaaʼuu qaba ture; hariiroon kun iddoo dhaabaa wayinii Waaqayyo dhaabeen akkasumas dhagaa gufachiisaa isaan bara 1863 tti didaniin bakka buʼame. Isaan bara 1856 tti Laaʼodiqeeyaa taʼanii turan; waggoota torbaaf, jechuun “yeroo torbaaf,” yookaan guyyoota kuma lama dhibba shan digdamii, Waaqayyo akka seenu barbaade; garuu isaan bara 1863 tti balbala Isatti cufan.
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.
Bara Fulbaana 11, 2001 irraa eegalee, seera Dilbataa irratti guutummaatti afaan Isaa keessaa tufamuun isaanii dura, isaan tuuta-tuutaatti hidhamuudhaan walitti qabamaa jiru. Ergaan Fulbaana 11, 2001 irraa eegalee Adventizimii faarfamee himamuu qabu, ergaa Laaʼodiiqeyaa ti; inniis ergaa iddoo wayinii keessaa dhagaa gufachiisaa of keessaa qabuudha; dhagaan kunis warra dhagaa gatii guddaa sana “arguu” fi “dhandhamachuu” didan hundumaa ni caccabsa. Waadaan kutaa Isaayyaas keessatti Laaʼodiiqeyaanotaaf kenname, Adventistii kam iyyuu akeekkachiisa dhumaa kana fudhachuuf filatu “humna” Kiristoosiin “qabachuu” akka dandaʼu, “akkasumas” isaan Kiristoos wajjin “nagaa buusuu” akka dandaʼan, yeroo isaanii ammallee akka jirutti dha; mootummaa Kiristoos ammas isaan wajjin “nagaa buusuuf” fedhii qaba. Garuu iyya halkan walakkaatti dhagaʼamutti, seera Dilbataa yeroo dhihoo keessatti dhufu sana dura xinnoo dura, carraan sun bara baraan ni dhumata.
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.
Yeroo yeroo Fulbaana 11, 2001 irraa jalqabe keessatti Waaqayyo warra “duraan uummata hin turre” ta’an, “lafa gogaa keessaa hidda” ta’an, “hidda qabachuuf”, “daraaruu fi biqiluuf, akkasumas fuula addunyaa hunda ijaatiin guutuuf” waadaa gale. Wanti hidda Isseey daraaruu fi biqilchu rooba boodaa dha; jechuunis hiddi daraaruu fi biqiluuf jedhu raajii keessatti mallattoo ol kaafamu ta’uuf murtaa’eera, mallattoon sunis hidda Isseey dha.
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.
Guyyaa Iyyesee taʼee, kan akka mallattoo sabaaf dhaabbatu tokko ni jiraata; saboonni isatti ni dhufu; boqonnaan isaas ulfina qabeessa ni taʼa. Isaayyaas 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.
Roobni boodaa inni boodaa hidda Isseeyiin daraarsuudhaan baala baafachiisuu fi hiixachiisuu isaa Fulbaana 11, 2001 irraa eegalee, seerri Dilbataa inni dhihoo dhufu immoo hiddi sun ijaatiin guutummaa lafaa ni guuta. Seerri Dilbataa Isaayaas boqonnaa digdamii-torba keessatti argamu seenaa adeemsaatiin mul’atu dha; seenaa kanaas kitaaba Daani’el keessatti boqonnaawwan tokko irraa hamma sadiitti akkasuma bakka bu’amee jira. Roobni boodaa inni boodaa yeroo saboonni aaraman Fulbaana 11, 2001 irratti, Islaamni balaa sadaffaa sana keessaa gadhiifamee achumaan immoo battalumatti ukkaamfamee turetti, facaasaa jalqabe.
“‘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.
“‘Jalqabni yeroo rakkinaa sanaa,’ asitti ibsame, yeroo dha’ichi sun dhangala’uun jalqabu hin agarsiisu; garuu yeroo gabaabaa tokko kan isaan dhangala’anii dura, yeroo Kiristoos mana qulqullummaa keessa jirutti agarsiisa. Yeroo sanatti, utuu hojii fayyinaa xumuramaa jiruu, rakkinni biyya lafaa irratti ni dhufa; saboonni ni aaru, ta’us hojii ergamaa sadaffaaf gufuu akka hin taaneef ni to’atamu. Yeroo sanatti ‘roobni boodaa,’ yookaan haaromsi mootummaa Gooftaa irraa dhufu, sagalee guddaa ergamaa sadaffaa humneessuuf ni dhufa, akkasumas qulqulloota yeroo dha’ichi dhumaa torban dhangala’u keessatti akka dhaabatan qopheessuuf.” 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.
Keewwata kana keessatti Obboleettiin White fayyinni ammallee banaa taʼee yeroo gabaabaa tokko akka jiru ibsaa jirti. “Yeroon dhiphinaa” isheen ilaalaa jirtu sun yeroo dhiphinaa guddaa, yeroo balballi araaraa guutummaatti cufamu jalqaburraa adda dha. Amantii Adventist keessatti innis sirriitti “yeroo dhiphinaa xinnaa” jedhamee waamama; kunis yeroo dhiphinaa guddaa Miikaa’el yeroo kaʼu jalqabuu wajjin walitti dhufeenya qaba. “Yeroon dhiphinaa xinnaa” kun yeroo badiinni mootummaa seera Dilbataa dhihoo dhufuun jalqabu bakka buʼa; innis hamma balballi araaraa cufamutti itti fufa.
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.
Seenaa Fulbaana 11, 2001 irraa kaasee hamma seera Dilbataatti jiru keessatti qulqulleessuun fi murtiin xumuraa Adventizimii yeroo roobni boodaa “facafamu”tti raawwatamaa akka jiru fakkeenyaan mul’ifameera. Yeroon sunis yeroo roobni boodaa, kan akkasumas “haaromsa” ta’e, akka “facafamaatti” jalqabu, garuu seera Dilbataatti hamma guutummaatti dhangala’uuttis itti fufu dha. Yeroo sana keessatti, yeroo Islaamni Wayyoo sadaffaatiin saboota aarsutti jalqabu, roobni boodaa bu’uu jalqaba; namoonni tokko tokko rooba boodaa ni hubatu, ni fudhatus; namoonni tokko tokko immoo rooba boodaa hin hubatan. Namoonni tokko tokko wanti tokko ta’aa akka jiru ni hubatu, garuu maal akka ta’e hin gahan; isa irrattis of qopheessu.
“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.
“Baayʼeen roobni duraa akka guddaadhaan isaan bira gaʼu hin arganne. Faayidaa Waaqayyo akka kanaan isaaniif qopheesse hunda hin arganne. Hanqinni sun rooba boodaa tiin akka guutamu abdatu. Yommuu baayʼinni ayyaanaa isa hunda caalu kennamu, isa simachuuf garaa isaanii banuu yaadu. Dogoggora sodaachisaa hojjechaa jiru. Hojii Waaqayyo ifa fi beekumsa Isaa kennuudhaan garaa namaa keessatti jalqabe sun yeroo hunda itti fufuu qaba. Namni hundinuu barbaachisummaa mataa isaa hubachuu qaba. Hafuurri keessa bulee akka jiraatuuf, garaan xuraawaa hundumaa irraa duwwaa taʼee qulqulleeffamuu qaba. Bartoonni durii Guyyaa Phenxeqoosxee irratti Hafuura Qulqulluu dhangalaʼuun fudhachuuf cubbuu isaanii himachuu fi dhiisuu, kadhannaa cimaa, akkasumas of isaanii Waaqayyoof qulqulleessuudhaan qophaaʼan. Hojiin inni wal fakkaatu, garuu sadarkaa guddaadhaan caalu, amma hojjetamuu qaba. Sana booda nama hojii hojjetuuf eebba sana kadhachuu qofaafi, Gooftaan hojii isa ilaalchisee akka guutu eeggachuu qofatu ture. Kan hojii sana jalqabe Waaqayyodha; hojii Isaas ni xumura; nama Yesus Kiristoos keessatti guutuu godha. Garuu ayyaana rooba duraatiin bakka buufame dagachuun matumaa jiraachuu hin qabu. Warri ifa isaanii qabaniin jiraatan qofa ifa caalu ni argatu. Yoo nuti guyyaa guyyaadhaan mulʼisa amaloota Kiristaanaa hojii irra oolan keessatti hin guddanne taʼe, mulʼata Hafuura Qulqulluu rooba boodaa keessatti hin hubannu. Inni garaa nu marsee jiran hundumaa irratti buʼaa jiraachuu dandaʼa; garuu nuti isa hin qalbeeffannu yookaan hin fudhannu.” 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.
Roobni inni amma buʼaa jira, kanneen isa beekan kanaafis isa fudhatan jiru; akkasumas kanneen isa hin beekne, kanaafis isa hin fudhanne jiru. Roobni inni amma buʼaa kun akka fudhatamuuf beekamuu qaba. Roobni inni amma buʼaa kun muuxannoo qofa miti; inni ergaa tokkoon kan oomishamu muuxannoo dha; garuu ergaan sun immoo karaa sirrii isa dhaabu hojii irra oolchuun qofa fudhatamuu dandaʼa. Mala isa ergaa roobaa inni amma buʼaa dhaabu beekuu malee, barnoota raajii kan kaʼuu fi kufaatii mootummaawwanii keessatti mulʼatan, kan kitaabota Daaniʼelii fi Mulʼata keessatti ibsaman, hubachuun jechuun ni dandaʼama akka hin dandaʼamneetti rakkisaa dha.
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.
Addunyaatti ol kaafamu sun Isaayaasiin “hidda Issey” jedhamee beekama; boqonnaa digdamii-torbaffaa keessattis warri “Yaaqoob irraa dhufan” “hidda qabatu.” Warri “hidda Issey” ta’anis achumatti “Israa’el” jedhamee ni ibsamu; isaanis warra jalqaba duraan daraaranii fi biqilan, ergasii immoo addunyaa guutuu ijaaniin guutanidha. Seeronni uumamaa seerota raajii hin faallessan, jechuunis Seera Kennaan inni uumamaa fi raajii lamaan isaanii uume tokkicha waan ta’eef. Biqilaan tokko ija baasuu isaa dura, duraan boqonnaa keessaa ba’uutu isaaf barbaachisa; kunis jalqaba biqiltuuwwan mul’ataniin, itti aansuudhaan immoo daraarotaatiin ragaa ba’a. Israa’el hafuuraa, inni “hidda Issey” ta’e, rooba dhangala’aa adeemsaatiin dabalaa deemu ni argata. Kunis “facaasuu” tokkoon jalqaba; yeroo addunyaan ija addunyaatti ol kaafameen dhiyaateen guutamtutti immoo gara dhangala’aa guutuutti ol ka’a.
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.
Isaayyaas boqonnaa digdamii fi torba keessatti, jalqabni facaafamuu bokkaa yeroo ciilloonni “baqaqsanii biqilan”tti raawwatamu akka ta’etti ibsameera. Yeroo isaan jalqaba “baqaqsanii biqilan”tti, bokkaan sun “hammaan” akka dhangalaafamu adda baafamee ibsameera. “Hammaan, yeroo inni baqaqsanii biqilutti.” Fulbaana 11, 2001, facaafamuun bokkaa boodaa “hammaan” dhangalaafamuu jalqabe; yeroo sana qamadii fi aramaan, yookaan ogeeyyii fi gowwoonni, walitti makkamanii turan.
“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.
“Baqa dhangala’aa Hafuura Waaqayyoo inni ulfina isaatiin lafa guutuu ifsiisu sun, hamma ummata hubannoo argate, isa muuxannoo isaaniitiin Waaqayyoo wajjin hojjettoota ta’uun maal akka ta’e beekan qabaannutti hin dhufu. Yommuu tajaajila Kiristoosiif of kennuu guutuu, garaa guutuun ta’e qabaannu, Waaqayyo dhugaa sana baqaqa dhangala’aa Hafuura isaa isa madaa hin qabneen ni mirkaneessa; garuu kun, yeroo kutaan guddaan waldaa Waaqayyoo wajjin hojjettoota hin taane, hin ta’u. Yeroo ofittummaa fi of gammachiisuun akkas ifatti mul’atan, Waaqayyo Hafuura isaa dhangalaasuu hin danda’u; yeroo hafuurri tokko aangoo qabaatu, inni jechootaan ibsame yoo ta’e deebii Qaa’iin sana ni ibsa,—‘Ani eegdota obboleessa kootii ree?’ Yoo dhugaan yeroo kanaa, yoo mallattooleen karaa hundaan baay’achaa jiran, kanneen xumuri waan hundumaa akka dhihaate dhugaa baasan, humna warra dhugaa beekuu isaanii himatan keessa rafee jiru kakaasuuf gahaa hin taane, yeroo sana dukkanni ifa isaan irratti ifaa ture waliin madaalamu lubbuuwwan kana irratti ni dhufa. Guyyaa guddaa herrega isa dhumaa keessatti, loogummaa isaanii keessaa fakkeenyi xinnoon iyyuu akka dhiifamaatti Waaqayyo duratti dhiheeffachuu danda’an hin jiru. Maaliif isaan ifa dhugaa qulqulluu dubbii Waaqayyoo keessatti hin jiraannee fi hin deddeebine, hin hojjenneef sababni dhiheessan tokko illee hin jiraatu; akkasumas akkamitti addunyaa cubbuun dukkanaa’eef amala isaanii, garaa isaanii, fi hinaaffaa isaanii keessaa humnii fi dhugummaan wangeelaa mormamuun akka hin danda’amne mul’isanis hin jiru.” 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.”
ଯିଶାୟ ଅଧ୍ୟାୟ ସତାଇଶ ଶେଷ ବର୍ଷାର ଉଦ୍ଗାରର ଆରମ୍ଭର ଇତିହାସକୁ ସ୍ପଷ୍ଟ କରେ—ଯେତେବେଳେ ଶୁଷ୍କ ଭୂମିରୁ ମୂଳ ଅଙ୍କୁରିତ ହୁଏ, ଏବଂ ପରେ ସମସ୍ତ ପୃଥିବୀ ଫଳରେ ପୂର୍ଣ୍ଣ ହେଉଅ ପର୍ଯ୍ୟନ୍ତ। ଏହି ଅଧ୍ୟାୟ ଚିହ୍ନିତ କରେ ଯେ, “ମାପରେ, ଯେତେବେଳେ ସେ ଅଙ୍କୁରିତ ହୁଏ, ତୁମେ ତାହା ସହିତ ବିବାଦ କରିବ।” ଯେତେବେଳେ ଶେଷ ବର୍ଷାକୁ ଏକ “ଛିଟା” ବୋଲି ମାପାଯାଉଛି, ସିଷ୍ଟର ହ୍ୱାଇଟ୍ କହନ୍ତି ଯେ ଶେଷ ବର୍ଷା, “ଆମ ଚାରିପାଖରେ ଥିବା ହୃଦୟମାନଙ୍କ ଉପରେ ବର୍ଷିତ ହେଉଥାଇପାରେ, କିନ୍ତୁ ଆମେ ତାହାକୁ ନ ଅନୁଭବ କରିବୁ, ନ ଗ୍ରହଣ କରିବୁ।”
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.”
ଏପରି କରି ସେ ଏମିତି ଗୋଟିଏ କଳିସିଆକୁ ଚିହ୍ନିତ କରୁଛନ୍ତି, ଯାହାରେ ବର୍ଷାର ପତନକୁ ଚିହ୍ନିବା ଲୋକମାନେ ଏବଂ ଯେମାନେ ଏହାକୁ ଚିହ୍ନିନାହାନ୍ତି ସେମାନେ ମିଶ୍ରିତ ଅବସ୍ଥାରେ ଅଛନ୍ତି। ପୂର୍ବବର୍ତ୍ତୀ ଅନୁଚ୍ଛେଦରେ ସେ ଏହା ଚିହ୍ନିତ କରୁଛନ୍ତି ଯେ, ଯେତେବେଳେ ଈଶ୍ୱର ପରବର୍ତ୍ତୀ ବର୍ଷାକୁ ମାପ ବିନା ଢାଳିଦିଅନ୍ତି, ସେତେବେଳେ ଏହା ଏହି କଥାର ଚିହ୍ନ ହୁଏ ଯେ ଜ୍ଞାନୀ ଏବଂ ମୂର୍ଖ କୁମାରୀମାନଙ୍କର ମିଶ୍ରଣ ଆଉ ରହିନଥାଏ; ଏହାକୁ ସେ ଏପରି କହି ସ୍ପଷ୍ଟ କରୁଛନ୍ତି, “ଯେତେବେଳେ ଆମେ ଖ୍ରୀଷ୍ଟଙ୍କ ସେବା ପାଇଁ ସମ୍ପୂର୍ଣ୍ଣ, ସର୍ବାଙ୍ଗୀଣ ହୃଦୟନିବେଦନ ପାଇବୁ, ସେତେବେଳେ ଈଶ୍ୱର ତାଙ୍କ ଆତ୍ମାଙ୍କର ମାପ ବିନା ବର୍ଷା ଦ୍ୱାରା ଏହି ସତ୍ୟକୁ ସ୍ୱୀକାର କରିବେ; କିନ୍ତୁ ଯେପର୍ଯ୍ୟନ୍ତ କଳିସିଆର ବଡ଼ ଅଂଶ ଈଶ୍ୱରଙ୍କ ସହିତ ସହକାରୀ କାର୍ଯ୍ୟକର୍ତ୍ତା ନୁହନ୍ତି, ସେପର୍ଯ୍ୟନ୍ତ ଏହା ହେବ ନାହିଁ।”
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.
ମଣ୍ଡଳୀର ବଡ଼ ଅଂଶ, କିମ୍ବା ମଣ୍ଡଳୀର ଅଧିକାଂଶ, ମାଥିଉ ପଚିଶ ଅଧ୍ୟାୟରେ ମୂର୍ଖ କୁମାରୀମାନଙ୍କ ଦ୍ୱାରା ପ୍ରତିନିଧିତ ହୋଇଛନ୍ତି, କାରଣ ଶାସ୍ତ୍ରାନୁସାରେ “ଅନେକ” ଡାକାଯାଆନ୍ତି, କିନ୍ତୁ “କେତେକମାତ୍ର” ଚୟନିତ ହୋଇଥାନ୍ତି। ଜଣାଶୁଣା ରବିବାରୀୟ ଆଇନ ଶୀଘ୍ର ଆସିବାପୂର୍ବରୁ ମଧ୍ୟରାତ୍ରିରେ ଘଟୁଥିବା ସଙ୍କଟକାଳରେ ଜ୍ଞାନୀ ଓ ମୂର୍ଖମାନେ ଦିବ୍ୟ ପ୍ରବନ୍ଧରେ ପୃଥକ କରାଯାଆନ୍ତି। ଏହି ପୃଥକୀକରଣ ଏମିତି ଜନସମୁଦାୟକୁ ସୃଷ୍ଟି କରେ, ଯେମାନେ ପରେ ପରବର୍ଷାରେ ଆତ୍ମାଙ୍କର ସମ୍ପୂର୍ଣ୍ଣ ଉଣ୍ଡେଇବାକୁ ଗ୍ରହଣ କରିପାରିବେ ଏବଂ “ଏକ ଦିନରେ ଜନ୍ମିତ ଜାତି” ହୋଇଉଠିବେ। ତାହାପରେ ଯିଶୟଙ୍କ ମୂଳ ଏକ ପତାକା ସ୍ୱରୂପେ ଉତ୍ତୋଳିତ ହେବ ଏବଂ ସମସ୍ତ ଜଗତକୁ ଫଳରେ ପୂର୍ଣ୍ଣ କରିଦେବ।
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.
Isaayaas boqonnaa digdamii-torbaffaan yeroo bokkaan boodaa “safaraan” dhangalaʼuun jalqabe, jechuunis Fulbaana 11, 2001 irratti, “ati ishee wajjin mormita” jedhee adda baasa. “Safaraan, yeroo isheen biqiltu, ati ishee wajjin mormita.” Dhimmin Fulbaana 11, 2001 battalumatti addunyaa keessatti fi waldaa keessatti mormii taʼe. Hanga guyyaa harʼaatti illee—waggoota digdamaa ol booda—taateewwan sana hojii Islaamaa taʼuutti ramaduu irratti falmiin amma iyyuu jira; jechuunis, bifa shira addunyaawaa tokkoo taʼuutti faallaa isaa. Mormiin dhufaatii facaasamuu bokkaa boodaa wajjin walqabate Fulbaana 11, 2001 irraa eegale; garuu mormiin addunyaa keessatti itti fufee taasifamu, “mormii” jedhu keessaa isa Dubbii raajii Waaqayyoo keessatti ibsame miti. Mormiin kun waaʼee raajiiwwan akka isa itti aanuuti.
“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.
“Yeroo tokko, yeroo ani Magaalaa New York keessa turetti, halkan keessa ijaarsaawwan darbii irraa darbii ol kaʼanii gara samiiatti ol guddachaa jiran ilaaluuf waamameen ture. Ijaarsaawwan kun ibidda hin qabsiifne taʼuu isaanii mirkanaaʼee ture; isaanis ulfina abbootii isaanii fi ijaartota isaanii mulʼisuuf ijaaraman. Ijaarsaawwan kun ol kaʼaa, ammas caalaatti ol kaʼaa turan; keessaa isaaniittis meeshaan baayʼee gatii guddaa qabu itti fayyadame. Warri ijaarsaawwan kana qaban, ‘Akkaataa akkamii keessatti Waaqayyoon caalaatti ulfeessuu dandeenya?’ jedhanii of hin gaafatan turan. Gooftaan yaada isaanii keessa hin turre.”
“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.’
“Ani yaade: ‘Yaa warri akkasiitti qabeenya isaanii hojii irra oolchaa jiran kun karaa isaanii akkuma Waaqayyo isa arguutti arguu danda’anii! Isaan gamoo guguddoo ulfaatoo walitti qabaa jiru; garuu karoorsuunii fi mala qopheeffachuun isaanii fuula Bulchaa koonyaa maraa duratti akkam gowwummaa dha. Isaan humna garaa fi sammuu isaanii hundaatiin akkamitti Waaqayyoon ulfeessuu akka danda’an hin qoratan. Isaan waan kana, dirqama namaa isa jalqabaa ta’e, irraa ija isaanii balleessaniiru.’”
“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.
“Akkuma ijaarsaawwan ol dheeroon kun ol ka’anitti, abbootiin isaanii of tuulummaa hawwiidhaan guutameen gammadan; maallaqa of gammachiisuufii fi hinaaffaa ollaa isaanii kakaasuuf itti fayyadaman qabaachuu isaaniitiif. Maallaqni isaanii akkasitti keessatti galchan keessaa baayʼeen isaa hacuuccaa irraa, hiyyeeyyii caccabsanii miidhuu irraa argame ture. Isaan samii keessatti herregni hojii daldalaa hunda tokkoon tokkoon isaa akka qabamu dagatan; waliigalteen jalʼaa hundinuu, gochi gowwoomsaa hundinuu, achi keessatti galmaaʼeera. Yeroon tokko dhufaa jira; yeroo sana keessatti namoonni gowwoomsaa isaanii fi of tuulummaa isaanii keessatti bakka tokko gaʼu; Gooftaan achii akka isaan hin darbine hin eeyyamu; isaanis obsa Yihowaaaf daangaan akka jiru ni baratu.”
“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.
“Mul’anni itti aansee na duratti darbe balaa ibiddaa ture. Namoonni ijaarsota ol dheeraa fi akka ibidda hin qabneetti yaadaman ilaaluudhaan, ‘Isaan guutummaatti nagaa qabu’ jedhan. Garuu ijaarsi kun akka lafa dibataa irraa hojjetameetti ni gubate. Mashiinonni ibidda dhaamsan badiisa sana dhaabuuf homaa gochuu hin dandeenye. Hojjettoonni ibiddaa mashiinota sana hojjechiisuu hin dandeenye.” Testimonies, jildii 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?
Waldaan Adootistii erga Fuulbana 11, 2001 battalumatti kutaa akka kanaa addunyaa irraa dhoksuuf yaalte. Kun akkamitti waa’ee Magaalaa New York, fi gamoowwan ol dheeraa garmalee ta’an kan matooriin ibiddaa ibidda itti aanu dhaamsuu hin dandeenyee miti ta’uu danda’a? Akkaataa raawwii akkasiitiin booda, kutaan akka kanaa barreeffamoota Waldaan Adootistii raajittiin tokkoon barreeffaman jedhee amanutii keessaa baay’ee ifatti akka labsamu hin taane akkamitti?
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.
Dhufaatii roobaa boodaa kan mallattoo dhufaatii “falmiin” raajii taʼe sanaa, fincila dhumaa Adventiizimii illee adda baasa; achittis isaan dubbii ifaa fi salphaa ishee mataan isaanii akka raajittii haftee sanaatti beekan guutummaatti ni didu.
“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.
“Seexanni... yeroo hundumaa wanta sobaa fuulduratti dhiyeessaa jira—namoota dhugaa irraa jal’isuudhaaf. Gowwoomsaan Seexanaa isa dhumaa dhugumaan ragaa Hafuura Waaqayyoo hojii irraa ala gochuudha. ‘Bakka mul’anni hin jirretti, sabni bada’ (Fakkeenya 29:18). Seexanni, amantaa ummata haftee Waaqayyoo ragaa dhugaa irratti qaban raasuudhaaf, karaa adda addaatiin fi ergamoota adda addaatiin ogummaadhaan ni hojjetta.”
“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.
“Testimonies-এর বিরুদ্ধে এমন এক ঘৃণা জ্বালানো হবে, যা শয়তানীয়। শয়তানের কার্যকলাপ হবে মণ্ডলীগুলোর মধ্যে এগুলোর প্রতি বিশ্বাসকে টলিয়ে দেওয়া; এর কারণ এই: ঈশ্বরের আত্মার সতর্কবাণী, তিরস্কার ও পরামর্শ যদি মান্য করা হয়, তবে শয়তান তার প্রতারণাগুলি আনয়ন করতে এবং আত্মাগুলিকে তার ভ্রান্তিবিভ্রমে বেঁধে রাখতে এতটা সুস্পষ্ট পথ পাবে না।” Selected Messages, book 1, 48.
The prophetic binding of both the wheat and the tares began on September 11, 2001, with the rebellion against the Spirit of Prophecy, which marked the conclusion of a progressive rebellion that began against the Bible in 1863.
Hidhamni raajii qamadii fi ashabboo lamaan isaanii iyyuu irratti raawwatame, fincila Hafuura Raajii irratti ka’een Fulbaana 11, 2001 jalqabe; fincilli kun xumura fincila suuta suuta guddachaa dhufe kan bara 1863 keessa Macaafa Qulqulluu irratti jalqabe agarsiise.
“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.
“Nuti akka sabaatti, lafa irra saboota hundumaa caalaa dhugaa duraan qabna jennee ni himanna. Kanaaf jireenyi fi amala keenya amantii akkasiitiin wal-simuu qaba. Guyyaan qajeelonni akka midhaan qaalii hidhamanii kuusaa samii keessatti walitti qabamanitti, hamoonni immoo akka aramaa ibidda guyyaa guddaa isa dhumaa sanaatiif walitti qabamanitti, amma nu irratti dhihaateera. Garuu qamadii fi aramaan ‘hamma haamaatti walumaan biqilu.’” Testimonies, jildii 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?
Aadveentizimiin kutaan armaan gadi buʼan mulʼata boqonnaa kudha saddeet, lakkoofsa tokko hamma sadiitti raawwatama jedhee kallattiidhaan ibsu kutaa armaan gadii akkamitti tuffachuu dandaʼe?
“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.
“Amma egaa dubbii ani labse, jechuun Niiw Yoorkiin dambalii galaanaa guddaadhaan harcaafamti jedhuu? Kanaa ani yoomiyyuu hin jenne. Ani waanan jedhe, yeroo ani gamoowwan guguddoo achitti ol ijaaramanii, darbii irratti darbii ol kaafamanii argu, ‘Yeroo Gooftaan lafa akka cimaatti raasuuf kaʼutti, wantoonni akkaan sodaachisan akkamii achitti ni raawwatamu! Achiis dubbiin Mul’ata 18:1–3 ni guutamti’ jedheen ture. Boqonnaan kudha saddeettaffaan Mul’ataa guutuun isaa waaʼee waan lafarratti dhufu hundumaa akeekkachiisa. Garuu waan addatti Niiw Yoorki irratti dhufu ilaalchisee ani ifa tokko illee hin qabu; kan ani beeku garuu, guyyaa tokko humni Waaqayyoo garagalfamuu fi aggaragalfamuu isaatiin gamoowwan guguddoon achi jiran ni kufu. Ifa anaaf kenname irraa, badiinni addunyaa keessa akka jiru nan beeka. Jecha tokko qofa Gooftaa biraa, tuqaa tokko qofa humna isaa isa jabaa irraa, ijaarsaawwan gurguddoon kun ni kufu. Wantoonni sodaa isaanii yaadaan illee tilmaamuu hin dandeenye ni raawwatamu.” Review and Herald, July 5, 1906.
The issue we are addressing here is not whether these passages were fulfilled on September 11, 2001, for they absolutely were, but the issue we are seeking to address is the “debate” that would begin at that time. The debate was over correct or incorrect methodology. The Adventist church began its rejection of the fourteen rules of prophetic interpretation of William Miller in 1863, and they have progressed to the point now where you cannot purchase a book of biblical study written by Adventist theologians that isn’t repeatedly endorsed by the theologians of apostate Protestantism and Roman Catholicism. From 1863 to 2001, and still today, the methodology that was originally represented by William Miller’s rules of prophetic interpretation were set aside for the methodology of Roman Catholicism and apostate Protestantism. The prophetic “debate” that began when Revelation eighteen, verses one through three were fulfilled was over true or false methodology.
Dhimmi inni asitti ilaalchisee dubbachaa jirru, kutaan kun Fulbaana 11, 2001 irratti raawwatame moo hin raawwatamne jedhu miti; isaan guutummaatti raawwatamaniiru. Garuu dhimma keenya ilaalluuf yaadnu “falmiidha” yeroo sana jalqabame sana. Falmiin sun mala sirrii fi mala dogoggoraa irratti ture. Waldaan Adventistii bara 1863 keessatti seera kudha afur hiika raajii William Milleriin kennaman diduu jalqabde; amma immoo hamma sadarkaa isaatti guddatteetti jechuun, kitaaba qorannoo Macaafa Qulqulluu warra theologiaa Adventistiitiin barreeffame tokko bituu hin dandeessu, kan irra deddeebiin theologiaan Pirotestaantii gantuu fi Kaatolikii Roomaa hin deeggaramne. Bara 1863 irraa eegalee hanga 2001tti, har’as illee, mala duraan seerota William Miller kan hiika raajii bakka bu’ee ture sana, mala Kaatolikii Roomaa fi Pirotestaantii gantuutiin bakka buusan. “Falmiin” raajii yeroo Mul’ata boqonnaa kudha saddeet, lakkoofsota tokko irraa hanga sadiitti raawwatame jalqabe sun, mala dhugaa fi mala sobaa irratti ture.
We will continue our consideration of the “debate” of chapter twenty-seven of Isaiah in the next article.
Nuti borraa itti aanu keessatti “falmii” boqonnaa digdamii torbaffaa Isaayyaas sana ilaalu keenya itti fufna.
“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.
“Nu ofii keenyaan maal Kiristinnaa taʼuu isaa, maaltu dhugaa taʼuu isaa, amantii nu fudhanne maal akka taʼe, seerotni Macaafa Qulqulluu—seeronni aangoo isa hundumaa irra ol kaʼaa irraa nuuf kennaman—maal akka taʼan beekuu qabna.” The 1888 Materials, 403.