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.
Urang keur ngajalajah Yesaya pasal dua puluh tujuh, sabab éta netepkeun kontéks pikeun pasal-pasal Yesaya nu salajengna. Pasal-pasal salajengna éta ngaidéntifikasi hujan ahir minangka metodologi Alkitabiah anu leres. Metodologi éta, lamun dipikawanoh tur dipaké, ngungkabkeun amanat nubuat anu, lamun ditarima, ngahasilkeun pangalaman anu saluyu.
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.
Dina tanggal 11 Séptémber 2001, lagu anu kudu dinyanyikeun ka umat Allah nu kagolong kana perjangjian baheula, nyaéta umat Advent Poé Katujuh, nya éta yén maranéhna keur diliwatan minangka umat Allah, sabab maranéhna henteu ngahasilkeun buah-buah anu ku Allah dimaksudkeun supaya dipedalkeun ku kebon anggur-Na. Lagu éta kudu dumasar kana hubungan perjangjian, anu dilambangkeun ku kebon anggur anu geus dipelak ku Allah, kitu deui ku panolakan maranéhna kana batu sandungan dina taun 1863. Maranéhna geus jadi Laodikea dina taun 1856, sarta salila tujuh taun, atawa “tujuh mangsa”, atawa dua rebu lima ratus dua puluh poé, Allah neangan jalan asup, tapi maranéhna nutup panto ngalawan ka Anjeunna dina taun 1863.
Since September 11, 2001 they are being bound into bundles in advance of being spewed fully out of His mouth at the Sunday law. The message to be sung to Adventism since September 11, 2001 is the Laodicean message, which is the message of the vineyard that contains the stumbling stone that crushes any who refuse to “see” and “taste” the precious stone. The promise to the Laodiceans in Isaiah’s passage is that any Adventist who chooses to accept this final warning, still has time to “take hold of” Christ’s “strength, that” they “may make peace with” Christ, for Christ is still willing “to make peace with” them. But at the cry at midnight, just before the soon-coming Sunday law, that opportunity is forever over.
Ti tanggal 11 Séptémber 2001 maranéhna keur dihijikeun jadi beungkeutan-beungkeutan saméméh ahirna dimuntahkeun sapinuhna kaluar tina sungut-Na dina waktu hukum Minggu. Amanat anu kudu ditembangkeun ka Adventisme ti saprak 11 Séptémber 2001 nyaéta amanat Laodikia, nyaéta amanat ngeunaan kebon anggur anu ngandung batu sandungan anu ngaremukkeun saha waé anu nolak pikeun “ningali” jeung “ngarasa” batu mulia éta. Jangji ka urang Laodikia dina petikan Yesaya nyaéta yén saha baé urang Advent anu milih narima pangéling-ngéling panungtungan ieu, masih boga waktu pikeun “nyekel pageuh” “kakuatan” Kristus, “supaya” maranéhna “bisa ngadamel karapihan jeung” Kristus, sabab Kristus masih kersa “ngadamel karapihan jeung” maranéhna. Tapi dina sora pamuput peuting, pas saméméh hukum Minggu anu baris geura datang, kasempetan éta réngsé salalanggengna.
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.
Dina mangsa anu dimimitian dina 11 Séptémber 2001, Allah jangji baris ngajadikeun maranéhna anu “baheula lain hiji umat”, “siga akar tina taneuh garing”, pikeun “ngakar”, “ngembang jeung ngaluarkeun kuncup, sarta ngeusian beungeut dunya ku buah.” Anu nyababkeun akar Isai ngembang jeung ngaluarkeun kuncup nyaéta hujan pungkasan, sabab akar anu baris ngembang jeung ngaluarkeun kuncup éta, dina nubuatan, geus ditangtukeun pikeun jadi panji anu diangkat, jeung panji éta nyaéta akar Isai.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.
Jeung dina poé éta bakal aya akar Isai, anu bakal nangtung minangka panji pikeun bangsa-bangsa; ka anjeunna bangsa-bangsa séjén bakal néangan; sarta pangreureuhanana bakal mulya. Yesaya 11:10.
The latter rain caused the root of Jesse to blossom and bud beginning on September 11, 2001 and at the soon-coming Sunday law the root will fill the whole earth with fruit. The Sunday law in Isaiah chapter twenty-seven is the progressive history that is also represented in chapters one through three in the book of Daniel. The latter rain began to sprinkle when the nations were angered on September 11, 2001 with the release and then immediate restraint of Islam of the third Woe.
Hujan ahir nyababkeun akar Yese mekar jeung bertunas dimimitian dina 11 Séptémber 2001, sarta dina hukum Minggu anu baris geura datang, akar éta bakal ngeusi sakuliah bumi ku buah. Hukum Minggu dina Yesaya pasal dua puluh tujuh téh sajarah anu maju léngkah demi léngkah anu ogé digambarkeun dina pasal hiji nepi ka tilu dina kitab Daniel. Hujan ahir mimiti nyecep nalika bangsa-bangsa murka dina 11 Séptémber 2001 ku dileupaskeunana lajeng langsung ditahanna Islam tina Pahasara anu katilu.
“‘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.
“‘Mimitina mangsa kasusah éta,’ anu disebutkeun di dieu, lain nuduhkeun kana waktu nalika bala-bala éta mimiti dituangkeun, tapi kana hiji mangsa pondok saméméh éta dituangkeun, nalika Kristus aya di tempat suci. Dina waktu éta, nalika pagawean kasalametan keur nutup, kasusah bakal datang ka bumi, jeung bangsa-bangsa bakal ambek, sanajan kitu ditahan sangkan henteu ngahalangan pagawean malaikat katilu. Dina waktu éta, ‘hujan panungtung,’ atawa kasegeran tina payuneun Gusti, bakal datang, pikeun mere kakuatan ka sora tarik malaikat katilu, jeung nyiapkeun umat-umat suci sangkan bisa nangtung dina mangsa nalika tujuh bala panungtung bakal dituangkeun.” 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.
Dina petikan éta, Sister White keur ngajéntrékeun yén aya hiji mangsa pondok nalika kasalametan masih kabuka. “Waktu kasusah” anu keur anjeunna bahas téh béda ti waktu kasusah anu gedé, anu dimimitian nalika mangsa kasempetan rahmat tuntas katutup. Dina Adventisme, éta leres disebut “waktu kasusah leutik” dina patalina jeung waktu kasusah anu gedé anu dimimitian nalika Mikhael ngadeg. “Waktu kasusah leutik” ngalambangkeun mangsa nalika karuntuhan bangsa mimiti lumangsung dina hukum Minggu anu bakal geura datang, sarta terus nepi ka mangsa kasempetan rahmat katutup.
In the history from September 11, 2001 through to the Sunday law the final cleansing and judgment of Adventism is illustrated as occurring during the “sprinkling” of the latter rain. That period when the latter rain, which is also the “refreshing,” begins as a “sprinkling”, but progresses unto the full outpouring at the Sunday law. In that period, which begins when Islam of the third Woe makes the nations angry, the latter rain begins to fall, and some recognize the latter rain and receive it, and some do not recognize the latter rain. Some recognize that something is happening, but they don’t understand what it is, and brace themselves against it.
Dina sajarah ti 11 Séptémber 2001 nepi ka hukum Minggu, panyucian ahir jeung pangadilan kana Adventisme digambarkeun lumangsung dina mangsa “percikan” hujan panungtungan. Éta mangsa nalika hujan panungtungan, anu ogé mangrupa “pangsegeran,” mimiti turun minangka hiji “percikan”, tapi terus maju nepi ka pancuran lengkep dina hukum Minggu. Dina éta mangsa, anu dimimitian nalika Islam tina Balai katilu ngadadakkeun bangsa-bangsa amarah, hujan panungtungan mimiti turun, sarta sawatara ngakuan hujan panungtungan jeung narimana, jeung sawatara henteu ngakuan hujan panungtungan. Sawatara ngakuan yén aya hiji hal keur lumangsung, tapi maranéhna henteu ngartos naon éta, sarta nyanghareupanana kalayan sikap nahan diri ngalawanna.
“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.
“Loba jalma dina ukuran anu gedé geus gagal narima hujan mimiti. Maranéhna can meunang sagala mangpaat anu ku Allah geus disadiakeun ku cara kitu pikeun maranéhna. Maranéhna ngarep-ngarep yén kakurangan éta bakal dicumponan ku hujan panungtung. Nalika kalimpahan anugerah anu pangbeungharna bakal dipaparin, maranéhna boga maksud muka hate maranéhna pikeun narimana. Maranéhna keur nyieun kasalahan anu matak pikageter. Pagawéan anu ku Allah geus dimimitian dina hate manusa ku maparin cahaya jeung pangaweruh-Na, kudu terus lumangsung tanpa eureun. Unggal jalma kudu sadar kana kabutuhan dirina sorangan. Hate kudu dikosongkeun tina unggal rereged sarta diberesihan pikeun panyicingan Roh. Ku pangakuan jeung nyingkirkeun dosa, ku doa anu soson-soson, jeung ku ngadedikasikeun diri ka Allah, murid-murid baheula nyiapkeun diri pikeun curahan Roh Suci dina Poé Pentakosta. Pagawéan anu sarua, ngan dina darajat anu leuwih gedé, kudu dipigawé ayeuna. Harita wakil manusa ngan kudu nyuhunkeun berkah éta, sarta ngantosan Gusti nyampurnakeun pagawéan anu patali jeung dirina. Allah anu ngamimitian éta pagawéan, sarta Anjeunna bakal ngaréngsékeun pagawéan-Na, ngajadikeun manusa sampurna dina Yesus Kristus. Tapi teu meunang aya ngalalaworakeun kana anugerah anu dilambangkeun ku hujan mimiti. Ngan maranéhna anu hirup nurutkeun cahaya anu geus dipiboga anu bakal narima cahaya anu leuwih gedé. Iwal urang unggal poé maju dina nembongkeun kautamaan-kautamaan Kristen anu aktif, urang moal ngakuan panyingkaban Roh Suci dina hujan panungtung. Bisa jadi éta keur murag kana hate-hate di sabudeureun urang, tapi urang moal nganyahokeun atawa narimana.” 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.
Hujan ahir ayeuna keur turun, sarta aya jalma-jalma anu ngakuan éta ku kituna narima éta, jeung aya ogé anu henteu ngakuan éta, ku kituna henteu narima éta. Hujan ahir kudu diakuan supaya bisa ditarima. Hujan ahir lain saukur hiji pangalaman wungkul; éta téh pangalaman anu dihasilkeun ku hiji amanat, tapi éta amanat ngan bisa ditarima lamun metodologi anu leres dipaké pikeun netepkeun éta amanat. Lamun henteu ngakuan metodologi anu netepkeun amanat hujan ahir, ampir mustahil pikeun ngartos palajaran-pelajaran nubuatan anu digambarkeun dina naékna jeung ragragna karajaan-karajaan sakumaha anu dipidangkeun dina kitab Daniel jeung Wahyu.
The ensign that is lifted up to the world is identified by Isaiah as the “root of Jesse”, and in chapter twenty-seven those who “come of Jacob” “take root.” Those that are the “root of Jesse” are also identified there as “Israel,” and they are those who first blossom and bud, and thereafter fill the world with fruit. The laws of nature do not contradict the laws of prophecy, for it is the same Law-Giver that produced both nature and prophecy. Before a plant bears fruit, it must first come out of dormancy as evidenced by the buds, and thereafter the blossoms. Spiritual Israel, who is the “root of Jesse” receives a progressive outpouring of rain. It begins with a “sprinkling” and escalates to a full outpouring when the world is filled with the fruit presented by the ensign.
Panji anu diangkat ka sakuliah dunya ku Yesaya diidéntifikasi minangka “akar Isai”, sarta dina pasal dua puluh tujuh jalma-jalma anu “asalna ti Yakub” “ngakar”. Maranéhanana anu jadi “akar Isai” ogé di ditu diidéntifikasi minangka “Israél,” sarta maranéhna téh jalma-jalma anu mimiti mekar jeung mucunghul kuncup, tuluy satuluyna ngeusi dunya ku buah. Hukum-hukum alam henteu pasalia jeung hukum-hukum nubuat, sabab anu maparin hukum ka duanana—alam jeung nubuat—nya éta hiji Law-Giver anu sarua. Saméméh hiji tutuwuhan ngahasilkeun buah, éta kudu heula hudang tina kaayaan sare sakumaha kabuktian ku kuncup-kuncupna, tuluy ku kembang-kembangna. Israél rohani, anu jadi “akar Isai”, nampa curahan hujan anu lumangsung sacara bertahap. Ieu dimimitian ku hiji “panyiprat” sarta nambahan nepi ka jadi curahan pinuh nalika dunya dieusi ku buah anu dipintonkeun ku panji éta.
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.
Dina Yesaya pasal dua puluh tujuh, titik awal nyiramna hujan digambarkeun lumangsung nalika kuncup-kuncupna “muncul.” Nalika maranéhna mimiti “muncul,” hujan éta ditandeskeun keur dicurahkeun “saukur sakadarna.” “Saukur sakadarna, nalika éta mimiti muncul.” Dina tanggal 11 Séptémber 2001 nyiramna hujan panungtungan mimiti dicurahkeun “saukur sakadarna,” sabab dina mangsa éta gandum jeung jukut liar, atawa nu wijaksana jeung nu bodo, masih kénéh campur baur.
“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.
“Curahan agung Roh Allah, anu nyaangan sakumna bumi ku kamulyaan-Na, moal datang saméméh urang miboga hiji umat anu dipaparin pencerahan, anu nyaho tina pangalaman naon hartina jadi sasama pagawé jeung Allah. Lamun urang geus miboga pangbakti anu lengkep, sapinuh hate, ka palayanan Kristus, Allah bakal ngaku éta kanyataan ku curahan Roh-Na anu taya ukuranna; tapi hal ieu moal kajadian salila bagian panggedéna tina garéja lain sasama pagawé jeung Allah. Allah moal tiasa ngocorkeun Roh-Na nalika sifat mentingkeun diri sorangan jeung nyugemakeun diri katingali kacida écésna; nalika hiji roh ngawasaan anu, lamun diucapkeun ku kecap-kecap, bakal ngedalkeun jawaban Kain éta,—‘Naha kami penjaga lanceuk kami?’ Lamun bebeneran pikeun jaman ieu, lamun tanda-tanda anu beuki ngaraket ti sagala pihak, anu mere kasaksian yén ahir sagala perkara geus caket, henteu cekap pikeun ngahudangkeun tanaga anu keur saré tina jalma-jalma anu ngaku nyaho bebeneran, mangka poék anu satimpal jeung caang anu geus nyinaran bakal nyusul jiwa-jiwa ieu. Teu aya sanajan saukur semu alesan pikeun kalalaworéan maranéhna anu bakal sanggup dipidangkeun ka Allah dina poe agung pangitungan ahir. Moal aya alesan anu bisa dipasrahkeun ngeunaan naha maranéhna henteu hirup, leumpang, jeung digawe dina caang bebeneran suci tina firman Allah, sarta ku kituna nganyatakeun ka dunya anu dipopoékan ku dosa, ngaliwatan kalakuan, rasa sapadana, jeung sumangetna maranéhna, yén kakawasaan jeung kanyataan Injil teu bisa dibantah.” Review and Herald, July 21, 1896.
Isaiah twenty-seven identifies the history of the beginning of the outpouring of the latter rain, when the root buds out of a dry ground, and then all the way through until the earth is filled with fruit. The chapter identifies that “in measure, when it shooteth forth, thou wilt debate with it.” When the latter rain is being measured as a “sprinkling”, Sister White states that the latter rain, “may be falling on hearts all around us, but we shall not discern or receive it.”
Yesaya dua puluh tujuh ngagambarkeun sajarah awalna pancuran hujan panungtung, nalika akar mimiti bertunas tina taneuh anu garing, tuluy lumangsung terus nepi ka bumi pinuh ku buah. Ieu pasal nétélakeun yén, “Ku ukuran, nalika éta mimiti nembus kaluar, maneh bakal ngabantah jeung éta.” Nalika hujan panungtung keur diukur minangka hiji “cipratan”, Sister White nyatakeun yén hujan panungtung, “bisa jadi keur murag kana hate-hate di sabudeureun urang, tapi urang moal bisa ngabédakeun atawa narimana.”
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.”
Kalawan kitu manéhna ngaidéntifikasi hiji garéja anu campur, nyaéta jeung jalma-jalma anu aya nu ngakuan ragragna hujan éta jeung aya ogé nu henteu ngakuan. Dina petikan saméméhna manéhna nétélakeun yén nalika Allah ngucurkeun hujan panungtungan tanpa ukuran, éta nandaan mangsa nalika geus euweuh deui campuran antara parawan wijaksana jeung parawan bodo, ku nyebutkeun kieu, “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.”
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.
Bagian anu leuwih gedé tina gareja, atawa kalolobaan gareja, dilambangkeun dina Mateus dua puluh lima minangka parawan-parawan bodo, sabab nurutkeun Kitab Suci “loba” anu dipanggil, tapi “saeutik” anu dipilih. Nu wijaksana jeung nu bodo ku pangersa Allah dipisahkeun dina mangsa krisis tengah peuting, anu miheulaan hukum Minggu nu baris geura datang. Pamisahan éta ngawangun hiji umat anu tuluy bisa narima curahan lengkep Roh dina hujan panungtungan sarta jadi “bangsa anu dilahirkeun dina sapoé”. Satuluyna akar Isai bakal diangkat jadi panji, sarta ngeusian dunya ku buah.
Isaiah twenty-seven identifies that when the latter rain began to be poured out “in measure”, on September 11, 2001, “thou will debate with it.” “In measure, when it shooteth forth, thou wilt debate with it.” The event of September 11, 2001 became an immediate debate in the world and the church. To this very day–over twenty years later–there are still arguments against assigning those events to an act of Islam, as opposed to some form of a globalist conspiracy. The debate associated with the arrival of the sprinkling of the latter rain began on September 11, 2001, but the debates that are carried on in the world, are not the “debate” that is identified in God’s prophetic Word. The debate is about predictions such as the one that follows.
Yesaya dua puluh tujuh nyatakeun yén nalika hujan panungtungan mimiti dicurahkeun “saukuran”, dina 11 Séptémber 2001, “maneh bakal ngabahas jeung éta.” “Saukuran, nalika éta mimiti nembongan, maneh bakal ngabahas jeung éta.” Kajadian 11 Séptémber 2001 geura jadi bahan paséa pamadegan di dunya jeung di garéja. Nepi ka poé ieu—leuwih ti dua puluh taun ti harita—kénéh aya bantahan kana netepkeun kajadian-kajadian éta minangka hiji kalakuan Islam, tibatan minangka hiji rupa konspirasi globalis. Paséa pamadegan anu patali jeung datangna percikan hujan panungtungan dimimitian dina 11 Séptémber 2001, tapi paséa-paséa pamadegan anu lumangsung di dunya lain “paséa pamadegan” anu diidéntifikasi dina Firman nubuat Allah. Paséa pamadegan éta nyoko kana ramalan-ramalan saperti anu kieu di handap.
“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.
"Dina hiji mangsa, nalika aya di Kota New York, dina waktu peuting kuring dipiwarang pikeun nenjo gedong-gedong anu ngadeg tingkat demi tingkat ka arah langit. Ieu gedong-gedong dijamin tahan seuneu, sarta diadegkeun pikeun ngamulyakeun nu boga jeung nu ngawangunna. Beuki luhur, beuki luhur kénéh gedong-gedong ieu ngadeg, sarta di jerona dipaké bahan anu pangmahalna. Maranéhna anu boga ieu gedong-gedong teu nanyakeun ka dirina sorangan: ‘Kumaha carana urang bisa panghadéna ngamulyakeun Allah?’ Gusti henteu aya dina pikiran maranéhna."
“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.’
“Kuring mikir: ‘Duh, muga-muga jalma-jalma anu ku cara kitu ngainvestasikeun hartana tiasa ningali lampahna sakumaha Allah ningalina! Maranéhna keur numpuk gedong-gedong anu mewah, tapi bet sakitu bodo dina paningal Pangawasa jagat raya sagala rarancang jeung rekayasana. Maranéhna henteu nalungtik kalawan sakabéh kakuatan hate jeung pikiran kumaha supaya maranéhna ngamulyakeun Allah. Maranéhna geus leungiteun tetempoan kana ieu, nyaéta kawajiban manusa anu pangheulana.’”
“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.
“Sabot gedong-gedong jangkung éta diwangun, nu boga kabagjaan ku kareueus pinuh ku ambisi lantaran maranéhna miboga artos pikeun dipaké nyugemakeun diri sorangan jeung nimbulkeun sirik tatanggana. Loba tina artos anu ku maranéhna ditanamkeun ku cara kitu geus kahontal ku pamalakan, ku neken jeung ngaremukkeun jalma-jalma miskin. Maranéhna poho yén di sawarga aya catetan ngeunaan unggal urusan dagang anu dipiara; unggal pasualan anu teu adil, unggal kalakuan nipu, kacatet di dinya. Waktuna bakal datang nalika dina panipuan jeung kasombonganana, manusa baris ngahontal hiji titik anu ku Gusti moal diidinan pikeun diliwatan, sarta maranéhna bakal diajar yén aya wates pikeun kasabaran Yéhuwa.”
“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.
“Adegan anu satuluyna kaliwat di hareupeun kuring nyaéta hiji bahaya seuneu. Jalma-jalma nenjo kana gedong-gedong anu luhur tur cenah tahan seuneu, tuluy maranéhna ngadawuh: ‘Éta téh sampurna aman.’ Tapi gedong-gedong éta béak kahakan ku seuneu saolah-olah dijieun tina tér. Mobil-mobil pemadam seuneu teu bisa nanaon pikeun nahan karuksakan éta. Para patugas pemadam seuneu teu mampuh ngajalankeun alat-alatna.” Testimonies, jilid 9, 12, 13.
The Adventist church immediately after September 11, 2001 sought to hide passages such as this from the world. How could this not be about New York City, and the enormously high buildings which the fire engines could not stop the ensuing fires? How could a passage such as this from the writings that the Adventist church professes to be written by a prophetess not be proclaimed from the rooftops after such a fulfillment as that?
Garéja Adventis pas saatos 11 Séptémber 2001 geuwat ngupaya nyumputkeun petikan-petikan saperti kieu ti dunya. Kumaha bisa ieu lain nyarioskeun ngeunaan Kota New York, jeung gedong-gedong anu kacida jangkungna anu ku mobil pamadam seuneu teu bisa ngeureunkeun seuneu-seuneu anu tuluy ngagedéan? Kumaha bisa hiji petikan saperti kieu tina tulisan-tulisan anu ku garéja Adventis diaku ditulis ku hiji nabi bikang henteu diwawar ti luhur hateup sanggeus aya hiji panggenepan saperti kitu?
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.
Datangna cipratan hujan panungtungan, anu nandaan datangna “perdebatan” nubuat, ogé ngaidentipikasi pambarontakan panungtungan Adventisme, sabab di dinya maranéhna sapinuhna nampik kecap-kecap anu écés jeung basajan ti hiji jalma anu ku maranéhna diaku minangka nabi awéwé pikeun umat sésa.
“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.
“Iblis teh ... terus-terusan ngadorongkeun nu palsu—pikeun ngajauhkeun tina bebeneran. Panipuan Iblis nu pangahirna pisan nyaéta ngajadikeun kasaksian Roh Allah teu aya pangaruhna. ‘Di mana taya tetenjoan, bangsa binasa’ (Siloka 29:18). Iblis bakal digawé kalayan licik, ku rupa-rupa cara jeung ngaliwatan rupa-rupa sarana, pikeun ngoyagkeun kayakinan umat sésa Allah kana kasaksian anu sajati.
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Bakal aya kabencian anu dipulut ngalawan kana Kasaksian-kasaksian, anu sipatna satanis. Padamelan Iblis téh bakal ngagoyahkeun iman jamaah-gereja ka éta Kasaksian-kasaksian, ku sabab kieu: Iblis moal bisa boga jalan anu kacida merenahna pikeun ngasupkeun tipu dayana jeung meungkeut jiwa-jiwa dina kasasabna, lamun pangéling-ngéling, pangbéjaan kasalahan, jeung piwuruk ti Roh Allah dipaliré.” 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.
Pangabeungkeutan nubuat boh gandum boh jukut lalang dimimitian dina 11 Séptémber 2001, ku ayana pamberontakan ngalawan Roh Nubuat, anu nandaan kacindekan tina hiji pamberontakan nu lumangsung laun-laun, anu dimimitian ku pamberontakan ngalawan Alkitab dina taun 1863.
“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.
“Urang salaku hiji umat ngaku miboga bebeneran anu miheulaan unggal umat séjén di bumi. Ku sabab éta hirup jeung tabiat urang kuduna sajalan jeung iman anu kitu. Poé éta geus caket pisan ka urang, nalika jalma-jalma bener baris dihijikeun kawas gandum anu mulya dina beungkeutan pikeun lumbung sawarga, sedengkeun jalma-jalma jahat, kawas jukut liar, dikumpulkeun pikeun seuneu dina poé agung panungtungan. Tapi gandum jeung jukut liar ‘tumuwuh babarengan nepi ka usum panén.’” Testimonies, jilid 5, 100.
How could Adventism ignore the following passage that states directly that when these buildings came down Revelation eighteen, verse one through three would be fulfilled?
Kumaha bisa Adventisme maliré petikan di handap ieu anu nyatakeun sacara langsung yén nalika gedong-gedong ieu rubuh, Wahyu dalapan welas, ayat hiji nepi ka tilu, bakal kacumponan?
“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.
“Naha ayeuna datang kecap yén kuring geus nyatakeun yén New York bakal disapu ku gelombang pasang anu gedé? Ieu mah tacan kungsi ku kuring diucapkeun. Kuring geus nyarios, nalika kuring ningali gedong-gedong jangkung keur diwangun di ditu, lanté demi lanté, ‘Kacida pikasieuneunna kajadian-kajadian anu bakal lumangsung nalika Gusti ngadeg pikeun ngoyagkeun bumi kalawan dahsyat! Mangka kecap-kecap dina Wahyu 18:1–3 bakal tergenapi.’ Sakabéh pasal ka dalapan belas tina Wahyu téh mangrupakeun panggeuing ngeunaan naon anu bakal datang ka bumi. Tapi kuring teu boga cahaya anu husus ngeunaan naon anu bakal datang ka New York, iwal ti yén kuring terang hiji poé gedong-gedong jangkung di ditu bakal diruntuhkeun ku puteran jeung pembalikan kakawasaan Allah. Tina cahaya anu geus dipasihkeun ka kuring, kuring terang yén karuksakan aya di dunya. Hiji kecap ti Gusti, hiji sapeuting tina kakawasaan-Na anu maha perkasa, sarta wangunan-wangunan raksasa ieu bakal rubuh. Kajadian-kajadian bakal lumangsung anu pikasieuneunna teu bisa ku urang dibayangkeun.” Review and Herald, 5 Juli 1906.
The issue we are addressing here is not whether these passages were fulfilled on September 11, 2001, for they absolutely were, but the issue we are seeking to address is the “debate” that would begin at that time. The debate was over correct or incorrect methodology. The Adventist church began its rejection of the fourteen rules of prophetic interpretation of William Miller in 1863, and they have progressed to the point now where you cannot purchase a book of biblical study written by Adventist theologians that isn’t repeatedly endorsed by the theologians of apostate Protestantism and Roman Catholicism. From 1863 to 2001, and still today, the methodology that was originally represented by William Miller’s rules of prophetic interpretation were set aside for the methodology of Roman Catholicism and apostate Protestantism. The prophetic “debate” that began when Revelation eighteen, verses one through three were fulfilled was over true or false methodology.
Pasualan anu keur urang bahas di dieu lain naha ieu petikan-petikan téh kaeusi dina tanggal 11 Séptémber 2001, sabab éta mémang kacumponan pisan, tapi pasualan anu keur urang usahakeun bahas téh nyaéta “perdebatan” anu mimiti lumangsung dina mangsa éta. Perdebatan éta ngeunaan métodologi anu bener atawa anu salah. Garéja Advent mimiti nampik opat welas aturan tafsir nubuatan ti William Miller dina taun 1863, sarta maranéhna geus maju nepi ka ayeuna ka titik anu matak teu bisa meuli hiji buku pangajaran Alkitab nu ditulis ku para teolog Adventis anu henteu sababaraha kali meunang pangrojong ti para teolog Protestan murtad jeung Katolik Roma. Ti 1863 nepi ka 2001, jeung nepi ka kiwari kénéh, métodologi anu mula-mulana diwakilan ku aturan-aturan tafsir nubuatan William Miller geus disisihkeun pikeun métodologi Katolik Roma jeung Protestan murtad. “Perdebatan” nubuatan anu mimiti nalika Wahyu dalapan welas, ayat hiji nepi ka tilu, kacumponan téh nyaéta ngeunaan métodologi anu sajati atawa anu palsu.
We will continue our consideration of the “debate” of chapter twenty-seven of Isaiah in the next article.
Urang baris neraskeun tinimbangan urang ngeunaan “perdebatan” dina bab ka dua puluh tujuh kitab Yesaya dina tulisan salajengna.
“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.
“Urang kudu nyaho ku diri sorangan naon anu jadi eusi Kakristenan, naon anu disebut kayaktian, naon ari iman anu geus urang tarima, naon ari aturan-aturan Kitab Suci—nya éta aturan-aturan anu dipaparinkeun ka urang ku kawasa anu pangluhurna.” The 1888 Materials, 403.