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.
Métodologi anu dipasihan idin ku Allah dipastikeun sacara husus dina Yesaya bab dua puluh dalapan jeung dua puluh salapan, tempat éta métodologi digambarkeun minangka “line upon line.” Dina 11 Séptémber 2001, malaikat anu perkasa tina Wahyu dalapan belas turun, sarta ku kituna anjeunna ngulang deui panurunan anu geus dilakukeunana dina 11 Agustus 1840. Dina duanana kajadian éta, sanggeus panurunanna, Babul diidéntifikasi minangka geus rubuh, sarta aya panggero, jeung engké deui bakal aya panggero deui, pikeun maranéhna anu masih aya dina pakumpulanana supaya kaluar. Dina duanana kajadian éta, éta peristiwa anu ngeusi ramalan miboga pangaruh ka sakuliah dunya, sabab sakumaha béja malaikat kahiji dibawa ka “every mission station in the world” dina taun 1840, sakuliah dunya kapangaruhan sarta ngartos kana kajadian 11 Séptémber 2001. Ramalan anu kacumponan dina 11 Agustus 1840 téh mangrupa ramalan anu nétélakeun yén aya panahan anu ditumpangkeun kana Islam tina cilaka kadua, sarta langsung sanggeus 11 Séptémber 2001 hiji panahan ditumpangkeun kana Islam tina Cilaka katilu.
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 ngawakilan panguatan tina amanat anu dibuka segelna dina waktu ahir taun 1798, sarta 11 Séptémber 2001 ngawakilan panguatan tina amanat anu dibuka segelna dina waktu ahir taun 1989. Aturan utama tina gerakan malaikat kahiji dikukuhkeun dina 11 Agustus 1840, sarta aturan éta nyaéta prinsip sapoé pikeun sataun. Aturan utama tina gerakan malaikat katilu dikukuhkeun dina 11 Séptémber 2001. Aturan éta nyaéta yén bebeneran diteguhkeun ku cara mawa “baris kana baris,” anu némbongkeun yén ahir digambarkeun ku awal, jeung yén sajarah ngulang deui. Kajadian nubuat tanggal 11 Séptémber 2001 henteu ngan ukur diteguhkeun ku kecap-kecap langsung ti Sister White, tapi anu leuwih penting ku kanyataan yén kajadian-kajadian éta sampurna sajajar jeung waymark anu sarua dina sajarah Millerite. Anu diakuan dina kajadian 11 Agustus 1840 téh lain utamana minangkana minuhan nubuat, tapi leuwih kana katuhanan métodologi anu diadopsi ku Miller jeung para rerencanganana.
“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.
“Eta kajadian luyu pisan jeung nubuatna. Nalika ieu jadi kanyahoan, balaréa jadi yakin kana benerna prinsip-prinsip panapsiran nubuat anu ditarima ku Miller jeung para sasamana, sarta hiji dorongan anu luar biasa dipasihkeun ka gerakan Advent. Jalma-jalma anu boga élmu jeung kalungguhan ngahiji jeung Miller, boh dina ngawawar boh dina medalkeun pamadeganana, sarta ti taun 1840 nepi ka 1844 pagawéan éta gancang sumebar.” 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.
Dina tanggal 11 Séptémber 2001, nalika hujan ahir mimiti diukur, “perdebatan” téh nya éta, tur nepi ka kiwari kénéh, ngeunaan métodologi anu leres atawa anu palsu. Nubuat-nubuat gerakan Millerite dipidangkeun dina bagan 1843 jeung bagan 1850, anu ku Sister White disahkeun minangka anu dirancang ku Gusti, sarta ogé minangka panggenepan Habakuk pasal dua. Pekabaran urang Millerite anu dihasilkeun ku “prinsip-prinsip panapsiran nubuat anu diadopsi ku Miller jeung para baturna, jeung” anu satuluyna ngahasilkeun “dorongan anu endah pisan” anu masihan kakawasaan ka pekabaran Midnite Cry, geus digambarkeun dina dua bagan suci éta. Nubuat-nubuat anu digambarkeun dina dua bagan suci éta diidéntifikasi sarta ditetepkeun ku aturan-aturan nubuat Miller. Bagan-bagan éta mangrupikeun panggenepan parentah dina Habakuk pikeun ngagambarkeun sacara visual nubuat-nubuat anu geus ditetepkeun ku métodologi Miller dina “tables,” dina wangun jamak. Habakuk pasal dua ngidéntifikasi sarta aya patalina langsung jeung “perdebatan” dina Yesaya pasal dua puluh tujuh.
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.
Abdi rek nangtung dina tempat pangjagaan, sarta nempatkeun diri dina munara, jeung rek ngawaskeun pikeun ningali naon anu ku Anjeunna bakal diucapkeun ka abdi, jeung naon anu kudu ku abdi diwangsulkeun nalika abdi dipapatahan. 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.
Kecap “reproved” dina éta ayat hartina ‘dipaparin bantahan ku pasulayan.’ Habakkuk, anu ngawakilan duanana para jaga tina gerakan malaikat kahiji jeung katilu, bakal dipasulayan, sarta anjeunna hayang ngartos naon anu kudu dijawabna nalika pasulayan éta dimimitian. Jawaban dina sajarah malaikat kahiji nyaéta ngaluarkeun dua bagan suci, sarta jawaban dina sajarah gerakan malaikat katilu nyaéta ngaluarkeun runtuyan nubuatan anu dijudulan, Habakkuk’s Two Tables. Bagan-bagan jeung runtuyan éta diwangun dumasar kana métodologi anu diwakilan dina masing-masing sajarah éta. Dina Habakkuk, métodologi éta ngawakilan naon anu dipaké ku para jaga pikeun netepkeun éta amanat, sarta éta ogé nandaan perkara anu “dipasulayan,” anu satuluyna ngahasilkeun dua golongan panyembah.
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.
Abdi rek nangtung dina pangawal abdi, sarta nempatkeun diri dina munara, jeung rek ngawas ningali naon anu ku Mantenna bakal diucapkeun ka abdi, sarta naon anu kudu ku abdi dijawab nalika abdi dipapatahan. Jeung PANGERAN ngawaler ka abdi, sarta ngandika, Tulis éta titingalian, jeung écéskeun dina loh-loh, supaya sing saha anu maca éta bisa lumpat. Sabab éta titingalian masih keur waktu anu geus ditangtukeun, tapi dina ahirna éta bakal nyarita, sarta moal ngabohong; sanajan éta lila datangna, antosan éta; sabab éta pasti bakal datang, moal lila deui. Lah, jiwana anu ngagedéan diri téh henteu lempeng dina dirina; tapi jalma bener bakal hirup ku iman-Na. 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.
Hiji golongan dibenerkeun ku iman, sedengkeun golongan anu séjén jiwana diangkat luhur, sakumaha dilambangkeun ku urang Parisi jeung pangréa pajeg. Urang Parisi ngandelkeun hiji metodologi anu dumasar kana kabiasaan jeung tradisi, sarta urang Parisi ogé ngalambangkeun hiji sistem kaagamaan anu ngajaga pangawasaan kana dombana ku ngalaksanakeun hiji sistem hirarkis anu diparéntah ku jalma-jalma anu ngaku dirina umat pilihan Allah, jeung para pangabela bebeneran, tapi anu tungtungna milu dina panyaliban Sang Bebeneran. “Perdebatan” nubuat dina Yesaya pasal dua puluh tujuh, nya éta ngeunaan metodologi biblika anu bener jeung anu palsu. Pihak-pihak anu silih lawan dina “perdebatan” éta nyaéta jalma-jalma anu nuturkeun metodologi Élia pikeun jaman éta, jeung sistem para ahli téologi anu geus lila ngadeg, anu dipatandakeun ku Sanhedrin dina mangsa 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 dua puluh tujuh nétélakeun yén “perdebatan” dimimitian nalika Anjeunna “nahan,” atawa nalika Allah ngabendung “angin-Na anu tarik,” dina “poé angin ti wétan.” “Dina ukuran, nalika éta mimiti maju, maneh bakal ngadebat jeung éta: Anjeunna nahan angin-Na anu tarik dina poé angin ti wétan. Ku kituna ku ieu kajahatan Yakub bakal dipupus.” Kecap “dipupus” hartina dipaparin panebusan, sarta ngagambarkeun mupusna dosa dina pangadilan panyilidikan. Métodologi anu diperdebatkeun éta ngagambarkeun ujian anu kudu kaliwatan, lamun dosa umat Allah rék dipupus. Métodologi Elia minangka hiji ujian diwakilan dina sajarah Kristus, tempat urang geus dipélingkeun ti heula yén dina mangsa éta, jalma-jalma anu nampik amanat Yohanes Jurubaptis (anu ku Kristus diidéntifikasi minangka Elia), moal bisa nampa mangpaat tina pangajaran Yesus.
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 hujan ahir dilambangkeun minangka pangajaran Yesus, sabab Anjeunna teh Sang Sabda, jeung leuwih ti éta, hujan ahir dilambangkeun minangka “panggegeran”, anu dihartikeun minangka “payuneun Gusti”.
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.
Ku sabab kitu, maraneh kudu tobat jeung dibalikeun ka Allah, supaya dosa-dosa maraneh dipupus, supaya mangsa pangsegeran datang ti payuneun Gusti; sarta Mantenna bakal ngutus Yesus Kristus, anu ti heula geus diwawarkeun ka maraneh. Rasul-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.
Adi White nétélakeun yén malaikat anu turun dina Wahyu pasal sapuluh, dina 11 Agustus 1840, “teu kirang ti Pribadi nyaéta Yesus Kristus.” Ku kituna, malaikat anu turun dina 11 Séptémber 2001 ogé “teu kirang ti Pribadi nyaéta Yesus Kristus.” Turunna-Na dina duanana sajarah nandakeun mimiti “perdebatan” nubuat ngeunaan métodologi anu leres atawa anu palsu, sabab éta dilambangkeun ku kitab dina panangan-Na anu diparéntahkeun ku Allah supaya didahar ku umat-Na. Nalika aya di Galilea, Yesus ngajar murid-murid yén maranéhna kudu ngadahar daging-Na jeung nginum getih-Na, sabab di dinya Anjeunna nyatakeun yén Anjeunna téh roti anu diturunkeun ti sawarga. Di dinya Anjeunna kaleungitan leuwih loba murid tibatan dina titik séjén mana waé dina palayanan-Na, jeung anu ninggalkeun, henteu kungsi mulang deui. Anu ninggalkeun éta ngalakukeun kitu sabab maranéhna milih nganalisis pangajaran-Na ku métodologi palsu, nyaéta nyokot kecap-kecap-Na dina harti literalna, tibatan nerapkeunana dina harti rohani anu leres. “Perdebatan” dina Yesaya dua puluh tujuh téh mangrupa tanda jalan nubuat anu miboga sababaraha saksi pikeun netepkeun yén éta ngawakilan hiji sistem analisis Alkitab anu geus mapan tur diaku, anu keur nyanghareupan métodologi anu dilambangkeun ku utusan Élias.
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.
Ieu nandaan hiji titik nu tangtu dina laun-launna kaliwatna perjangjian heubeul jeung umat pilihan Allah, sarta mimitina hubungan perjangjian jeung maranéhna “anu baheula lain umat Allah.” “Perdebatan” éta, nu leuwih penting, ngagambarkeun mimiti hiji mangsa waktu anu ditungtungan ku hukum Minggu nu bakal geura datang. Alfa jeung Omega salawasna ngawakilan ahir babarengan jeung awal, sarta ku kituna éta pisan “perdebatan” jadi lambang salah sahiji dosa karuhun urang, anu kudu diaku jeung diungkabkeun, supaya nyumponan doa Imamat dua puluh genep.
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.”
Doa Daniel dina pasal salapan ngagambarkeun doa anu kudu dipanjatkeun dina panutup tilu satengah poé dina Wahyu sabelas. Mangsa éta digambarkeun dina Yesaya dua puluh tujuh minangka mangsa nalika “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.”
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.
Dua saksi téh dipintonkeun “teu dipaparin kurnia,” sabab maranéhna ngawawarkeun hiji ramalan palsu anu ngawanohkeun mangsa “padang gurun” salila tilu satengah poé. Tuluy maranéhna jadi “bangsa anu teu boga pangarti,” sanajan saméméhna maranéhna kungsi jadi “kota anu dipager.” Kota éta tuluy jadi “tandus” jeung hiji “padumukan” anu “ditinggalkeun”. Eta jadi tulang-tulang garing nu paéh, ngagolér di jalan kota Sodom jeung Mesir. Nalika jalma-jalma paéh éta tuluy disaurkeun supaya hudang, maranéhna diuji ku dosa-dosa karuhun maranéhna, anu ngawengku “perdebatan” dina awal mangsa anu dimimitian ku dipaparin kakawasaanana talatah kahiji sarta ditutup ku datangna talatah katilu. Perdebatan éta nyaéta naha narima atawa nampik metodologi anu dilambangkeun ku Élias dina sajarah maranéhna. Dina taun 1863, karuhun Adventisme nampik talatah “tujuh kali” ti Musa, anu geus dipidangkeun ku Élias.
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.
Mimiti dina bulan Juli 2023, dahan-dahan nu garing dina Yesaya dua puluh tujuh kudu mutuskeun naha maranéhna rék ngulang dosa-dosa garéja di Galilea, jeung sajarah taun 1863, kitu deui sajarah 11 Séptémber 2001. Nolak métodologi nu diwakilan ku Habakuk pasal dua, jeung Yesaya dua puluh tujuh, sarta ku Élia, Yohanes Pembaptis, jeung William Miller, hartina ngulang dosa-dosa karuhun urang, tibatan meunang mangpaat tina conto-conto suci anu geus kacatet pikeun maranéhna anu ka maranéhna ahir dunya geus datang.
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.
Ayeuna sagala hal ieu karandapan ku maranéhna jadi conto; sarta geus dituliskeun pikeun pangwawadian ka urang, anu ku maranéhna ahir jaman geus nepi. Ku sabab éta, sing saha anu nyangka yén manéhna nangtung, kudu awas ulah nepi ka ragrag. Teu aya cocoba anu tumiba ka maranéh iwal ti anu ilahar ka manusa; tapi Allah satia, anu moal ngantep maranéh dicobaan ngaleuwihan pangabisa maranéh; sabalikna, bareng jeung cocoba éta, Mantenna ogé baris maparin jalan pikeun luput, supaya maranéh sanggup nahanana. Ku sabab éta, dulur-dulur anu kacida dipikanyaah ku sim kuring, jauhan panyembahan brahala. Kami nyarita ka aranjeun salaku jalma-jalma anu wijaksana; timbang-timbanglah naon anu ku kami diucapkeun. 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!
Métodologi suci netepkeun amanat Ceurik Tengah Peuting, nyaéta amanat hujan panungtungan. Eta amanat, lamun didahar sacara rohani, ngahasilkeun pangalaman anu saluyu, sakumaha pasti dahareun kacang-kacangan Daniel jeung tilu sobatna anu satia ngahasilkeun raray anu leuwih éndah jeung awak anu leuwih gendut. Tapi dina Habakuk pasal dua, batu sandungan pikeun jalma-jalma anu nolak tawaran dipajustifikasi ku iman téh nyaéta kasombongan, anu nyegah maranéhna neruskeun pikeun nyaho ka PANGERAN. Lamun kungsi aya mangsa nalika umat Allah teu bisa deui nunda pagawean narima metodologi anu sajati, jeung ngadahar amanat tina panangan malaikat, nya éta ayeuna!
“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.
“Urang teu meunang nungguan hujan pangpungkasna. Eta keur datang ka sakur anu daek ngakuan tur narima embun jeung hujan-hujan rahmat anu murag ka urang. Lamun urang ngumpulkeun remah-remah cahaya, lamun urang ngahargaan welas asih Allah anu pasti, anu resep lamun urang percanten ka Mantenna, mangka unggal jangji bakal kalaksanakeun. ‘Sabab sakumaha bumi ngaluarkeun pucukna, jeung sakumaha kebon nyababkeun anu ditebar di jerona tumuwuh; kitu deui PANGERAN Allah bakal nyababkeun kabeneran jeung puji-pujian tumuwuh di payuneun sakumna bangsa-bangsa.’ Yesaya 61:11. Sakuliah bumi kudu dieusian ku kamulyaan 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.
Sabda nubuat Allah parantos nandakeun yén nalika gedong-gedong ageung di Kota New York diruntuhkeun, malaikat dina Wahyu dalapan welas bakal turun, sareng “Wahyu dalapan welas, ayat hiji dugi ka tilu bakal kacumponan.” Yesaya dua puluh tujuh nandakeun waktos éta minangka “poé angin wetan,” sarta éta téh waktos nalika “angin nu kasar” ditahan. “Ku ukuran, nalika éta mimiti kaluar, Anjeun bakal ngabantah jeung éta: Anjeunna nahan angin-Na anu kasar dina poé angin wetan.” Sister White nandakeun waktos anu sarua pisan.
“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.
“Dina mangsa éta, nalika pagawéan kasalametan keur réngsé, kasusah bakal datang ka bumi, sarta bangsa-bangsa bakal murka, nanging bakal ditahan sangkan henteu ngahalangan pagawéan malaikat katilu. Dina mangsa éta, ‘hujan panungtungan,’ atawa panyegeran ti payuneun Gusti, bakal datang, pikeun maparin kakawasaan ka sora tarik malaikat katilu, sarta nyiapkeun jalma-jalma suci sangkan tetep ngadeg dina mangsa nalika tujuh bala panungtungan bakal dicurahkeun.” 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.
Kakuatan anu ngambekkeun bangsa-bangsa sumping nalika hujan panungtungan mimiti murag. Tapi pas kakuatan éta ngambekkeun bangsa-bangsa, éta langsung ditahan, sabab Yesaya nyatet yén Anjeunna “nahan angin-Na anu tarik.” Angin anu tarik téh nyaéta angin ti wétan, sarta angin éta ditahan nalika hujan panungtungan mimiti ngaririncik, jeung pagawean kasalametan keur nutup. Pagawean panutupan kasalametan téh nyaéta mangsa pamasihan meterai. “Baris kana baris,” angin anu tarik, atawa angin ti wétan, anu ditahan salila pamasihan meterai ka saratus opat puluh opat rébu téh nyaéta opat angin dina Wahyu pasal tujuh.
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.
Sanggeus eta hal, kuring ningali opat malaikat nangtung dina opat juru bumi, nahan opat angin bumi, supaya angin ulah niup ka bumi, atawa ka laut, atawa ka hiji tangkal ogé. Jeung kuring ningali malaikat séjén naék ti wetan, mawa meterai Allah anu hirup; sarta anjeunna sasauran ku sora tarik ka opat malaikat anu dipaparin kawenangan pikeun ngarusak bumi jeung laut, saurna, “Ulah ngaruksak bumi, boh laut, boh tatangkalan, saméméh kami nyégel abdi-abdi Allah urang dina tarang maranéhna.” 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.
Panyegelan saratus opat puluh opat rébu éta dipralambangkeun ku asupna Kristus ka Yerusalem kalawan kameunangan. Di dinya Kristus, pikeun hiji-hijina kalina salila hirup-Na, tunggang kana kalde (lambang Islam), sarta Lasarus mingpin iring-iringan éta asup ka Yerusalem. Sister White netelakeun yén Lasarus téh lambang tina segel dina sajarah éta.
“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.
“Dina hal Anjeunna ngalambatkeun sumping ka Lasarus, Kristus miboga maksud rahmat ka jalma-jalma anu can narima Anjeunna. Anjeunna cicing heula, supaya ku ngahirupkeun deui Lasarus tina nu maraot Anjeunna tiasa maparin ka umat-Na anu nekad jeung teu percaya éta hiji bukti deui yén saéstuna Anjeunna téh ‘hudangna deui, jeung kahirupan.’ Anjeunna teu tega mupus sakabéh pangharepan pikeun umat éta, domba-domba anu malarat jeung nyasar ti kulawarga Israil. Hate-Na remuk ku lantaran kakerasan maranéhna anu teu daék tobat. Dina rahmat-Na, Anjeunna netepkeun rék maparin ka maranéhna hiji bukti deui yén Anjeunna téh Nu Mulangkeun, hiji-hijina Pribadi anu sanggup mawa kahirupan jeung kaabadian kana caang. Ieu kudu jadi bukti anu para imam moal bisa salah napsirkeun. Ieu sababna Anjeunna ngalambatkeun angkat ka Bétania. Mujijat anu pangluhurna ieu, nyaéta ngahirupkeun deui Lasarus, kudu nempatkeun segel Allah kana karya-Na jeung kana pangakuan-Na kana keallahan.” 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.
Mangsa panyangkaan anu dimimitian dina 18 Juli 2020 dilambangkeun ku Kristus anu ngantosan saméméh Anjeunna ngahudangkeun Lasarus. Mangsa panyangkaan dina Wahyu pasal sabelas lekasan dina ahir tilu satengah poé. Dina poé-poé éta, dua saksi téh ngagolér maot di jalan. Jeung sakumaha Lasarus kudu dihudangkeun deui sanggeus mangsa panyangkaan, kitu ogé dua saksi Yohanes. Sanggeus dihudangkeun deui, maranéhna mingpin iring-iringan asup ka Yerusalem, ngalambangkeun “meteré Allah,” jeung “mujijat pangmakuta” anu nyaksian kailahian Kristus. Kabangkitan éta nandakeun kacindekan panyegelan saratus opat puluh opat rébu, anu lumangsung nalika opat angin, angin wetan, angin ribut, anu sumping dina 11 Séptémber 2001, keur ditahan.
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”.
Dina jam anu mangrupa hukum Minggu, eta angin-angin dileupaskeun pikeun ngadatangkeun panghukuman pambalasan ka sato bumi dina Wahyu tilu welas. Ayeuna oge eta geus mimiti nyelip ngaliwatan ramo-ramo opat malaikat anu keur nahanana salila mangsa panyegelan. Salah sahiji rujukan anu pangjero jeung pangjembar maknana dina Roh Nubuat anu patali jeung poé angin ti wetan kapanggih dina Testimonies, jilid salapan. Jilid eta dimimitian ku kecap-kecap anu diilhamkeun dina kaca sabelas, jadi sacara simbolis dimimitian dina “salapan-sabelas”. Judul babna nyaeta, “The Final Crisis”, tapi eta oge bab kahiji tina hiji bagian anu dijudulan, “For the Coming of the King”.
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.
Teu aya bukti yén bagéan jeung judul éta pasal dihaja dimanipulasi ku para éditor anu ngahimpun éta jilid, nanging datangna Sang Raja téh gampang kawanoh minangka datangna panganten lalaki, anu dina misil sapuluh parawan lumangsung babarengan jeung krisis tengah wengi anu ditimbulkeun dina diri para parawan ku ayana atawa teu ayana minyak dina bejana maranéhna. Krisis tengah wengi anu ayeuna keur sumping téh, sakumaha anu diwakilan ku éta judul—krisis panungtungan pikeun sapuluh parawan. Dina éta krisis maranéhna nembongkeun naha maranéhna miboga minyak, atawa henteu. Minyak téh lain saukur Roh Suci, tapi sacara tepat dihartikeun minangka Roh Suci, jeung ogé minangka amanat anu leres, jeung ogé minangka watak anu leres.
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.
Métodologi anu leres netepkeun warta anu leres ngeunaan Ceurik Tengah Peuting, sarta éta warta, lamun ditarima jeung dilaksanakeun, ngahasilkeun tabiat anu leres. Tabiat éta dina krisis panungtungan téh nya éta tabiat anu narima segel Allah. Prosés nyégel umat Allah dimimitian nalika datangna poé angin ti wétan, dina 11 Séptémber 2001. Warta dina mangsa éta tuluy kudu didahar. Naha dahar atawa henteu dahar digambarkeun ku “perdebatan” dina Yesaya, jeung ogé ku patalékan Habakuk ngeunaan naon anu kudu dijawab ku para panjaga dina éta paséa pamadegan. Waktu nungguan dina Mateus dua puluh lima jeung Habakuk ditungtungan ku gambaran ngeunaan dua golongan anu nyembah. Waktu nungguan, anu digambarkeun ku tilu satengah poé dina Wahyu pasal sabelas, geus méh réngsé.
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.
Mangsa tunda éta ogé dilambangkeun dina awal bab dina jilid kasalapan, ku hiji petikan tina Ibrani, di mana Paulus ngaparafrasekeun ayat kaopat tina Habakuk pasal dua. Rujukan Paulus nempatkeun Habakuk dua dina gerakan malaikat katilu, sabab dina sajarah éta Kristus ngalih ka Tempat Nu Mahasuci, sarta dina sajarah éta cahaya palayanan-Na minangka Imam Agung dinyatakeun, sarta dina kitab Ibrani Paulus nganyatakeun panyingkepan anu pangécésna ngeunaan palayanan Kristus minangka Imam Agung dina Firman 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:
Habakkuk dua dina gerakan malaikat kahiji can acan ngakuan gerakan Kristus asup ka Tempat Mahasuci Pisan, sabab éta teu kajadian nepi ka ahir pangwawaran Panjerit Tengah Peuting. Mangsa ngadagoan anu dirujuk ku Paulus téh mangsa ngadagoan dina Habakkuk jeung Mateus, tapi éta nyaéta mangsa ngadagoan anu bakal dimimitian dina 18 Juli 2020. Ayat panungtung Habakkuk dua ngawakilan kacindekan Panjerit Tengah Peuting dina sajarah Millerite, jeung datangna malaikat katilu:
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Nanging PANGERAN aya di Bait-Na anu suci; sing sapeuting jagat cicingeun di payuneun Mantenna. 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.
Kasaksian, jilid kasalapan, nekenkeun, dimimitian dina kaca sabelas (salapan-sabelas), pasemon ngeunaan sapuluh parawan, mangsa katundaan jeung patalina jeung Habakuk sarta Mateus, jeung krisis panungtungan sarta 11 Séptémber 2001, nalika perdebatan nubuat ngahontal waktuna.
“Section 1—For the Coming of the King
“Bagian 1—Keur Kadatangan Sang Raja
“‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.
“‘Sakeudeung deui, sarta Anjeunna anu bakal sumping, tangtu sumping, sarta moal ngalambatkeun.’ Ibrani 10:37.
“The Last Crisis
“Krisis Pamungkas”
“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.
“Urang keur hirup dina mangsa panungtungan. Tanda-tanda jaman anu gancang pisan kalaksanakeun nyatakeun yén kadatangan Kristus geus caket pisan. Poe-poe anu ku urang keur dijalani téh khidmat jeung penting. Roh Allah saeutik-saeutik, tapi pasti, keur ditarik tina bumi. Bala-bala jeung hukuman geus mimiti tumiba ka jalma-jalma anu ngaremehkeun anugerah Allah. Musibah di darat jeung di laut, kaayaan masarakat anu teu ajeg, béja-béja pikasieuneun ngeunaan perang, téh mangrupa tanda anu ngingetkeun. Eta ngaramalkeun kajadian-kajadian anu bakal datang, anu kacida gedéna.”
“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.
“Agénsi-agénsi kajahatan keur ngahijikeun kakuatanana sarta ngukuhkeun dirina. Maranéhna keur nguatkeun diri pikeun krisis gedé panungtungan. Parobahan-parobahan gedé baris geura lumangsung di dunya urang, sarta gerakan-gerakan pamungkas bakal lumangsung kalayan gancang.”
“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.
Kaayaan kaayaan di dunya némbongkeun yén mangsa-mangsa kasusah geus caket pisan ka urang. Koran-koran sapopoé pinuh ku tanda-tanda ngeunaan hiji pasalia anu pikasieuneun dina mangsa nu moal lila deui. Perampokan anu wani jeung ngagulkeun geus remen kajadian. Mogok geus jadi hal anu ilahar. Maling jeung rajapati dipilampah di mana-mana. Jalma-jalma anu kasurupan ku roh-roh jahat nyabut nyawa lalaki, awéwé, jeung barudak leutik. Jalma-jalma geus kabéngbat ku kajahatan, sarta sagala rupa kajahatan marajalela.
“The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain.
“Musuh geus hasil nyasabkeun kaadilan jeung ngeusian hate manusa ku kahayang pikeun kauntungan diri sorangan.
“‘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 nangtung jauh: sabab bebeneran geus rubuh di jalan, jeung kajujuran teu bisa asup.’ Yesaya 59:14. Di kota-kota gedé aya balaréa nu hirup dina kamiskinan jeung kasangsaraan, ampir teu boga dahareun, panyumputan, jeung pakean; sedengkeun di kota-kota éta kénéh aya jalma-jalma nu miboga leuwih ti nu dipikahayang ku haté, nu hirupna mewah, ngabelanjakeun artana pikeun imah-imah anu dihias beunghar, pikeun panghias diri pribadi, atawa anu leuwih goréng deui, pikeun nyugemakeun hawa nafsu indrawi, pikeun inuman keras, bako, jeung hal-hal séjén anu ngaruksak kakuatan uteuk, ngabalangsak pikiran, jeung ngahinakeun jiwa. Ceurik umat manusa anu kalaparan naék ka payuneun Allah, sedengkeun ku sagala rupa panindesan jeung pamalakan jalma-jalma numpukkeun kabeungharan anu kacida gedéna.”
“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 usum peuting kuring dipapatahan pikeun nenjo gedong-gedong anu naék, lanté demi lanté, ka arah langit. Gedong-gedong ieu dijamin tahan seuneu, sarta didirikeun pikeun ngamulyakeun nu boga jeung nu ngawangunna. Beuki luhur jeung beuki luhur deui gedong-gedong ieu naék, sarta di jerona dipaké bahan anu pangmahalna. Maranéhna anu boga éta gedong-gedong henteu nanya ka dirina sorangan: ‘Kumaha carana urang bisa pangsaéna 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.’
“Abdi ngira: ‘Aduh, muga-muga jalma-jalma anu ku cara kieu keur nanemkeun harta banda maranéhna tiasa ningali lampahna sakumaha Allah ningalina! Maranéhna keur numpuk gedong-gedong anu megah, tapi kacida bodoanana dina paningal Panguasa jagat raya téh sagala rarancang jeung rekayasana. Maranéhna henteu nalungtik kalawan sakumna kakuatan hate jeung pikiran kumaha carana maranéhna tiasa ngamulyakeun Allah. Maranéhna geus leungit tina pangimeutan kana hal 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.
“Nalika gedong-gedong jangkung ieu diadegkeun, nu boga-bogana suka bungah ku kareueus pinuh ku ambisi yén maranéhna boga duit pikeun dipaké nyugemakeun diri sorangan jeung nimbulkeun sirik dina tatanggana. Loba tina duit anu ku maranéhna dipaké pikeun nanjeurkeun kitu téh dicangking ku pamaksaan, ku neken sarta meres nu miskin. Maranéhna poho yén di sawarga aya catetan ngeunaan unggal urusan dagang; unggal pasatujuan anu teu adil, unggal lampah panipuan, kacatet di dinya. Waktuna bakal datang nalika dina panipuan jeung kalalaworaan maranéhna, manusa bakal ngahontal hiji titik anu ku Gusti moal diidinan pikeun kaliwatan, sarta maranéhna bakal diajar yén aya watesna 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, 11–13.
“Pamandangan anu salajengna ngaliwat di payuneun kuring nyaéta hiji kaayaan seuneu anu ngagero waspada. Jalma-jalma ningali ka gedong-gedong jangkung anu disangka tahan seuneu sarta nyebut: ‘Ieu sampurna aman.’ Tapi gedong-gedong éta béak dihakan ku seuneu saolah-olah dijieun tina tar. Mobil-mobil pemadam seuneu teu sanggup nanaon pikeun nahan karuksakan éta. Para patugas pemadam seuneu teu mampuh ngajalankeun alat-alatna.” 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” anu lumangsung ngeunaan metodologi dina awal jaman anu dilambangkeun ku Daniel pasal hiji; sarta ogé dilambangkeun ku Daniel pasal hiji nepi ka tilu; sarta ogé dilambangkeun ku sajarah anu dimimitian dina 11 Agustus 1840; sarta ogé dilambangkeun dina sajarah Yohanes pasal genep, dina krisis di Galilea; sarta ogé dilambangkeun ku sajarah 11 Séptémber 2001 (nepi ka 18 Juli 2020), ayeuna keur diulang deui, lain dina Adventisme sacara lega, tapi di antara tulang-tulang paéh anu garing anu keur dihudangkeun tina kaléléranana ku hiji “sora” anu ngajerit di padang gurun.
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.
Urang baris neraskeun ngulik metodologi anu mangrupa hujan panungtung, sakumaha digambarkeun dina Yesaya pasal dua puluh dalapan jeung dua puluh salapan, dina artikel urang salajengna.
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.
Geus kuring ngadangu sora Gusti, ngandika, “Saha anu ku Kami kudu diutus, jeung saha anu rek indit pikeun Kami?” Tuluy saur kuring, “Ieu abdi; utus abdi.” Mangka Anjeunna ngandika, “Indit, sarta bejakeun ka bangsa ieu, ‘Maranéh saéstuna ngadéngé, tapi henteu ngarti; maranéh saéstuna ningali, tapi henteu nyurahan.’ Jadikeun haté bangsa ieu kandel, jadikeun ceulina beurat, sarta peureumkeun panonna; supaya maranéhna ulah ningali ku panonna, ulah ngadéngé ku ceulina, ulah ngarti ku haténa, tuluy tobat, sarta disageurkeun.” Tuluy saur kuring, “Gusti, dugi ka iraha?” Jeung Anjeunna ngawaler, “Nepi ka kota-kota jadi ruruntuhan, taya pangeusi, jeung imah-imah taya jalma, sarta tanahna jadi suwung pisan. Jeung Gusti geus ngasingkeun jalma-jalma ka jauh, sarta aya paninggalan anu kacida gedéna di tengah-tengah nagri. Tapi di jerona masih bakal aya sapersapuluh, sarta éta bakal balik deui, tuluy bakal dihakan; saperti tangkal teil jeung saperti tangkal ek, anu tunggulna tetep aya, lamun daunna ragrag: kitu ogé bibit suci bakal jadi tunggulna.” Yesaya 6:8–13.