In the recent articles we have been referring to a few passages from the Spirit of Prophecy that identify a period of time from September 11, 2001 until Michael stands up and human probation closes. During that period of time, there are a handful of prophetic illustrations which identify the final work of Christ in the Most Holy Place.
Dina artikel-artikel panganyarna, urang parantos ngarujuk kana sawatara petikan tina Roh Nubuat anu nangtukeun hiji mangsa waktu ti 11 Séptémber 2001 nepi ka Mikael ngadeg sarta masa kasempetan manusa ditutup. Salila mangsa waktu éta, aya sababaraha gambaran nubuat anu nandakeun pagawean panungtungan Kristus di Tempat Nu Maha Suci.
The work of Christ in the sanctuary is represented in the vision of the Ulai River of Daniel chapter eight, and Sister White has informed us that the vision of the Ulai River is now in the process of fulfillment. The final work accomplished in the heavenly sanctuary, which is now in the process of fulfillment, is represented in a variety of prophetic terms. It is represented as, among other prophetic representations, the sealing time, the latter rain, the closing work of salvation, and the cleansing of the temple. It is important to bring those terms together, and also to place them in their correct historical setting.
Padamelan Kristus di tempat suci dilambangkeun dina tetenjoan ngeunaan Walungan Ulai dina Daniel pasal dalapan, sarta Sister White parantos ngawartoskeun ka urang yén tetenjoan ngeunaan Walungan Ulai ayeuna keur dina prosés kacumponan. Padamelan pamungkas anu diréngsékeun di tempat suci sawarga, anu ayeuna keur dina prosés kacumponan, dilambangkeun ku rupa-rupa istilah nubuat. Eta dilambangkeun salaku, di antara lambang-lambang nubuat séjénna, mangsa pemeteraian, hujan ahir, padamelan panutup kasalametan, jeung beberesih Bait Suci. Penting pikeun ngahijikeun istilah-istilah éta, sarta ogé nempatkeun éta dina latar sajarahna anu leres.
“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 waktu éta, nalika karya kasalametan keur nepi ka panutupanana, kasusah bakal datang ka bumi, sarta bangsa-bangsa bakal ambek, tapi tetep dikekang sangkan henteu ngahalangan pagawéan malaikat katilu. Dina waktu éta, ‘hujan ahir,’ atawa panyegeran ti payuneun Gusti, bakal sumping, pikeun méré kakawasaan ka sora tarik malaikat katilu, sarta nyiapkeun para suci supaya bisa nangtung dina mangsa nalika tujuh tulah panungtungan bakal dicurahkeun." Early Writings, 85.
The “work of the third angel” is also “the work of salvation,” which prepares “the saints to stand in the period when the seven last plagues shall be poured out.”
“Padamelan malaikat katilu” téh ogé “padamelan kasalametan,” anu nyiapkeun “jalma-jalma suci supaya tiasa nangtung dina mangsa nalika tujuh bala panungtungan bakal dituangkeun.”
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
Jeung bangsa-bangsa murka, sarta amarah-Mantenan parantos sumping, kitu deui waktuna nu paéh, supaya maranéhna dihakiman, sarta supaya Mantenan maparin ganjaran ka abdi-abdi-Mantenan, nyaéta para nabi, ka jalma-jalma suci, sarta ka sakur anu sieun kana ngaran-Mantenan, boh nu leutik boh nu gedé; sarta supaya Mantenan ngancurkeun jalma-jalma anu ngancurkeun bumi. Wahyu 11:18.
The nations are angered before probation closes (which is when God’s wrath is poured out), yet when the nations are angered, they are also “held in check.” The “time” when the nations are angered, identifies the beginning of the closing work of salvation, and the closing work of salvation is the sealing of God’s people.
Bangsa-bangsa téh ambek saméméh mangsa kasempetan tobat ditutup (nyaéta nalika murka Allah dituangkeun), tapi nalika bangsa-bangsa ambek, maranéhna ogé keur “ditahan.” “Wanci” nalika bangsa-bangsa ambek, nandaan mimiti pagawéan panutup kasalametan, jeung pagawéan panutup kasalametan téh nyaéta nyégél umat Allah.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Jalma Allah anu sajati, anu nyimpen dina hate sumanget pagawean Gusti jeung kasalametan jiwa-jiwa, bakal salawasna ningali dosa dina sipatna anu sabenerna, nyaéta sipat dosa anu pinuh ku kadosaan. Maranéhna bakal salawasna nangtung di pihak anu satia jeung terus terang dina nyanghareupan dosa-dosa anu gampang ngagebeg umat Allah. Hususna dina pagawean panungtungan pikeun gareja, dina mangsa panyegelan ka saratus opat puluh opat rébu anu baris nangtung tanpa cacad di payuneun tahta Allah, maranéhna bakal ngarasa pangjerona kana kajahatan-jajahatan umat Allah anu ngaku-ngaku. Ieu ditepikeun kalayan kuat ku gambaran nabi ngeunaan pagawean panungtungan dina wangun lalaki-lalaki anu masing-masing nyepeng pakarang pikeun meuncit dina leungeunna. Hiji lalaki di antara maranéhna maké lawon linen, jeung tempat mangsi panulis ngagantung di gigirna. ‘Jeung PANGERAN ngandika ka anjeunna, Lewatlah di tengah kota, di tengah Yerusalem, jeung pasang hiji tanda dina tarang jalma-jalma anu ngahuleng jeung anu ngajerit ku sabab sagala kakirangan anu dipigawé di tengahna éta.’” Testimonies, jilid 3, 266.
The nations are held in check so as to not prevent the sealing of the one hundred and forty-four thousand. In Revelation chapter seven, the angry nations that are held in check are represented as four winds that are held in check during that very same period of time, and that time is specifically identified as a period of time.
Bangsa-bangsa ditahan supaya henteu nyegah dipanesna saratus opat puluh opat rébu éta. Dina Wahyu pasal tujuh, bangsa-bangsa anu ambek anu keur ditahan téh digambarkeun minangka opat angin anu ditahan salila mangsa anu sarua éta kénéh, sarta mangsa éta sacara husus ditangtukeun minangka hiji kurun waktu.
“Satan is now using every device in this sealing time to keep the minds of God’s people from the present truth and to cause them to waver. I saw a covering that God was drawing over His people to protect them in the time of trouble; and every soul that was decided on the truth and was pure in heart was to be covered with the covering of the Almighty.
“Ayeuna Sétan keur ngagunakeun sagala rupa cara dina mangsa panyegelan ieu pikeun ngajauhkeun pikiran umat Allah tina bebeneran ayeuna jeung ngajadikeun maranéhna goyah. Kami ningali aya panutup anu keur dibentangkeun ku Allah ka luhur umat-Na pikeun nangtayungan maranéhna dina mangsa kasusah; jeung unggal jiwa anu geus pageuh dina bebeneran sarta suci haténa bakal dipanutup ku panutup ti Nu Maha Kawasa.
“Satan knew this, and he was at work in mighty power to keep the minds of as many people as he possibly could wavering and unsettled on the truth. …
“Iblis terang hal ieu, sarta manéhna keur digawé kalayan kakawasaan anu gedé pikeun ngajaga pikiran jalma saloba-lobana anu bisa ku manéhna supaya tetep ragu-ragu jeung teu tetep dina bebeneran. …”
“I saw that Satan was at work in these ways to distract, deceive, and draw away God’s people, just now in this sealing time. I saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.
“Kuring ningali yén Iblis keur digawé ku cara-cara kieu pikeun ngaganggu, nipu, jeung ngajauhkeun umat Allah, ayeuna kénéh dina mangsa pemeteraian ieu. Kuring ningali sawatara jalma anu henteu nangtung pageuh pikeun bebeneran kiwari. Tuurna ngageter, jeung suku maranéhna ngageser, lantaran maranéhna henteu nangtung pageuh dina bebeneran, sarta panangtayungan Allah Nu Maha Kawasa teu bisa dipaparinkeun ka maranéhna salila maranéhna masih kénéh ngageter kitu.”
“Satan was trying his every art to hold them where they were, until the sealing was past, until the covering was drawn over God’s people, and they left without a shelter from the burning wrath of God, in the seven last plagues. God has begun to draw this covering over His people, and it will soon be drawn over all who are to have a shelter in the day of slaughter. God will work in power for His people; and Satan will be permitted to work also.” Early Writings, 43, 44.
“Setan keur ngupayakeun sagala akalna pikeun nahan maranéhna tetep dina kaayaan tempat maranéhna aya, nepi ka pamasangan meterai geus kaliwat, nepi ka panudung éta geus dipaparkeun ka umat Allah, jeung maranéhna ditinggalkeun tanpa panyalindungan tina murka Allah anu ngaduruk, dina tujuh bala anu pamungkas. Allah geus ngawitan ngaguratkeun panudung ieu ka umat-Na, jeung moal lila deui éta bakal dipaparkeun ka sakabéh jalma anu bakal miboga panyalindungan dina poé pambantaian. Allah bakal damel kalayan kakawasaan pikeun umat-Na; sarta Setan ogé bakal diidinan digawé.” Early Writings, 43, 44.
Sister White wrote these words in 1851, five years before God’s people entered into the Laodicean condition, and delayed the sealing process by rejecting the increased light of the “seven times.” That light would have increased and finished God’s work of covering His people in advance of the seven last plagues. Instead, God’s people rebelled and were consigned to wander in the wilderness of Laodicea, as typified by ancient Israel’s rebellion and wilderness wandering. How many of ancient Israel’s rebels entered into the Promised Land? What passage in the Bible, or the Spirit of Prophecy identifies any Laodiceans that will be saved? The answer is, “None!” for a Laodicean is just as lost as those of ancient Israel who died in the wilderness.
Misdinar White nyerat kecap-kecap ieu dina taun 1851, lima taun saméméh umat Allah asup kana kaayaan Laodikea, sarta ngalambatkeun prosés panyegelan ku nampik cahaya anu ditambahan ngeunaan “tujuh kali.” Cahaya éta saéstuna bakal nambahan sarta ngaréngsékeun pagawéan Allah dina nutupan umat-Na saméméh tujuh bala panungtungan. Sabalikna, umat Allah barontak sarta dipasrahkeun pikeun ngumbara di padang gurun Laodikea, sakumaha dilambangkeun ku barontak jeung pangumbaraan di padang gurun ku Israil baheula. Sabaraha urang barontak Israil baheula anu asup ka Tanah Jangji? Petikan mana dina Alkitab, atawa Roh Nubuat, anu nétélakeun aya Laodikea anu bakal disalametkeun? Jawabanana nyaéta, “Teu aya!” sabab saurang Laodikea sarua waé leungitna jeung jalma-jalma Israil baheula anu paéh di padang gurun.
The sealing of the one hundred and forty-four thousand is a period of time, and it begins when the four angels restrain the four winds, which is also when the nations are angered, yet held in check. During the sealing time God prepares His people to stand in the time of the seven last plagues, and that preparation is represented as pulling “a covering” over His people, and it is also represented as finishing the work of salvation and finishing the work of the third angel. The preparation which is represented by all these illustrations is based upon the reception of “present truth.”
Panyegelan saratus opat puluh opat rebu téh mangrupa hiji mangsa waktu, sarta éta dimimitian nalika opat malaikat nahan opat angin, anu ogé mangsa nalika bangsa-bangsa jadi ambek, sanajan kitu tetep dikadalikeun. Salila mangsa panyegelan, Allah nyiapkeun umat-Na supaya bisa nangtung dina mangsa tujuh bala panungtungan, sarta éta panyalindungan digambarkeun minangka narik “pangreureub” kana umat-Na, jeung ogé digambarkeun minangka ngarampungkeun pagawéan kasalametan sarta ngarampungkeun pagawéan malaikat katilu. Panyiapkeun anu digambarkeun ku sakabéh éta perlambang téh dumasar kana narima “bebeneran kiwari.”
Those who will not stand “stiffly for present truth,” are those who were “wavering,” because their minds were not focused upon “present truth.” She writes that she “saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.”
Jalma-jalma anu moal nangtung “teguh pikeun bebeneran kiwari,” nya éta jalma-jalma anu “goyah,” sabab pikiran maranéhna henteu museur kana “bebeneran kiwari.” Anjeunna nyerat yén anjeunna “ningali sawatara jalma anu henteu nangtung teguh pikeun bebeneran kiwari. Tuur maranéhna ngageter, jeung suku maranéhna ngalésér, sabab maranéhna henteu nangtung pageuh dina bebeneran, sarta panangtayungan Allah Nu Maha Kawasa teu bisa dibentangkeun ka luhur maranéhna salila maranéhna masih kénéh ngageter kitu.”
The “present truth” is what provides the “covering” and the “covering” is also represented as the “seal of God.” The “seal of God” was typified by the blood that covered the doors of the Hebrews, that allowed the destroying angel to pass over the homes where the door was “covered” with the blood. The “covering” is the “sealing,” and the “sealing” is accomplished by the “present truth.”
“Bebeneran kiwari” nyaéta anu nyayagikeun “panutup,” sarta “panutup” éta ogé dipidangkeun minangka “meterai Allah.” “Meterai Allah” ditipikeun ku getih anu nutupan panto-panto urang Ibrani, anu ngidinan malaikat nu ngancurkeun pikeun ngaliwat imah-imah anu panto-na “ditutupan” ku getih. “Panutup” téh nyaéta “pameteraian,” sarta “pameteraian” éta dilaksanakeun ku “bebeneran kiwari.”
Sanctify them through thy truth: thy word is truth. John 17:17.
Sucikeun maranéhna ku kayaktian Gusti: firman Gusti teh kayaktian. Yohanes 17:17.
Every reform movement had its own specific theme, and the theme of the reformatory movement of the one hundred and forty-four thousand is “Islam of the third Woe”. The “present truth” in the last days is Islam of the third Woe.
Saban gerakan reformasi miboga téma hususna séwang-séwangan, sarta téma gerakan réformatoris tina saratus opat puluh opat rébu téh nyaéta “Islam tina Cilaka katilu”. “Kaleresan kiwari” dina poé-poé panungtungan téh nyaéta Islam tina Cilaka katilu.
“The Scriptures are constantly opening to the people of God. There always has been and always will be a truth specially applicable to each generation.” Review and Herald, June 29, 1886.
“Kitab Suci salawasna muka diri ka umat Allah. Salawasna geus aya, jeung salawasna bakal aya, hiji bebeneran anu husus lumaku pikeun unggal generasi.” Review and Herald, 29 Juni 1886.
It is a present truth “message” that seals God’s people in the last days, and the sealing time is represented as beginning when the four winds are held in check. The nations were angered on September 11, 2001, and at that point the sealing of the one hundred and forty-four thousand began, as the latter rain, which is “a message”, began to be unsealed.
Éta téh hiji “amanat” bebeneran kiwari anu nyégel umat Allah dina poé-poé pamungkas, sarta mangsa panyégelan éta digambarkeun minangka dimimitian nalika opat angin diteundeun sangkan henteu leupas. Bangsa-bangsa jadi murka dina 11 Séptémber 2001, sarta dina titik éta panyégelan saratus opat puluh opat rébu mimiti lumangsung, nalika hujan panungtungan, anu mangrupa “amanat”, mimiti dibuka segelna.
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
“Ka Yohanes dibuka pamandangan anu jero tur ngagugah ati ngeunaan pangalaman garéja. Anjeunna ningali kaayaan, bahaya, papalagan, jeung ahirna kasalametan umat Allah. Anjeunna nyatet amanat-amanat panutup anu baris ngamaturan panén bumi, boh jadi ranggeuyan pikeun lumbung sawarga boh jadi iketan suluh pikeun seuneu karuksakan. Perkara-perkara anu kacida pentingna diungkabkeun ka anjeunna, utamana pikeun garéja panungtung, supaya jalma-jalma anu baris malik tina kasalahan kana bebeneran meunang pangajaran ngeunaan bahaya jeung papalagan anu aya di hareupeun maranéhna. Taya saurang ogé anu perlu cicing dina poék ngeunaan naon anu bakal tumiba ka bumi.” The Great Controversy, 341.
When the nations were angered, they were simultaneously held in check, and the “latter rain” began to fall, and the latter rain is the message of “present truth” that seals God’s people.
Nalika bangsa-bangsa ambek, maranéhna dina waktos anu sarua dipapagahan, sarta “hujan ahir” mimiti turun, jeung hujan ahir téh nya éta amanat ngeunaan “bebeneran kiwari” anu nyégél umat Allah.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Pagawéan di Battle Creek téh sarua runtuyanana. Para pamingpin di sanitarium geus pacampur jeung jalma-jalma nu teu percaya, narima maranéhna asup kana pasamoan-pasamoan piwurukna, kurang leuwih, tapi éta sarua jeung ngamimitian pagawéan bari panonna peureum. Maranéhna teu boga kateuleuman pikeun ningali naon anu iraha waé bakal nimpah ka urang. Aya hiji sumanget kacida nekatna, sumanget perang jeung tumpahna getih, sarta éta sumanget bakal terus nambahan nepi ka ahir jaman pisan. Pas umat Allah geus diségél dina tarangna—éta lain segel atawa tanda naon waé anu bisa katingali, tapi hiji teteg dina kayaktian, boh sacara intelektual boh sacara rohani, nepi ka maranéhna teu bisa digoyahkeun—pas umat Allah geus diségél jeung disiapkeun pikeun pangguncangan, éta bakal datang. Malah, éta geus mimiti ti ayeuna. Hukuman-hukuman Allah ayeuna geus tumiba ka ieu nagri, pikeun méré pangéling ka urang, supaya urang nyaho naon anu bakal datang.” Manuscript Releases, volume 10, 252.
The “sealing” is “a settling into truth.” In the context of the sealing time she writes, “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time.” When the nations are angered, they will be held in check, but the “war and bloodshed,” represented as the four winds “will increase until the very close of time.” Islam of the third Woe progressively escalates its warfare until the very close of time, and the prophetic understanding of Islam as the “theme” in the reformation of the one hundred and forty-four thousand, simultaneously increases during the same period of time. The progressive escalation accomplished by Islam runs parallel to the outpouring of the latter rain during the identical period of time, for the latter rain is a “message”.
“Ngasegel” teh nya éta “ngadapetkeun pageuh dina bebeneran.” Dina kontéks mangsa pangasegelan manéhna nyerat, “Aya hiji sumanget putus asa, peperangan jeung tumpah getih, sarta sumanget éta bakal terus nambahan nepi ka pisan tungtungna jaman.” Nalika bangsa-bangsa ambek, maranéhna bakal ditahan, tapi “peperangan jeung tumpah getih,” anu dilambangkeun minangka opat angin, “bakal terus nambahan nepi ka pisan tungtungna jaman.” Islam tina Cilaka katilu sacara bertahap ningkatkeun peperanganana nepi ka pisan tungtungna jaman, sarta pamahaman nubuat ngeunaan Islam minangka “téma” dina reformasi saratus opat puluh opat rébu, dina waktu nu sarua ogé terus nambahan salila période waktu anu sarua. Ningkatna sacara bertahap anu dilaksanakeun ku Islam lumangsung sajajar jeung curahan hujan ahir dina période waktu anu sarua pisan, sabab hujan ahir téh hiji “amanat”.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Anu diurapan anu ngadeg gigireun Gusti sakuliah bumi, miboga kalungguhan anu baheula dipaparinkeun ka Iblis minangka kerub panudung. Ngaliwatan mahluk-mahluk suci anu ngurilingan tahta-Na, Gusti ngajaga komunikasi anu teterusan jeung pangeusi bumi. Minyak emas ngalambangkeun rahmat anu ku Allah dipaké pikeun terus nyukupan lampu-lampu para nu percaya, sangkan éta lampu henteu ngiceupan tuluy pareum. Lamun lain ku sabab minyak suci ieu dicurikeun ti sawarga dina pesen-pesen ti Roh Allah, kakawasaan-kakawasaan kajahatan tangtu bakal ngawasa manusa sagemblengna.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
Allah dihina lamun urang henteu narima pangandika-pangandika anu Anjeunna kirimkeun ka urang. Ku kituna urang nolak minyak emas anu ku Anjeunna rek dituangkeun kana jiwa urang sangkan diteruskeun ka jalma-jalma anu aya dina poék. Lamun panggero éta datang, ‘Behold, the bridegroom cometh; go ye out to meet him,’ jalma-jalma anu henteu narima minyak suci, anu henteu miara kurnia Kristus di jero haténa, bakal manggihan, saperti para parawan bodo, yén maranéhna henteu siap papanggih jeung Pangéranna. Maranéhna henteu boga, dina dirina sorangan, kakawasaan pikeun meunangkeun minyak éta, sarta hirupna ruksak. Tapi lamun Roh Suci Allah dipénta, lamun urang nyuhunkeun kalayan ngabela, sakumaha Musa ngalakukeun, ‘Show me thy glory,’ kaasih Allah bakal dicurahan ka jero hate urang. Ngaliwatan pipa-pipa emas, minyak emas éta bakal ditepikeun ka urang. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ Ku narima sinar-sinar caang ti Panonpoé Kabeneran, anak-anak Allah ngagurilap minangka cahaya-cahaya di dunya. Review and Herald, July 20, 1897.
The latter rain begins to “sprinkle” and ultimately escalates to a full outpouring. The “sprinkling” of the latter rain is identified as the rain being “measured”, and the full outpouring is when it is poured out “without measure”. Sister White clearly identifies a time when the latter rain is falling, and some receive it, and some don’t. At that time the rain is being “measured”, or it is “sprinkling”.
Hujan ahir mimiti “ngaburak-barik” sarta ahirna ningkat nepi ka jadi pancuran pinuh. “Ngaburak-barikna” hujan ahir diidéntifikasi minangka hujan anu keur “diukur”, sedengkeun pancuran pinuhna nyaéta nalika éta dicurahkan “tanpa ukuran”. Sister White kalayan écés nétélakeun aya hiji waktu nalika hujan ahir keur turun, sarta sabagian narima éta, jeung sabagian henteu. Dina waktu éta hujan keur “diukur”, atawa keur “ngaburak-barik”.
Some people will recognize that something is happening, but it will only frighten them.
Sababaraha urang bakal nyadar yén aya hiji hal nu keur kajadian, tapi éta ngan bakal ngajadikeun maranéhna sieun.
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of their heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their expectations and ideal, they will oppose the work. “Why,” they say, “should we not know the Spirit of God, when we have been in the work so many years?” Because they did not respond to the warnings, the entreaties, of the messages of God, but persistently said, “I am rich, and increased with goods, and have need of nothing.”” Maranatha, 219
“Di pasamuan-pasamuan bakal aya hiji panémbong anu matak héran tina kakawasaan Allah, tapi éta moal mangaruhan ka jalma-jalma anu can ngarendahkeun dirina di payuneun Gusti, jeung can muka panto haténa ku pangakuan dosa jeung tobat. Dina panémbong kakawasaan éta, anu nyaangan bumi ku kamulyaan Allah, maranéhna ngan ukur bakal ningali hiji hal anu dina kabutaanana ku maranéhna dianggap bahaya, hiji hal anu bakal ngagedékeun kasieun maranéhna, sarta maranéhna bakal nguatkeun dirina pikeun ngalawan éta. Ku sabab Gusti henteu digawe nurutkeun harepan jeung idéal maranéhna, maranéhna bakal nentang pagawean éta. “Naha,” ceuk maranéhna, “kuduna urang henteu wanoh ka Roh Allah, padahal urang geus mangtaun-taun aya dina ieu pagawean?” Ku sabab maranéhna henteu ngabales kana pangéling-ngéling, kana pangjurung, tina talatah-talatah Allah, tapi terus-terusan nyebut, “Kami beunghar, jeung geus nambahan harta banda, sarta teu butuh nanaon.”” Maranatha, 219
“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 pikeun maranéhna. Maranéhna ngarepkeun yén kakurangan éta bakal dipinuhan ku hujan panungtung. Nalika kalimpahan kurnia anu pangbeungharna bakal dipaparinkeun, maranéhna boga niat muka haténa pikeun narimana. Maranéhna keur nyieun kasalahan anu pohara pikasieuneun. Pagawean anu geus dimimitian ku Allah dina hate manusa ku méré cahaya jeung pangaweruh-Na kudu terus lumangsung tanpa pegat. Unggal jalma kudu nyadar kana kabutuhan dirina sorangan. Hate kudu dikosongkeun tina unggal rereged sarta diberesihan pikeun tempat nyicingan Roh. Ku pangakuan jeung ninggalkeun dosa, ku doa anu satia tur sumanget, jeung ku ngabaktikeun dirina ka Allah, murid-murid mimiti nyiapkeun dirina pikeun curahan Roh Suci dina Poé Pentakosta. Pagawean anu sarua, ngan dina darajat anu leuwih gedé, kudu dilaksanakeun ayeuna. Harita agén manusa ngan ukur kudu nyuhunkeun berkah éta, sarta ngadagoan Gusti pikeun nyampurnakeun pagawean anu patali jeung dirina. Allah-lah anu ngamimitian éta pagawean, sarta Anjeunna bakal ngarampungkeun pagawean-Na, ngajadikeun manusa sampurna dina Yesus Kristus. Tapi teu meunang aya ngalalaworakeun kana kurnia anu dilambangkeun ku hujan mimiti. Ngan jalma-jalma anu hirup nurut kana cahaya anu geus dipiboga ku maranéhna anu bakal narima cahaya anu leuwih gedé. Lamun urang henteu unggal poé maju dina nembongkeun kautamaan-kautamaan Kristen anu aktip, urang moal mikawanoh panyataan-nyataan Roh Suci dina hujan panungtung. Bisa jadi éta keur turun kana hate jalma-jalma di sakuriling urang, tapi urang moal ngabédakeun atawa narimana.” Testimonies to Ministers, 506, 507.
In the passage she identifies that there is a time when “the richest abundance of grace shall be bestowed,” thus identifying a time when the latter rain is poured out without measure. In connection with that fact, she identifies that only those who are living up to the light they have will receive greater light. In that principle, it is clear that the light (which is the present truth) progressively increases. In the last sentence she identifies a time when the latter rain is falling, and some are recognizing and receiving it, and others are not. If you don’t recognize the message, which is the latter rain, you will not receive it.
Dina éta petikan, manéhna nétélakeun yén aya hiji mangsa nalika “kabeungharan rahmat anu panglimpahna bakal dipaparin,” ku kituna nandaan hiji mangsa nalika hujan ahir dicurahkeun tanpa ukuran. Patali jeung éta kanyataan, manéhna nétélakeun yén ngan maranéhna anu hirup luyu jeung cahaya anu geus dipiboga ku maranéhna anu bakal narima cahaya nu leuwih ageng. Dina éta prinsip, écés yén cahaya éta (anu mangrupa bebeneran kiwari) ningkat sacara bertahap. Dina kalimah panungtung, manéhna nétélakeun hiji mangsa nalika hujan ahir keur turun, sarta sabagian jalma keur ngakuan jeung narimana, sedengkeun nu séjén mah henteu. Lamun anjeun henteu ngakuan éta pesen, anu mangrupa hujan ahir, anjeun moal narimana.
“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. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Urang ulah nungguan hujan ahir. Eta keur datang ka sakur anu bakal ngakuan jeung narima embun jeung guyuran kurnia anu murag ka urang. Lamun urang ngumpulkeun remah-remah cahaya, lamun urang ngahargaan welas asih Allah anu pasti, anu resep lamun urang percaya ka Mantenna, mangka unggal jangji bakal kacumponan. [Yesaya 61:11 dikutip.] Sakuliah bumi kudu pinuh ku kamulyaan Allah.” The Seventh-day Adventist Bible Commentary, jilid 7, 984.
At the time when the angry nations are held in check, the latter rain begins to be “measured.” When “the richest abundance of grace shall be bestowed,” is identifying when the latter rain is poured out without measure.
Dina waktu bangsa-bangsa anu ambek keur dicegah, hujan panungtungan mimiti “diukur.” Nalika “kalimpahan rahmat anu pangbeungharna bakal dicurahkeun,” éta nandakeun waktos nalika hujan panungtungan dicurahkeun tanpa ukuran.
At the time when the nations are angered, yet held in check, the latter rain begins to fall, but it is “measured” because the church at that point is mixed with wheat and tares. It is the rain that brings both the wheat and the tares to maturity, and the latter rain is the message of present truth that is either recognized and received, or not. All of these prophetic concepts are clearly identified in the Scriptures. On September 11, 2001, the latter rain began to “sprinkle”, and it escalates progressively until the Midnight Cry message arrives and the wise and foolish virgins are forever separated.
Dina mangsa bangsa-bangsa keur ambek, tapi masih dicegah, hujan ahir mimiti turun, tapi éta “diukur” lantaran gareja dina titik éta masih campuran antara gandum jeung jukut liar. Éta hujan anu mawa boh gandum boh jukut liar kana kadewasaan, jeung hujan ahir téh nyaéta talatah bebeneran kiwari anu boh dipikawanoh jeung ditarima, boh henteu. Sakabéh konsép nubuat ieu écés dicirian dina Kitab Suci. Dina tanggal 11 Séptémber 2001, hujan ahir mimiti “nyiprat”, sarta éta beuki ningkat sacara bertahap nepi ka talatah Midnite Cry sumping sarta parawan wijaksana jeung parawan bodo dipisahkeun salalanggengna.
The wise are then lifted up as an ensign to call God’s other flock out of Babylon, and the latter rain is then poured out without measure, and continues to fall until Michael stands up and human probation closes.
Nu wijaksana tuluy diangkat jadi panji pikeun nyaur domba-domba Allah nu séjén kaluar ti Babul, lajeng hujan pungkasan dicurahan tanpa ukuran, sarta terus turun nepi ka Mikaél nangtung, sarta mangsa ujian manusa ditutup.
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Kuring ningali yén opat malaikat éta baris nahan opat angin nepi ka padamelan Yesus réngsé di Bait Suci, tuluy bakal datang tujuh pageblug panungtungan.” Early Writings, 36.
The holding of the four winds, represents God’s providential control over the escalating judgments that he allows to take place in the last days. The four angels hold the four winds during the sealing time of the one hundred and forty-four thousand, but in that period of time there is the “spirit of desperation, of war and bloodshed, and that spirit will increase.” When the last of God’s children have been sealed, Michael will stand up and the four winds will be fully released, and the Seven Last Plagues will arrive.
Ditahanna opat angin ngagambarkeun kakawasaan pangapingan Allah kana hukuman-hukuman anu beuki ngagedéan, anu ku Mantenna diidinan kajadian dina poe-poe panungtungan. Opat malaikat nahan opat angin salila mangsa panyegelan saratus opat puluh opat rébu, tapi dina mangsa éta aya “sumanget kalangsaan, perang jeung tumpahna getih, sarta sumanget éta bakal beuki ngaronjat.” Nalika anu pamungkas tina anak-anak Allah geus disegel, Mikaél bakal nangtung, sarta opat angin bakal dileupaskeun sapinuhna, tuluy Tujuh Bala Panungtungan bakal datang.
In the “hour of the great earthquake” of Revelation chapter eleven, the “troublous times,” of Daniel chapter nine, when the street and wall are finished, is the time when “the nations will be angry.” In that time period, the latter rain will be poured out in “measure.” Isaiah identifies the time when the latter rain is measured, and he marks that time as the “day of the east wind.” The “day of the east wind,” was September 11, 2001.
Dina “jam lini gedé” dina Wahyu pasal sabelas, nya éta “mangsa kasusah” dina Daniel pasal salapan, nalika jalan jeung témbok geus réngsé, nya éta waktuna nalika “bangsa-bangsa bakal ambek.” Dina mangsa éta, hujan panungtung bakal dicurahkeun dina “ukuran.” Yesaya ngaidentipikasi waktu nalika hujan panungtung diukur, sarta anjeunna nandaan waktu éta minangka “poé angin ti wétan.” “Poé angin ti wétan” téh nya éta 11 Séptémber 2001.
We will continue to consider the “measuring” of the latter rain in the next article, but it should be remembered that the jewel of Miller’s dream that is represented upon the sacred tables of Habakkuk as the three Woes of Islam, is to shine ten times brighter in the last days, than when it was first gathered together by Miller.
Urang baris neraskeun ngulik “ngukurna” hujan panungtungan dina tulisan salajengna, tapi kudu diémut yén inten tina impian Miller anu digambarkeun dina papan-papan suci Habakkuk minangka tilu Woe Islam, kudu caang sapuluh kali leuwih hérang dina poé-poé panungtungan, tibatan waktu éta munggaran dihijikeun ku Miller.
“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 kasempetan, waktu aya di New York City, dina usum peuting kuring dipanggil pikeun ningali gedong-gedong naék tingkat demi tingkat ka langit. Gedong-gedong ieu dijamin tahan seuneu, sarta didirikeun pikeun ngamulyakeun nu boga jeung nu ngawangunna. Leuwih luhur, sarta terus leuwih luhur deui, gedong-gedong ieu ngadeg, jeung di jerona dipaké bahan-bahan anu pangmahalna. Maranéhanana anu boga gedong-gedong ieu henteu nanya ka dirina sorangan: ‘Kumaha 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 maranéhna anu kitu ngagunakeun hartana teh bisa ningali lampahna sakumaha Allah ningali eta! Maranéhna keur ngumpulkeun gedong-gedong anu mewah, tapi kacida bodoanana dina paningal Pangawasa jagat raya rencana jeung reka dayana teh. Maranéhna henteu nalungtik kalawan sagala kakawasaan hate jeung pikiran kumaha maranéhna bisa ngamulyakeun Allah. Maranéhna geus leungit tina paningal kana ieu, nya eta kawajiban anu pangheulana pikeun manusa.’”
“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 ieu ngadeg, nu bogana bungah ku kareueus pinuh ku ambisi lantaran maranéhna miboga artos pikeun dipaké nyugemakeun diri sorangan jeung ngagerakkeun sirik tatanggana. Loba tina éta artos anu ku maranéhna dipakéan ku cara kitu, asalna tina paksaan, tina ngagencet jalma-jalma miskin. Maranéhna poho yén di sawarga aya catetan ngeunaan unggal urusan dagang anu diteundeun; unggal pasatujuan anu teu adil, unggal kalakuan nipu, kacatet di dinya. Bakal datang waktuna nalika dina panipuan jeung kasombonganana, manusa bakal ngahontal hiji wates anu moal diidinan ku Gusti pikeun diliwatan, sarta maranéhna bakal diajar yén kasabaran Yéhuwa aya watesna.
“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.
“Pamandangan anu satuluyna kasaksian ku kuring nyaéta hiji kaayaan kagét ku aya seuneu. Jalma-jalma nengetan gedong-gedong jangkung anu cenah tahan seuneu, tuluy maranéhna nyebut: ‘Eta sakabéhna aman pisan.’ Tapi gedong-gedong éta dilalap nepi ka béak saolah-olah dijieun tina tar. Mobil-mobil pemadam seuneu teu bisa nanaon pikeun nahan karuksakan éta. Para patugas pemadam teu mampuh ngajalankeun éta mesin-mesin.”
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.” Testimonies, volume 9, 12, 13.
“Kuring dipaparin parentah yén nalika waktuna Gusti sumping, upama euweuh parobahan anu kajadian dina hate manusa anu sombong tur pinuh ku ambisi, jalma-jalma bakal manggihan yén panangan anu geus kuat pikeun nyalametkeun, bakal kuat pikeun ngancurkeun. Teu aya kakawasaan dunya anu bisa nahan panangan Allah. Teu aya bahan naon baé anu bisa dipaké dina ngadegkeun wangunan anu bakal ngajaga éta wangunan tina karuksakan nalika waktuna anu geus ditangtukeun ku Allah sumping pikeun ngirimkeun pangbales ka manusa lantaran maranéhna teu ngindahkeun hukum-Na jeung lantaran ambisi maranéhna anu mementingkeun diri sorangan.” Testimonies, jilid 9, 12, 13.