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# The Book of Daniel - Number Twenty-One

Buku Daniel - Nombor Dua Puluh Satu

In Measure

Sukatan

Author

Jeff Pippenger

Published

December 16, 2023

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We are working through Isaiah chapter twenty-seven, for it establishes the context for the following chapters of Isaiah. Those following chapters identify the latter rain as the correct biblical methodology. The methodology, when recognized and employed, reveals the prophetic message that if accepted produces a corresponding experience.

Kami sedang menelusuri Yesaya pasal dua puluh tujuh, karena pasal itu menetapkan konteks bagi pasal-pasal Yesaya berikutnya. Pasal-pasal berikut itu mengidentifikasi hujan akhir sebagai metodologi alkitabiah yang benar. Metodologi itu, apabila dikenali dan diterapkan, menyingkapkan pekabaran nubuatan yang, jika diterima, menghasilkan pengalaman yang bersesuaian.

On September 11, 2001 the song that is to be sung unto the former covenant people of God, who are the Seventh-day Adventist people, is that they are being passed by as God’s people, for they have not brought forth the fruits that were intended by God for His vineyard to produce. The song was to be premised on the covenant relationship, represented by the vineyard which God had planted and also by their rejection of the stone of stumbling in 1863. They had become Laodicea in 1856, and for seven years, or “seven times”, or twenty-five hundred and twenty days, God sought entrance, but they closed the door against Him in 1863.

Pada 11 September 2001, nyanyian yang harus dinyanyikan kepada bekas umat perjanjian Allah, yaitu umat Advent Hari Ketujuh, ialah bahwa mereka sedang dilewati sebagai umat Allah, karena mereka tidak menghasilkan buah-buah yang dimaksudkan Allah untuk dihasilkan oleh kebun anggur-Nya. Nyanyian itu harus didasarkan pada hubungan perjanjian, yang dilambangkan oleh kebun anggur yang telah ditanam Allah dan juga oleh penolakan mereka terhadap batu sandungan itu pada tahun 1863. Mereka telah menjadi Laodikia pada tahun 1856, dan selama tujuh tahun, atau “tujuh kali”, atau dua ribu lima ratus dua puluh hari, Allah mencari jalan masuk, tetapi mereka menutup pintu terhadap-Nya pada tahun 1863.

Since September 11, 2001 they are being bound into bundles in advance of being spewed fully out of His mouth at the Sunday law. The message to be sung to Adventism since September 11, 2001 is the Laodicean message, which is the message of the vineyard that contains the stumbling stone that crushes any who refuse to “see” and “taste” the precious stone. The promise to the Laodiceans in Isaiah’s passage is that any Adventist who chooses to accept this final warning, still has time to “take hold of” Christ’s “strength, that” they “may make peace with” Christ, for Christ is still willing “to make peace with” them. But at the cry at midnight, just before the soon-coming Sunday law, that opportunity is forever over.

နိုဝင်ဘာ ၁၁၊ ၂၀၀၁ ခုနှစ်မှစ၍ သူတို့သည် တနင်္ဂနွေဥပဒေ၌ သူ၏နှုတ်မှ အပြည့်အဝ ထုတ်ပစ်ခြင်းခံရမည့်အရာမတိုင်မီ ကြိုတင်၍ အစုအဝေးများအဖြစ် ချည်နှောင်စုစည်းခံနေကြသည်။ နိုဝင်ဘာ ၁၁၊ ၂၀၀၁ ခုနှစ်မှစ၍ အက်ဒ်ဗင်တစ်ဝါဒထံ သီဆိုကြေညာရမည့် သတင်းစကားမှာ လောဒီကိယာသတင်းစကားဖြစ်သည်။ ထိုသတင်းစကားသည် စပျစ်ဥယျာဉ်၏ သတင်းစကားဖြစ်ပြီး၊ “မြင်” ရန်နှင့် “အရသာခံ” ရန် ငြင်းဆန်သော မည်သူမဆိုကို ချေမှုန်းပစ်သည့် တိုက်မိလဲကျစေသော ကျောက်တုံး၊ အဖိုးတန်ကျောက်တုံးကို ထိုသတင်းစကား၌ ပါရှိစေသည်။ ဟေရှာယ၏ အပိုဒ်၌ လောဒီကိယာသားတို့အား ပေးထားသော ကတိတော်မှာ ဤနောက်ဆုံးသတိပေးခြင်းကို လက်ခံရန် ရွေးချယ်သော အက်ဒ်ဗင်တစ် မည်သူမဆိုသည် ခရစ်တော်၏ “တန်ခိုးကို ကိုင်ယူ” ၍ သူတို့သည် ခရစ်တော်နှင့် “ငြိမ်းချမ်းမှုကို ပြုနိုင်” ရန် အချိန်ရှိသေးကြောင်းဖြစ်သည်။ အကြောင်းမှာ ခရစ်တော်သည်လည်း သူတို့နှင့် “ငြိမ်းချမ်းမှုကို ပြု” ရန် ဆန္ဒရှိဆဲဖြစ်သောကြောင့် ဖြစ်သည်။ သို့သော် မကြာမီ ရောက်လာမည့် တနင်္ဂနွေဥပဒေမတိုင်မီ ခဏလေးအချိန်၌ ဖြစ်ပေါ်မည့် သန်းခေါင်ယံကြွေးကြော်သံတွင် ထိုအခွင့်အလမ်းသည် ထာဝရအတွက် အဆုံးသတ်သွားမည်ဖြစ်သည်။

In the time period that began on September 11, 2001 God promised to make those who “in time past were not a people”, “a root out of a dry ground”, to “take root” “blossom and bud, and fill the face of the world with fruit.” What causes the root of Jesse to blossom and bud is the latter rain, for the root that is to blossom and bud is destined prophetically to be the ensign that is lifted up, and the ensign is the root of Jesse.

Nga periudha kohore që filloi më 11 shtator 2001, Perëndia premtoi t’i bëjë ata që “dikur nuk ishin një popull”, “një rrënjë nga një tokë e thatë”, që të “zënë rrënjë”, “të lulëzojnë e të bulëzojnë, dhe ta mbushin faqen e botës me fryt”. Ajo që e bën rrënjën e Isait të lulëzojë e të bulëzojë është shiu i fundit, sepse rrënja që duhet të lulëzojë e të bulëzojë është e caktuar profetikisht të jetë flamuri që ngrihet lart, dhe flamuri është rrënja e Isait.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.

> Juga pada hari itu akan ada suatu tunas dari Isai, yang akan berdiri sebagai panji bagi bangsa-bangsa; kepada-Nya bangsa-bangsa lain akan mencari: dan perhentian-Nya akan mulia. Yesaya 11:10.

The latter rain caused the root of Jesse to blossom and bud beginning on September 11, 2001 and at the soon-coming Sunday law the root will fill the whole earth with fruit. The Sunday law in Isaiah chapter twenty-seven is the progressive history that is also represented in chapters one through three in the book of Daniel. The latter rain began to sprinkle when the nations were angered on September 11, 2001 with the release and then immediate restraint of Islam of the third Woe.

Hujan akhir menyebabkan akar Isai berbunga dan bertunas mulai pada 11 September 2001, dan pada undang-undang hari Minggu yang segera datang, akar itu akan memenuhi seluruh bumi dengan buah. Undang-undang hari Minggu dalam Yesaya pasal dua puluh tujuh adalah sejarah progresif yang juga dilambangkan dalam pasal satu sampai tiga dalam kitab Daniel. Hujan akhir mulai tercurah ringan ketika bangsa-bangsa menjadi marah pada 11 September 2001 dengan pelepasan, lalu segera pengekangan, Islam dari Celaka yang ketiga.

> “‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “‘Permulaan masa kesusahan itu,’ yang disebutkan di sini, tidak merujuk kepada masa ketika tulah-tulah itu mulai dicurahkan, melainkan kepada suatu tempoh yang singkat tepat sebelum tulah-tulah itu dicurahkan, sementara Kristus berada di dalam Bait Suci. Pada waktu itu, sementara pekerjaan keselamatan sedang menuju penutupannya, kesusahan akan datang ke atas bumi, dan bangsa-bangsa akan menjadi marah, namun tetap ditahan supaya tidak menghalangi pekerjaan malaikat ketiga. Pada waktu itu ‘hujan akhir,’ atau kesegaran dari hadirat Tuhan, akan datang untuk memberikan kuasa kepada suara nyaring malaikat ketiga, dan mempersiapkan orang-orang kudus untuk berdiri teguh dalam masa ketika ketujuh tulah terakhir akan dicurahkan.” Early Writings, 85.

In the passage Sister White is clarifying that there is a short period when salvation is still open. The “time of trouble” she is addressing is distinct from the great time of trouble, that begins when probation fully closes. In Adventism it is rightly referred to as “the little time of trouble” in relation to the great time of trouble that begins when Michael stands up. The “little time of trouble” represents the period when national ruin begins at the soon-coming Sunday law, and continues until probation closes.

Dalam petikan ini Sister White menjelaskan bahawa terdapat suatu tempoh yang singkat ketika keselamatan masih terbuka. “Masa kesusahan” yang dibicarakannya adalah berbeza daripada masa kesusahan besar, yang bermula apabila masa percubaan ditutup sepenuhnya. Dalam Adventisme, hal ini dengan tepat dirujuk sebagai “masa kesusahan kecil” berhubung dengan masa kesusahan besar yang bermula apabila Mikhael bangkit. “Masa kesusahan kecil” itu melambangkan tempoh ketika keruntuhan nasional bermula pada undang-undang Ahad yang akan segera datang, dan berterusan sehingga masa percubaan ditutup.

In the history from September 11, 2001 through to the Sunday law the final cleansing and judgment of Adventism is illustrated as occurring during the “sprinkling” of the latter rain. That period when the latter rain, which is also the “refreshing,” begins as a “sprinkling”, but progresses unto the full outpouring at the Sunday law. In that period, which begins when Islam of the third Woe makes the nations angry, the latter rain begins to fall, and some recognize the latter rain and receive it, and some do not recognize the latter rain. Some recognize that something is happening, but they don’t understand what it is, and brace themselves against it.

Pada sejarah dari 11 September 2001 hingga kepada undang-undang Ahad, penyucian dan penghakiman terakhir terhadap Adventisme digambarkan sebagai berlaku semasa “percikan” hujan akhir. Itulah tempoh ketika hujan akhir, yang juga merupakan “penyegaran,” bermula sebagai suatu “percikan”, tetapi berkembang menuju pencurahan penuh pada undang-undang Ahad. Dalam tempoh itu, yang bermula apabila Islam daripada Celaka yang ketiga membangkitkan murka bangsa-bangsa, hujan akhir mula turun, dan sebahagian orang mengenali hujan akhir itu lalu menerimanya, dan sebahagian lagi tidak mengenali hujan akhir itu. Sebahagian menyedari bahawa sesuatu sedang berlaku, tetapi mereka tidak memahami apakah itu, lalu mempersiapkan diri menentangnya.

> “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.

> “Ba bangata ba hlolehile ka tekanyo e kgolo ho amohela pula ya pele. Ha ba a ka ba fumana melemo yohle eo Modimo a ba etseditseng tokisetso ya yona ka mokgwa oo. Ba lebeletse hore se haellang se tla tlatsetswa ke pula ya morao. Ha nala e nonneng ka ho fetisisa ya mohau e tla newa, ba ikemiseditse ho bula dipelo tsa bona hore ba e amohele. Ba etsa phoso e tshabehang. Mosebetsi oo Modimo a o qadileng pelong ya motho ka ho fana ka lesedi la Hae le tsebo ya Hae o tshwanetse ho tswela pele ka mehla. Motho ka mong o tshwanetse ho lemohisisa bohlokwa ba tlhoko ya hae. Pelo e tshwanetse ho tloswa ditshila tsohle le ho hlwekiswa bakeng sa ho ahwa ke Moya. E bile ka boipolelo le ka ho lahla sebe, ka thapelo e tiileng le ka ho inehela ha bona ho Modimo, moo barutuwa ba pele ba ileng ba itokisetsa ho tshollelwa ha Moya o Halalelang ka Letsatsi la Pentekonta. Mosebetsi o tshwanang, empa ka tekanyo e kgolo ho feta, o tshwanetse ho etswa jwale. Ka nako eo moemedi wa motho o ne a tshwanetse feela ho kopa tlhohonolofatso, mme a emele Morena hore a phethahatse mosebetsi o mo amang. Ke Modimo ya qadileng mosebetsi, mme O tla qeta mosebetsi wa Hae, a etsa motho ya phethehileng ho Jesu Kreste. Empa ho se ke ha eba le ho hlokomolohuoa ha mohau o emetsweng ke pula ya pele. Ke feela ba phelang ho ya ka lesedi leo ba nang le lona ba tla amohela lesedi le leholo ho feta. Ntle le haeba re ntse re tswela pele letsatsi le letsatsi pontshong ya makgabane a mafolofolo a Bokreste, re ke ke ra lemoha diponahatso tsa Moya o Halalelang puleng ya morao. E ka nna ya eba e na dipelong tse re potolohileng hohle, empa re ke ke ra e lemohisisa kapa ra e amohela.” Testimonies to Ministers, 506, 507.

The latter rain is now falling and there are those who recognize it and therefore receive it, and there are those who do not recognize it, and therefore do not receive it. The latter rain must be recognized to be received. The latter rain is not just an experience only, it is an experience that is produced by a message, but the message can only be received when the correct methodology is employed to establish the message. Without recognizing the methodology which establishes the message of the latter rain, it is virtually impossible to understand the prophetic lessons that are represented in the rise and fall of kingdoms set forth in the books of Daniel and Revelation.

Mvula ya nyuma sasa inanyesha, na wapo wale wanaoitambua na kwa hiyo wanaipokea, na wapo wale wasiolitambua, na kwa hiyo hawaipokei. Mvula ya nyuma ni lazima itambuliwe ili ipokewe. Mvula ya nyuma si uzoefu tu pekee; ni uzoefu unaozalishwa na ujumbe, lakini ujumbe huo unaweza kupokewa tu pale mbinu sahihi inapochukuliwa katika kuuthibitisha ujumbe. Bila kuitambua mbinu inayoithibitisha ujumbe wa mvula ya nyuma, ni karibu haiwezekani kuyaelewa mafundisho ya kiunabii yanayowakilishwa katika kuinuka na kuanguka kwa falme yaliyowekwa wazi katika vitabu vya Danieli na Ufunuo.

The ensign that is lifted up to the world is identified by Isaiah as the “root of Jesse”, and in chapter twenty-seven those who “come of Jacob” “take root.” Those that are the “root of Jesse” are also identified there as “Israel,” and they are those who first blossom and bud, and thereafter fill the world with fruit. The laws of nature do not contradict the laws of prophecy, for it is the same Law-Giver that produced both nature and prophecy. Before a plant bears fruit, it must first come out of dormancy as evidenced by the buds, and thereafter the blossoms. Spiritual Israel, who is the “root of Jesse” receives a progressive outpouring of rain. It begins with a “sprinkling” and escalates to a full outpouring when the world is filled with the fruit presented by the ensign.

Tanda panji yang diangkat kepada dunia dikenalpasti oleh Yesaya sebagai “akar Isai”, dan dalam fasal dua puluh tujuh mereka yang “datang daripada Yakub” “berakar.” Mereka yang merupakan “akar Isai” juga dikenal pasti di situ sebagai “Israel,” dan merekalah yang mula-mula berbunga dan bertunas, lalu sesudah itu memenuhi dunia dengan buah. Hukum alam tidak bercanggah dengan hukum nubuat, kerana Pemberi Hukum yang sama telah menghasilkan kedua-dua alam dan nubuat. Sebelum sesuatu tumbuhan menghasilkan buah, ia terlebih dahulu mesti keluar daripada keadaan dorman, sebagaimana dibuktikan oleh tunas-tunasnya, dan kemudian bunga-bunganya. Israel rohani, yang ialah “akar Isai,” menerima pencurahan hujan yang berperingkat. Hal itu bermula dengan suatu “renjisan” dan meningkat kepada suatu pencurahan penuh apabila dunia dipenuhi dengan buah yang dipersembahkan oleh tanda panji itu.

In Isaiah chapter twenty-seven, the starting point of the sprinkling of the rain is represented as taking place when the buds “shooteth forth.” When they first “shooteth forth,” the rain is identified as being poured out “in measure.” “In measure, when it shooteth forth.” On September 11, 2001 the sprinkling of the latter rain began to be poured out “in measure,” for at that time the wheat and tares, or the wise and the foolish were still mixed together.

Dalam Yesaya pasal dua puluh tujuh, titik permulaan percikan hujan digambarkan sebagai berlaku apabila tunas itu “bertunas.” Ketika ia mula-mula “bertunas,” hujan itu dikenal pasti sebagai dicurahkan “secara ukuran.” “Secara ukuran, apabila ia bertunas.” Pada 11 September 2001, percikan hujan akhir mulai dicurahkan “secara ukuran,” kerana pada waktu itu gandum dan lalang, atau yang bijaksana dan yang bodoh, masih bercampur bersama.

> “The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

> “Ukuthululwa okukhulu koMoya kaNkulunkulu, okukhanyisa umhlaba wonke ngenkazimulo yakhe, ngeke kufike size sibe ngabantu abakhanyiselwe, abazi ngokuhlangenwe nakho ukuthi kusho ukuthini ukuba yizisebenzi ezisebenzisana noNkulunkulu. Lapho sesinokuzinikela okuphelele, kwenhliziyo yonke, enkonzweni kaKristu, uNkulunkulu uyoliqaphela lelo qiniso ngokuthululwa koMoya wakhe ngaphandle kwesilinganiso; kodwa lokhu ngeke kwenzeke ngesikhathi ingxenye enkulu yebandla ingakabi yizisebenzi ezisebenzisana noNkulunkulu. UNkulunkulu angeke awuthulule uMoya wakhe lapho ubugovu nokuzitika ngokwakho kubonakala ngokusobala kangaka; lapho kubusa umoya okuthi, uma ubekwa ngamazwi, uveze leyo mpendulo kaKayini,—‘Ngingumlindi womfowethu na?’ Uma iqiniso lalesi sikhathi, uma izibonakaliso eziya ziba ziminyene nxazonke zonke, ezifakaza ukuthi ukuphela kwazo zonke izinto sekusondele, zinganele ukuvusa amandla aleleyo alabo abathi bayalazi iqiniso, khona-ke ubumnyama obulingana nokukhanya obekukhanya buyobafica laba miphefumulo. Akukho ngisho nesithombe sesizathu sokuzithethelela ukunganaki kwabo abayokwazi ukusiveza kuNkulunkulu ngalolo suku olukhulu lokulandisa kokugcina. Ngeke kube khona sizathu abangasinikela sokuthi kungani bengaphilanga, behamba, futhi besebenza ekukhanyeni kweqiniso elingcwele lezwi likaNkulunkulu, ngaleyo ndlela beveza ezweni elimnyamile ngenxa yesono, ngokuziphatha kwabo, ukuzwelana kwabo, nentshiseko yabo, ukuthi amandla neqiniso levangeli kwakungeke kuphikiswe.” Review and Herald, Julayi 21, 1896.

Isaiah twenty-seven identifies the history of the beginning of the outpouring of the latter rain, when the root buds out of a dry ground, and then all the way through until the earth is filled with fruit. The chapter identifies that “in measure, when it shooteth forth, thou wilt debate with it.” When the latter rain is being measured as a “sprinkling”, Sister White states that the latter rain, “may be falling on hearts all around us, but we shall not discern or receive it.”

Yesaya dua puluh tujuh mengenal pasti sejarah permulaan pencurahan hujan akhir, ketika akar itu bertunas keluar dari tanah yang kering, dan seterusnya sepanjang jalan sehingga bumi dipenuhi dengan buah. Pasal itu mengenal pasti bahawa “dengan sukatan, ketika ia bertunas, Engkau akan berdebat dengannya.” Apabila hujan akhir sedang diukur sebagai suatu “percikan”, Sister White menyatakan bahawa hujan akhir itu, “mungkin sedang turun ke atas hati di sekeliling kita, tetapi kita tidak akan membezakannya atau menerimanya.”

In so doing she identifies a church that is mixed with those that recognize and others who do not recognize the falling of the rain. In the previous passage she identifies that when God pours the latter rain out without measure it marks when there is no longer a mixture of wise and foolish virgins by stating, “When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God.”

골로 함으로써 그녀는 비의 내림을 인정하는 자들과 그것을 인정하지 않는 자들이 뒤섞여 있는 한 교회를 지목한다. 앞선 문단에서 그녀는 하나님께서 늦은 비를 한량없이 부어 주실 때, 그것이 슬기로운 처녀들과 미련한 처녀들이 더 이상 섞여 있지 않음을 나타낸다고 밝히며 다음과 같이 진술한다. “우리가 그리스도를 섬기는 일에 완전하고 전적인 헌신을 드리게 될 때, 하나님께서는 당신의 성령을 한량없이 부어 주심으로 그 사실을 인정하실 것이다. 그러나 교회의 가장 큰 부분이 하나님과 함께 일하는 일꾼들이 아닌 동안에는 이것이 이루어지지 않을 것이다.”

The larger portion of the church, or the majority of the church, are represented in Matthew twenty-five as foolish virgins, for biblically “many” are called but “few” are chosen. The wise and the foolish are providentially separated at the crisis at midnight, that precedes the soon-coming Sunday law. The separation creates a people who can then receive the full outpouring of the Spirit in the latter rain and become the “nation that is born in a day”. Then the root of Jesse will be lifted up as an ensign and fill the world with fruit.

ส่วนใหญ่ของคริสตจักร หรือคนส่วนมากในคริสตจักร ได้รับการพรรณนาไว้ในมัทธิว บทที่ยี่สิบห้าว่าเป็นหญิงพรหมจารีโง่เขลา เพราะตามพระคัมภีร์นั้น “หลายคน” ถูกทรงเรียก แต่ “น้อยคน” ถูกทรงเลือกสรร คนมีปัญญาและคนโง่เขลาถูกทรงแยกออกจากกันโดยพระญาณสอดส่อง ณ วิกฤตการณ์เวลาเที่ยงคืน ซึ่งเกิดขึ้นก่อนกฎหมายวันอาทิตย์ที่กำลังจะมาถึงในไม่ช้า การแยกนั้นก่อให้เกิดประชากรกลุ่มหนึ่งซึ่งต่อมาสามารถรับการเทพระวิญญาณลงมาอย่างเต็มเปี่ยมในฝนชุกปลายฤดู และกลายเป็น “ประชาชาติที่บังเกิดขึ้นในวันเดียว” แล้วรากของเจสซีจะถูกยกขึ้นเป็นธงสัญญาณ และจะทำให้โลกทั้งสิ้นเต็มไปด้วยผลดก.

Isaiah twenty-seven identifies that when the latter rain began to be poured out “in measure”, on September 11, 2001, “thou will debate with it.” “In measure, when it shooteth forth, thou wilt debate with it.” The event of September 11, 2001 became an immediate debate in the world and the church. To this very day–over twenty years later–there are still arguments against assigning those events to an act of Islam, as opposed to some form of a globalist conspiracy. The debate associated with the arrival of the sprinkling of the latter rain began on September 11, 2001, but the debates that are carried on in the world, are not the “debate” that is identified in God’s prophetic Word. The debate is about predictions such as the one that follows.

Isaiah dua puluh tujuh mengenal pasti bahawa apabila hujan akhir mulai dicurahkan “secara ukuran”, pada 11 September 2001, “engkau akan berbahas dengannya.” “Dalam ukuran, ketika ia memancar keluar, engkau akan berbahas dengannya.” Peristiwa 11 September 2001 segera menjadi suatu perbahasan dalam dunia dan gereja. Hingga hari ini—lebih dua puluh tahun kemudian—masih terdapat hujah-hujah yang menolak untuk mengaitkan peristiwa-peristiwa itu dengan suatu tindakan Islam, berbanding dengan suatu bentuk konspirasi globalis. Perbahasan yang berkaitan dengan kedatangan percikan hujan akhir bermula pada 11 September 2001, tetapi perbahasan-perbahasan yang berlangsung dalam dunia bukanlah “perbahasan” yang dikenal pasti dalam Firman nubuatan Tuhan. Perbahasan itu adalah mengenai ramalan-ramalan seperti yang berikut.

> “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.

> “Pada suatu kesempatan, ketika berada di Kota New York, pada waktu malam aku dipanggil untuk melihat gedung-gedung menjulang, tingkat demi tingkat, ke arah langit. Gedung-gedung ini dijamin tahan api, dan didirikan untuk memuliakan para pemilik dan pembangunnya. Semakin tinggi dan kian tinggi gedung-gedung ini menjulang, dan di dalamnya digunakan bahan yang paling mahal. Mereka yang memiliki gedung-gedung ini tidak bertanya kepada diri mereka sendiri: ‘Bagaimanakah kami dapat paling memuliakan Allah?’ Tuhan tidak ada dalam pikiran mereka.

> “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.’

> “Ami nghingirna: ‘Aia, jekon manderangko indake an·chingko bechakgipa uamang Isolni nikgipa gita uamangni cholko nikna man·genchim! Uamang bilakbegipa nokrangko rikbagipa ong·a, indiba a·gilsakni Sason ka·gipani nikanio uamangni pangchakani aro chanchiani baditana gisikgrigipa ong·a. Uamang ka·tong aro gisikni pilak bilrang baksa maikai Isolko rasong on·na man·genchim, uko sualenggipa ong·ja. Uamang mande ni skanggipa da·o dakna nanggipa kamko nikgrikaha.’”

> “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.

> “Eshizimelweni eziphakeme lezi zakhiwo zakhiwa, abanikazi bazithokozisa ngokuziqhenya okukhulu, ngokuba babenemali yokuyisebenzisa ekwaneliseni ubuntu babo nasekuvuseni umona komakhelwane babo. Iningi lemali abayitshala ngaleyo ndlela lalitholwe ngokucindezela, ngokuhlupha abampofu. Bakhohlwa ukuthi ezulwini kugcinwa umlando wazo zonke izivumelwano zebhizinisi; zonke izivumelwano ezingalungile, zonke izenzo zenkohliso, zibhalwe khona. Isikhathi siyeza lapho abantu, ekukhohliseni kwabo nasekuzidleni kwabo, beyofinyelela ezingeni iNkosi engeke ibavumele ukuba balidlule, futhi bayofunda ukuthi ukubekezela kukaJehova kunomkhawulo.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: “They are perfectly safe.” But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 12, 13.

> “Pemandangan yang kemudian lewat di hadapanku ialah suatu kebakaran yang menggemparkan. Orang-orang memandang gedung-gedung yang tinggi dan yang kononnya tahan api itu, lalu berkata: ‘Gedung-gedung itu benar-benar aman.’ Tetapi gedung-gedung itu hangus dimakan api seolah-olah diperbuat daripada tar. Jentera bomba tidak dapat berbuat apa-apa untuk menahan kemusnahan itu. Para anggota bomba tidak dapat mengendalikan jentera tersebut.” Testimonies, jilid 9, 12, 13.

The Adventist church immediately after September 11, 2001 sought to hide passages such as this from the world. How could this not be about New York City, and the enormously high buildings which the fire engines could not stop the ensuing fires? How could a passage such as this from the writings that the Adventist church professes to be written by a prophetess not be proclaimed from the rooftops after such a fulfillment as that?

Тамут Дөрөвдүгээр Сарын 11, 2001 оны дараахан Адвентист сүм иймэрхүү эшлэлүүдийг ертөнцөөс нуухыг эрэлхийлсэн. Энэ нь Нью-Йорк хот болон галын машинууд дараа нь дүрэлзсэн түймрийг зогсоож чадаагүй асар өндөр барилгуудын тухай биш гэж яаж хэлж болох вэ? Адвентист сүм эш үзүүлэгч эмэгтэйн бичсэн хэмээн хүлээн зөвшөөрдөг бичгүүдээс иймэрхүү биеллийн дараа энэ мэт эшлэлийг дээврээс хашхиран тунхаглаагүй байх нь яаж байж болох вэ?

The arrival of the sprinkling of the latter rain, that marks the arrival of the prophetic “debate,” also identifies the final rebellion of Adventism, for it is there that they fully reject the clear and simple words of the one they identify as the prophetess to the remnant.

Ketibaan percikan hujan akhir, yang menandai ketibaan “perbahasan” nubuatan, juga mengenal pasti pemberontakan terakhir Adventisme, kerana di situlah mereka sepenuhnya menolak kata-kata yang jelas dan sederhana daripada dia yang mereka kenal pasti sebagai nabiah bagi umat baki.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Setan adalah … terus-menerus mendesakkan yang palsu—untuk menuntun orang menjauh dari kebenaran. Penyesatan Setan yang paling terakhir ialah menjadikan kesaksian Roh Allah tidak berdaya. ‘Bila tidak ada penglihatan, rakyat menjadi liar’ (Amsal 29:18). Setan akan bekerja dengan licik, melalui berbagai cara dan perantaraan berbagai sarana, untuk mengguncangkan keyakinan umat sisa Allah terhadap kesaksian yang benar.

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “በምስክርነቶቹ ላይ ሰይጣናዊ የሆነ ጥላቻ ይነድዳል። የሰይጣን ሥራዎች በእነርሱ ላይ ያለውን የቤተ ክርስቲያናት እምነት ማናወጥ ይሆናሉ፤ ምክንያቱም የእግዚአብሔር መንፈስ ማስጠንቀቂያዎችና ተግሳጾችና ምክሮች ቢታዘዙ፣ ሰይጣን ማታለያዎቹን እንዲያስገባ እና ነፍሳትን በስህተቶቹ እንዲያስር እንደዚያ ያለ ግልጽ መንገድ ሊኖረው አይችልም።” Selected Messages, book 1, 48.

The prophetic binding of both the wheat and the tares began on September 11, 2001, with the rebellion against the Spirit of Prophecy, which marked the conclusion of a progressive rebellion that began against the Bible in 1863.

Ho tlamahanya ha porofeta ha koro le mofoka ka bobedi ho ile ha qala ka la 11 Loetse 2001, ka bofetoheli khahlanong le Moea oa Boporofeta, bo ileng ba tšoaea qetello ea bofetoheli bo tsoelang pele bo ileng ba qala khahlanong le Bibele ka 1863.

> “We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.

> “Akamba mkhang syi ni hok thutak nei a, lei chunga awm mi dang zawng zawng hmaa kan awm tiin kan puang a ni. Chutiang rinna nen kan nun leh kan mi nihna chu a inrem tak tak tur a ni. Thiamte chu vawnthat tlak buh hlu tak angin van buhkhawhring atanga khawl turin an khihkhawm ang a, mi sualte erawh chu changmangte angin ni hnuhnung ropui tak mei atan khawl an ni dawn tih ni chu kan chungah a lo thleng mek a ni. Mahse buh leh changmangte chu ‘thlâi hun thlengin an rualin an thangho vek’ a ni.” Testimonies, volume 5, 100.

How could Adventism ignore the following passage that states directly that when these buildings came down Revelation eighteen, verse one through three would be fulfilled?

Adventisme onnog sengepako re·bagipa ka∙sanggri passageko, jean rongtalbee indine agana je, ia buildingrang ga∙akahaon Para. 18:1–3 chu∙sokgen?

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Apakah kini beredar perkataan yang saya nyatakan bahawa New York akan dilenyapkan oleh gelombang pasang? Hal ini tidak pernah saya katakan. Saya telah mengatakan, ketika saya memandang bangunan-bangunan besar yang sedang didirikan di sana, tingkat demi tingkat, ‘Betapa dahsyatnya pemandangan yang akan berlaku apabila Tuhan bangkit untuk menggoncangkan bumi dengan dahsyat! Pada waktu itu, kata-kata Wahyu 18:1–3 akan digenapi.’ Seluruh pasal kelapan belas kitab Wahyu merupakan suatu amaran tentang apa yang akan menimpa bumi. Tetapi saya tidak menerima terang yang khusus berkenaan dengan apa yang akan menimpa New York, selain bahawa saya tahu bahawa pada suatu hari bangunan-bangunan besar di sana akan dirobohkan oleh putaran dan goncangan kuasa Tuhan. Daripada terang yang telah diberikan kepada saya, saya mengetahui bahawa kebinasaan ada di dalam dunia. Satu firman daripada Tuhan, satu sentuhan kuasa-Nya yang maha perkasa, dan bangunan-bangunan besar ini akan runtuh. Pemandangan-pemandangan akan berlaku dengan kedahsyatan yang tidak dapat kita bayangkan.” Review and Herald, 5 Julai 1906.

The issue we are addressing here is not whether these passages were fulfilled on September 11, 2001, for they absolutely were, but the issue we are seeking to address is the “debate” that would begin at that time. The debate was over correct or incorrect methodology. The Adventist church began its rejection of the fourteen rules of prophetic interpretation of William Miller in 1863, and they have progressed to the point now where you cannot purchase a book of biblical study written by Adventist theologians that isn’t repeatedly endorsed by the theologians of apostate Protestantism and Roman Catholicism. From 1863 to 2001, and still today, the methodology that was originally represented by William Miller’s rules of prophetic interpretation were set aside for the methodology of Roman Catholicism and apostate Protestantism. The prophetic “debate” that began when Revelation eighteen, verses one through three were fulfilled was over true or false methodology.

ꞌEl tema que estamos abordando aquí no es si estos pasajes se cumplieron el 11 de septiembre de 2001, porque ciertamente se cumplieron, sino que el asunto que procuramos tratar es el “debate” que comenzaría en ese tiempo. El debate versaba sobre una metodología correcta o incorrecta. La iglesia adventista comenzó su rechazo de las catorce reglas de interpretación profética de William Miller en 1863, y ha avanzado ahora hasta el punto en que no se puede comprar un libro de estudio bíblico escrito por teólogos adventistas que no esté repetidamente respaldado por los teólogos del protestantismo apóstata y del romanismo. Desde 1863 hasta 2001, y aun hoy, la metodología que originalmente estaba representada por las reglas de interpretación profética de William Miller fue puesta de lado en favor de la metodología del romanismo y del protestantismo apóstata. El “debate” profético que comenzó cuando se cumplieron Apocalipsis dieciocho, versículos uno al tres, trataba acerca de la metodología verdadera o falsa.

We will continue our consideration of the “debate” of chapter twenty-seven of Isaiah in the next article.

Re tla tswela pele ka go sekaseka “ngangisano” ya kgaolo ya masome a mabedi le bosupa ya Jesaya mo setlhogong se se latelang.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

> “Ki hriat thar mahni a ṭha a ni a, engte nge Kristian nihna chu, eng nge thu dik chu, eng nge rinna kan dawn tawh chu, engte nge Bible thupêkte—thupêk kan dawnte chu thuneitu sang ber atanga kan dawnte.” The 1888 Materials, 403.

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