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.

Dans les articles récents, nous nous sommes référés à quelques passages de l’Esprit de prophétie qui désignent une période allant du 11 septembre 2001 jusqu’au moment où Michael se lèvera et où le temps de grâce accordé à l’humanité prendra fin. Durant cette période, il existe quelques illustrations prophétiques qui mettent en évidence l’œuvre finale du Christ dans le lieu très saint.

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.

Msebenzi waKrestu esibingelelweni umelwe embonweni woMfula i-Ulai kuDaniyeli isahluko sesishiyagalombili, futhi uDadewethu White usazisile ukuthi umbono woMfula i-Ulai ususenkambweni yokugcwaliseka manje. Umsebenzi wokugcina ofezwa esibingelelweni sasezulwini, osusenkambweni yokugcwaliseka manje, umelwe ngezinhlamvu ezihlukahlukene zesiprofetho. Umelwe, phakathi kwezinye izethulo zesiprofetho, njengesikhathi sokubekwa uphawu, imvula yokugcina, umsebenzi wokuphetha wensindiso, nokuhlanzwa kwethempeli. Kubalulekile ukuhlanganisa lawo magama, futhi futhi ukuwabeka esimweni sawo esifanele somlando.

“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.

“Wakati huo, wakati kazi ya wokovu inapokaribia kufungwa, taabu itakuwa inakuja juu ya dunia, na mataifa yatakuwa na hasira, lakini yatazuiliwa ili yasizuie kazi ya malaika wa tatu. Wakati huo ‘mvua ya masika,’ au burudisho litokalo katika uwepo wa Bwana, litakuja, ili kutoa nguvu kwa sauti kuu ya malaika wa tatu, na kuwaandaa watakatifu kusimama katika kipindi ambacho mapigo saba ya mwisho yatamiminwa.” 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.”

“L’œuvre du troisième ange” est aussi “l’œuvre du salut”, qui prépare “les saints à subsister au temps où les sept derniers fléaux seront déversés”.

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.

Et les nations se sont irritées; et ta colère est venue, ainsi que le temps des morts, afin qu’ils soient jugés, et afin que tu donnes leur récompense à tes serviteurs les prophètes, aux saints, et à ceux qui craignent ton nom, petits et grands; et que tu détruises ceux qui détruisent la terre. Apocalypse 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.

एफएफ में अनुवाद के लिए लक्ष्य-भाषा निर्दिष्ट नहीं की गई है। कृपया बताइए कि “ff” से आपका अभिप्राय कौन-सी भाषा है।

“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.

“यशस्वी प्रभूच्या कार्याचा आत्मा आणि आत्म्यांच्या तारणाची कळकळ अंतःकरणी बाळगणारे देवाचे खरे लोक, पापाला नेहमी त्याच्या खऱ्या, पापमय स्वरूपातच पाहतील. देवाच्या लोकांना सहजपणे वेढून टाकणाऱ्या पापांबाबत ते सदैव विश्वासू आणि स्पष्ट व्यवहाराच्या बाजूने उभे राहतील. विशेषतः मंडळीसाठीच्या अंतिम कार्यात, देवाच्या सिंहासनासमोर निर्दोष उभे राहणाऱ्या एक लाख चव्वेचाळीस हजारांच्या शिक्कामोर्तब करण्याच्या काळात, देवाचे नाव धारण करणाऱ्या लोकांच्या अपराधांबद्दल त्यांना अतिशय खोलवर वेदना होतील. हे संदेष्ट्याने अंतिम कार्याचे जे चित्रण केले आहे, त्यात प्रत्येक पुरुषाच्या हातात संहाराचे शस्त्र आहे, या प्रतीकाद्वारे अत्यंत प्रभावीपणे मांडले आहे. त्यांच्यामध्ये एक मनुष्य तागाचे वस्त्र परिधान केलेला होता, आणि त्याच्या कंबरेजवळ लेखकाची दौत होती. ‘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.

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.

Les nations sont tenues en échec afin de ne pas empêcher le scellement des cent quarante-quatre mille. Au chapitre sept de l’Apocalypse, les nations irritées qui sont tenues en échec sont représentées comme quatre vents retenus durant cette même période de temps, et ce temps est expressément identifié comme une période de temps.

“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.

“Satan iku saiki nggunakaké saben cara ing mangsa panyegelan iki kanggo njaga supaya pikiran umaté Gusti Allah adoh saka kayektèn jaman saiki lan supaya padha goyah. Aku weruh ana panutupan sing lagi diparingaké Gusti Allah marang umaté kanggo nglindhungi wong-wong mau ing mangsa kasangsaran; lan saben jiwa sing mantep ing kayektèn lan resik atiné bakal katutupan déning panutupané Kang Mahakuwasa.

“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. …

«Սատանան գիտեր դա, և նա գործում էր հզոր զորությամբ, որպեսզի որքան հնարավոր էր շատ մարդկանց միտքը պահեր ճշմարտության հանդեպ տատանվող և անորոշ։ …»

“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.

“Mo rí i pé Sátánì ń ṣiṣẹ́ ní àwọn ọ̀nà wọ̀nyí láti yí àwọn ènìyàn Ọlọ́run lọ́kàn kúrò, láti tàn wọ́n jẹ, àti láti fà wọ́n kúrò, gan-an ní àkókò ìdìdìmọ́ yìí. Mo rí àwọn kan tí wọn kò dúró ṣinṣin fún òtítọ́ ìsinsìnyí. Orúnkún wọn ń gbọ̀n, ẹsẹ̀ wọn sì ń yọ̀, nítorí wọn kò fìdí múlẹ̀ lórí òtítọ́, àti pé àṣàbo Ọlọ́run Olódùmarè kò lè bò wọ́n nígbà tí wọn ṣì ń gbọ̀n bẹ́ẹ̀.”

“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.

“Satan alikuwa akitumia kila hila yake ili kuwashikilia walipokuwa, mpaka kutiwa muhuri kupite, mpaka kifuniko kivutwe juu ya watu wa Mungu, nao waachwe bila kinga dhidi ya ghadhabu iwakayo ya Mungu, katika mapigo saba ya mwisho. Mungu ameanza kukivuta kifuniko hiki juu ya watu Wake, nacho kitavuliwa upesi juu ya wote watakaokuwa na hifadhi siku ya machinjo. Mungu atatenda kwa uweza kwa ajili ya watu Wake; naye Shetani ataruhusiwa kutenda pia.” 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.

सिस्टर व्हाइट ने ये शब्द 1851 में लिखे, परमेश्वर की प्रजा के लौदीकिया की दशा में प्रवेश करने से पाँच वर्ष पहले; और उन्होंने “सात बार” के बढ़े हुए प्रकाश को अस्वीकार करके मुहरबंदी की प्रक्रिया में विलंब कर दिया। वह प्रकाश परमेश्वर की प्रजा को सात अंतिम विपत्तियों से पहले आच्छादित करने के उसके कार्य को बढ़ाता और पूरा कर देता। इसके बजाय, परमेश्वर की प्रजा ने विद्रोह किया और लौदीकिया के जंगल में भटकने के लिए छोड़ दी गई, जैसा कि प्राचीन इस्राएल के विद्रोह और जंगल-भ्रमण में प्रतिरूपित किया गया था। प्राचीन इस्राएल के विद्रोहियों में से कितने प्रतिज्ञात देश में प्रवेश कर सके? बाइबल में, या भविष्यद्वाणी की आत्मा में, कौन-सा अंश किसी ऐसे लौदीकियाई की पहचान करता है जो उद्धार पाएगा? उत्तर है, “एक भी नहीं!” क्योंकि एक लौदीकियाई उतना ही खोया हुआ है जितने प्राचीन इस्राएल के वे लोग जो जंगल में मर गए।

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.”

Yon san karann-kat mil yo sele a se yon peryòd tan, e li kòmanse lè kat zanj yo kenbe kat van yo, ki se menm moman kote nasyon yo fache, men yo rete anba kontwòl. Pandan tan sele a, Bondye ap prepare pèp Li a pou yo ka kanpe nan tan sèt dènye kalamite yo, e preparasyon sa a reprezante kòm rale “yon kouvèti” sou pèp Li a; li reprezante tou kòm finisman travay delivrans lan ak finisman travay twazyèm zanj lan. Preparasyon tout ilistrasyon sa yo reprezante a baze sou resepsyon “verite prezan” an.

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.”

“Iqiqlutik nikorfanngitsut ullumikkut ilumoortumut aalajangiusimallutik qajannanngitsumik,” tassaapput “nalornisut,” eqqarsaatigimmassuk “ullumikkut ilumoortoq” isumaminnik aallutissaanngitsoq. Allappoq nammineq “takugiga ilaanni ullumikkut ilumoortumut aalajangiusimallutik qajannanngitsumik nikorfanngitsut. Seeqquni sajupput, itserilu sisullutik, ilumoortumut aalajangiusimalluinnanngimmata, aammalu Guutip Ajugaqanngitsup matusernera taakku qulaannut siaarneqarsinnaanngilaq taamaattut sajupputillugit.”

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.”

Die „gegenwärtige Wahrheit“ ist es, die die „Bedeckung“ gewährt, und die „Bedeckung“ wird zugleich als das „Siegel Gottes“ dargestellt. Das „Siegel Gottes“ wurde durch das Blut vorgebildet, das die Türen der Hebräer bedeckte und dem verderbenden Engel erlaubte, an den Häusern vorüberzugehen, deren Tür mit dem Blut „bedeckt“ war. Die „Bedeckung“ ist die „Versiegelung“, und die „Versiegelung“ wird durch die „gegenwärtige Wahrheit“ vollzogen.

Sanctify them through thy truth: thy word is truth. John 17:17.

Consacre-les par ta vérité : ta parole est vérité. Jean 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.

ہر اصلاحی تحریک کا اپنا ایک مخصوص موضوع رہا ہے، اور ایک سو چوالیس ہزار کی اصلاحی تحریک کا موضوع ’’تیسری آفت کا اسلام‘‘ ہے۔ آخری ایام میں ’’موجودہ صداقت‘‘ تیسری آفت کا اسلام ہے۔

“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.

« Les Écritures s’ouvrent continuellement au peuple de Dieu. Il y a toujours eu, et il y aura toujours, une vérité spécialement applicable à chaque génération. » Review and Herald, 29 juin 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.

Aka jẹ nokware a wɔwɔ hɔ se “nkrasɛm” na esɔre Onyankopɔn man no ano wɔ nna a edi akyiri no mu, na wɔkyerɛ sɔ ano bere no sɛ efi ase bere a wokura mframa anan no mu. Amanaman no bo fuwii September 11, 2001, na saa bere no na ɔha aduanan anan apem no sɔ ano no fii ase, bere a osu a etwa to, a ɛyɛ “nkrasɛm” no, fii ase yii ne ho adi.

“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.

«Kwa Yohana zilifunuliwa mandhari zenye kina na za kusisimua sana kuhusu uzoefu wa kanisa. Aliona hali, hatari, mapambano, na ukombozi wa mwisho wa watu wa Mungu. Anaandika jumbe za kufunga ambazo zitakomaza mavuno ya dunia, aidha kuwa miganda kwa ghala la mbinguni au kuwa mafungu kwa ajili ya mioto ya uharibifu. Mada za umuhimu mkuu zilifunuliwa kwake, hasa kwa ajili ya kanisa la mwisho, ili wale watakaogeuka kutoka katika kosa na kuingia katika kweli wafundishwe kuhusu hatari na mapambano yaliyo mbele yao. Hakuna anayepaswa kuwa gizani kuhusu yale yatakayoujia ulimwengu.» 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.

Lorsque les nations s’irritèrent, elles furent en même temps retenues, et la « pluie de l’arrière-saison » commença à tomber ; or, la pluie de l’arrière-saison est le message de la « vérité présente » qui scelle le peuple de Dieu.

“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.

「バトルクリークにおける働きも、同じ性質のものである。サナトリウムの指導者たちは、不信者たちを交え、多少なりとも彼らを自分たちの協議の場に受け入れてきたが、それはあたかも目を閉じたまま事を進めるようなものである。彼らには、いついかなる時にもわたしたちに襲いかかろうとしているものを見分ける識別力が欠けている。絶望、戦争、流血の霊があり、その霊は時の終わりのまさに直前に至るまで増し加わるのである。神の民がその額に印を押されるや否や――それは目に見えるいかなる印章や刻印でもなく、知的にも霊的にも真理のうちに堅く定着し、それゆえ動かされることがないということである――神の民が印を押され、ふるいのために備えられるや否や、それは来る。実に、それはすでに始まっている。神のさばきは今やこの地に下っており、わたしたちに警告を与え、何が来ようとしているかを悟らせるのである。」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”.

“Sealing” er “en fæstning i sandheden.” I forbindelse med beseglingens tid skriver hun: “Der er en ånd af fortvivlelse, af krig og blodsudgydelse, og den ånd vil tiltage indtil tidens ganske ende.” Når nationerne vredes, vil de blive holdt tilbage, men “krig og blodsudgydelse”, fremstillet som de fire vinde, “vil tiltage indtil tidens ganske ende.” Islams tredje ve som den tredje Ulykke optrapper gradvis sin krigsførelse indtil tidens ganske ende, og den profetiske forståelse af islam som “temaet” i de et hundrede fireogfyrre tusinds reformation tiltager samtidig i samme tidsperiode. Den gradvise optrapning, som islam gennemfører, løber parallelt med udgydelsen af den sene regn i den selvsamme tidsperiode, for den sene regn er et “budskab”.

“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.

“Ni baƙaƙen da aka shafa, waɗanda suke tsaye a gaban Ubangijin dukan duniya, suna da matsayin da aka taɓa ba Shaiɗan a matsayin kerub mai rufewa. Ta wurin halittu masu tsarki da suke kewaye da kursiyinsa, Ubangiji yana ci gaba da sadarwa ba yankewa da mazaunan duniya. Man zinariya yana wakiltar alherin da Allah yake ci gaba da ciyar da fitilun masu bi da shi, domin kada su yi lauje su mutu. Da ba domin ana zubo wannan mai mai tsarki daga sama cikin saƙonnin Ruhun Allah ba, da wakilan mugunta sun mallaki cikakken iko a kan mutane.”

“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.

“Bosiami bamemphwasa, loko tozali koyamba te bansango oyo atindelaka biso. Boye, tozali koboya mafuta ya wolo oyo alingaki kosopa na milimo na biso mpo ekabolama epai ya baoyo bazali na molili. Tango kobenga ekoya ete: ‘Tala, mobali ya libala ayei; bóbima mpo na kokutana na ye,’ baoyo bayambaki te mafuta mosantu, baoyo babatelaki te ngolu ya Klisto na mitema na bango, bakomona, lokola bangondo ya bozoba, ete bazali pene te mpo na kokutana na Nkolo na bango. Bazali na nguya te kati na bango moko mpo na kozwa mafuta yango, mpe bomoi na bango ebebisami. Kasi soki Molimo Mosantu ya Nzambe esengiami, soki tobondeli makasi, lokola Mose asalaki, ‘Lakisa ngai nkembo na yo,’ bolingo ya Nzambe ekosopanaka na mitema na biso. Na nzela ya bapaipe ya wolo, mafuta ya wolo ekopesama epai na biso. ‘Ezali te na nguya, to na makasi, kasi na Molimo na ngai, elobi Yehova ya mampinga.’ Na koyamba miinda ya kongenga ya Moi ya Boyengebene, bana ya Nzambe bazali kongenga lokola miinda na mokili.” 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”.

Mvua ya masika ya mwisho huanza “kunyunyiza” na hatimaye huongezeka mpaka kufikia umiminiko kamili. “Kunyunyiza” kwa mvua ya masika ya mwisho hutambulishwa kuwa ni mvua “inayopimwa”, na umiminiko kamili ni wakati inapomiminwa “bila kipimo”. Dada White anaonyesha wazi wakati ambapo mvua ya masika ya mwisho inanyesha, na baadhi huipokea, na baadhi hawaipokei. Wakati huo mvua hiyo “inapimwa”, au “inanyunyiza”.

Some people will recognize that something is happening, but it will only frighten them.

Persones alcunos reconoscerá que qualcosa es in curso, ma isto solmente los effrayará.

“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

“Ƙungiyoyi za su ga wata bayyananniyar fitowar ikon Allah mai ban al’ajabi, amma ba za ta zo a kan waɗanda ba su ƙasƙantar da kansu a gaban Ubangiji ba, kuma ba su buɗe ƙofar zuciyarsu ta wurin furci da tuba ba. A cikin bayyanuwar wannan iko da ke haskaka duniya da ɗaukakar Allah, za su ga ne kawai wani abu wanda, cikin makantarsu, suke ɗauka mai haɗari ne, wani abu da zai tayar musu da tsoro, kuma za su ɗaure kansu domin su yi masa gāba. Domin Ubangiji ba ya aiki bisa ga tsammaninsu da kuma tsarin abin da suke ɗauka ya kamata, za su yi hamayya da aikin. “Me ya sa,” in ji su, “ba za mu gane Ruhun Allah ba, alhali mun daɗe muna cikin aikin nan shekaru masu yawa?” Domin ba su amsa gargaɗe-gargaɗen ba, da roƙe-roƙen saƙonnin Allah, sai dai suka ci gaba da cewa, “Ni mai arziki ne, na ƙaru da dukiya, kuma ba ni da bukatar kome.”” 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.

«Toko mingi, na monene mingi, bazangi kozwa mvula ya liboso. Bazwi te matomba nyonso oyo Nzambe abongisaki boye mpo na bango. Bazali kokanisa ete bozangi wana ekokokisama na mvula ya nsuka. Ntango ebele koleka nyonso ya ngolu ekopambolama, bazali na mokano ya kofungola mitema na bango mpo na koyamba yango. Bazali kosala libunga moko ya nsomo. Mosala oyo Nzambe abandi na motema ya moto na kopesa ye pole mpe boyebi esengeli kokoba ntango nyonso. Moto na moto asengeli koyeba bosenga na ye moko. Motema esengeli kolongolama mbindo nyonso mpe kopetolama mpo na bofandi ya Molimo. Ezalaki na nzela ya koyambola mpe kotika lisumu, na nzela ya libondeli ya makasi mpe ya komipesa na bango moko epai ya Nzambe, nde bayekoli ya liboso bamibongisaki mpo na kosopama ya Molimo Mosantu na Mokolo ya Pantekote. Mosala yango moko, kasi na motuya monene koleka, esengeli kosalema sikawa. Na ntango wana, mosali ya bomoto asengelaki kaka kosenga lipamboli, mpe kozela Nkolo asilisaka mosala oyo etali ye. Ezali Nzambe nde abandaki mosala, mpe Ye akosukisa mosala na Ye, akokomisa moto mobimba kati na Yesu Klisto. Kasi esengeli kozala te kobosana ngolu oyo emonisami na mvula ya liboso. Kaka baoyo bazali kotambola kolanda pole oyo bazali na yango nde bakozwa pole ya monene koleka. Soki tozali kokende liboso te mokolo na mokolo na komonisa bizaleli ya boklisto ya misala, tokoyeba te bimoniseli ya Molimo Mosantu na mvula ya nsuka. Ekoki kozala ezali kokwea likoló ya mitema nyonso zingazinga na biso, kasi tokoyeba yango te to mpe tokoyamba yango te.» 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.

בקטע זה היא מציינת כי ישנו זמן שבו “השפע העשיר ביותר של החסד יוענק,” ובכך היא מזהה זמן שבו המלקוש נשפך ללא מידה. בקשר לעובדה זו, היא מציינת כי רק אלה ההולכים לאור האור שיש להם יקבלו אור גדול יותר. על־פי עיקרון זה, ברור כי האור (שהוא האמת הנוכחית) הולך ומתרבה בהדרגה. במשפט האחרון היא מציינת זמן שבו המלקוש יורד, ויש המכירים בו ומקבלים אותו, ואחרים אינם מכירים ואינם מקבלים. אם אינך מכיר במסר, שהוא המלקוש, לא תקבל אותו.

“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.

“Nous ne devons pas attendre la pluie de l’arrière-saison. Elle vient sur tous ceux qui reconnaîtront et s’approprieront la rosée et les ondées de grâce qui tombent sur nous. Lorsque nous recueillons les fragments de lumière, lorsque nous apprécions les sûres miséricordes de Dieu, qui aime à nous voir nous confier en Lui, alors chaque promesse s’accomplira. [Ésaïe 61:11 cité.] La terre entière doit être remplie de la gloire de Dieu.” The Seventh-day Adventist Bible Commentary, volume 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.

Sa panahong ang mga bansang nagngangalit ay pinipigil, ang huling ulan ay nagsisimulang “sukatin.” Kapag “ang pinakamayamang kasaganaan ng biyaya ay ipagkakaloob,” ito ang tumutukoy sa panahong ang huling ulan ay ibinubuhos nang walang sukat.

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.

في الوقت الذي تثور فيه الأمم، ومع ذلك تُضبَط وتُكفُّ، يبدأ المطر المتأخر في الهطول، لكنه يكون «مقاسًا» لأن الكنيسة في تلك المرحلة تكون مختلطةً من حنطة وزوان. وهو المطر الذي يبلغ بالحنطة والزوان كليهما إلى النضج، والمطر المتأخر هو رسالة الحق الحاضر التي إمّا تُعرَف وتُقبَل، وإمّا لا. وجميع هذه المفاهيم النبوية مُعيَّنة بوضوح في الأسفار المقدسة. وفي 11 سبتمبر 2001، بدأ المطر المتأخر «يرشّ»، ثم يتصاعد تدريجيًّا إلى أن تصل رسالة صرخة نصف الليل، وعندئذٍ ينفصل العذارى الحكيمات والعذارى الجاهلات إلى الأبد.

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.

Les sages sont alors élevés comme une bannière afin d’appeler l’autre troupeau de Dieu à sortir de Babylone, et la pluie de l’arrière-saison est alors répandue sans mesure, et elle continue de tomber jusqu’à ce que Michel se lève et que le temps de grâce accordé à l’humanité prenne fin.

“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.

“Naona kwamba malaika wanne watazizuia pepo nne mpaka kazi ya Yesu itakapokamilika katika patakatifu, kisha yatakuja mapigo saba ya mwisho.” 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.

La retenue des quatre vents représente le contrôle providentiel de Dieu sur les jugements croissants qu’il permet d’avoir lieu dans les derniers jours. Les quatre anges retiennent les quatre vents durant le temps du scellement des cent quarante-quatre mille, mais, pendant cette période, il y a « l’esprit de désespoir, de guerre et d’effusion de sang, et cet esprit augmentera ». Lorsque le dernier des enfants de Dieu aura été scellé, Michel se lèvera, et les quatre vents seront entièrement relâchés, et les Sept Dernières Plaies surviendront.

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.

Na “hora do grande terremoto” de Apocalipse capítulo onze, os “tempos angustiosos” de Daniel capítulo nove, quando a praça e o muro estiverem concluídos, é o tempo em que “as nações se irarão”. Nesse período de tempo, a chuva serôdia será derramada com “medida”. Isaías identifica o tempo em que a chuva serôdia é medida, e assinala esse tempo como o “dia do vento oriental”. O “dia do vento oriental” foi 11 de setembro de 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.

Nous continuerons d’examiner, dans l’article suivant, le « mesurage » de la pluie de l’arrière-saison ; mais il faut se rappeler que le joyau du songe de Miller, représenté sur les tables sacrées d’Habakuk comme les trois Malheurs de l’Islam, doit resplendir, dans les derniers jours, d’un éclat dix fois plus grand que lorsqu’il fut d’abord recueilli par 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.

«Во время одного пребывания в Нью-Йорке мне в ночном видении было показано, как здания поднимались ярус за ярусом к небу. Эти здания были объявлены несгораемыми и возводились для прославления своих владельцев и строителей. Всё выше и выше поднимались эти здания, и в них употреблялся самый дорогой материал. Те, кому принадлежали эти здания, не спрашивали себя: „Как нам наилучшим образом прославить Бога?“ Господа не было в их мыслях.

“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.’

“Waxaan is-idhi: ‘Hoogay, kuwii sidaas hantidooda u gelinaya maalgelinta, bal may arkaan jidkooda sida Ilaah u arko! Waxay is dul saarayaan dhismayaal waaweyn oo qurux badan, laakiin sidee bay nacasnimo ugu tahay hortiisa Kan xukuma koonka oo dhan qorshayntooda iyo hindisahoodu. Iyagu kuma dadaalayaan, iyagoo adeegsanaya awoodaha oo dhan ee qalbiga iyo maskaxda, sida ay Ilaah u ammaani karaan. Waxay indhaha ka lunteen tan, waajibka ugu horreeya ee aadanaha.’”

“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.

“ਜਦੋਂ ਇਹ ਉੱਚੀਆਂ ਇਮਾਰਤਾਂ ਖੜ੍ਹੀਆਂ ਕੀਤੀਆਂ ਜਾ ਰਹੀਆਂ ਸਨ, ਤਦ ਮਾਲਕ ਅਹੰਕਾਰਪੂਰਣ ਮਹੱਤਵਾਕਾਂਕਸ਼ਾ ਨਾਲ ਇਸ ਗੱਲ ਉੱਤੇ ਮਗਨ ਹੋਏ ਕਿ ਉਨ੍ਹਾਂ ਕੋਲ ਆਪਣੇ ਆਪ ਦੀ ਤ੍ਰਿਪਤੀ ਲਈ ਅਤੇ ਆਪਣੇ ਪੜੋਸੀਆਂ ਵਿੱਚ ਈਰਖਾ ਜਗਾਉਣ ਲਈ ਧਨ ਮੌਜੂਦ ਸੀ। ਜੋ ਧਨ ਉਨ੍ਹਾਂ ਨੇ ਇਸ ਤਰ੍ਹਾਂ ਲਗਾਇਆ, ਉਸ ਦਾ ਬਹੁਤ ਹਿੱਸਾ ਜ਼ਬਰਦਸਤੀ ਵਸੂਲੀ ਕਰਕੇ, ਗਰੀਬਾਂ ਨੂੰ ਕੁਚਲ ਕੇ ਪ੍ਰਾਪਤ ਕੀਤਾ ਗਿਆ ਸੀ। ਉਹ ਭੁੱਲ ਗਏ ਕਿ ਸੁਰਗ ਵਿੱਚ ਹਰ ਇਕ ਕਾਰੋਬਾਰੀ ਲੈਣ-ਦੇਣ ਦਾ ਲੇਖਾ ਰੱਖਿਆ ਜਾਂਦਾ ਹੈ; ਹਰ ਇਕ ਅਨਿਆਈ ਸੌਦਾ, ਹਰ ਇਕ ਧੋਖੇਬਾਜ਼ੀ ਦਾ ਕੰਮ, ਉੱਥੇ ਦਰਜ ਹੈ। ਉਹ ਸਮਾਂ ਆ ਰਿਹਾ ਹੈ ਜਦੋਂ ਮਨੁੱਖ ਆਪਣੇ ਧੋਖੇ ਅਤੇ ਧਿੱਠਾਈ ਵਿੱਚ ਐਸੀ ਹੱਦ ਤੱਕ ਪਹੁੰਚ ਜਾਣਗੇ ਜਿਸ ਤੋਂ ਅੱਗੇ ਪ੍ਰਭੂ ਉਨ੍ਹਾਂ ਨੂੰ ਲੰਘਣ ਨਹੀਂ ਦੇਵੇਗਾ, ਅਤੇ ਉਹ ਜਾਣ ਲੈਣਗੇ ਕਿ ਯਹੋਵਾਹ ਦੀ ਸਹਿਨਸ਼ੀਲਤਾ ਦੀ ਵੀ ਇੱਕ ਸੀਮਾ ਹੈ।”

“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.

“Ang tanawing sumunod na dumaan sa harap ko ay isang babala ng sunog. Tiningnan ng mga tao ang matatayog at inaakalang hindi-nasusunog na mga gusali at nagsabi: ‘Lubos na ligtas ang mga ito.’ Ngunit ang mga gusaling ito ay natupok na parang yari sa alkitran. Walang nagawa ang mga makinang pamatay-sunog upang mapigil ang pagkawasak. Hindi nagawang paandarin ng mga bumbero ang mga makina.

“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.

«Хәбәр алуыма қарағанда, Жаратқан Иенің уақыты жеткенде, егер тәкаппар, мансапқор адамдардың жүректерінде ешқандай өзгеріс болмаған болса, адамдар құтқаруға құдіретті болған қолдың жоюға да құдіретті болатынын көретін болады. Құдайдың қолын ешбір жердегі билік тоқтата алмайды. Құдайдың адамдарға Өз заңының еленбеуі мен өзімшіл өршілдігі үшін жазасын жіберетін белгілеген уақыты келгенде, ғимараттарды қираудан сақтап қала алатын ешбір материал оларды тұрғызуда қолданылмайды». Testimonies, volume 9, 12, 13.