Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.

Munyanya White akunze kugaragaza ko amasomo y’ubuhanuzi akwiriye gusobanukirwa agaragazwa mu kuzamuka no kugwa kw’ubwami.

“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

“Da millatên ku radibin û diherikin, wekî ku di pirtûkên Danyêl û Vahyê de bi eşkereyî hatiye diyarkirin, em divê fêr bibin ku rûmeta tenê derveyî û cîhanî çiqas bênirx e. Babîl, bi hemû hêz û mezinahiya xwe re, ya ku cîhana me ji wê demê vir ve tu carî mîna wê nedîtiye,—hêz û mezinahiya ku ji gelê wê rojê re ewqas domdar û mayînde xuya dikir,—çawa bi tevahî winda bûye! Wekî ‘gulê giya,’ ew ji nav çûye. Aqûb 1:10. Herwiha padîşahiya Med û Faris, û padîşahiyên Yewnan û Romayê ji nav çûn. Û her tiştê ku Xwedê wekî bingehê xwe tune be, wisa ji nav diçe. Tenê ew tiştê ku bi armanca Wî ve girêdayî ye, û karaktera Wî têde derdikeve holê, dikare bimîne. Prensîbên Wî tenê tiştên muhkem in ku cîhana me wan nas dike.” Pêxember û Padîşah, 548.

The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.

هەڵکشانی و داڕمانی ئەو شانشینانەی کە لە پەرتووکەکانی دانیال و ئاشکراکردندا نیشان دراون، ناوەندی گرنگییە بۆ نزیکبوونەوەیەکی ڕاست بۆ خوێندنەوەی پێشبینی. داڕمانی بابڵۆن بە داڕمانی بابەلی نمرود لە پەیدابوون بەشی یازدە تیپکراوە. پاشان لە دانیال بەشی پێنج، بابڵۆن دووبارە دەکەوێت. مێژووی پاپایەتی لە هەڵکشانی بۆ دەسەڵات لە ساڵی 538، و داڕمانی دواتری لە 1798، هەروەها تیپی داڕمانی کۆتایی بابڵۆنە، چونکە هێزی پاپایەتی بە پێشبینی بابڵۆنی ڕۆحانییە. پاپایەتی لە 1798 دا کەوت، و ئاشکراکردن بەشی هەژدە داڕمانی کۆتایی ئەوی دیاری دەکات. لە دانیال بەشی یازدە، و ئایەتی چل و پێنج، پاپایەتی، کە لەوێدا وەک پاشای باکوور نیشان دراوە، بە کۆتایی خۆی دێت بەبێ ئەوەی کەس هەبێت یارمەتیدات. ئەمە لەو کاتەدا ڕوودەدات کە ماوەی تاقیکردنەوە دادەخرێت، چونکە ئایەتی چل و پێنجی بەشی یازدە، و ئایەتی یەکی بەشی دوازدە، هەمان مێژوو نیشان دەدەن.

And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

Na akapanda mahema za jumba lake kati ya bahari katika mlima mtakatifu wa utukufu; lakini atafikia mwisho wake, wala hatakuwa na msaada. Na wakati huo Mikaeli atasimama, yule mkuu aliye mkuu, asimamaye kwa ajili ya wana wa watu wako; tena kutakuwapo wakati wa taabu, mfano wake haujapata kuwapo tangu lilipoanza kuwapo taifa hata wakati uo huo; na wakati huo watu wako wataokolewa, kila mtu atakayeonekana ameandikwa katika kile kitabu. Danieli 11:45, 12:1.

The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.

Ujumbe wa malaika wa pili umejengwa juu ya ukweli kwamba Babeli imeanguka mara mbili. Babeli halisi, inayowakilishwa na Nimrodi na Belshaza, ilianguka mara mbili; na Babeli ya kiroho ilianguka mwaka 1798, nayo huanguka tena wakati muda wa rehema kwa wanadamu unapoisha.

And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

Kandi kulunda kaŋelo kano, kakatya nti, Babuloni agudde, agudde, ekibuga ekyo ekinene, kubanga kyanywesa amawanga gonna omwenge ogw’obusungu bw’obwenzi bwakyo. Okubikkulirwa 14:8.

The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.

Anghel wa kawiiri kwa Babuloni katika malaika wa pili hutoa msingi wa kiunabii wa kutambulisha kurudiwa kwa maneno na vifungu ndani ya Maandiko kuwa ishara ya ujumbe uliounganishwa wa malaika wa pili na Kilio cha Usiku wa Manane. Pia hudumisha kanuni iliyotambuliwa na Dada White, kuhusu kwamba kujifunza unabii kunapaswa kutegemezwa juu ya kuinuka na kuanguka kwa falme zilizowakilishwa katika vitabu vya Danieli na Ufunuo. Hili linaonyesha wazo la kwamba, ili kuelewa kuanguka kwa Babuloni, mwanafunzi wa unabii lazima alete pamoja kuanguka kote kwa Babuloni, “mstari juu ya mstari,” ili kuthibitisha ujumbe sahihi wa kiunabii wa kuanguka kwa mwisho kwa Babuloni.

Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.

Babilon kuanguka mara mbili katika ujumbe wa malaika wa pili, kumetegemezwa juu ya kanuni ya kiunabii itambuayo kwamba kweli huthibitishwa kwa ushuhuda wa mashahidi wawili. Kurudiwa mara mbili kwa kuanguka kwa Babiloni ndani ya ujumbe huo kunawakilisha mbinu ya kiunabii inayotambuliwa katika Biblia kama mvua ya masika. Mbinu hiyo takatifu, ambayo ndiyo mvua ya masika, ni matumizi ya kuleta pamoja mistari mbalimbali ya unabii “amri juu ya amri.” Inapotumiwa na mwanafunzi wa unabii, mbinu hiyo huuthibitisha “ujumbe” wa mvua ya masika. Ujumbe wa mvua ya masika unaothibitishwa kwa matumizi ya mbinu hiyo takatifu, baadaye hutangazwa katika historia za kiunabii zilizounganishwa za malaika wa pili na Kilio cha Usiku wa Manane. Hili lilikuwa kweli katika historia ya mwendo wa malaika wa kwanza, na ni kweli leo, katika historia ya mwendo wa malaika wa tatu.

Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.

دانیال کی کتاب کے باب چار اور پانچ تاریخ کی اُس لکیر کی نمائندگی کرتے ہیں جو بابل کے عروج اور آغاز پر محیط ہے، جس کی نمائندگی باب چار میں نبوکدنضر کرتا ہے، اور پھر بابل کے سقوط اور انجام پر، جس کی نمائندگی باب پانچ میں بلشضر کرتا ہے۔ یہ دونوں مل کر ایک ہی نبوتی لکیر پیدا کرتے ہیں۔ اِن دو ابواب سے پیدا ہونے والی نبوتی لکیر کو دانیال کے باب ایک تا تین پر منطبق کیا جانا ہے، تاکہ آخری بارش کا پیغام قائم کیا جائے۔

The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.

ꯑꯅꯤ ꯆꯥꯄꯇꯔ ꯑꯁꯤꯅ ꯅꯦꯕꯨꯁꯥꯗꯅꯦꯖ꯭ꯖꯔꯒꯤ ꯂꯦꯡꯕ ꯑꯃꯁꯨꯡ ꯑꯃꯨꯛ ꯑꯔꯥꯏꯕꯥ ꯑꯃꯁꯨꯡ ꯕꯦꯜꯁꯖꯥꯔꯒꯤ ꯂꯦꯡꯕ ꯑꯃꯁꯨꯡ ꯃꯥꯡꯍꯜꯂꯕꯥ ꯐꯣꯡꯗꯣꯛꯄꯤ, ꯃꯁꯤꯒꯤ ꯃꯔꯝꯅꯥ ꯂꯥꯏꯅꯤꯡꯒꯤ ꯑꯍꯥꯟꯕ ꯑꯃꯁꯨꯡ ꯑꯔꯣꯏꯕꯗ ꯕꯦꯕꯤꯂꯣꯟꯒꯤ ꯂꯦꯡꯕ ꯐꯣꯡꯗꯣꯛꯄꯤ꯫ ꯑꯅꯤ ꯆꯥꯄꯇꯔꯅꯥ ꯁꯦꯝꯒꯠꯂꯕ ꯄ꯭ꯔꯣꯐꯦꯁꯤꯒꯤ ꯂꯥꯏꯟ ꯑꯁꯤ ꯕꯦꯕꯤꯂꯣꯟ ꯂꯦꯡꯕ, ꯑꯔꯥꯏꯕ, ꯑꯗꯨꯒ ꯑꯃꯨꯛ ꯂꯦꯡꯕꯒꯤ ꯃꯇꯪꯗ ꯁꯦꯝꯂꯦ꯫ ꯃꯁꯛ ꯑꯗꯨ ꯈꯛꯇꯪꯉꯥꯏꯅꯥ ꯑꯅꯤ ꯆꯥꯄꯇꯔ ꯑꯁꯤꯅ ꯑꯅꯤꯁꯨꯕ ꯏꯪꯖꯦꯜꯒꯤ ꯄꯥꯎꯖꯦꯜ ꯍꯣꯟꯕ ꯑꯣꯏꯔꯦ ꯍꯥꯏꯕꯁꯤ ꯈꯪꯍꯟꯕ ꯉꯝꯍꯜꯂꯤ꯫ ꯑꯅꯤ ꯆꯥꯄꯇꯔ ꯑꯁꯤꯅ Revelation thirteen ꯒꯤ ꯃꯥꯂꯦꯝꯒꯤ ꯁꯥꯅꯥ ꯂꯩꯕ ꯁꯪꯁꯥꯔꯒꯤ ꯄꯨꯋꯥꯔꯤ ꯍꯣꯟꯕ ꯑꯣꯏ, ꯑꯗꯨꯒ ꯃꯁꯤꯒꯤ ꯄꯨꯋꯥꯔꯤ ꯑꯁꯤꯗ ꯑꯅꯤꯁꯨꯕ ꯏꯪꯖꯦꯜꯒꯤ ꯄꯥꯎꯖꯦꯜ ꯑꯃꯁꯨꯡ Midnight Cry ꯑꯅꯤ ꯃꯇꯝ ꯄꯥꯎꯈꯨꯝ ꯐꯣꯡꯗꯣꯛꯄꯤ꯫

Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.

Noola, eno eno yaka Daniel pakuna talo be talo-lima na-alu iya noho, ima yoka vaa mete yaka ndaa lali no-ndu, yaa nde uwi mbara; kene, ndaa lali no-ndu ndu mbehe, ima yoka vaa mete yaka ndaa lali no-ndu mbara.

A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.

ئەو نیشانەیەیەکی گرنگی مێژووی فریشتەی یەکەم و دووەم، میتۆدییەتی ئەوە بوو کە بە یاساکانی ویلیام میلەر بۆ لێکدانەوەی پێغەمبەرانە نوێنەرایەتی دەکرا. ئەو یاسایانە لەلایەن پیاوانەوە بەکارهاتن بۆ ناسینەوەی پەیامی هاوارەکەی نیوەشەو، و ئەو پەیامە بۆ ئەو مێژووە پەیامی بارانی دوایی بوو. نیشانەیەکی گرنگی مێژووی فریشتەی سێیەم، میتۆدییەتی ئەوەیە کە وەک «کلیلە پێغەمبەرانەکان» نوێنەرایەتی دەکرێت. ئەو یاسایانە دەبێت لەگەڵ یاساکانی ویلیام میلەر پێکەوە بەکاربهێندرێن بۆ ناسینەوەی پەیامی هاوارەکەی نیوەشەو لە مێژووی ئێستای ئێمەدا، و ئەو پەیامەی کە ئێستا بەهۆی ئەو یاسایانەوە دادەمەزرێت، پەیامی بارانی دواییِ ڕۆژانی کۆتاییە. یاساکانی میلەر بارانی پێشەکی لە مێژووی پێغەمبەرانەی ئاژەڵی زەوی نوێنەرایەتی دەکەن، و ئەو یاسایانە کە لەگەڵ «کلیلە پێغەمبەرانەکان» کۆدەبنەوە، بارانی دوایی لە مێژووی پێغەمبەرانەی ئاژەڵی زەوی نوێنەرایەتی دەکەن.

The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.

Mvua ya mwisho ndiyo mbinu inayotumiwa kuzaa ujumbe. Wapo wale wanaodanganyika kwa sababu wanatafuta uzoefu wa mvua ya mwisho, bila kwanza kuutafuta ujumbe unaozalisha uzoefu huo. Makanisa ya Kipentekoste ya Ukristo ni mfano wazi wa udanganyifu huo. Aina iyo hiyo ya mwelekeo mpotovu inawapata pia wale wanaoutafuta ujumbe wa mvua ya mwisho, lakini wanakataa kutafuta mbinu inayoitambulisha na kuuthibitisha ujumbe wa mvua ya mwisho. Pasipo mbinu sahihi, ujumbe sahihi hauwezi kutambuliwa. Pasipo ujumbe sahihi, uzoefu sahihi hauwezekani kabisa.

The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.

Vatovíka ya téla ta-Bíblia vayisónua kuli va-ngi, sababu va-tuúta ku-kéngela uwezekáni wá kucha kuli njíla yimwé ya sawá ya ku-sóma Bíblia, na kucha kuli njíla nyingi za makóso za ku-sóma Bíblia. Njíla ya makóso ya ku-sóma Bíblia, yó yá kúsalulua sana kuluta zóse, ni ku-tumáini maáni ga va-ntu va-ngi paá Biblia yi-fúndisa. Híli ni diábo ya kawaida sana kwa va-ntu, hata kila kanísa yi-pánga mfumo wa ku-shughulikia hitaji hili lya uongo lya ku-dhániawa kwa makúndi gáo. Hitaji hilo lya uongo, li-zála kazi ya uongo ya ku-simika mfumo wa viongozi va-nyólówa kucha wataálamu va kiroho va ufahámu wa Biblia, va-lio wa-ta-elekeza sawasawa ufahámu wa kundi lya pasi na mafunzo. Bíblia kweli yi-tája mfumo uliopángika vyema sana kwa muundo wa kanísa, unao-jumúisha wazée, manabii, na walimú; lakini Bíblia haijapata hata mara moja ku-ridhia upotévu wa mpangílio wa kanísa unao-zalisha mfumo wa viongozi va-liowékwa wakfu ili ku-bainisha ni kipi kilicho kweli au kisicho kweli, na baada ya hayo, ni nani aliye mzushi na nani asiye mzushi.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

Mwiike kusoma ili ujionyeshe kuwa umekubaliwa na Mungu, mtenda kazi asiyehitaji kuona aibu, ukiligawa sawasawa neno la kweli. 2 Timotheo 2:15.

A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.

Omukulembeze w’ekkanisa asaana okubuulirira, okunenya, okuyigiriza n’okukuuma ku njigiriza ez’obulimba n’abo abazisikiriza; naye buli omu ku ffe ateekwa “okunyiikira okuyiga” alyoke “alabikise ng’akkirizibwa eri Katonda,” ng’“agabanya bulungi ekigambo eky’amazima.” Mu kukola bwe tutyo, kiteekwa tumanye enkola Bayibuli gy’eraga ng’eyo yennyini ennuŋŋamu ey’okugabanya obulungi ekigambo eky’amazima. Ekitabo kya Isaaya kiteeka ensonga zino mu mbeera y’enkuba ey’oluvannyuma, era kyennyini eyo gye tunaatandikira.

In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.

Munkulo ula, Yehowa na panga yakwe ya makali, ya nene, na ya nguvu, akamuadhibu Lewiyathani, nyoka mwenye kukimbia upesi, naam, Lewiyathani, nyoka mwenye kujipinda; naye atamuua lile joka lililo baharini. Katika siku ile mwimbeni juu yake, “Shamba la mizabibu la divai nyekundu.” Mimi, Yehowa, ndimi nilindaye; nitalitia maji kila wakati; asije mtu akalidhuru, nitalilinda usiku na mchana. Ghadhabu haimo ndani yangu; ni nani atakayeniwekea miiba na michongoma vitani? Ningepita katikati yao, ningeziteketeza pamoja. Au na ashike nguvu zangu, apate kufanya amani nami; naye atafanya amani nami. Atawafanya wale watokao kwa Yakobo kuota mizizi; Israeli itachanua na kuchipua, nayo itaijaza uso wa dunia matunda. Je! amempiga yeye kama alivyowapiga wale waliompiga? au ameuawa sawa na machinjo ya wale waliouawa naye? Kwa kipimo, hapo ichipuapo, utashindana nayo; huizuia pepo yake kali siku ya upepo wa mashariki. Kwa sababu hii basi uovu wa Yakobo utatakaswa; na hili ndilo tunda lote la kuondoa dhambi yake; afanyapo mawe yote ya madhabahu kuwa kama mawe ya chokaa yaliyopondwapondwa, maashera na sanamu hazitasimama tena. Lakini mji wenye ngome utakuwa ukiwa, na makao yataachwa, na kuachwa kama jangwa; ndama atalisha huko, naye atalala huko, na kuyala matawi yake. Matawi yake yakinyauka, yatakatwa; wanawake watakuja na kuyatia motoni; kwa maana ni watu wasio na ufahamu; kwa hiyo yeye aliyewaumba hatawahurumia, naye aliyewafanya hatawaonyesha neema. Tena itakuwa katika siku hiyo, ya kwamba Yehowa atapepeta kutoka mkondo wa huo mto mpaka kijito cha Misri, nanyi mtakusanywa mmoja mmoja, enyi wana wa Israeli. Tena itakuwa katika siku hiyo, ya kwamba tarumbeta kuu itapigwa, nao watakuja waliokuwa karibu kuangamia katika nchi ya Ashuru, na waliofukuzwa katika nchi ya Misri; nao watamwabudu Yehowa katika mlima mtakatifu huko Yerusalemu. Isaya 27:1–13.

In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”

Mu bitabo byabanje, twakomeje kugaruka ku “ibendera” rishyirwaho hejuru kugira ngo rihamagare abandi bana b’Imana bave i Babuloni. Umurongo wa nyuma w’igice cya makumyabiri na karindwi cya Yesaya uvuga umurimo w’iryo bendera ubwo uvuga uti: “impanda ikomeye izavuzwa, maze bazaze abari hafi kurimbukira mu gihugu cya Ashuri.” Ashuri ni ikimenyetso cya Babuloni mu minsi y’imperuka, kandi abumva ubutumwa bw’imbuzi bubahamagarira kuva i Babuloni muri uwo murongo, baza gusenga hamwe n’abagereranywa n’abihumbi ijana na mirongo ine na bine, baherereye mu buryo bw’ubuhanuzi “ku musozi wera i Yerusalemu.”

The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.

ئایەتەکە دەڵێت: «لەو ڕۆژەدا ئەوە ڕوودەدات.» «ئەو ڕۆژە»، کە ئەو ڕۆژەیە تێیدا دەنگی دووەمی ئاشکراکردنەوەی بەشی هەژدە، منداڵانی دیکەی خودا لە بابڵ دەر دەکات، چوارچێوەی تەواوی ئەو بەشەیە. دەنگی دووەمی ئاشکراکردنەوەی بەشی هەژدە، لە یاسای یەکشەممەدا هاوار دەکات، کاتێک داوی تەور بەیاد دەهێندرێت.

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

我又听见从天上有另一个声音说：“我的民哪，你们要从那城出来，免得与她一同有罪，免得受她所受的灾殃。因为她的罪恶滔天，上帝已经想起她的不义。”启示录 18:4, 5.

Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”

Ysaya sura ya ishirini na saba huanza kwa kuitambulisha siku ile ile ambayo sura hiyo huimalizia, inaposema, “Katika siku hiyo Bwana kwa upanga wake mkali, mkubwa, na wenye nguvu atamwadhibu leviathani, nyoka mwepesi; naam, leviathani, nyoka aliyejipinda; naye atamwua yule joka aliye baharini.”

At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.

Mu gihe c’itegeko ry’Imana ryo ku wa Mungu, urubanza rw’Imana rikorwa, rw’igihano kandi rw’ihōra, rutangura kugwa ku bwami bw’igisato (Ishirahamwe Mpuzamakungu), inyamaswa (ubupapa) n’umuhanuzi w’ikinyoma (Reta Zunze Ubumwe za Amerika). Mu gihe c’itegeko ryo ku wa Mungu, umuhanuzi w’ikinyoma aratsindwa nk’ubwami bwa gatandatu bwo mu buhanuzi bwo muri Bibiliya, kandi ubuhakanyi bw’ihugu buvyara ugusenyuka kw’ihugu. Itegeko ryo ku wa Mungu ni ho imanza z’Imana zikorwa zitangura kugwa ku gisato, ari co Satani (kandi ubwami bwiwe bwo kw’isi bugaragazwa nk’igisato), ku nyamaswa no ku muhanuzi w’ikinyoma. Ni igihano kigenda kirakurikirana, gitangurira ku itegeko ryo ku wa Mungu. Intango n’iherezo vy’igice ca makumyabiri na ndwi ca Yesaya ni itegeko ryo ku wa Mungu, kandi ico gice kigereranya ingingo zihariye zifitaniye isano itaziguye n’amateka ashikana kuri iryo tegeko ryo ku wa Mungu kandi agakurikiraho.

We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?

Chitwe tukesunga kitabo kya makumi yabili na cinelubali, pantu cilebika icakufwanikishapo ca bupolofita pa fitabo ifya makumi yabili na cine lubali na makumi yabili na cine cenda. Muli ifyo fitabo tukamona incendele ya mfula ya kulekelesha nga ni nshila yakucitilamo, iyo ikatulekelesha ukumfwa ubulemu bwa kulambika pa mulu pa fitabo fitandi na fitanu ifya kwa Daniele pa fitabo fitatu fya kutandikilapo ifya kwa Daniele. Panuma ya kutila Esaya, mu kitabo ca makumi yabili na cinelubali, aishibukisha intandilo ya kupanikwa kwa nkumbu ukulakonka pa bwami bwa cilende, alembapo ukuti muli iyo nshita ya nshita, abantu ba kwa Lesa balailwa ukuti, “imbileni ena.” Imbileni nani?

The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.

Abã jíke aja a-nyé àbā nà úkpọk ikwɔ ńnyìn ahu, kà mmọ̀ ẹkù “ubịam mmanya-ufọn̄, oro Obong anamde ndibọp.” Akụkọ ubịam ahu edi akụkọ ndọrọ ikọt Abasi, ẹdọhọ ke mbụ Isaiah ọdọhọde enye ke isua ise.

Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.

Ndzi ta yimbelela sweswi risimu ra murhandziwa wa mina hikwalaho ka nsimu ya yena ya madiriva. Murhandziwa wa mina a a ri ni nsimu ya madiriva entshaveni leyi noneke swinene; naswona a yi biyele, a susa maribye ya yona, a yi byala hi mirhi ya madiriva leyinene ngopfu, a aka xihondzo exikarhi ka yona, a tlhela a endla xikamelo xa ku kandziyela wayini endzeni ka yona; kutani a langutela leswaku yi humesa madiriva, kambe yi humesa madiriva ya nhova. Kutani sweswi, n’wina vaaki va Yerusalema, na n’wina vavanuna va Yuda, ndzi kombela leswaku mi avanyisa exikarhi ka mina ni nsimu ya mina ya madiriva. Hi xihi lexin’wana lexi a xi nga ha endliwa eka nsimu ya mina ya madiriva lexi ndzi nga xi endlaka eka yona? Hikwalaho ka yini, loko ndzi langutele leswaku yi humesa madiriva, yi humese madiriva ya nhova? Kutani sweswi, tanani; ndzi ta mi byela leswi ndzi nga ta swi endla eka nsimu ya mina ya madiriva: ndzi ta susa rihlampfu ra yona, kutani yi ta dyiwa yi hela; ndzi ta hirimuxa rirhangu ra yona, kutani yi ta kandziyeriwa ehansi; naswona ndzi ta yi endla masangu: a yi nge ha tsemiwi, naswona a yi nge ha rimiwa; kambe mirhi ya mitwa ni swihlahla swa mitwa swi ta mila eka yona; ndzi ta tlhela ndzi lerisa mapapa leswaku ma nga yi nisele mpfula. Hikuva nsimu ya madiriva ya HOSI ya mavuthu i yindlu ya Israele, naswona vavanuna va Yuda i byanyi lebyi a byi tsakisa mbilu ya yona; kutani a langutela vuavanyisi, kambe waswivo, ntshikilelo; a langutela ku lulama, kambe waswivo, xirilo. Esaya 5:1–5.

In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.

Ku historia ya nkisi ya mobeko ya Lomingu, bantu ya Nzambi basengeli koyembela bantu ya Nzambi loyembo ya elanga ya vino, mpo loyembo yango elobi ete: “Mpe sikoyo, Ee bavandi ya Yelusaleme, mpe bato ya Yuda, sambisá, nabondeli bino, kati na ngai mpe elanga na ngai ya vino.” Loyembo ya elanga ya vino ezali loyembo oyo ezali koyebisa koleka pembeni ya bato moko ya kala ya kondimana, wana Nzambe azali kokota na kondimana elongo na baoyo Petelo alobi ete bazalaki “na ntango eleki bato te, kasi sikoyo bazali bato ya Nzambe.” Ezali koyebisa ete mbula moko te ekweyaki likoló ya elanga ya vino, bongo ezali mpe koyebisa mosala ya Eliya oyo ayaka na eleko yango ya ntango, mpe oyo ye moko kaka akoki kobimisa mbula na eleko yango. Toyebi ete loyembo yango ezali na ntina ya koleka pembeni ya bato ya kondimana, mpo loyembo ya elanga ya vino eyembamaki na Klisto epai ya Baebele ya kala, na eleko oyo Baebele ya kala bazalaki kolekama pembeni, wana na ntango moko Nzambe azalaki kokota na kondimana elongo na Yisraele ya molimo.

Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.

Mũkũũrire ngerekano ingĩ: Kwarĩ na mũndũ ũmwe mwene nyũmba ũrĩa wahandire mũgũnda wa mĩthabibũ, akĩũriga boma mĩandĩ-inĩ yothe, agĩtimba irĩma rĩa gukamagĩra ndibei therũ-inĩ wa mũgũnda ũcio, akĩaka mũrũmĩro, agĩthondekera arimi, agĩthiĩ bũrũri wa kũraya. Na ihinda rĩa matunda rĩkĩa hakuhĩrĩirie, agĩtuma ndungata ciake kũrĩ arimi, nĩguo maheeo matunda ma mũgũnda ũcio. No arimi acio makĩnyita ndungata ciake, makĩhũtha ũmwe, makĩũraga ũngĩ, makĩinaga ũngĩ na mahiga. O rĩngĩ agĩtuma ndungata ingĩ nyingi gũkĩra cia mbere; nao makĩciĩka o ta ũguo. No mũthia wa mambĩ-inĩ mothe agĩtuma kũrĩ o andũ acio Mũriũ wake, akiuga atĩ, Nĩmakwĩhĩtĩra Mũriũ wakwa. No rĩrĩa arimi acio maonire Mũriũ, makĩarana meehokeku-inĩ, makĩuga atĩ, Ũyũ nĩwe mũrithi; ũkai, tũmũũrage, na tũnyite ũrithi wake. Nao makĩmũnyita, makĩmũruta nja wa mũgũnda wa mĩthabibũ, makĩmũũraga. Nĩ ũndũ ũcio, mũnene wa mũgũnda wa mĩthabibũ akĩũka, nĩ atĩa agĩkĩra arimi acio? Nao makĩmwĩra atĩ, Nĩagacina andũ acio arĩa aagĩ nĩ njamba cia ũũru kũna, na agĩthondekere mũgũnda wake wa mĩthabibũ arimi angĩ arĩa magamũhe matunda mawo mahinda-inĩ mao. Jesũ akĩmeera atĩ, Kaĩ inyui ndamwarĩtie maandĩko-inĩ, Ihiga rĩrĩa aaki marutire, nĩrĩo rĩtuĩkĩte rĩa mũtwe wa ngurũ; ũyũ nĩ ũtungata wa Mwathani, na nĩ wa gũtũgegania maithoinĩ maitũ? Nĩ ũndũ ũcio ngũmwĩra atĩ, Ũthamaki wa Ngai nĩukĩoherwo kuuma kũrĩ inyui, na ũheeo rĩrĩa rĩrĩa rũĩko rũgũciara matunda mawo. Na o na ũrĩa wothe ũgũgwa igũrũ rĩa ihiga rĩĩno nĩakamenyeka-vũnjika; no ũrĩa wothe rĩgũgwĩra, nĩrĩgamũhũa hũa ta rũĩ. Na athamaki a athĩnjĩri-ngũ na Afarisai-o, rĩrĩa maiguire ngerekano ciake, makĩmenya atĩ nĩ o bo arĩa aarĩrĩirie. Mathayo 21:33–45.

When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”

U Yesu alipouimba wimbo wa shamba la mizabibu la Mungu kwa Israeli ya kale, walivutwa sana ndani ya mantiki na nguvu ya ujumbe huo, hata kwamba Yesu alipowauliza Wayahudi wale wabishi, bwana wa shamba la mizabibu angewatendea nini wale waliomwua Mwana, hawakuweza kujizuia kutoa jibu lililo sahihi, waliposema, “Atawaangamiza vibaya watu hao waovu, naye atalipangisha shamba lake la mizabibu kwa wakulima wengine, watakaompa matunda yake kwa majira yake.”

Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.

Yesu aqhubeka ngokushesha enezela elinye ivesi kuleyo ngoma, lapho ehlabelela ngetshe elaliwa, wase ehlanganisa impendulo yabo nesitanza sokugcina lapho ethi: “Ngalokho ngithi kini, umbuso kaNkulunkulu uyakususwa kini, unikezwe isizwe esithela izithelo zawo. Futhi lowo oyakuwa phezu kwaleli tshe uyakwephulwa; kodwa lowo eliyakuwa phezu kwakhe, liyakumchoboza abe yimpuphu.” Lokho “ukumchoboza abe yimpuphu,” kuvumelanisa no-Isaya amashumi amabili nesikhombisa ekwenzeni “onke amatshe e-altare abe njengamatshe omcako achotshozwe abe yizicucu; izixuku zezihlahla nezithombe ngeke zisamile.” Kokubili kuyizinkomba zomsebenzi wemvuselelo owenziwa nguJosiya, owafanekisa labo bezinsuku zokugcina abaphinde bathole “izikhathi eziyisikhombisa”, okuyitshe lokukhubekisa elichoboza labo abenqaba ukulithola liyigugu.

In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.

Ku munsi w’itegeko ry’icyumweru, nk’uko bigaragazwa muri Yesaya igice cya makumyabiri na karindwi, abahoze “mu gihe cyahise batari ubwoko,” bagomba kuririmba indirimbo y’uruzabibu rw’Umwami rw’inzoga itukura. Izi ngingo zakunze kugaragaza ko nta butumwa bwa gatatu bubaho hatabanje kubaho ubutumwa bwa mbere n’ubwa kabiri. Itegeko ry’icyumweru ni ryo butumwa bwa gatatu, kandi umunsi w’itegeko ry’icyumweru ukubiyemo amateka y’ubutumwa bwa mbere n’ubwa kabiri. Mu gice cya makumyabiri na karindwi cya Yesaya, itegeko ry’icyumweru riranga igihe gihagarariwe muri Daniyeli igice cya mbere, hanyuma nanone muri Daniyeli ibice bya mbere kugeza ku bya gatatu. Mu buryo bw’ubuhanuzi, umunsi w’itegeko ry’icyumweru wo mu gice cya makumyabiri na karindwi uranga amateka yo ku wa 11 Nzeri 2001, igihe ubutumwa bwa mbere bwahawe imbaraga kugeza ku itegeko ry’icyumweru rigiye kuza vuba.

We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.

Mukanda wa kulondesa tukakontinua na kutala lwimbo luo abaakululwa basemekeile kulandulula mu ntanda wa ntanshi ya nshita iyo nkashi wa mu Roma akatandika kwimba lwimbo lwakwe, mu cyandiko cikakonka.

And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

Nami nikatazama, na tazama, Mwana-kondoo alisimama juu ya mlima Sayuni, naye pamoja naye watu laki moja na arobaini na nne elfu, wakiwa na jina la Baba yake limeandikwa katika vipaji vya nyuso zao. Nami nikasikia sauti kutoka mbinguni, kama sauti ya maji mengi, na kama sauti ya ngurumo kuu; nami nikasikia sauti ya wapiga vinubi wakivipiga vinubi vyao; nao wakaimba kana kwamba wimbo mpya mbele ya kile kiti cha enzi, na mbele ya wale wenye uhai wanne, na wale wazee; wala hapakuwa na mtu awezaye kujifunza wimbo huo ila wale laki moja na arobaini na nne elfu, waliokombolewa kutoka katika nchi. Hao ndio ambao hawakutiwa unajisi na wanawake; kwa maana wao ni mabikira. Hao ndio wamfuatao Mwana-kondoo kila aendako. Hao walikombolewa kutoka miongoni mwa wanadamu, wakiwa malimbuko kwa Mungu na kwa Mwana-kondoo. Na katika vinywa vyao haukuonekana uongo; kwa maana hawana ila mbele ya kiti cha enzi cha Mungu. Ufunuo 14:1–5.