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.
ئێمە لەسەر ئیشایای بەشی بیست و حەوت کار دەکەین، چونکە ئەو چوارچێوەی بۆ بەشەکانی دواتری ئیشایا دادەنێت. ئەو بەشانەی دواتر، بارانی دواکەوتوو وەک میتۆدۆلۆژیایەکی دروستی کتابی پیرۆز ناساندووە. ئەو میتۆدۆلۆژیایە، کاتێک بناسرێت و بەکاربهێنرێت، ئەو پەیامی پێغەمبەرانە ئاشکرا دەکات کە ئەگەر وەربگیرێت، ئەزموونێکی هاوتای خۆی بەرهەم دەهێنێت.
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.
Mu Ituku ya 11, 2001, lwimbo lulo lwasemwa kuimbirwa watu wa Mungu wa agano la kwanza, ndio watu wa Waadventista wa Sabato ya Saba, ni hili: kwamba wanaachwa kupitwa kama watu wa Mungu, kwa maana hawakuzaa matunda yale ambayo Mungu alikusudia shamba Lake la mizabibu lizae. Lwimbo huo ulipaswa kuwekwa juu ya msingi wa uhusiano wa agano, uliowakilishwa na shamba la mizabibu ambalo Mungu alikuwa amelipanda, na pia kwa kuukataa kwao jiwe la kujikwaza mwaka 1863. Walikuwa wamekuwa Laodikia mwaka 1856, na kwa miaka saba, au “nyakati saba,” au siku elfu mbili mia tano na ishirini, Mungu alitafuta kuingia, lakini wakamfungia mlango mwaka 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.
Kufuma ku wa 11 Septemba 2001, barafungwa mu mifungo mbere y’uko bazimishirizwa rwose mu kanwa Kake ku itegeko ryo ku Cyumweru. Ubutumwa bugomba kuririmbirwa U-Adventisime kuva ku wa 11 Septemba 2001 ni ubutumwa bw’i Laodikiya, ari bwo butumwa bw’umuzabibu burimo ibuye risitaza, rijanjagura umuntu wese wanga “kubona” no “gusogongera” ibuye ry’igiciro cyinshi. Isezerano ryahawe Ab’i Laodikiya mu gice cya Yesaya ni uko Umu-Adventisti wese uhitamo kwemera uyu muburo wa nyuma, agifite igihe cyo “gufataho” ku “mbaraga” za Kristo, “kugira ngo” “agire amahoro na” Kristo, kuko Kristo akiri ushaka “kugirana amahoro na” bo. Ariko ku gutaka ko mu gicuku, mbere gato y’itegeko ryo ku Cyumweru rigiye kuza vuba, iryo sezerano rihita rirangira iteka ryose.
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.
2001 թուականի Սեպտեմբեր 11-ին սկսուած ժամանակաշրջանին Աստուած խոստացաւ անոնց, որոնք «առաջ ժամանակ մը ժողովուրդ չէին», եւ որոնք «չոր հողէ մը արմատ» էին, «արմատ ձգել», «ծաղկիլ ու կոկոն տալ, եւ աշխարհի երեսը պտուղով լեցնել»։ Յեսսէի արմատին ծաղկիլն ու կոկոն տալը պատճառողը վերջին անձրեւն է, որովհետեւ այն արմատը, որ պիտի ծաղկի ու կոկոն տայ, մարգարէապէս սահմանուած է ըլլալու բարձրացուող դրօշը, եւ այդ դրօշը Յեսսէի արմատն է։
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.
Na siku hiyo kutakuwa na shina la Yese, litakalosimama kuwa bendera kwa ajili ya watu; kwake Mataifa watautafuta: na pumziko lake litakuwa la utukufu. Isaya 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.
बाराना पछिल्ला वर्षाले यिशैको जरालाई ११ सेप्टेम्बर, २००१ देखि फूल्न र कली लाग्न लगायो, र छिट्टै आउन लागेको आइतबारको व्यवस्थामा त्यो जराले सारा पृथ्वीलाई फलले भरिदिनेछ। यशैया अध्याय सत्ताइसको आइतबारको व्यवस्था त्यही प्रगतिशील इतिहास हो, जसलाई दानियलको पुस्तकका अध्याय एकदेखि तीनसम्म पनि प्रतिनिधित्व गरिएको छ। तेस्रो विपत्तिको इस्लामलाई विमोचन गरिनु र त्यसपछि तत्कालै रोक लगाइनुका साथ ११ सेप्टेम्बर, २००१ मा राष्ट्रहरू क्रोधित हुँदा, पछिल्ला वर्षाले छर्किन सुरु गर्यो।
“‘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.
“‘دەستپێکی ئەو کاتی تەنگانەیە’ کە لێرەدا باس کراوە، ئاماژە بەو کاتە ناکات کە دەست دەکرێت بە دەرڕشتنی بەلایەکان، بەڵکو بە ماوەیەکی کورت پێش ئەوەی دەرڕژێندرێن، لە کاتێکدا کە مەسیح لە پیرۆزگادا دەبێت. لەو کاتەدا، کاتێک کارەکەی ڕزگارکردن لە کۆتایی خۆی نزیک دەبێتەوە، تەنگانە دێتە سەر زەوی، و نەتەوەکان تووڕە دەبن، بەڵام لەژێر کۆنترۆڵدا دەگیرێن تاکو ڕێگری لە کاری سێهەمین فریشتە نەکەن. لەو کاتەدا ‘بارانی دواکەوتوو’ یان ئەو تازەبوونەوەیەی کە لە بەردەم پەروەردگارەوە دێت، هاتن دەکات تاکو هێز بدات بە دەنگی بەرزی سێهەمین فریشتە، و پیرۆزان ئامادە بکات بۆ ئەوەی بوەستن لەو ماوەیەدا کە حەوت بەلای کۆتایی دەرڕژێندرێن.” 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.
ਇਸ ਅੰਸ਼ ਵਿੱਚ ਸਿਸਟਰ ਵ੍ਹਾਈਟ ਇਹ ਸਪਸ਼ਟ ਕਰ ਰਹੀ ਹੈ ਕਿ ਇਕ ਛੋਟਾ ਸਮਾਂ ਐਸਾ ਹੁੰਦਾ ਹੈ ਜਦੋਂ ਉੱਧਾਰ ਅਜੇ ਵੀ ਖੁੱਲ੍ਹਾ ਰਹਿੰਦਾ ਹੈ। ਜਿਸ “ਕਲੇਸ਼ ਦੇ ਸਮੇਂ” ਦੀ ਉਹ ਚਰਚਾ ਕਰ ਰਹੀ ਹੈ, ਉਹ ਉਸ ਮਹਾਨ ਕਲੇਸ਼ ਦੇ ਸਮੇਂ ਤੋਂ ਵੱਖਰਾ ਹੈ ਜੋ ਉਸ ਵੇਲੇ ਸ਼ੁਰੂ ਹੁੰਦਾ ਹੈ ਜਦੋਂ ਕਿਰਪਾ-ਅਵਧੀ ਪੂਰੀ ਤਰ੍ਹਾਂ ਬੰਦ ਹੋ ਜਾਂਦੀ ਹੈ। ਐਡਵੈਂਟਿਜ਼ਮ ਵਿੱਚ ਇਸ ਨੂੰ ਠੀਕ ਹੀ “ਛੋਟਾ ਕਲੇਸ਼ ਦਾ ਸਮਾਂ” ਕਿਹਾ ਜਾਂਦਾ ਹੈ, ਉਸ ਮਹਾਨ ਕਲੇਸ਼ ਦੇ ਸਮੇਂ ਦੇ ਸਬੰਧ ਵਿੱਚ ਜੋ ਮਾਈਕਲ ਦੇ ਉੱਠ ਖੜ੍ਹੇ ਹੋਣ ਨਾਲ ਸ਼ੁਰੂ ਹੁੰਦਾ ਹੈ। “ਛੋਟਾ ਕਲੇਸ਼ ਦਾ ਸਮਾਂ” ਉਸ ਅਵਧੀ ਨੂੰ ਦਰਸਾਉਂਦਾ ਹੈ ਜਦੋਂ ਰਾਸ਼ਟਰੀ ਵਿਨਾਸ਼ ਆਉਣ ਵਾਲੇ ਐਤਵਾਰ ਕਾਨੂੰਨ ਨਾਲ ਸ਼ੁਰੂ ਹੁੰਦਾ ਹੈ ਅਤੇ ਕਿਰਪਾ-ਅਵਧੀ ਦੇ ਬੰਦ ਹੋਣ ਤੱਕ ਜਾਰੀ ਰਹਿੰਦਾ ਹੈ।
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.
Kuanzia katika historia ya Septemba 11, 2001 hadi kufikia sheria ya Jumapili, utakaso wa mwisho na hukumu ya Uadventista unaonyeshwa kuwa hutukia wakati wa “kunyunyiziwa” kwa mvua ya masika ya mwisho. Huo ndio wakati ambapo mvua ya masika ya mwisho, ambayo pia ni “kuburudishwa,” huanza kama “kunyunyiziwa,” lakini huendelea hadi umwagikaji kamili katika sheria ya Jumapili. Katika kipindi hicho, kinachoanza wakati Uislamu wa ole wa tatu unapoyakasirisha mataifa, mvua ya masika ya mwisho huanza kunyesha, na wengine huitambua mvua ya masika ya mwisho na kuipokea, na wengine hawaitambui mvua ya masika ya mwisho. Wengine hutambua kwamba kuna jambo fulani linalotukia, lakini hawaelewi ni nini, nao hujiweka imara dhidi yake.
“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.
“Bangi baingi, ku mbembea ya nene, vase kutambula mvula ya ntete. Kava tambwile ko mambote nyonso yina Nzambi me bakisila bo mutindu yina. Bo ke vingila nde bubu yina me zanga ta fulusama na mvula ya nsuka. Ntangu kimvwama ya kuluta ya lemvo ta pesama, bo ke banza kufungula bantima na bo sambu na kuyamba yo. Bo ke sala foti ya ngolo mingi. Kisalu yina Nzambi me banda na ntima ya muntu, na kupesaka yandi nsemo mpe luzabu na Yandi, fwete landa ntangu nyonso kukwenda na ntwala. Muntu nyonso fwete zaba mfunu na yandi mosi. Ntima fwete vanda mpamba na mvindu nyonso mpe sukulama sambu na kuvanda ya Mpeve. Yo vwandaka na nzila ya kuvuma masumu mpe kubika yo, na bisambu ya ngolo mpe na kukaba bo mosi na Nzambi, nde balongoki ya ntete kubongisaka bo mosi sambu na kusopama ya Mpeve-Santu na Kilumbu ya Pantekoti. Kisalu yina mosi, kansi na ntalu ya kuluta nene, fwete salama ntangu yayi. Na ntangu yina, kisadi ya kimuntu vwandaka kaka na kusenga lusakumunu, mpe kuvingila Mfumu na kukokisa kisalu yina metala yandi. Ezali Nzambi yina bandaka kisalu, mpe Yandi ta manisa kisalu na Yandi, na kusalaka muntu akuma ya kukoka kati na Yesu Klisto. Kansi fwete vanda ve na kubebisa lemvo yina me monisama na mvula ya ntete. Kaka bantu yina ke tambula landila nsemo yina bo me baka nde bo ta tambula nsemo ya kuluta. Kana beto ke kwenda na ntwala ve konso kilumbu na kumonisaka bizaleli ya Buklisto ya kisalu, beto ta zaba ve bimoniseli ya Mpeve-Santu na mvula ya nsuka. Yo lenda vanda ke kubwa na bantima nyonso ya bantu yina ke zingila beto, kansi beto ta mona yo ve to kuyamba yo ve.” 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.
Mvua ya mwisho sasa inanyesha, na wapo wale wanaoitambua, na kwa hiyo wanaipokea; na wapo wale wasioitambua, na kwa hiyo hawaipokei. Mvua ya mwisho ni lazima itambuliwe ili ipokewe. Mvua ya mwisho si uzoefu tu pekee; ni uzoefu unaozalishwa na ujumbe, lakini ujumbe huo waweza kupokewa tu wakati mbinu sahihi inapotumika kuuthibitisha. Bila kuitambua mbinu inayouthibitisha ujumbe wa mvua ya mwisho, ni karibu haiwezekani kuelewa mafundisho ya kinabii yanayowakilishwa katika kuinuka na kuanguka kwa falme kama yalivyowekwa 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.
بیرەکەی کە بۆ جیهان بەرز دەکرێتەوە، لەلایەن ئیشعیاوە وەک «ڕەگی یەسّا» ناسێنراوە، و لە بەشی بیست و حەوتدا ئەوانەی کە «لە یاقوب دێن» «ڕیشە دادەکوتن». ئەوانەی کە «ڕەگی یەسّا»ن، هەروەها لەوێدا بە «ئیسرائیل» ناسێنراون، و ئەوانەن کە سەرەتا گوڵپۆپ دەدەن و پاشان گوڵ دەکەن، و دواتر جیهان بە بەر پڕ دەکەن. یاساکانی سروشت پێچەوانەی یاساکانی پێغەمبەرییەت نین، چونکە هەمان یاسادەرە کە هەردووکی سروشت و پێغەمبەرییەت بەرهەم هێناوە. پێش ئەوەی ڕووەکێک بەر بدات، دەبێت سەرەتا لە خەوی زستانی دەربێت، و نیشانەی ئەوەش پۆپەکانن، و پاشان گوڵەکان. ئیسرائیلی ڕوحی، کە «ڕەگی یەسّا»یە، بارانێکی بەردەوامی پێ دەبەخشێت. ئەمە بە «پڕژاندنێک» دەست پێ دەکات و بەرز دەبێتەوە بۆ باراندنێکی تەواو کاتێک جیهان بەو بەرە پڕ دەبێت کە لەلایەن بیرەکەوە پێشکەش دەکرێت.
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.
Mu Isaya, kapu ya makumi abili na saba, ebandeli ya kopanzana ya mvula emonisami lokola kosalema na ntango oyo mabumu “ebimaka.” Ntango ekobima liboso, mvula eyebanisami lokola kosopama “na emekelo.” “Na emekelo, ntango ebimaka.” Na mokolo mwa 11 ya Sanza ya Libwa, 2001, kopanzana ya mvula ya nsuka ebandaki kosopama “na emekelo,” mpo na ntango wana blé na matiti mabe, to bato ya bwanya mpe bazoba, bazalaki naino kosangana esika moko.
“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.
“Roho ya Mungu kumiminwa huko kukuu, ambako huiangazia dunia yote kwa utukufu wake, hakutakuja mpaka tutakapokuwa na watu waliotiwa nuru, wajuao kwa uzoefu maana ya kuwa watenda kazi pamoja na Mungu. Tutakapokuwa na wakfu kamili, wa moyo wote, kwa huduma ya Kristo, Mungu ataitambua hali hiyo kwa kumiminwa kwa Roho wake bila kipimo; lakini jambo hilo halitatokea maadamu sehemu iliyo kubwa zaidi ya kanisa si watenda kazi pamoja na Mungu. Mungu hawezi kuimimina Roho wake wakati ubinafsi na kujistarehesha nafsi vinadhihirika wazi hivyo; wakati roho inayotawala ni ile ambayo, kama ingewekwa katika maneno, ingeeleza jibu lile la Kaini,—‘Je! Mimi ni mlinzi wa ndugu yangu?’ Ikiwa ukweli wa wakati huu, ikiwa ishara zinazozidi kushamiri kila upande, zinazoshuhudia kwamba mwisho wa mambo yote umekaribia, hazitoshi kuamsha nguvu zilizolala za wale wanaokiri kuujua ukweli, basi giza linalolingana na nuru ambayo imekuwa ikiangaza litawapata nafsi hizi. Hakuna hata mfano wa udhuru kwa kutokujali kwao watakaoweza kuuwasilisha kwa Mungu katika siku ile kuu ya hesabu ya mwisho. Hakutakuwa na sababu ya kutoa kuhusu kwa nini hawakuishi na kutembea na kutenda kazi katika nuru ya ukweli mtakatifu wa neno la Mungu, na hivyo kuudhihirishia ulimwengu uliotiwa giza na dhambi, kwa mwenendo wao, huruma yao, na bidii yao, kwamba nguvu na uhalisi wa injili havingeweza kupingwa.” Review and Herald, July 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.”
Isaya abili na saba ilambulisha historia ya mwanzo wa kumiminwa kwa mvua ya masika ya mwisho, wakati mzizi unachipuka kutoka katika nchi kavu, na kisha kuendelea kote mpaka dunia ijazwe matunda. Sura hiyo inaonyesha kwamba, “Kwa kipimo, inapochipuka, utateta nayo.” Wakati mvua ya masika ya mwisho inapopimwa kama “kunyunyiza”, Dada White anasema kwamba mvua ya masika ya mwisho, “yaweza kuwa inanyesha juu ya mioyo pande zote kutuzunguka, lakini hatutaitambua wala kuipokea.”
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.”
Mu kukora atyo, arerekana itorero rivanze n’abemera n’abandi batemera ukugwa kw’imvura. Mu gika kibanziriza iki, arerekana ko igihe Imana isuka imvura y’itumba rya nyuma itagerwa ku rugero, biba ari ikimenyetso cy’uko hatakiriho uruvange rw’abakobwa b’abanyabwenge n’ab’abapfu; abivuga ati: “Igihe tuzaba dufite kwiyegurira rwose, n’umutima wacu wose, umurimo wa Kristo, Imana izemera icyo kintu ibicishije mu gusukwa kwa Mwuka wayo kutagerwa ku rugero; ariko ibyo ntibizaba bityo mu gihe umugabane munini w’itorero utari abakoranabuhanga n’Imana.”
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.
Ekkanisa ekinene, oba obusinga obungi obw’ekkanisa, kikiikirirwa mu Matayo abiri mu ettaano ng’abawala abasirusiru, kubanga mu bya Bayibuli “bangi” bayitibwa naye “batono” balondebwa. Abagezi n’abasirusiru baawulibwa mu ngeri ey’Obwa Katonda mu kiseera eky’akabi ekiro wakati, ekikulembera etteeka lya Ssande erigenda okujja amangu. Okwawukana okwo kuleeta abantu abasobola olwo okufuna okufukibwa kw’Omwoyo okujjuvu mu nkuba ey’oluvannyuma era ne bafuuka “eggwanga eryazaalibwa ku lunaku lumu”. Awo ekikolo kya Yese kiriyimuzibwa ng’obubonero era kijjuzenga ensi ebibala.
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 mu nanka abiri na musanvu iravuga yuko, igihe imvura y’itumba ya nyuma yatangiraga gusukwa “ku rugero”, ku wa 11 Nzeri 2001, “uzajya impaka na yo.” “Ku rugero, igihe itangiye gusohoka, uzajya impaka na yo.” Ibyabaye ku wa 11 Nzeri 2001 byahise bihinduka impaka mu isi no mu itorero. Kugeza n’uyu munsi—nyuma y’imyaka irenga makumyabiri—haracyariho impaka zirwanya kwemeza ko ibyo byabaye byari igikorwa cy’Idini ya Islamu, aho kubifata nk’uburyo runaka bw’umugambi w’abashyigikiye ubutegetsi bw’isi yose. Impaka zijyanye no kuza kw’inyanyagizo y’imvura y’itumba ya nyuma zatangiye ku wa 11 Nzeri 2001, ariko impaka zikomeje kuba mu isi si zo “mpaka” zigaragazwa mu Ijambo ry’ubuhanuzi ry’Imana. Izo mpaka zerekeye ubuhanuzi nk’ubukurikira.
“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.
“Lusiku lumo, apo nkhali mu msumba wa New York, mu nyengo ya usiku nkhachemekeka kuti niwone nyumba zikuluzikulu zikukwera, chipinda pa chipinda, kuluta kuchanya. Nyumba izi zinkalongoreka kuti zikaleka kuwotcha na moto, ndipo zikazengekanga kuti zilemekezge ŵenecho na awo ŵakazizenga. Zikakwera pachanya chomene, ndipo mu izo mukagwiliskirika ntchito vyakuzengera vyakudura chomene. Awo nyumba izi zikaŵa zawo ŵakajifumbanga yayi kuti, ‘Kasi tingamupeleka wuli uchindami uwemi chomene kwa Chiuta?’ Fumu yikaŵa yayi mu maghanoghano ghawo.”
“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.’
Ndzi ehleketile ndzi ku: “Loko ntsena lava tirhisaka timali ta vona hi ndlela leyi a va nga vona ndlela ya vona hilaha Xikwembu xi yi vonaka hakona! Va hlengeleta miako leyikulu yo saseka, kambe ku hlela ni ku tumbuluxa ka vona i vuphukuphuku byonghasi emahlweni ka Mufumi wa vuako hinkwabyo. A va dyondzi hi matimba hinkwawo ya mbilu ni ya mianakanyo leswaku va nga dzunisa Xikwembu njhani. Va lahlekeriwe hi ku vona mhaka leyi, ntirho wo sungula wa munhu.”
“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.
“Ngonyo izi nyumbajengo za utukufu zilivyokuwa zikijengwa juu, wamiliki wake walifurahi kwa kiburi cha tamaa, wakidhani kwamba walikuwa na fedha za kuzitumia katika kujiridhisha nafsi na kuchochea wivu wa jirani zao. Sehemu kubwa ya fedha walizowekeza hivyo ilikuwa imepatikana kwa ukandamizaji, kwa kuwakandamiza maskini. Walisahau kwamba mbinguni kumbukumbu ya kila shughuli ya biashara huwekwa; kila mapatano yasiyo ya haki, kila tendo la udanganyifu, yameandikwa huko. Wakati unakuja ambapo katika udanganyifu wao na jeuri yao wanadamu watafikia kiwango ambacho Bwana hatawaruhusu kukivuka, nao watajifunza kwamba uvumilivu wa Yehova una kikomo.”
“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.
“Ekyakinyumira ekyaddirira ekyayitibwa mu maaso gange kyali kya kutiisa okw’omuliro. Abasajja baatunuulira ebizimbe ebigulumivu era ebiteeberezebwa nti tebisobola kwokebwa, ne bagamba nti: “Biri bulungi ddala; tewali kabi.” Naye ebizimbe ebyo byasanyizibwawo ng’eyali ebikoleddwa mu nnanda. Emmotoka ez’okuzikiza omuliro tezaayinza kukola kintu kyonna okuziyiza okuzikirira okwo. Abazikiza omuliro tebaasobola kukozesa mbyuma ebyo.” Testimonies, volume 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?
Kanisa la Waadventista mara tu baada ya Septemba 11, 2001 lilitafuta kuficha vifungu kama hiki kutoka kwa ulimwengu. Hili lingewezaje lisimhusu Mji wa New York, na majengo yale marefu mno ambayo magari ya zimamoto hayakuweza kuzuia mioto iliyofuata? Kifungu kama hiki kutoka katika maandishi ambayo kanisa la Waadventista hukiri kuwa yameandikwa na nabii mke kingewezaje kutotangazwa kutoka juu ya mapaa baada ya utimilifu kama huo?
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.
Ukufika kokufafazwa kwemvula yasemuva, okumaka ukufika “kwempikiswano” yesiprofetho, kuphinde kuveze ukuhlubuka kokugcina kwe-Adventism, ngokuba kulapho benqaba ngokuphelele amazwi acacileyo nalula alowo abamazisayo njengomprofethikazi wensali.
“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.
“Shatani ni... ahora ari guhohotera yinjiza ivy’ikinyoma—kugira ayobore abantu ngo bave ku kuri. Ubuhemu bwa nyuma cane bwa Shatani buzoba ubwo guhindura ubusa ata co bukimaze intahe ya Mpwemu w’Imana. ‘Aho ata vyongewe, abantu barahonera’ (Imigani 29:18). Shatani azokorana ubuhanga bwinshi, mu buryo butandukanye no mu bikoresho bitandukanye, kugira anyiganyize ukwizigira kw’abasigaye b’Imana ku ntahe y’ukuri.”
“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.
“Li dijî Şehadetan nefreteke ku xwezaya wê şêtanî ye dê were şewitandin. Xebatên Şeytan dê ew bin ku baweriya dêrêyan bi wan re bihejîne; ji ber vê yekê: Şeytan nikare rêyek ew qas zelal bibîne ku xapandinên xwe têxe hundur û canan di gumrahiyên xwe de girêbide, heke hişyariyên û serzaniyên û şîretan yên Ruhê Xwedê bên guhdarîkirin.” Selected Messages, pirtûka 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.
Ukuwoshwa kobufrofethi kwakho kokubili ukolweni nokhula kwaqala ngo‑September 11, 2001, ngokuhlubuka kuMoya Wesiprofetho, okwaphawula isiphetho sokuhlubuka okuqhubekayo okwaqala ngokumelene neBhayibheli ngo‑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.
“Beto šikwi nge eena, tweiyek ta siile yiiying yo pwan ekewe aramas meinisin won fanüfan. Iei mine manauach me pwüngüch repwe wewe ngeni kapas osupwang mi weweiti usun ei kinikin. Ei rän a kan arap ngenikich, nge chokewe mi pwüng repwe allük ngeni pwe ir mi usun wiich mi auchea, a pachenong won kinikin ren ewe mwaan läng, nge chokewe mi ngau, mi usun chokewe tares, repwe achufeng ngeni ewe ekkei non ewe rän tekia mi mürina fansoun sopwosop. Nge ewe wiich me ewe tares ‘ra puputáfengen tori ewe ien angang ren an epwe kinisou.’” 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?
Adventizimu yngaha yingaheza ite kwirengagiza iki gice kivuga mu buryo butaziguye yuko igihe izi nyubako zasenyukaga Ibyahishuwe igice cya cumi n’umunani, umurongo wa mbere kugeza ku wa gatatu, zari kuzaba zisohojwe?
“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.
“Leelo neno kwamba nimetangaza kuwa New York itafagiliwa mbali na wimbi kubwa la bahari? Hili sijawahi kulisema. Nimesema, nilipotazama majengo makubwa yakijengwa huko, ghorofa juu ya ghorofa, ‘Ni matukio ya kutisha jinsi gani yatakayotukia wakati Bwana atakaposimama kuitikisa dunia kwa namna ya kutisha! Ndipo maneno ya Ufunuo 18:1–3 yatatimizwa.’ Sura yote ya kumi na nane ya Ufunuo ni onyo kuhusu yale yanayokuja juu ya dunia. Lakini sina nuru ya pekee kuhusu kile kinachokuja juu ya New York, isipokuwa kwamba najua ya kuwa siku moja majengo makubwa huko yataangushwa chini kwa kugeuza na kupindua kwa uweza wa Mungu. Kutokana na nuru niliyopewa, najua kwamba uharibifu umo duniani. Neno moja kutoka kwa Bwana, mguso mmoja wa uweza wake mkuu, na majengo haya makubwa yataanguka. Matukio yatatokea ambayo kutisha kwake hatuwezi kukuwazia.” Review and Herald, Julai 5, 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.
ئەو کێشەیەی لێرەدا باس دەکەین ئەوە نییە کە ئایا ئەم دەقە پێغەمبەرانە لە ١١ی ئەیلوولی ٢٠٠١دا هاتنە دی یان نا، چونکە بە دڵنیایییەوە هاتنە دی؛ بەڵکو ئەو کێشەیەی دەمانەوێت چارەسەر بکەین ئەو «مناظەرە»یەیە کە لەو کاتەوە دەستی پێکرد. ئەو مناظەرەیە لەسەر ڕێبازناسیی دروست یان هەڵە بوو. کڵێسای ئەدوێنتیست لە ساڵی ١٨٦٣ەوە دەستی کرد بە ڕەتکردنەوەی ئەو چواردە یاسایەی لێکدانەوەی پێغەمبەریی ویلیام میلەر، و ئێستا گەیشتوونەتە ئەو ئاستەی کە ناتوانیت کتێبێک لە خوێندنەوەی کیتابی پیرۆز بکڕیت کە لەلایەن ئیلاهیناسانی ئەدوێنتیستەوە نووسرابێت و بە بەردەوامی پشتگیری نەکرابێت لەلایەن ئیلاهیناسانی پرۆتستانتی ڕووداوەستاو و کاتۆلیکی ڕۆماوە. لە ١٨٦٣ەوە هەتا ٢٠٠١، و هەتا ئێستاش، ئەو ڕێبازناسییەی کە لە بنەڕەتدا لەلایەن یاساکانی لێکدانەوەی پێغەمبەریی ویلیام میلەرەوە نوێنەرایەتی دەکرا، لە لاوە نرا بۆ بەکارهێنانی ڕێبازناسیی کاتۆلیکی ڕۆما و پرۆتستانتی ڕووداوەستاو. ئەو «مناظەرە» پێغەمبەرییەی کە دەستی پێکرد کاتێک مەکاشفەی هەژدە، ئایەتەکانی یەک بۆ سێ، هاتنە دی، لەسەر ڕێبازناسیی ڕاست یان درۆ بوو.
We will continue our consideration of the “debate” of chapter twenty-seven of Isaiah in the next article.
Tikulutila kusakanya kwetu kwa “mpaka” wa chaputala twenti-seveni wa Isaya mu artikala ikankonkapo.
“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.
“Ekiyetaagisa kwetegera ffe bennyini ekigatta Obukristaayo, amazima kye gali, okukkiriza kwe twafuna kye kiki, n’amateeka ga Bayibuli kye gali—amateeka ge twaweebwa okuva eri obuyinza obusingayo waggulu.” The 1888 Materials, 403.