The methodology that is sanctioned by God is specifically identified in Isaiah chapters twenty-eight and twenty-nine, where the methodology is represented as “line upon line.” On September 11, 2001 the mighty angel of Revelation eighteen descended, and in so doing, he repeated the descent he had made on August 11, 1840. In both cases, after his descent, Babylon was identified as fallen, and a call was made, and soon will be made again, for those still in her communion to come out. In both cases, the event that fulfilled the prediction had a worldwide impact, for just as the first angel’s message was carried to “every mission station in the world” in 1840 the entire world was impacted and understood the event of September 11, 2001. The prophecy that was fulfilled on August 11, 1840 was a prophecy that identified a restraint being placed upon Islam of the second woe, and immediately after September 11, 2001 a restraint was placed upon Islam of the third Woe.
Njia iliyoidhinishwa na Mungu inatambulishwa kwa uwazi hasa katika Isaya sura ya ishirini na nane na ya ishirini na tisa, ambamo hiyo njia inawakilishwa kama “mstari juu ya mstari.” Tarehe 11 Septemba, 2001 malaika mwenye nguvu wa Ufunuo kumi na nane alishuka, na kwa kufanya hivyo, alirudia kushuka kwake alikofanya tarehe 11 Agosti, 1840. Katika visa vyote viwili, baada ya kushuka kwake, Babeli ilitambuliwa kuwa imeanguka, na mwito ulitolewa, na upesi utatolewa tena, kwa wale waliokuwa bado katika ushirika wake watoke. Katika visa vyote viwili, tukio lililotimiza utabiri lilikuwa na athari ya ulimwenguni kote, kwa maana kama vile ujumbe wa malaika wa kwanza ulivyopelekwa kwa “kila kituo cha utume duniani” mwaka 1840, vivyo hivyo ulimwengu wote uliathiriwa na ukalielewa tukio la tarehe 11 Septemba, 2001. Unabii uliotimizwa tarehe 11 Agosti, 1840 ulikuwa unabii uliotambulisha kuzuiwa kuwekwa juu ya Uislamu wa ole wa pili, na mara baada ya Septemba 11, 2001 kizuio kiliwekwa juu ya Uislamu wa Ole wa tatu.
August 11, 1840 represents the empowerment of the message that was unsealed at the time of the end in 1798, and September 11, 2001 represents the empowerment of the message that was unsealed at the time of the end in 1989. The primary rule of the movement of the first angel was confirmed on August 11, 1840, and the rule was the day for a year principle. The primary rule of the movement of the third angel was confirmed on September 11, 2001. The rule being that truth is established by bringing “line upon line,” demonstrating that the end is illustrated by the beginning, and that history repeats. The prophetic event of September 11, 2001 is not only established by Sister White’s direct words, but more significantly by the fact that the events perfectly paralleled the same waymark in Millerite history. What was recognized with the event of August 11, 1840 was not the fulfillment of the prophecy, so much as the soundness of the methodology adopted by Miller and his associates.
1840 жылдың 11 тамызы 1798 жылы ақырзаман уақытында мөрі ашылған хабардың құдіреттенуін білдіреді, ал 2001 жылдың 11 қыркүйегі 1989 жылы ақырзаман уақытында мөрі ашылған хабардың құдіреттенуін білдіреді. Бірінші періштенің қозғалысының негізгі ережесі 1840 жылдың 11 тамызында расталды, және ол ереже — бір күннің бір жылға теңдігі принципі еді. Үшінші періштенің қозғалысының негізгі ережесі 2001 жылдың 11 қыркүйегінде расталды. Бұл ереже — ақиқаттың “жол үстіне жол” келтіру арқылы бекітілетіні, соның нәтижесінде ақырдың бастау арқылы бейнеленетіні және тарихтың қайталанатыны көрсетілетіні. 2001 жылдың 11 қыркүйегіндегі пайғамбарлық оқиға Сестра Уайттың тікелей сөздерімен ғана емес, одан да маңыздысы, сол оқиғалардың Миллерит тарихындағы дәл сол межемен мінсіз параллель болғандығымен бекітіледі. 1840 жылдың 11 тамызындағы оқиғамен танылған нәрсе пайғамбарлықтың орындалуының өзі соншалық емес, қайта Миллер мен оның серіктері қабылдаған әдістеменің дұрыстығы болды.
“The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 335.
“घटनाले उक्त भविष्यवाणीलाई ठ्याक्कै पूरा गर्यो। यो कुरा ज्ञात भएपछि, भीडका भीड मानिसहरू मिलर र उनका सहकर्मीहरूले अपनाएका भविष्यवाणीको व्याख्याका सिद्धान्तहरूको सत्यताप्रति विश्वस्त भए, र आगमन आन्दोलनलाई अद्भुत प्रेरणा प्राप्त भयो। विद्वान् तथा प्रतिष्ठित व्यक्तिहरू उपदेश दिन र उनका विचारहरू प्रकाशित गर्न दुवै कार्यमा मिलरसँग एकताबद्ध भए, र 1840 देखि 1844 सम्म यो कार्य तीव्रगतिमा फैलियो।” The Great Controversy, 335.
On September 11, 2001, when the latter rain began to be measured, the “debate” was and still is over true or false methodology. The prophecies of the Millerite movement are set forth on both the 1843 and the 1850 charts, which Sister White endorses as being designed by the Lord, and also as a fulfillment of Habakkuk chapter two. The message of the Millerites that was produced through “the principles of prophetic interpretation adopted by Miller and his associates, and” which thereafter produced the “wonderful impetus” that empowered the message of the Midnight Cry, had been represented upon the two sacred charts. The prophecies represented upon those two sacred charts were identified and established by Miller’s prophetic rules. The charts were a fulfillment of the command in Habakkuk to visually represent the prophecies that had been established by Miller’s methodology upon “tables,” in the plural. Habakkuk chapter two, identifies and is directly connected to the “debate” of Isaiah chapter twenty-seven.
2001 թվականի սեպտեմբերի 11-ին, երբ վերջին անձրևը սկսեց չափվել, «վիճաբանությունը» վերաբերել է և մինչ այժմ էլ վերաբերում է ճշմարիտ կամ կեղծ մեթոդաբանությանը։ Միլլերական շարժման մարգարեությունները ներկայացված են թե՛ 1843 թվականի և թե՛ 1850 թվականի քարտեզների վրա, որոնք Քույր Ուայթը հաստատում է որպես Տիրոջ կողմից նախատեսված, և նաև որպես Ամբակումի երկրորդ գլխի կատարման դրսևորում։ Միլլերականների պատգամը, որ առաջ եկավ «Միլլերի և նրա գործակիցների կողմից ընդունված մարգարեական մեկնաբանության սկզբունքների միջոցով, և» որն այնուհետև առաջ բերեց այն «հրաշալի խթանը», որ զորացրեց Կեսգիշերյան Աղաղակի լուրը, ներկայացված էր այդ երկու սուրբ քարտեզների վրա։ Այդ երկու սուրբ քարտեզների վրա ներկայացված մարգարեությունները ճանաչվել և հաստատվել էին Միլլերի մարգարեական կանոններով։ Այդ քարտեզները Ամբակումի գրքում տրված այն պատվերի իրականացումն էին, ըստ որի՝ Միլլերի մեթոդաբանությամբ հաստատված մարգարեությունները պետք է տեսանելիորեն ներկայացվեին «տախտակների» վրա՝ հոգնակի թվով։ Ամբակումի երկրորդ գլուխը նույնականացնում է և անմիջականորեն կապված է Եսայիայի քսանյոթերորդ գլխի «վիճաբանության» հետ։
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Nêng yâk so̱ng chingkang ka, adâk nêng ngâi râtsûng mîi ka, adâk nêng ngâi ngâi pyôkpyôk sûi ra ka, a-i ka nêng lûnglâi pûng tô hâng, dâng nêng a-kyâi nêng jâklâi ai râng ka. Habakkuk 2:1.
The word “reproved” in the verse means ‘argued with.’ Habakkuk, representing both the watchmen of the movement of the first and third angels, was going to be argued with, and he wished to understand what he was to answer when the debate began. The answer in the history of the first angel was the production of the two sacred charts, and the answer in the history of the movement of the third angel was the production of the prophetic series titled, Habakkuk’s Two Tables. The charts and the series were built upon the methodology represented in each of those respective histories. In Habakkuk, the methodology represents what the watchmen use to establish the message, and it also identifies the issue that is “debated,” which in turn produces two classes of worshippers.
vesi ya “reproved” humaanisha ‘kubishaniwa nayo.’ Habakuki, akiwakilisha walinzi wa mwendo wa malaika wa kwanza na wa tatu pia, alikuwa atabishaniwa, naye alitaka kufahamu ni nini alichopaswa kujibu hapo mabishano yalipoanza. Jibu katika historia ya malaika wa kwanza lilikuwa kutolewa kwa chati mbili takatifu, na jibu katika historia ya mwendo wa malaika wa tatu lilikuwa kutolewa kwa mfululizo wa kiunabii wenye jina, Habakuki’s Two Tables. Chati hizo na mfululizo huo vilijengwa juu ya mbinu inayowakilishwa katika kila moja ya historia hizo husika. Katika Habakuki, mbinu hiyo inawakilisha kile walinzi hutumia kuthibitisha ujumbe, nayo pia hutambulisha suala lile “linalobishaniwa,” ambalo nalo huzaa makundi mawili ya waabuduo.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Ndzi ta yima ehenhla ka ku rindza ka mina, ndzi tlhela ndzi tiyimisela ehenhla ka xihondzo, naswona ndzi ta langutisisa ku vona leswi a nga ta swi vula eka mina, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Kutani Yehovha a ndzi hlamula, a ku: Tsala xivono lexi, u tlhela u xi endla xi va erivaleni ehenhla ka swiphephana, leswaku la xi hlayaka a ta tsutsuma. Hikuva xivono xa ha ri xa nkarhi lowu vekiweke; kambe emakumu xi ta vulavula, naswona a xi nge hembi: hambiloko xi hlwela, xi rindzele; hikuva xi ta ta hakunene, a xi nge hlweli. Vonani, moya wa loyi a tikurisaka a wu lulamanga endzeni ka yena; kambe lowo lulama u ta hanya hi ripfumelo rakwe. Habakuki 2:1–4.
One class is justified by faith, and the other class is lifted up in soul, as represented by the Pharisee and the Publican. The Pharisees trusted in a methodology that was based upon custom and tradition, and the Pharisee also represented a religious system who maintained control of their flock by implementing a hierarchical system governed by those who professed to be the chosen people of God, and the defenders of truth, but who ultimately participated in the crucifixion of the Truth. The prophetic “debate” of Isaiah chapter twenty-seven, is over true and false biblical methodology. The antagonists in the “debate” are those who follow the methodology of the Elijah for that time, and the long-established system of theological experts, that is typified by the Sanhedrin in the time of Christ.
Ekibiina kimwe kigirwa omubutuukirivu olw’okukkiriza, ate ekibiina ekirala kisitulwa mu mwoyo, nga bwe kiragiddwa mu Mufalisaayo ne mu Mukozi w’omusolo. Abafalisaayo beesiga enkola eyali yeesigamiziddwa ku mpisa n’obulombolombo, era Mufalisaayo naye yali akiikirira enteekateeka y’eddiini eyakuumanga okufuga ekisibo kyayo ng’eteekawo enteekateeka ey’emitendera, efugibwa abo abeeyatiriranga okuba abantu ba Katonda abalonde, era abakuumi b’amazima, naye ku nkomerero ne beetaba mu kukomererwa kw’Amazima. “Empaka” ez’obunnabbi eziri mu Isaaya essuula ey’amakumi abiri mu musanvu zikwata ku nkola entuufu n’enkyamu ey’ebyawandiikibwa eby’omu Bayibuli. Abawakanyi mu “mpaka” ezo beebo abagoberera enkola ya Eriya ow’omu biro ebyo, n’enteekateeka eyasimbibwawo ebbanga ddene ey’abakugu mu by’eddiini, eragibwa n’Olukiiko lwa Sanihedulini mu biro bya Kristo.
Chapter twenty-seven identifies that the “debate” begins when he “stayeth,” or when God restrains “his rough wind,” in the “day of the east wind.” “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.” The word “purged” means atoned for, and represents the blotting out of sin in the investigative judgment. The methodology that is debated over, represents the test that must be passed, if the sins of God’s people are to be blotted out. The methodology of Elijah as a test is represented in the history of Christ, where we have been forewarned that in that time, those who rejected the message of John the Baptist (who Christ identified as Elijah), could not be benefitted by the teachings of Jesus.
ꯆꯥꯞꯇꯔ ꯇ꯭ꯋꯦꯟꯇꯤ-ꯁꯦꯕꯦꯟꯅ ꯑꯗꯨ “ꯗꯤꯕꯦꯠ” ꯍꯧꯗꯣꯛꯄ ꯃꯇꯝꯗꯨ ꯃꯥꯡꯍꯜꯂꯤ, ꯃꯍꯥꯛ “stayeth” ꯇꯧꯕ ꯃꯇꯝꯗ, ꯑꯃꯁꯨꯡ “east wind” ꯒꯤ “day” ꯑꯗꯨꯗ ꯑꯇꯩꯒꯤ “his rough wind” ꯑꯗꯨ ꯑꯔꯦꯡꯕ ꯇꯧꯕ ꯃꯇꯝꯗꯤ ꯍꯧꯗꯣꯛꯄꯅꯤ꯫ “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.” “purged” ꯍꯥꯏꯕ ꯋꯥꯔꯣꯜ ꯑꯗꯨꯅ ꯑꯇꯣꯟꯗ ꯇꯧꯕ, ꯑꯃꯁꯨꯡ ꯏꯟꯚꯦꯁꯇꯤꯒꯦꯇꯤꯚ ꯖꯖꯃꯦꯟꯠ ꯑꯗꯨꯗ ꯄꯥꯞ ꯃꯨꯇꯍꯟꯕꯒꯤ ꯃꯔꯨꯑꯣꯏꯕ ꯑꯃ ꯑꯣꯏꯅ ꯂꯩ꯫ ꯑꯣꯏꯅ ꯗꯤꯕꯦꯠ ꯇꯧꯕ ꯃꯊꯣꯠ ꯑꯗꯨꯅ, ꯑꯗꯨꯒ ꯏꯜꯂꯥꯏꯖꯥꯒꯤ ꯃꯊꯣꯠ ꯑꯣꯏꯅ ꯃꯔꯨꯑꯣꯏꯕ ꯆꯥꯡ ꯑꯃꯅꯤ, ꯃꯗꯨ ꯄꯥꯁ ꯇꯧꯒꯗꯕꯅꯤ, ꯃꯗꯨ ꯅꯠꯇ꯭ꯔꯒ ꯏꯁ꯭ꯋꯔꯒꯤ ꯃꯤꯌꯥꯃꯒꯤ ꯄꯥꯞꯁꯤꯡ ꯃꯨꯇꯍꯟꯕ ꯉꯝꯂꯣꯏ꯫ ꯆꯥꯡ ꯑꯃ ꯑꯣꯏꯅ ꯏꯜꯂꯥꯏꯖꯥꯒꯤ ꯃꯊꯣꯠ ꯑꯗꯨ ꯈ꯭ꯔꯥꯏꯁꯇꯒꯤ ꯂꯩꯔꯤꯛ ꯑꯗꯨꯗ ꯃꯔꯨꯑꯣꯏꯅ ꯎꯠꯂꯤ, ꯃꯗꯨꯗ ꯑꯩꯈꯣꯏꯕꯨ ꯃꯃꯥꯡꯗ ꯋꯥꯔꯦꯞ ꯄꯤꯈꯤꯕ ꯑꯃ ꯂꯩ—ꯃꯗꯨꯒ ꯃꯇꯝ ꯑꯗꯨꯗ ꯖꯣꯟ ꯗ ꯕꯦꯄꯇꯤꯁꯠꯇꯒꯤ ꯄꯥꯎ ꯑꯗꯨ ꯌꯥꯔꯣꯏꯕ ꯃꯤꯁꯤꯡ (ꯈ꯭ꯔꯥꯏꯁꯇꯅ ꯃꯍꯥꯛꯄꯨ ꯏꯜꯂꯥꯏꯖꯥꯅꯤ ꯍꯥꯏꯅ ꯁꯥꯛꯈꯤꯕ), ꯃꯈꯣꯏꯅ ꯌꯦꯁꯨꯒꯤ ꯏꯕꯨꯡꯉꯣ ꯋꯥꯍꯟꯊꯣꯛꯄꯁꯤꯡꯗꯒꯤ ꯀꯟꯕꯥ ꯐꯪꯕ ꯉꯝꯗꯕꯅꯤ꯫
The message of the latter rain is represented as the teachings of Jesus, for He is the Word, and more than this, the latter rain is represented as “the refreshing”, which is defined as “the presence of the Lord”.
ཆར་པ་ཕྱི་མའི་འཕྲིན་ལས་ནི་ཡེ་ཤུའི་བསླབ་བྱ་དང་མཚུངས་པར་མཚོན་ཏེ། ཁོང་ནི་བཀའ་ཡིན་ལ། དེ་ལས་ཀྱང་མངོན་པར། ཆར་པ་ཕྱི་མ་ནི “བསིལ་བའི་དུས” ཞེས་པར་ཡང་མཚོན་ཞིང་། དེའི་དོན་ནི “གཙོ་བོའི་སྤྱན་སྔ” ཞེས་འགྲེལ་བ་ཡིན།
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you. Acts 3:19, 20.
Nende mubanze mwihane, muhinduke, kugira ngo ibyaha byanyu bisibanganywe, kugira ngo ibihe byo kuruhurwa bizaturuke imbere y’Umwami; kandi azaboherereza Yesu Kristo, wabanje kubwirizwa mwebwe. Ibyakozwe n’Intumwa 3:19, 20.
Sister White identifies that the angel that descended in Revelation chapter ten, on August 11, 1840, “was no less a personage than Jesus Christ.” The angel that descended on September 11, 2001, would therefore be “no less a personage than Jesus Christ.” His descent in either history identifies the beginning of the prophetic “debate” over true or false methodology, for it is represented by the book in His hand that God’s people were commanded to eat. When in Galilee, Jesus instructed the disciples that they must eat His flesh and drink His blood, for He claimed there that He was the bread sent down from heaven. He lost more disciples there than any other point in his ministry, and those that left, never returned. Those that left, did so because they chose to analyze His teachings with the false methodology of taking His words in their literal sense, instead of applying them in the correct spiritual sense. The “debate” of Isaiah twenty-seven, is a prophetic waymark that has several witnesses to establish that it represents an established professed system of biblical analysis in confrontation with the methodology represented by the Elijah messenger.
Sista Wait athibitisha kwamba malaika aliyeshuka katika Ufunuo sura ya kumi, tarehe 11 Agosti 1840, “hakuwa mwingine ila Yesu Kristo mwenyewe.” Kwa hiyo malaika aliyeshuka tarehe 11 Septemba 2001 angekuwa pia “si mwingine ila Yesu Kristo mwenyewe.” Kushuka Kwake katika historia yoyote kati ya hizo mbili kunatambulisha mwanzo wa “mjadala” wa kiunabii kuhusu mbinu ya kweli au ya uongo, kwa maana jambo hilo linawakilishwa na kile kitabu kilichokuwa mkononi Mwake ambacho watu wa Mungu waliamriwa kukila. Alipokuwa Galilaya, Yesu aliwafundisha wanafunzi kwamba iliwapasa kula mwili Wake na kunywa damu Yake, kwa kuwa hapo alidai kwamba Yeye ndiye mkate ulioshuka kutoka mbinguni. Hapo alipoteza wanafunzi wengi kuliko wakati mwingine wowote katika huduma Yake, na wale walioondoka hawakurudi tena kamwe. Wale walioondoka walifanya hivyo kwa sababu walichagua kuchanganua mafundisho Yake kwa mbinu ya uongo ya kuyachukua maneno Yake katika maana yake halisi, badala ya kuyatumia katika maana sahihi ya kiroho. “Mjadala” wa Isaya ishirini na saba ni alama ya kiunabii iliyo na mashahidi kadhaa wa kuthibitisha kwamba inawakilisha mfumo uliokita na unaodaiwa wa uchambuzi wa Biblia katika makabiliano na mbinu inayowakilishwa na mjumbe wa Eliya.
It marks a specific point in the progressive passing by of the former covenant and chosen people of God, and the beginning of the covenant relationship with those “who in times past, were not the people of God.” The “debate,” more importantly represents the beginning of the period of time that concludes with the soon-coming Sunday law. The Alpha and Omega always represents the end with the beginning, and in so doing the very “debate” becomes a symbol of one of the sins of our fathers, that must be acknowledged and confessed, in order to fulfill the Leviticus twenty-six prayer.
Erihwēn iva i joñan juon ekkar, ilo an jino mōj etal wōt in jerbal eo an kowaenat koṃṃaan, im armej ro an Kalōt rekar kōṃṃan bwe ren armej ekkar; im jino eo an jouj im bōk-jerbal in kowaenat ibben ro “im ilo āinwōt jān tōrre koṃṃaan, re jab armej ro an Kalōt.” “Kōnnaan in akweel” eo, emōj an elaplok an kautiej in lale, ej kwaļo̧k jino eo an ien eo me ej tōpar in jemlok ñan Kien Sunday eo me ej itok drik. Alpha im Omega aolep ien ej kwaļo̧k jemlok eo ibben jino eo, im ilo an kōṃṃane men in, kōnnaan in akweel eo make ej kļo̧k juon kālal ko an juon ian jerammān ko an jemen ro at, me ej aikuj an maron̄ in etale im kwalok bōd ko, bwe in kōṃṃan leen jar in Leviticus moktān 26.
Daniel’s prayer of chapter nine, represents the prayer that must be offered at the conclusion of the three and a half days of Revelation eleven. That period of time is represented in Isaiah twenty-seven as the period when “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 show them no favour.”
Enyingin ye Daniel a ɔwɔ ti akron mu no gyina hɔ ma mpaebɔ a ɛsɛ sɛ wɔbɔ wɔ Nyanmu Adiyisɛm ti dubaako no nnansa ne fa no awiei. Wɔgyina hɔ ma saa bere no wɔ Yesaia aduonu nson mu sɛ bere a “kuropɔn a wɔabɔ ho ban no bɛda mpan, na atenae no wɔagyaw hɔ, na wɔama no ayɛ sɛ sare so; ɛhɔ na nantwi ba no bedidi, na ɔhɔ na ɔbɛda, na wada ne mman no nyinaa. Sɛ ne mman no awew no, wobebubu agu fam: mmea no bɛba abɛsɔ ogya ahyew; efisɛ wɔyɛ ɔman a wonni ntease: enti nea ɔyɛɛ wɔn no rennya wɔn mmɔbɔ, na nea ɔbɔɔ wɔn no renhu wɔn anim dom.”
The two witnesses are shown “no favor,” for they proclaimed a false prediction that ushered in the “wilderness” period of three and a half days. They then became a “people of no understanding,” though they previously had been the “defenced city.” That city then became “desolate” and a “habitation” that was “forsaken”. It became dead dry bones lying in the street of the city of Sodom and Egypt. When the dead are then called to arise, they are tested by the sins of their fathers, which includes the “debate” at the beginning of the period that starts with the empowerment of the first message and ends with the arrival of the third message. The debate is whether to accept or reject the methodology represented by the Elijah of their history. In 1863, the fathers of Adventism rejected the message of Moses’ “seven times,” that had been presented by Elijah.
Ofakazi babiri wanaoneshwa kuwa “hawakuonyeshwi upendeleo,” kwa maana walitangaza unabii wa uongo uliotanguliza kipindi cha “jangwa” cha siku tatu na nusu. Kisha wakawa “watu wasio na ufahamu,” ingawa hapo awali walikuwa “mji uliotiwa maboma.” Ndipo mji huo ukawa “ukiwa” na “makao” yaliyokuwa “yameachwa.” Ukawa mifupa mikavu iliyokufa, imelala katika njia ya mji wa Sodoma na Misri. Kisha wafu wanapoitwa waliinuke, wanajaribiwa kwa dhambi za baba zao, jambo linalojumuisha “mjadala” ulioko mwanzo wa kipindi kile kinachoanza kwa kutiwa nguvu kwa ujumbe wa kwanza na kuishia kwa kuwasili kwa ujumbe wa tatu. Mjadala huo ni ikiwa wakubali au wakatae mbinu inayowakilishwa na Eliya wa historia yao. Mwaka 1863, baba wa Uadventista waliukataa ujumbe wa “nyakati saba” za Musa, ambao ulikuwa umeletwa na Eliya.
Beginning in July, of 2023 the withered boughs of Isaiah twenty-seven must decide if they will repeat the sins of the church in Galilee, and the history of 1863, as well as the history of September 11, 2001. To reject the methodology represented by Habakkuk chapter two, and Isaiah twenty-seven, and by Elijah, John the Baptist and William Miller is to repeat the sins of our fathers, instead of being benefited by the sacred ensamples that were record for those upon whom the ends of the earth have come.
Mwaandamo wa mwezi wa Julai, wa 2023, matawi yaliyonyauka ya Isaya ishirini na saba lazima yaamue kama yatarudia dhambi za kanisa la Galilaya, na historia ya 1863, pamoja na historia ya Septemba 11, 2001. Kukataa mbinu inayowakilishwa na Habakuki sura ya pili, na Isaya ishirini na saba, na Eliya, Yohana Mbatizaji, na William Miller ni kurudia dhambi za baba zetu, badala ya kufaidika na vielelezo vitakatifu vilivyorekodiwa kwa ajili ya wale ambao juu yao miisho ya dunia imekuja.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry. I speak as to wise men; judge ye what I say. 1 Corinthians 10:11–15.
Naha ebyo byonna byababayeho ngo bibe ebyokulabirako; era byawandiikibwa olw’okutubuulirira ffe, abatuseeko enkomerero z’emirembe. Kale oyo alowooza ng’ayimiridde yeekuumenga aleme okugwa. Temukwatiddwa kukemebwa kwonna okutali kwa bulijjo eri abantu: naye Katonda mwesigwa, ataalikkiriza kukemebwa kusukka ku kye muyinza; naye awamu n’okukemebwa era anaateekateeka n’ekkubo ery’okuwona, mulyoke musobole okukugumiikiriza. Kale, abaagalwa bange ennyo, mudduke okusinza ebifaananyi. Njogera ng’eri ab’amagezi; musale omusango ku bye njogera. 1 Abakkolinso 10:11–15.
The sacred methodology establishes the message of the Midnight Cry, which is the latter rain message. That message, when eaten spiritually produces a corresponding experience as certainly as Daniel and the three worthies’ diet of pulse, produced a fairer and fatter countenance. But in Habakkuk chapter two, the stumbling block for those who reject the offer of justification by faith, is pride which prevents them from following on to know the Lord. If there is ever a time when God’s people cannot put off the work of accepting the true methodology, and eating the message from the angel’s hand, it is now!
Ka nyama kakulu ka bunanguludi kavangija nsangu wa Kelela ka Pakaci ka Bufuku, udi nsangu wa mvula wa ndekeji. Nsangu awu, padiwu dyiibwa ku mushindu wa nyuma, udi upatula diakamwina diandi diakufwanangana, bu mudi bia mwine ne bia Daniel ne bakokeshi basatu, dia kudia dia mboga, byakapatuja mpala ya bulenga bukole ne ya kununa. Kadi mu Habakuki nshapita wa bubidi, dibwe dia kukudika dia bantu badi babela dipa dia kulongolola ku diitabuuja, nngambu wa kudikokela, udi ubalesha kulonda bua kumanya Mukalenge. Ne bu kudi tshivinda tshimue tshidi bantu ba Nzambi kabayi mua kupicisha mudimu wa kwakidila njira wa bushuwa, ne wa kudya nsangu ku tshianza tsha mwanjelo, nansha kakesa, tshivinda atshi ntu lelu!
“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. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.’ Isaiah 61:11. The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“হামাই-দো पछिला बारिशक जोंर ल’ राहा-रै थांनाय नांगौ। बेयो मोनसे-फोरनिफ्राय सोगोन जाहोयो, जोंफोर गैया-गैया खालामनाय अनुग्रहनि शिसिर आरो बरखाफोरखौ चिन्हायनो आरो निजोर जिबाय लाबोनो मोनदों। जादि जों आलोर खण्डफोरखौ गथायनो, जादि जों इसोरनि निश्चय दयाफोरखौ मान-गोनां खालामनो—जोंखौ ताहांखौ बिस्वास खालामथ’बायनो जायो—तेनानै हानो प्रतिटा प्रतिज्ञायो पूरा जाथाय। ‘कारण जेने पृथिवीयै निजोर कुरीखौ बाहारनि, आरो जेने बारियै तात् रायखानाय जिनिसफोरखौ उख्राबनि; तेनानै प्रभु इसोराय सोगोल जातिनि सन्मुखाव धार्मিকता आरो प्रसंसाखौ उख्राबनो हायनानै खालामथाय।’ যিশায়া 61:11। गोटाव फृथिबीयै इसोरनि महिमाजों बोहाय जाथाय।” The Seventh-day Adventist Bible Commentary, volume 7, 984.
God’s prophetic Word has identified that when the great buildings of New York City were thrown down, the angel of Revelation eighteen would descend and “Revelation eighteen, verses one through three would be fulfilled.” Isaiah twenty-seven identifies that time as the “day of the east wind,” and it is the time when “the rough wind” is restrained. “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.” Sister White identifies the very same time.
Nzambi weto dyambu dya kiprofete dyamesene kutupangula nde, bu nzutu nene ya mbanza ya New York City yabuakidibwa panshi, mwanju wa Kusakumuna 18 ukuluka, mpe “Kusakumuna 18, baverse 1 tii 3 bikukumbana.” Yezaya 27 yamesene kutumina ntangu yoyo bonso “dituku dya mpepo ya esete,” mpe yoyo ke ntangu yina “mpepo ya ngolo” ikezolekwa. “Mu kifwani, bu yawu kebasika, nge tawusambisa yawu: yandi kepekisa mpepo andi ya ngolo na dituku dya mpepo ya esete.” Mpangi-nkento White yamesene kusonika ntangu yoyo mosi.
“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.
“Mu gihe icyo ari cyo, ubwo umurimo w’agakiza uzaba uri hafi kurangira, amakuba azaba aza ku isi, kandi amahanga azarakara, nyamara afatirwe kugira ngo adakoma mu nkokora umurimo wa marayika wa gatatu. Muri icyo gihe ni ho ‘imvura y’itumba,’ ari yo kugarurirwa ubuyanja guturuka imbere y’Umwami, izaza, kugira ngo ihe imbaraga ijwi riranguruye rya marayika wa gatatu, kandi itegure abera guhagarara bashikamye mu gihe ibyago birindwi bya nyuma bizasukwa.” Early Writings, 85.
The power that angers the nations arrived when the latter rain began to fall. But as soon as that power angered the nations, it was held in check, for Isaiah recorded that he “stayeth his rough wind.” The rough wind, is the east wind, and that wind is restrained when the latter rain begins to sprinkle, and the work of salvation is closing. The closing work of salvation is the sealing time. “Line upon line” the rough, or east wind that is restrained during the sealing of the one hundred and forty-four thousand is the four winds of Revelation chapter seven.
A amufũgũrũkagia mĩrongo yathiĩ hingo ĩrĩa mbura ya mũthia yambire kũgũa. No o rĩrĩa a amufũgũrũkiire mĩrongo, nĩ yahotwo kũigĩrĩrwo, nĩgũkorwo Isaia andĩkire atĩ nĩ “ekũhũthagia rũhuho rwake rũrĩ nene.” Rũhuho rũu rũrĩ nene nĩ rũhuho rwa kũu irathĩro rĩa gũtanĩ; na rũhuho rũu nĩ rũigĩrĩrwo hingo ĩrĩa mbura ya mũthia yambaga kũnyunyia, na wĩra wa ũhonokio ũkĩhĩtũka gũthira. Wĩra wa ũhonokio ũrĩa ũgĩthira nĩ hingo ya kũraikania mũhuri. “Mũrongo igũrũ rĩa mũrongo,” rũhuho rũu rũrĩ nene, kana rwa kũu irathĩro rĩa gũtanĩ, rũrĩa rũigĩrĩrwo rĩrĩa kũraikania mũhuri kwa andũ elfu mia imwe na mĩrongo ĩna na inyai kũrĩgũrũ, nĩ naruo rũhuho rũna rwa ũhoro wa Kũguũrwo mũtwe-inĩ wa mũgwanja.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Na baada ya mambo hayo nikawaona malaika wanne wamesimama juu ya pembe nne za dunia, wakiizuia pepo nne za dunia, ili upepo usivume juu ya dunia, wala juu ya bahari, wala juu ya mti wowote. Nami nikamwona malaika mwingine akipanda kutoka mashariki, akiwa na muhuri ya Mungu aliye hai; naye akalia kwa sauti kuu kwa wale malaika wanne waliopewa kuidhuru dunia na bahari, akisema, Msiidhuru dunia, wala bahari, wala miti, hata tutakapowatia muhuri watumishi wa Mungu wetu katika vipaji vya nyuso zao. Ufunuo 7:1–3.
The sealing of the one hundred and forty-four thousand was typified by Christ’s triumphal entry into Jerusalem. There Christ, for the only time in His life, rode upon an ass (a symbol of Islam), and Lazarus led the procession into Jerusalem. Sister White identifies Lazarus as the symbol of the seal in that history.
مۆرکردنی سەد و چل و چوار هەزار بە چوونەژووری سەرکەوتنکارانەی مەسیح بۆ ئۆرشەلیم نموونەکرابوو. لەوێ مەسیح، بۆ تاکە جار لە ژیانی خۆیدا، سواری گوێدرێژێک بوو (هێمای ئیسلام)، و لەعازەر پێشەنگایەتیی پڕۆسەسیۆنەکەی کرد بۆ ناو ئۆرشەلیم. خواهر وایت لەعازەر دیاری دەکات وەک هێمای مۆر لەو مێژوویەدا.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.
“라사로에게 가시기를 지체하신 데에는, 그분을 영접하지 아니한 자들을 향한 그리스도의 자비의 목적이 있었다. 그분은 머무르셨으니, 이는 라사로를 죽은 자들 가운데서 일으키심으로써, 완고하고 믿지 아니하는 당신의 백성에게 그가 참으로 ‘부활이요 생명’이심을 보여 주는 또 하나의 증거를 주시기 위함이었다. 그분은 이스라엘 집의 가난하고 방황하는 양들인 그 백성에 대한 모든 희망을 포기하시기를 차마 원하지 아니하셨다. 그들의 회개하지 아니함으로 말미암아 그분의 마음은 찢어지고 있었다. 그분은 자비 가운데, 자신이 회복자이시며, 생명과 썩지 아니함을 밝히 드러내실 수 있는 유일한 분이심을 그들에게 보여 주는 또 하나의 증거를 주고자 뜻하셨다. 이것은 제사장들이 그릇 해석할 수 없는 증거가 될 것이었다. 이것이 그분께서 베다니로 가심을 지체하신 이유였다. 이 최고의 기적, 곧 라사로를 일으키신 일은, 그분의 사업과 그분의 신성에 대한 주장 위에 하나님의 인을 치는 것이 될 것이었다.” 시대의 소망, 528, 529.
The tarrying time that began on July 18, 2020 is represented by Christ’s tarrying before He resurrected Lazarus. The tarrying time of Revelation chapter eleven, ends at the conclusion of the three and a half days. During those days the two witnesses laid dead in the street. And just as Lazarus was to be resurrected following a tarrying time, so too were John’s two witnesses. Once resurrected they lead the procession into Jerusalem, representing the “seal of God,” and the “crowning miracle” that testifies to Christ’s divinity. The resurrection identifies the conclusion of the sealing of the one hundred and forty-four thousand, which takes place while the four winds, the east wind, the rough wind, that arrived on September 11, 2001, is held in check.
ئەو ماوەی چاوەڕوانییەی کە لە 18ی ژوئیەی 2020 دەستی پێ کرد، لە چاوەڕوانیی مەسیح پێش ئەوەی لازەرس زیندوو بکاتەوە، نیشان دراوە. ماوەی چاوەڕوانییەکەی وەحی، بەشی یانزە، لە کۆتاییی سێ ڕۆژ و نیوەدا کۆتایی دێت. لە ماوەی ئەو ڕۆژانەدا، دوو شایەتحاڵەکە لە شەقامدا مردوو ڕاخراون. هەروەها وەک لازەرس دوای ماوەیەک چاوەڕوانی دەبوو زیندوو بکرێتەوە، ئاواش دوو شایەتحاڵەکەی یۆحەناش. کاتێک زیندوو کرانەوە، پێشەنگیی پڕۆسێسیۆنەکە بۆ ئۆرشەلیم دەکەن، کە نوێنەرایەتیی «مۆری خودا» و «پەرجوووی تاجدار» دەکات کە شایەتی بۆ خواییبوونی مەسیح دەدات. ئەو زیندووبوونەوەیە کۆتاییی مۆرکردنی سەد و چلوو چوار هەزارەکە دیاری دەکات، کە لەو کاتەدا ڕوو دەدات کە چوار بایەکە، بای ڕۆژهەڵات، بای توند، کە لە 11ی سێپتەمبەری 2001 هات، ڕادەگیرێت.
In the hour that is the Sunday law, those winds are released to bring retributive judgment upon the earth beast of Revelation thirteen. They are now even slipping through the fingers of those four angels that are restraining them during the sealing period. One of the most profound references in the Spirit of Prophecy relating to the day of the east wind is found in Testimonies, volume nine. That volume begins the inspired words on page eleven, so it begins symbolically on “nine-eleven”. The title of the chapter is, “The Final Crisis”, but it is also the first chapter of a section titled, “For the Coming of the King”.
पश्चिमका कानुनको त्यो घडीमा, प्रकाशितवाक्य तेह्रको पृथ्वीका पशुमाथि प्रतिफलात्मक न्याय ल्याउन ती हावाहरू छोडिन्छन्। अहिले तिनीहरू मुहरबन्दीको अवधिमा तिनीहरूलाई रोकिराख्ने ती चार स्वर्गदूतहरूको औँलाहरूबाट समेत चिप्लँदै गइरहेका छन्। पूर्वीय बतासको दिनसँग सम्बन्धित भविष्यवाणीको आत्मामा पाइने सबैभन्दा गहन सन्दर्भहरूमध्ये एक Testimonies, volume nine मा भेटिन्छ। उक्त खण्डमा प्रेरित वचन पृष्ठ एघारमा आरम्भ हुन्छ, यसरी प्रतीकात्मक रूपमा त्यो “nine-eleven” मा आरम्भ हुन्छ। अध्यायको शीर्षक “The Final Crisis” हो, तर त्यो “For the Coming of the King” शीर्षक भएको एक खण्डको पहिलो अध्याय पनि हो।
There is no evidence that the section and title of the chapter were purposely manipulated by the editors that compiled the volume, yet the coming of the King, is easily recognized as the coming of the bridegroom, which in the parable of the ten virgins occurs with the midnight crisis that is produced in the virgins, by the presence or lack of oil in their vessels. The midnight crisis that is now arriving, is as the title represents—the last crisis for the ten virgins. In that crisis they manifest whether they have the oil, or they don’t. The oil is not simply the Holy Spirit, it is precisely defined as the Holy Spirit, and also as the correct message, and also as the correct character.
ꯋꯣꯂ꯭ꯌꯨꯝ ꯑꯗꯨ ꯈꯨꯝꯂꯕ ꯑꯦꯗꯤꯇꯔꯁꯤꯡꯅ ꯆꯦꯞꯇꯔ ꯑꯗꯨꯒ ꯃꯤꯡ ꯑꯗꯨ ꯈꯨꯗꯣꯡꯆꯥꯕꯒꯤ ꯃꯇꯨꯡ ꯏꯅ ꯈꯨꯠꯂꯤꯕ ꯑꯃ ꯍꯥꯏꯕꯒꯤ ꯋꯥꯈꯜ ꯂꯩꯇꯦ; ꯑꯩꯉꯣꯟꯗꯤ ꯅꯤꯡꯊꯧꯒꯤ ꯂꯥꯛꯄ ꯑꯗꯨ, ꯃꯤꯡꯆꯠ ꯑꯗꯨꯒ ꯐꯡꯕ ꯃꯔꯝꯗ ꯋꯥꯔꯤ ꯇꯧꯔꯤꯕ ꯅꯨꯄꯤ ꯇꯔꯦꯠꯅꯤꯡꯒꯤ ꯄꯥꯔꯕꯜ ꯑꯗꯨꯗ ꯂꯨꯍꯣꯡꯕꯒꯤ ꯃꯥꯄꯨ ꯂꯥꯛꯄꯨꯅꯤ ꯍꯥꯏꯕ ꯑꯗꯨ ꯑꯎꯕꯁꯨꯅ ꯈꯪꯍꯟꯕ ꯉꯝꯃꯤ, ꯑꯗꯨꯒꯤ ꯃꯤꯗꯅꯥꯏꯠ ꯀ꯭ꯔꯥꯏꯁꯤꯁ ꯑꯗꯨ ꯅꯨꯄꯤ ꯑꯗꯨꯅꯥ ꯃꯈꯣꯏꯒꯤ ꯃꯄꯥꯟꯒꯤ ꯑꯗꯨꯗ ꯊꯥꯎ ꯂꯩꯕ ꯅꯠꯇ꯭ꯔꯒ ꯂꯩꯇꯕꯁꯤꯡꯒꯤ ꯃꯄꯨꯡ ꯐꯥꯅ ꯄꯣꯛꯄ ꯏꯕꯨꯡꯉꯨꯠꯄꯥ ꯑꯗꯨꯗ ꯊꯣꯛꯂꯤ꯫ ꯍꯧꯖꯤꯛ ꯂꯥꯛꯀꯗꯧꯔꯤꯕ ꯃꯤꯗꯅꯥꯏꯠ ꯀ꯭ꯔꯥꯏꯁꯤꯁ ꯑꯗꯨ, ꯃꯤꯡ ꯑꯗꯨꯅ ꯐꯣꯡꯗꯣꯛꯄ ꯑꯃꯁꯨꯡ ꯆꯥꯅ—ꯅꯨꯄꯤ ꯇꯔꯦꯠꯅꯤꯡꯒꯤ ꯃꯇꯝ ꯑꯔꯣꯏꯕ ꯀ꯭ꯔꯥꯏꯁꯤꯁꯅꯤ꯫ ꯑꯗꯨꯃ ꯀ꯭ꯔꯥꯏꯁꯤꯁ ꯑꯗꯨꯗ ꯃꯈꯣꯏꯅ ꯃꯈꯣꯏꯒꯤ ꯊꯥꯎ ꯂꯩꯕꯔꯥ, ꯅꯠꯇ꯭ꯔꯒ ꯂꯩꯇꯕꯔꯥ, ꯍꯥꯏꯕ ꯑꯗꯨ ꯃꯐꯝ ꯐꯥꯅ ꯎꯠꯀꯅꯤ꯫ ꯊꯥꯎ ꯑꯗꯨ ꯍꯣꯂꯤ ꯏꯁ꯭ꯄꯤꯔꯤꯠ ꯈꯛꯇꯝ ꯅꯠꯇꯦ, ꯑꯗꯨ ꯑꯁꯦꯡꯕ ꯃꯑꯣꯡꯗ ꯍꯣꯂꯤ ꯏꯁ꯭ꯄꯤꯔꯤꯠꯅꯤ ꯍꯥꯏꯕꯨꯅ, ꯑꯃꯁꯨꯡ ꯑꯆꯨꯝꯕ ꯄꯥꯎ ꯑꯗꯨꯅꯤ ꯍꯥꯏꯕꯨꯅ, ꯑꯃꯁꯨꯡ ꯑꯆꯨꯝꯕ ꯆꯔꯤꯇꯔ ꯑꯗꯨꯅꯤ ꯍꯥꯏꯕꯨꯅ ꯑꯁꯦꯡꯕ ꯃꯑꯣꯡꯗ ꯐꯣꯡꯗꯣꯛꯄ ꯑꯃꯅꯤ꯫
The correct methodology establishes the correct message of the Midnight Cry, and that message, received and acted upon, produces the correct character. That character in the last crisis is the character that receives the seal of God. The process of sealing God’s people began at the arrival of the day of the east wind, on September 11, 2001. The message of that time was then to be eaten. Whether to eat or not to eat is represented by Isaiah’s “debate,” and also by Habakkuk’s question of what the watchmen should answer in the argument. The tarrying time of Matthew twenty-five and Habakkuk concludes with the representation of two classes of worshippers. The tarrying time, represented by three and a half days in Revelation chapter eleven, is almost finished.
mbinu ya sawa huweka msingi wa ujumbe wa sawa wa Kilio cha Usiku wa Manane, na ujumbe huo, ukipokelewa na kutendewa kazi, huzaa tabia ya sawa. Tabia hiyo katika msiba wa mwisho ndiyo tabia ipokeayo muhuri wa Mungu. Mchakato wa kuwatia muhuri watu wa Mungu ulianza wakati wa kuwasili kwa siku ya upepo wa mashariki, mnamo Septemba 11, 2001. Ujumbe wa wakati huo basi ulipaswa kuliwa. Ikiwa kula au kutokula kunawakilishwa na “mjadala” wa Isaya, na pia na swali la Habakuki kuhusu walinzi wanapaswa kujibu nini katika hoja hiyo. Wakati wa kukawia wa Mathayo ishirini na tano na Habakuki unahitimishwa kwa uwakilishi wa makundi mawili ya waabuduo. Wakati wa kukawia, uliowakilishwa na siku tatu na nusu katika Ufunuo sura ya kumi na moja, umekaribia kuisha.
That tarrying time is also represented at the beginning of the chapter in volume nine, with a passage from Hebrews, where Paul paraphrases verse four of Habakkuk chapter two. Paul’s reference places Habakkuk two in the movement of the third angel, for it is in that history that Christ moved into the Most Holy Place, and in that history the light of His high priestly ministry was revealed, and it is in the book of Hebrews that Paul is revealing the clearest revelation of Christ’s high priestly ministry in God’s Word.
ئەو ماوەی دوادەکەوتنەش لە سەرەتای ئەو بەشەدا لە بەرگی نۆیەمدا نیشان دراوە، لەگەڵ دەربڕینێک لە نامەی عیبرانییەکان، لەو شوێنەدا کە پۆڵس ئایەتی چوارەمی بەشی دووەمی حەبەقوق بە واتایەکی تر دەهێنێتەوە. ئاماژەی پۆڵس حەبەقوق ٢ لە بازنەی جوڵەی فریشتەی سێیەمدا دادەنێت، چونکە لەو مێژوویەدا مەسیح چووە ناو شوێنی پیرۆزترین، و لەو مێژوویەدا ڕووناکیی خزمەتگوزاریی کاهینی باڵای ئەو ئاشکرا کرا، و لە پەرتووکی عیبرانییەکاندا پۆڵس ڕوونترین ئاشکراکردنی خزمەتگوزاریی کاهینی باڵای مەسیح لە وشەی خودادا پیشان دەدات.
Habakkuk two in the movement of the first angel did not yet recognize the movement of Christ into the Most Holy Place, for it did not happen until the end of the proclamation of the Midnight Cry. The tarrying time referenced by Paul, is the tarrying time of Habakkuk and Matthew, but it is the tarrying time that would begin on July 18, 2020. The last verse of Habakkuk two represents the conclusion of the Midnight Cry in the Millerite history, and the arrival of the third angel:
Habhakkuk wa pili katika mwendo wa malaika wa kwanza haukutambua bado mwendo wa Kristo kuingia Patakatifu pa Patakatifu Sana, kwa maana jambo hilo halikutukia hadi mwisho wa kutangazwa kwa Kilio cha Usiku wa Manane. Wakati wa kukawia unaotajwa na Paulo, ndio wakati wa kukawia wa Habhakkuk na Mathayo, lakini ndio wakati wa kukawia ambao ungeanza tarehe 18 Julai, 2020. Aya ya mwisho ya Habhakkuk wa pili inawakilisha hitimisho la Kilio cha Usiku wa Manane katika historia ya Wamillerite, na kuwasili kwa malaika wa tatu:
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
랄예슈바이 은 리에셰이다제야. 자위예 부디구아예 제키야제야. 하박국 2:20.
Testimonies, volume nine emphasizes, beginning on page eleven (nine-eleven), the parable of the ten virgins, the tarrying time and its connection with Habakkuk and Matthew, and the final crisis and September 11, 2001, when the prophetic debate arrived.
Ubuhamya, umuzingo wa cyenda, bushimangira, butangiriye ku ipaji ya cumi n’imwe (9-11), umugani w’abakobwa cumi b’inkumi, igihe cyo gutinda n’isano yacyo na Habakuki na Matayo, ndetse n’iherezo ry’amage n’itariki ya 11 Nzeri 2001, ubwo impaka z’ubuhanuzi zageraga.
“Section 1—For the Coming of the King
“ကဏ္ဍ ၁—ရှင်ဘုရင်၏ ကြွလာခြင်းအတွက်”
“‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.
“‘Na hanyuma y’igihe gito, Uwo uzaza azaza, kandi ntazatinda.’ Abaheburayo 10:37.
“The Last Crisis
“Crisis ya Mwisho”
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.
“Tukwete mu kiseera eky’enkomerero. Obubonero obw’ebiro, obutuukirira amangu, bulangirira nti okujja kwa Kristo kunaatera ddala. Ennaku ze tubeeramu za kitiibwa era za mugaso munene. Omwoyo wa Katonda mpola mpola naye mazima ddala aggyibwa ku nsi. Bibonoobono n’emisango byatandise dda okugwa ku abo abanyooma ekisa kya Katonda. Obuzibu obuli ku lukalu ne ku nnyanja, embeera y’embeera z’abantu etatebenkedde, n’entiisa z’entalo, bya bubonero bwa maanyi. Byolesa ebigenda okujja ebya obunene obusingayo.”
“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.
“Abakozi b'ikibi bari guhuza imbaraga zabo kandi bari kwisuganya hamwe. Bari kwikomeza bitegurira ihungabana rikomeye rya nyuma. Vuba aha impinduka zikomeye zigiye kuba mu isi yacu, kandi ibikorwa bya nyuma bizaba byihuta.”
“The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.
“Mu mimerere y’ibintu biri mu isi herekana yuko ibihe by’amakuba bikomeye bitugezeho rwose. Ibinyamakuru bya buri munsi byuzuye ibimenyetso by’intambara iteye ubwoba iri hafi kubaho. Ubujura bukorwa ku mugaragaro bukunze kubaho. Imyigaragambyo irasanzwe. Ubwibyi n’ubwicanyi bikorerwa hose. Abantu bategetswe n’abadayimoni bari kwambura ubuzima abagabo, abagore, n’abana bato. Abantu bamaze gushukwa bikomeye n’ingeso mbi, kandi amoko yose y’ibibi ni yo ategeka.”
“The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain.
“Ngukwasi ahashize omu kuhindura oburinganiza, n’omu kuijuzya emitima y’abantu ekyifuzo ky’okwegombeka olw’okwifuna.”
“‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.
“‘Dadwerî dûr rawestiyaye: çimkî rastî li kuçeyan ketiyaye, û edalet nikare bikeve hundir.’ Îşaya 59:14. Li bajarên mezin de komeke pir mezin hene ku di feqîrî û belengaziyê de dijîn, nêzîkî bê nan, bê sitar, û bê cil û berg in; lê di heman bajaran de jî hene yên ku ji ya dil dixwaze zêdetir hene, bi tebeqeyekî lûks dijîn, pereyên xwe li ser xanîyên bi cewher û amûrên biha xemilandî, li ser xemilandina kesane, an jî ya xirabtir, li ser têrkirina hest û xwestekên şehwanî, li ser şerab, tûtin, û tiştên din ên ku hêzên mêjî dişkînin, hişê mirovan têkdidin, û canê wan nizim dikin, xerc dikin. Qîrînên mirovahiyê ya birçî ber bi Xwedê ve bilind dibin, di dema ku bi her cureyê sitam û qelşkirinê mirovan dewlemendiyên pir mezin kom dikin.”
“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.
“Omulundi gumwe, bwe nnali mu Kibuga New York, mu biro eby’ekiro nayitibwa okulaba ebizimbe nga biyimuka n’omuzingo ku guzikka nga byolekera eggulu. Ebizimbe bino byakakasibwanga nti tebikwatibwa muliro, era byazimbibwa okugulumiza bannannyini byo n’ababizimba. Ebizimbe bino byeyongeranga okuyimuka waggulu, era mu byo mwakozesebwanga ebintu eby’omuwendo omungi ennyo. Abo ebizimbe bino bye byali tebabeeranga nga beebuuzizza nti, ‘Tuyinza tutya okusinga obulungi okugulumiza Katonda?’ Mukama teyali mu birowoozo byabwe.”
“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 anakanyile ndzi ku: ‘Oo, loko lava va vekaka swilo swa vona hi ndlela leyi va nga vona ndlela ya vona hilaha Xikwembu xi yi vonaka hakona! Va hlengeleta miako leyikulu, leyi sasekeke, kambe ku kunguhata ni ku boha ka vona i vuphukuphuku njhani emahlweni ka Mulawuri wa vuako hinkwabyo. A va kambisisi hi matimba hinkwawo ya mbilu ni ya mianakanyo leswaku va nga dzunisa Xikwembu njhani. Va lahlekeriwile 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.
“Ekei hoʻokiʻekiʻe ʻia aʻela kēia mau hale kiʻekiʻe, ua ʻoliʻoli nā haku nona me ka haʻaheo kuko nui, no ka mea, he kālā kā lākou e hoʻohana ai i ka hoʻohauʻoli ʻana iā lākou iho a me ka hoʻā ʻana i ka lili o ko lākou poʻe hoalauna. ʻO ka hapa nui o ke kālā a lākou i hoʻokomo ai pēlā, ua loaʻa mai ia ma ka hoʻokaumaha ʻana, ma ka hoʻohāiki ikaika ʻana i ka poʻe ʻilihune. Ua poina iā lākou, aia ma ka lani e mālama ʻia ana ka moʻokāki o kēlā me kēia hana kālepa; ʻo kēlā me kēia ʻaelike pono ʻole, ʻo kēlā me kēia hana hoʻopunipuni, ua kākau ʻia ia ma laila. E hiki mai ana ka manawa e hiki aku ai nā kānaka, ma loko o ko lākou hoʻopunipuni a me ko lākou hoʻokiʻekiʻe hōʻino, i kahi palena ʻaʻole e ʻae mai ai ka Haku iā lākou e hele aʻe ma ʻō aku, a e aʻo nō lākou he palena ko ka hoʻomanawanui ʻana o Iēhova.
“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, 11–13.
“ئەو دیمەنەی کە دواتر لەبەردەمم تێپەڕی، هەڕەشەیەکی ئاگر بوو. پیاوان سەیری بیناکانی بەرز و بە گومانەوە دژەئاگر کراو دەکرد و دەیانگوت: ‘بە تەواوی لە ئاسایشدان.’ بەڵام ئەو بینایانە بە شێوەیەک سووتان، وەک ئەوەی لە قیر دروست کرابن. ئامێرەکانی کوژاندنەوەی ئاگر هیچ شتێکیان نەدەکرد بۆ وەستاندنی وێرانکارییەکە. ئاگرکوژەرەکان نەیانتوانی ئامێرەکان بەکاربهێنن.” Testimonies, volume 9, 11–13.
The “debate” that took place over methodology in the beginning of the period represented by Daniel chapter one; and also represented by Daniel chapters one through three; and also represented by the history beginning on August 11, 1840; and also represented in the history of John chapter six, at the crisis in Galilee; and also represented by the history of September 11, 2001 (until July 18, 2020), is now being repeated, not within Adventism at large, but among the dead dry bones that are being aroused from their lethargy by a “voice” crying in the wilderness.
“Mpisano” uwo wabaye ku byerekeye uburyo bw’imikorere mu ntangiriro z’igihe gihagarariwe na Daniyeli igice cya mbere; kandi nanone gihagarariwe na Daniyeli ibice bya mbere kugeza ku cya gatatu; kandi nanone gihagarariwe n’amateka atangirira ku wa 11 Kanama 1840; kandi nanone gihagarariwe n’amateka yo muri Yohana igice cya gatandatu, mu gihe cy’ihurizo ryabereye i Galilaya; kandi nanone gihagarariwe n’amateka yo ku wa 11 Nzeri 2001 (kugeza ku wa 18 Nyakanga 2020), ubu irimo kongera gusubirwamo, atari mu Badiventisime muri rusange, ahubwo iri mu magufa yumye yapfuye ari gukangurwa ava mu bunebwe bwayo n’“ijwi” rirangurura mu butayu.
We will take up the consideration of the methodology being the latter rain as represented in Isaiah chapters twenty-eight and twenty-nine in our next article.
Katika makala yetu inayofuata, tutaanza kuchunguza mbinu hiyo ikiwa ndiyo mvua ya masika ya mwisho kama ilivyowakilishwa katika Isaya sura ya ishirini na nane na ishirini na tisa.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:8–13.
Kandi nayê Ezmanvan jî bihîst ku dibêje: «Ez ê kê bişînim, û kî dê ji bo me here?» Wê demê min got: «Va ez im; min bişîne.» Û wî got: «Here, û ji vê gelê re bibêje: Bi rastî hûn dibihîzin, lê fam nakin; û bi rastî hûn dibînin, lê tê nagihin. Dilê vê gelê qelew bike, guhên wan giran bike, û çavên wan bigire; ku bi çavên xwe nebînin, bi guhên xwe nebihîzin, bi dilê xwe nefam bikin, û venegerên, û şifa nebin.» Wê demê min got: «Xudan, heta kengê?» Û wî bersiv da: «Heta ku bajar bê niştecih xirab bibin, û mal bê mirov bimînin, û welat bi tevahî biharabe, Û Xudan mirovan dûr bibate, û di nava welat de terkek mezin hebe. Lê dîsa jî di wê de dê dehane yek bimîne, û ew ê vegere, û dê were xwarin: wek dara teil û wek dara berê, yên ku madeya wan di nav wan de dimîne dema ku pelên xwe davêjin; wusa tohma pîroz dê madeya wê be.» Îşaîa 6:8–13.