In the recent articles we have been referring to a few passages from the Spirit of Prophecy that identify a period of time from September 11, 2001 until Michael stands up and human probation closes. During that period of time, there are a handful of prophetic illustrations which identify the final work of Christ in the Most Holy Place.
Mibyato bya vuba aha twagiye twifashisha imirongo mike yo mu Mwuka w’Ubuhanuzi igaragaza igihe gitangira ku wa 11 Nzeri 2001 kugeza igihe Mikayeli azahagurukira maze igihe cy’igeragezwa cy’abantu kigafungwa. Muri icyo gihe, hari amashusho make y’ubuhanuzi agaragaza umurimo wa nyuma wa Kristo Ahera Cyane.
The work of Christ in the sanctuary is represented in the vision of the Ulai River of Daniel chapter eight, and Sister White has informed us that the vision of the Ulai River is now in the process of fulfillment. The final work accomplished in the heavenly sanctuary, which is now in the process of fulfillment, is represented in a variety of prophetic terms. It is represented as, among other prophetic representations, the sealing time, the latter rain, the closing work of salvation, and the cleansing of the temple. It is important to bring those terms together, and also to place them in their correct historical setting.
Kazi ya Kristo katika patakatifu imewakilishwa katika maono ya Mto Ulai ya Danieli sura ya nane, na Dada White ametujulisha kwamba maono ya Mto Ulai sasa yako katika mchakato wa kutimizwa. Kazi ya mwisho inayotimizwa katika patakatifu pa mbinguni, ambayo sasa iko katika mchakato wa kutimizwa, imewakilishwa kwa istilahi mbalimbali za kinabii. Imeonyeshwa, miongoni mwa uwakilishaji mwingine wa kinabii, kama wakati wa kutiwa muhuri, mvua ya masika, kazi ya kufunga ya wokovu, na kutakaswa kwa hekalu. Ni muhimu kuziunganisha istilahi hizo pamoja, na pia kuziweka katika mpangilio wao sahihi wa kihistoria.
“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.
“Di wê demê de, dema ku xebata rizgariyê ber bi dawîbûnê ve diçe, tengasî li ser erdê dê were, û netewe dê bibin hêrsdar, lê dê werin girtin da ku xebata ferişteya sêyem asteng nekin. Di wê demê de ‘barana paşîn,’ an jî sazkirin ji huzûra Xudan, dê were, da ku hêz bide dengê bilind ê ferişteya sêyem, û pîrozan amade bike ku li ser xwe bisekinin di wê demê de ku heft belayên dawî dê werin rijandin.” Early Writings, 85.
The “work of the third angel” is also “the work of salvation,” which prepares “the saints to stand in the period when the seven last plagues shall be poured out.”
“ફરિશ્તા ત્રીજાનું કાર્ય” પણ “ઉદ્ધારનું કાર્ય” છે, જે “પવિત્રોને તે સમયગાળામાં સ્થિર ઊભા રહેવા માટે તૈયાર કરે છે જ્યારે અંતિમ સાત ઉપદ્રવો ઢોળવામાં આવશે.”
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
Ni mahanga gaakurakaye, kandi uburakari bwawe burageze, n’igihe cy’abapfuye, kugira ngo bacirwe urubanza, kandi kugira ngo uhe ingororano abagaragu bawe b’abahanuzi, n’abera, n’abubaha izina ryawe, abato n’abakuru; kandi kugira ngo urimbure abarimbura isi. Ibyahishuwe 11:18.
The nations are angered before probation closes (which is when God’s wrath is poured out), yet when the nations are angered, they are also “held in check.” The “time” when the nations are angered, identifies the beginning of the closing work of salvation, and the closing work of salvation is the sealing of God’s people.
Amahanga ararakaye mbere y’uko igihe cy’igeragezwa gifungwa (ari bwo uburakari bw’Imana busukwa), nyamara igihe amahanga arakaye, na bwo aba “afashwe ngo adakomeza.” “Igihe” amahanga arakaramo, kigaragaza intangiriro y’umurimo wo gusoza agakiza, kandi uwo murimo wo gusoza agakiza ni ugushyiraho ikimenyetso ku bwoko bw’Imana.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Unkulunkulu vasyantu ve-Ukulū, avo vali no-moyō gu gulu gu mulimo gwa Mukalunga ni gwovupuluko vwa myōyo, vasi pangele osono mu mpangilo yavo ya cine, yovusono. Nge nguvule vasi kala lyose ku mbali ya kutegama kwa buciné ni kwa kutyaula okuvule pa sono isi viyavala nyore ku vasyantu va Unkulunkulu. Kuko kene-kene mu mulimo gwa ku sukila gu kuli Ekelesia, mu cikati ca kutindikila kwa va mia imwe ni makumi one ni bane, avo vafwile kwimana ka va na cilo ca kuvadyangisa kumeso ka cikota ca Unkulunkulu, po vasi yuvile ngaho ngaho oviholekwa vya vasyantu va Unkulunkulu avo veyita ova kwake. Eci ca tetelelelwa ngolo ku cimwenyo ca muprofeta ca mulimo gwa ndeke, pansi pa cisanji ca valume, kila umwe no cihongolyo ca kuvita mu nyara yakwe. Umwe pakati kavo wa valikile olinala, e no lukwatyi lwa mukwandiki ku lubafu lwakwe. ‘Noke Mukalunga amwambila ati, Pitila mu kati ka muji, mu kati ka Yerusalemu, u kavike ocimanyikilo ku vipeya vya valume avo vekukūta ni kulila pa vihenywo vyose vi vili kuendwa mu kati kawo.’” Testimonies, volume 3, 266.
The nations are held in check so as to not prevent the sealing of the one hundred and forty-four thousand. In Revelation chapter seven, the angry nations that are held in check are represented as four winds that are held in check during that very same period of time, and that time is specifically identified as a period of time.
رەوەوەکان بە کۆنترۆڵدا دەگیرێن بۆ ئەوەی لە مۆرکردنی سەد و چل و چوار هەزار کەسدا رێگر نەبن. لە وەحی، بەشی حەوتدا، ئەو نەتەوانەی بە تووڕەییەوە بە کۆنترۆڵدا دەگیرێن، وەک چوار بایەک نیشان دەدرێن کە لە هەمان ماوەی کاتیدا بە کۆنترۆڵدا دەگیرێن، و ئەو کاتەش بە تایبەتی وەک ماوەیەکی کاتی ناسێنراوە.
“Satan is now using every device in this sealing time to keep the minds of God’s people from the present truth and to cause them to waver. I saw a covering that God was drawing over His people to protect them in the time of trouble; and every soul that was decided on the truth and was pure in heart was to be covered with the covering of the Almighty.
“Setana ari gukoresha ubu buryo bwose muri iki gihe cyo gushyirwaho ikimenyetso kugira ngo akure ibitekerezo by’ubwoko bw’Imana ku kuri kw’iki gihe no kubatera guhuzagurika. Nabonye igitwikirizo Imana yari irambuye ku bwoko bwayo kugira ngo ikibarinde mu gihe cy’amakuba; kandi buri bugingo bwari bwamaze gufata icyemezo ku kuri kandi bwari butunganye mu mutima bwagombaga gutwikirizwa n’igitwikirizo cy’Ishoborabyose.
“Satan knew this, and he was at work in mighty power to keep the minds of as many people as he possibly could wavering and unsettled on the truth. …
“셰탄 바꾼 에베 카디, 니 에베 식레 파카타 우린 니켄가 앙구 바예 키리 니쿠타 이치리쿠 무 아이나 바투 바시, 바메 티에 바와무케 나 바시티에 무 부와디 부아마디부아디 아티 이키에누쿠 차디.”
“I saw that Satan was at work in these ways to distract, deceive, and draw away God’s people, just now in this sealing time. I saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.
“Ndzi vone leswaku Sathana a a tirha hi tindlela leti leswaku a kavanyeta, a kanganyisa, ni ku hambukisa vanhu va Xikwembu, hi nkarhi lowu wa ku funghiwa. Ndzi vone van’wana lava a va nga yimanga va tiyile hikwalaho ka ntiyiso wa nkarhi wa sweswi. Makhwiri ya vona a ma rhurhumela, ni milenge ya vona yi khukhuleka, hikuva a va nga dzimiwanga swinene enkarhini wa ntiyiso, naswona xisirhelelo xa Xikwembu xa Matimba Hinkwawo a xi nga koti ku kokiwa xi va funengeta loko va ha ri eku rhurhumeleni koloko.
“Satan was trying his every art to hold them where they were, until the sealing was past, until the covering was drawn over God’s people, and they left without a shelter from the burning wrath of God, in the seven last plagues. God has begun to draw this covering over His people, and it will soon be drawn over all who are to have a shelter in the day of slaughter. God will work in power for His people; and Satan will be permitted to work also.” Early Writings, 43, 44.
“셰이탄은 자기의 모든 간계를 다하여 그들을 그들이 있는 그대로의 자리에 붙들어 두려 하였으니, 이는 인침이 지나가고, 하나님의 백성 위에 덮개가 드리워져, 그들이 마지막 일곱 재앙 가운데서 하나님의 타오르는 진노를 피할 피난처 없이 남게 되기까지 하려는 것이었다. 하나님께서는 이미 당신의 백성 위에 이 덮개를 드리우기 시작하셨으며, 살육의 날에 피난처를 얻게 될 모든 자들 위에도 그것이 곧 드리워질 것이다. 하나님께서는 당신의 백성을 위하여 권능으로 역사하실 것이며, 또한 셰이탄도 일하도록 허락될 것이다.” 초기문집, 43, 44.
Sister White wrote these words in 1851, five years before God’s people entered into the Laodicean condition, and delayed the sealing process by rejecting the increased light of the “seven times.” That light would have increased and finished God’s work of covering His people in advance of the seven last plagues. Instead, God’s people rebelled and were consigned to wander in the wilderness of Laodicea, as typified by ancient Israel’s rebellion and wilderness wandering. How many of ancient Israel’s rebels entered into the Promised Land? What passage in the Bible, or the Spirit of Prophecy identifies any Laodiceans that will be saved? The answer is, “None!” for a Laodicean is just as lost as those of ancient Israel who died in the wilderness.
خواهر وایت این سخنان را در سال ۱۸۵۱ نوشت، پنج سال پیش از آنکه قوم خدا به حالت لائودیکیه داخل شوند و با ردّ نور افزودهٔ «هفت زمان»، فرایند مهرشدن را به تأخیر اندازند. آن نور میبایست کار خدا را در پوشانیدن قومش پیش از هفت بلای آخر افزایش داده و به انجام رسانده باشد. اما در عوض، قوم خدا عصیان ورزیدند و به سرگردانی در بیابان لائودیکیه سپرده شدند، چنانکه این امر بهوسیلهٔ عصیان و سرگردانی قوم اسرائیلِ قدیم در بیابان نمونهوار نشان داده شده است. چه تعداد از عاصیانِ اسرائیلِ قدیم به سرزمین موعود داخل شدند؟ کدام آیه در کتابمقدس، یا در روح نبوت، هر لائودیکیهای را که نجات خواهد یافت، معرفی میکند؟ پاسخ این است: «هیچکس!» زیرا یک لائودیکی همانقدر گمشده است که آنان از اسرائیلِ قدیم که در بیابان مردند.
The sealing of the one hundred and forty-four thousand is a period of time, and it begins when the four angels restrain the four winds, which is also when the nations are angered, yet held in check. During the sealing time God prepares His people to stand in the time of the seven last plagues, and that preparation is represented as pulling “a covering” over His people, and it is also represented as finishing the work of salvation and finishing the work of the third angel. The preparation which is represented by all these illustrations is based upon the reception of “present truth.”
Kuandikwa muhuri kwa wale mia moja arobaini na nne elfu ni kipindi cha wakati, nacho huanza wakati wale malaika wanne wanapozizuia pepo nne, ambao pia ndio wakati mataifa yanapokasirika, lakini yakizuiliwa. Wakati wa kutiwa muhuri, Mungu huwatayarisha watu Wake ili wasimame katika wakati wa mapigo saba ya mwisho, nayo matayarisho hayo yanawakilishwa kuwa ni kuvuta “kifuniko” juu ya watu Wake; tena yanawakilishwa kuwa ni kuimaliza kazi ya wokovu na kuikamilisha kazi ya malaika wa tatu. Matayarisho yanayowakilishwa na vielelezo hivi vyote yamejengwa juu ya kuupokea “ukweli wa wakati huu.”
Those who will not stand “stiffly for present truth,” are those who were “wavering,” because their minds were not focused upon “present truth.” She writes that she “saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.”
Abo abatalyema okuyimirira “n’obunywevu ku mazima agaliwo mu kiseera kino,” be abo abaali “nga basinziira eri n’eri,” kubanga ebirowoozo byabwe byali tebinywezezza ku “mazima agaliwo mu kiseera kino.” Auwandiika nti “nalaba abamu abaali tebayimiridde n’obunywevu ku mazima agaliwo mu kiseera kino. Amaviivi gaabwe gaali gakankana, n’ebigere byabwe nga biserengeta, kubanga baali tebanywezeddwa nnyo ku mazima, era eky’okubikkako eky’Omuyinza w’Ebintu Byonna tekyayinza kubabikkako nga bakyali mu kukankana okwo.”
The “present truth” is what provides the “covering” and the “covering” is also represented as the “seal of God.” The “seal of God” was typified by the blood that covered the doors of the Hebrews, that allowed the destroying angel to pass over the homes where the door was “covered” with the blood. The “covering” is the “sealing,” and the “sealing” is accomplished by the “present truth.”
“Ukukuli kwa kino” ni kwo kuha “ekisitikiro,” kandi “ekisitikiro” nacyo nikimanyisibwa nka “akabonero ka Ruhanga.” “Akabonero ka Ruhanga” kakaragirwa omu kifaananyi n’eshagama eyasitikiire emiryango y’Abaheburayo, eyasobozeseza maraika omuzigamya kurabaho enju aho orwigi rwari “rusitikirwe” n’eshagama. “Ekisitikiro” ni “okuteebwaho akabonero,” kandi “okuteebwaho akabonero” kukorwa n’“ukukuli kwa kino.”
Sanctify them through thy truth: thy word is truth. John 17:17.
Ubatakase mu kuri kwawe: ijambo ryawe ni ryo kuri. Yohana 17:17.
Every reform movement had its own specific theme, and the theme of the reformatory movement of the one hundred and forty-four thousand is “Islam of the third Woe”. The “present truth” in the last days is Islam of the third Woe.
Kila harakati ya matengenezo ilikuwa na mada yake mahsusi, na mada ya harakati ya matengenezo ya wale mia moja arobaini na nne elfu ni “Uislamu wa Ole la tatu”. “Kweli ya wakati huu” katika siku za mwisho ni Uislamu wa Ole la tatu.
“The Scriptures are constantly opening to the people of God. There always has been and always will be a truth specially applicable to each generation.” Review and Herald, June 29, 1886.
“Ezibhalo zihlala zivuleleka kubantu bakaNkulunkulu. Bekulokhu kukhona, futhi kuyohlala kukhona, iqiniso elisebenza ngokukhethekile esizukulwaneni ngasinye.” Review and Herald, June 29, 1886.
It is a present truth “message” that seals God’s people in the last days, and the sealing time is represented as beginning when the four winds are held in check. The nations were angered on September 11, 2001, and at that point the sealing of the one hundred and forty-four thousand began, as the latter rain, which is “a message”, began to be unsealed.
Kîliîko ky’“ukali wa lelo” ni kyo kikɔngela bantu ba Leza mu bilumbu bya ndekelu, ne kimye kya kukɔngelibwa kyadi kisongolola nti kyatandika pa kimye kyo mîpɛpɛ ina yalemeshangana. Bîshî bya maanga byakaswa ku wa 11 wa Mwedi wa 9, 2001, ne pa dîba adi kukɔngelwa kwa bantu nkama yimo ne makumi ana ne bana kyatandika, bule mvula wa ndekelu, udi “ukali wa nsangu”, watandika kufungululwa.
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
Ku Yohane hakafunguliwa matukio yenye kina na yenye kusisimua sana kuhusu uzoefu wa kanisa. Akaona hali, hatari, mapambano, na ukombozi wa mwisho wa watu wa Mungu. Anaandika jumbe za mwisho zitakazoiva mavuno ya dunia, ama kuwa miganda kwa ghala la mbinguni au kuwa mafungu kwa ajili ya moto wa maangamizi. Mambo yenye umuhimu mkuu yalifunuliwa kwake, hasa kwa ajili ya kanisa la mwisho, ili wale watakaogeuka kutoka katika upotovu waingie katika kweli wapate kufundishwa kuhusu hatari na mapambano yaliyo mbele yao. Hakuna mtu anayepaswa kuwa gizani kuhusu yale yanayokuja juu ya dunia.” Pambano Kuu, 341.
When the nations were angered, they were simultaneously held in check, and the “latter rain” began to fall, and the latter rain is the message of “present truth” that seals God’s people.
އުމުމަތްތައް ކޯފާވި ވަގުތު، އެއާއެކީ އެއޮތް ހިފަހައްޓާފައި ވެސް ހުރި، އަދި “ފަހު ވާރޭ” ވެއްސެން ފެށި، އަދި ފަހު ވާރޭ އަކީ މާތްވެގެންވާ “މިހާރުގެ ހައްގު” ގެ އެ މެސެޖެވެ؛ އެއީ ﷲ ގެ ބަޔަކު މުހުރު ޖަހާ މެސެޖެވެ۔
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Ekyakolekyo mu Battle Creek kiri mu nteekateeka y’emu. Abakulembeze mu ssanitaali bavuluganyizza ne batakkiriza, nga babakkiriza, mu ngeri emu oba endala, okuyingira mu nkiiko zaabwe; naye kiri ng’okukola nga amaaso gaabwe gazibiddwa. Tebalina kutegeera kumala okulaba ekigenda okutubalukako mu kiseera kyonna. Waliwo omwoyo ogw’okusuubirwa okuggwaawo, ogw’olutalo n’okuyiwa omusaayi, era omwoyo ogwo gunaayeyongera okutuusa ku nkomerero y’ebiseera ddala. Amangu ddala ng’abantu ba Katonda bamaze okuteekebwako akabonero ku byenyi byabwe—si kabonero oba marka yonna esobola okulabibwa, wabula okunywezebwa mu mazima, mu magezi ne mu by’omwoyo, baleme okusagaasagana—amangu ddala ng’abantu ba Katonda bamaze okuteekebwako akabonero era ne bateekateekebwa olw’okukunkumuka, kujja kujja. Mazima ddala, kutandise dda. Emisango gya Katonda kaakano giri ku nsi, okutulabula, tusobole okumanya ebigenda okujja.” Manuscript Releases, volume 10, 252.
The “sealing” is “a settling into truth.” In the context of the sealing time she writes, “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time.” When the nations are angered, they will be held in check, but the “war and bloodshed,” represented as the four winds “will increase until the very close of time.” Islam of the third Woe progressively escalates its warfare until the very close of time, and the prophetic understanding of Islam as the “theme” in the reformation of the one hundred and forty-four thousand, simultaneously increases during the same period of time. The progressive escalation accomplished by Islam runs parallel to the outpouring of the latter rain during the identical period of time, for the latter rain is a “message”.
«مەهرکردن» «لەسەر ڕاستییەکدا جێگیر بوونە». لە چوارچێوەی کاتی مەهرکردندا ئەو دەنووسێت: «ڕۆحێکی نائومێدی، شەڕ و خوێنڕشتن هەیە، و ئەو ڕۆحە زیاد دەکات تا بە تەواوی نزیکبوونەوەی کۆتایی کات.» کاتێک نەتەوەکان تووڕە دەبن، دەگیرێنەوە؛ بەڵام «شەڕ و خوێنڕشتن»، کە وەک چوار بایەکە نیشان دراوە، «زیاد دەکات تا بە تەواوی نزیکبوونەوەی کۆتایی کات.» ئیسلامی سێهەمین وای، بە شێوەیەکی پێشکەوتوو شەڕکردنی خۆی توندتر دەکات تا بە تەواوی نزیکبوونەوەی کۆتایی کات، و تێگەیشتنی پێغەمبەرانە لە ئیسلام وەک «بابەت» لە ناو چاکسازییەکەی سەد و چل و چوار هەزاردا، هەمان کات بەردەوام زیاد دەکات لە هەمان ماوەی کاتدا. ئەو توندکردنەوە پێشکەوتووەی کە ئیسلام ئەنجامی دەدات، هاوتەریبە لەگەڵ دابەزینی بارانی دوا لە هەمان ماوەی کاتدا، چونکە بارانی دوا «پەیام»ێکە.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Abāfutwa babāimene ku rubaju rw’Umwami w’isi yose bafite umwanya wigeze guhabwa Satani nk’umukerubi utwikira. Binyuze ku biremwa byera bikikije intebe ye y’ubwami, Umwami akomeza itumanaho ridacogora n’abatuye isi. Amavuta ya zahabu agereranya ubuntu Imana ikomeza guha amatabaza y’abizera, kugira ngo atazima cyangwa ngo azimye. Iyaba aya mavuta yera adatwarwa ava mu ijuru mu butumwa bw’Umwuka w’Imana, ibikoresho by’ikibi byari kugira ubutware bwose ku bantu.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Mungu anaheshimiwa vibaya tunapokosa kupokea mawasiliano anayotupelekea. Hivyo tunakataa mafuta ya dhahabu ambayo angalimimina ndani ya roho zetu ili yapitishwe kwa wale walio gizani. Wakati mwito utakapokuja, ‘Tazama, bwana arusi anakuja; tokeni mwende kumlaki,’ wale ambao hawajapokea mafuta matakatifu, ambao hawajathamini neema ya Kristo mioyoni mwao, watagundua, kama wanawali wapumbavu, ya kwamba hawako tayari kukutana na Bwana wao. Hawana, ndani yao wenyewe, uwezo wa kupata yale mafuta, na maisha yao yameharibika. Lakini Roho Mtakatifu wa Mungu akiombwa, tukisihi, kama Musa alivyofanya, ‘Unionyeshe utukufu wako,’ upendo wa Mungu utamiminwa mioyoni mwetu. Kupitia katika mabomba ya dhahabu, mafuta ya dhahabu yatapelekwa kwetu. ‘Si kwa uwezo, wala si kwa nguvu, bali ni kwa Roho wangu, asema Bwana wa Majeshi.’ Kwa kupokea miale angavu ya Jua la Haki, watoto wa Mungu hung’aa kama taa ulimwenguni.” Review and Herald, July 20, 1897.
The latter rain begins to “sprinkle” and ultimately escalates to a full outpouring. The “sprinkling” of the latter rain is identified as the rain being “measured”, and the full outpouring is when it is poured out “without measure”. Sister White clearly identifies a time when the latter rain is falling, and some receive it, and some don’t. At that time the rain is being “measured”, or it is “sprinkling”.
Mvua ya mwisho huanza “kunyunyiza” na hatimaye huongezeka hadi kuwa umiminiko kamili. “Kunyunyiza” kwa mvua ya mwisho hutambuliwa kuwa ni mvua inayokuwa “ikipimwa”, na umiminiko kamili ni wakati inapomiminwa “bila kipimo”. Dada White anatambua waziwazi wakati ambapo mvua ya mwisho inanyesha, na wengine wanaipokea, na wengine hawaipokei. Wakati huo mvua hiyo huwa “ikipimwa”, au huwa “ikinyunyiza”.
Some people will recognize that something is happening, but it will only frighten them.
بەشێک لە خەڵک دەناسێنن کە شتێک ڕوودەدات، بەڵام تەنها دەترسێنێت.
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of their heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their expectations and ideal, they will oppose the work. “Why,” they say, “should we not know the Spirit of God, when we have been in the work so many years?” Because they did not respond to the warnings, the entreaties, of the messages of God, but persistently said, “I am rich, and increased with goods, and have need of nothing.”” Maranatha, 219
“Mipingo kutabaho uguhishurwa gutangaje kw’ububasha bw’Imana, ariko ntikuzakorera ku batihombereye imbere y’Umwami, kandi ntibakingure urugi rw’imitima yabo binyuze mu kwatura no kwihana. Mu ihishurwa ry’ubwo bubasha bumurikisha isi ikuzwa n’icyubahiro cy’Imana, bazabona gusa ikintu kimwe, bo mu buhumyi bwabo bakeka ko ari icy’akaga, ikintu kizakangura ubwoba bwabo, maze bihagarare bashikamye kugira ngo bakirwanye. Kubera ko Umwami adakora akurikije ibyo biteze n’icyerekezo cyabo, bazarwanya uwo murimo. “Kuki,” ni ko bavuga, “tutamenya Umwuka w’Imana, kandi tumaze imyaka myinshi turi muri uwo murimo?” Ni ukubera ko batitabiriye imiburo n’ukwinginga biri mu butumwa bw’Imana, ahubwo bagakomeza kuvuga bati, “Ndi umutunzi, kandi nungutse ubutunzi bwinshi, kandi nta cyo nkennye.”” Maranatha, 219
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
“Banene beengi, ku rugero runene, bakalemererwa kwakira imvura y’itangira. Tebarahabwa inyungu zose Imana yabateganyirije muri ubwo buryo. Biteze yuko icyo babuze kizuzuzwa n’imvura y’iherezo. Igihe ubuntu buzahabwa mu busendere bwinshi cyane, bagamije kuzakingura imitima yabo kugira ngo babwakire. Barakora ikosa riteye ubwoba. Umurimo Imana yatangije mu mutima w’umuntu ubwo yatangaga umucyo n’ubumenyi bwayo ugomba gukomeza kujya mbere ubutitsa. Umuntu wese akwiriye kumenya ubwe ko akeneye ibyo. Umutima ugomba gukurwamo umwanda wose no kwezwa kugira ngo ube ubuturo bwa Mwuka. Ni ku bwo kwatura no kureka ibyaha, ku bwo gusenga ubishizeho umutima, no kwiyegurira Imana, ni ko abigishwa ba mbere biteguye gusukwaho Mwuka Wera ku munsi wa Pentekote. Uwo murimo nyine, ariko ku rugero runini kurushaho, ni wo ugomba gukorwa ubu. Icyo gihe, umuntu yari asigaje gusa gusaba uwo mugisha no gutegereza ko Umwami asohoza umurimo umurebaho. Ni Imana yatangiye umurimo, kandi ni Yo izayirangiza, ihindura umuntu uwuzuye muri Yesu Kristo. Ariko ubuntu bugereranywa n’imvura y’itangira ntibugomba kwirengagizwa na hato. Ababeshwaho gusa n’umucyo bafite ni bo bazahabwa umucyo urushijeho kuba mwinshi. Keretse nitugira amajyambere buri munsi mu kugaragaza ingeso nziza z’ubukristo zikora, ntituzamenya ibikorwa byo kwihishura kwa Mwuka Wera mu mvura y’iherezo. Ishobora kuba igwa ku mitima y’abadukikije impande zose, ariko ntituzayitahura cyangwa ngo tuyakire.” Testimonies to Ministers, 506, 507.
In the passage she identifies that there is a time when “the richest abundance of grace shall be bestowed,” thus identifying a time when the latter rain is poured out without measure. In connection with that fact, she identifies that only those who are living up to the light they have will receive greater light. In that principle, it is clear that the light (which is the present truth) progressively increases. In the last sentence she identifies a time when the latter rain is falling, and some are recognizing and receiving it, and others are not. If you don’t recognize the message, which is the latter rain, you will not receive it.
អត្ថបទនោះ នាងបានបញ្ជាក់ថា មានពេលវេលាមួយដែល «ព្រះគុណដ៏បរិបូរណ៍បំផុតនឹងត្រូវប្រទានឲ្យ» ដូច្នេះហើយ នាងកំពុងសម្គាល់ពេលវេលាមួយដែលភ្លៀងចុងក្រោយត្រូវបានចាក់ស្រោចដោយគ្មានកម្រិត។ ទាក់ទងនឹងការពិតនោះ នាងបានបញ្ជាក់ថា មានតែអ្នកដែលកំពុងរស់នៅស្របតាមពន្លឺដែលខ្លួនមានប៉ុណ្ណោះ នឹងទទួលបានពន្លឺធំជាងមុន។ តាមគោលការណ៍នោះ វាច្បាស់ណាស់ថា ពន្លឺ (ដែលជាសេចក្តីពិតបច្ចុប្បន្ន) កើនឡើងជាបន្តបន្ទាប់។ នៅក្នុងប្រយោគចុងក្រោយ នាងបានបញ្ជាក់ពេលវេលាមួយដែលភ្លៀងចុងក្រោយកំពុងធ្លាក់ ហើយមនុស្សខ្លះកំពុងទទួលស្គាល់ និងទទួលយកវា ខណៈដែលអ្នកដទៃមិនទទួលស្គាល់។ ប្រសិនបើអ្នកមិនទទួលស្គាល់សារ ដែលជាភ្លៀងចុងក្រោយទេ អ្នកនឹងមិនទទួលវាឡើយ។
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Hatupaswi kungoja mvua ya masika ya mwisho. Inakuja juu ya wote watakaotambua na kujitwalia umande na manyunyu ya neema yanayotuangukia. Tunapokusanya vipande vya nuru, tunapozithamini rehema za hakika za Mungu, ambaye hupenda tumtumainie, ndipo kila ahadi itatimizwa. [Isaya 61:11 imenukuliwa.] Dunia yote inapaswa kujazwa na utukufu wa Mungu.” The Seventh-day Adventist Bible Commentary, juzuu la 7, 984.
At the time when the angry nations are held in check, the latter rain begins to be “measured.” When “the richest abundance of grace shall be bestowed,” is identifying when the latter rain is poured out without measure.
국가들이 분노하나 억제되어 있을 그때에, 늦은 비는 “측량”되기 시작한다. “가장 풍성한 은혜가 부어질 때”란, 곧 늦은 비가 한량없이 부어지는 때를 가리킨다.
At the time when the nations are angered, yet held in check, the latter rain begins to fall, but it is “measured” because the church at that point is mixed with wheat and tares. It is the rain that brings both the wheat and the tares to maturity, and the latter rain is the message of present truth that is either recognized and received, or not. All of these prophetic concepts are clearly identified in the Scriptures. On September 11, 2001, the latter rain began to “sprinkle”, and it escalates progressively until the Midnight Cry message arrives and the wise and foolish virgins are forever separated.
Akatondotid kan kaangayan dagiti nasnacion, ngem mapagtalinaedda nga awan pay iti pannakailukat a naan-anay, mangrugi iti pannakatnag ti udan iti maudi; ngem “nasurel” dayta, agsipud ta iti dayta a tiempo ti iglesia ket nakikabil pay iti trigo ken iti lulot. Isu dayta nga udan a mangiyeg iti panagballigi iti kinatengnged dagiti agsapa a trigo ken dagiti lulot a sangsangkamaysa, ket ti udan iti maudi isu ti damag ti agdama a kinapudno a mabigbig ken awaten wenno saan. Amin dagitoy a kapanunotan a naimpadto ket nalawag a maipakdaar iti Nasantoan a Surat. Iti Septiembre 11, 2001, nangrugi iti udan iti maudi a “mangiwarsi”, ket umadu iti kinapigsa a nabayag a nabayag agingga iti yaay ti damag ti Midnight Cry, ket dagiti masirib ken maag a birhen ket agnanayon a maisina.
The wise are then lifted up as an ensign to call God’s other flock out of Babylon, and the latter rain is then poured out without measure, and continues to fall until Michael stands up and human probation closes.
ئینجا دانایان وەک نیشانەیەک بەرز دەکرێنەوە بۆ ئەوەی مەڕگەلی دیکەی خودا لە بابڵ بیرون بانگهێشت بکرێت، و پاشان بارانی دواهەم بێ پێوانە دەڕژێت، و بەردەوام دەبێت لە ڕژانەوە تا مایکل هەڵدەستێت و ماوەی تاقیکردنەوەی مرۆڤ کۆتایی دێت.
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Nakabona nti bamalayika abana balikwata empewo ena okutuusa omulimu gwa Yesu lwe gulimala mu watukuvu, era oluvannyuma awo ne zijja ebibonyoobonyo omusanvu eby’enkomerero.” Early Writings, 36.
The holding of the four winds, represents God’s providential control over the escalating judgments that he allows to take place in the last days. The four angels hold the four winds during the sealing time of the one hundred and forty-four thousand, but in that period of time there is the “spirit of desperation, of war and bloodshed, and that spirit will increase.” When the last of God’s children have been sealed, Michael will stand up and the four winds will be fully released, and the Seven Last Plagues will arrive.
گرتنِ چوار بایان، کۆنترۆڵی خۆا بە ڕێکخستنی خۆی لەسەر ئەو حوکمدانە هەڵکشاوەیانە نیشان دەدات کە لە ڕۆژانی دوایی دا دەهێڵێت ڕووبدەن. ئەو چوار فریشتەیە چوار بایەکە دەگرن لە ماوەی مۆرکردنی ئەو سەد و چل و چوار هەزارەدا، بەڵام لەو ماوەیەدا «ڕۆحی ناچاربوون، و شەڕ و خوێنڕشتن هەیە، و ئەو ڕۆحە زیاد دەبێت.» کاتێک دواهەمین منداڵانی خۆا مۆر کران، میکائیل هەڵدەستێت و چوار بایەکە بە تەواوی ئازاد دەکرێن، و حەوت بەلای دوایی دەگەن.
In the “hour of the great earthquake” of Revelation chapter eleven, the “troublous times,” of Daniel chapter nine, when the street and wall are finished, is the time when “the nations will be angry.” In that time period, the latter rain will be poured out in “measure.” Isaiah identifies the time when the latter rain is measured, and he marks that time as the “day of the east wind.” The “day of the east wind,” was September 11, 2001.
Ufunuo sura ya kumi na moja katika “saa ya tetemeko kuu la nchi,” yaani “nyakati za taabu” za Danieli sura ya tisa, wakati njia kuu na ukuta zitakapokamilishwa, ndio wakati ambapo “mataifa watakasirika.” Katika kipindi hicho cha wakati, mvua ya masika ya mwisho itamiminwa kwa “kipimo.” Isaya anatambulisha wakati ambapo mvua ya masika ya mwisho inapimwa, naye anautia alama wakati huo kuwa ni “siku ya upepo wa mashariki.” “Siku ya upepo wa mashariki” ilikuwa Septemba 11, 2001.
We will continue to consider the “measuring” of the latter rain in the next article, but it should be remembered that the jewel of Miller’s dream that is represented upon the sacred tables of Habakkuk as the three Woes of Islam, is to shine ten times brighter in the last days, than when it was first gathered together by Miller.
Tuza kuswila kulangulukila “kupimwa” kwa mvula ya kumasiku ya kuleka mu cipande cilecilondelepo, lelo cilingile ukwibukishwa ukuti libwe lya mutengo ilya muloto wa kwa Miller, ilyo lyalengelelwa pa milongo iyashila iya kwa Habakkuk nga mapensho yatatu ya Bwislamu, lyafwile ukwabalika inshita ikumi ukucila ifyo lyabalikile apo lyatendeke ukusonkwa capamo na kwa Miller mu nshiku sha kulekelesha.
“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.
“Lusita luamosi, ngagi ngenggela mu New York City, mu kaalu ka butuku, ngaaangilwe kumona nzubo zikwela, itanda pa itanda, kuya mwilu. Inzubo ezi zavalelwanga ukuti kazitobuka ku mulilo, kabili zazengiwanga ku kupalanya bulemu bwa bene bazo na bazengi bazo. Kupita pa butali, kabili na pakupita pa butali, eko izi nzubo zikwelanga, kabili muli ezo mwashitishiwanga ifintu ifya mutengo ukulu sana. Abo inzubo ezi shaali shabo tabebuzanga bene ukuti, ‘Mung’anda nshi umo twingapalanyamo Lesa ubulembo bwino bwinshi?’ Shikulu taali mu meenso ya mano yabo.”
“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.’
Natekereze nti: ‘Iyo abo abarikukozesa obuguzi bwabo batyo babaasa kureeba enshonga yaabo nk’oku Ruhanga agireeba! Barikurundaanisa enyubakwa ez’ekitiinisa munonga, kwonka okuhanuura kwabo n’okucuragura kwabo ni busha bityo omu maisho g’Omutegeki w’ensi yoona. Tibarikwega n’amaani goona ag’omutima n’amagezi kugira ngu bareebe oku baakuhimbisa Ruhanga. Bafeerirwe kureeba eki, omurimo gw’okubanza ogw’omuntu.’
“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.
“Wekî ku ev avahiyên bilind hatin avakirin, xwedîyên wan bi kibrê xwestekar şa bûn ku pere hene ku ji bo razîkirina xwe û derxistina hasûdiyê di cîranên xwe de bi kar bînin. Gelek ji wê pereyê ku wan bi vî awayî veberhênan kir, bi zorstandinê, bi teqandina hêsanê li ser feqîran hatibû destxistin. Wan ji bîr kirin ku li ezmanan hesabek ji bo her muameleya bazirganî tê parastin; her kiryarê neheq, her çalakiyê xapandinê, li wir tê tomar kirin. Dem tê ku mirov di xapandin û serkeftina xwe de dê bigihîjin xalekê ku Xudan destûrê nede ku derbas bikin, û wê hîn bibin ku bo nermdiliyê Yehowah hudûdek heye.”
“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.
“Ebyabayeewo ebiddirira bye nnalaba byali by’entiisa ey’omuliro. Abasajja ne batunuulira ebizimbe ebigulumivu era ebiteeberezebwa okuba nga tebikwata muliro, ne boogera nti: ‘Biri mirembe ddala.’ Naye ebizimbe bino ne biyokebwa ne bimalibwawo ng’eyali bikozeseddwamu gwa nnanda. Mmotoka z’abazikiza omuliro tezaasobola kukola kintu kyonna okuyimiriza okuzikirira okwo. Abazikiza omuliro tebaasobola kukozesa mmotoka ezo.”
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.” Testimonies, volume 9, 12, 13.
“Ndaelwixu kuyichiqiru nigbati asiko Oluwa ba de, bi ko ba si ayipada kankan ti o ti waye ninu ọkàn awọn eniyan agberaga, alafẹ́fẹ́ ipo, eniyan yoo ri i pe ọwọ́ ti o ti lagbara lati gbà yóò tún lagbara lati pa run. Ko si agbara aiye kankan ti o le di ọwọ́ Ọlọrun duro. Ko si ohun elo kankan ti a le lò ninu kikọ awọn ilé ti yoo pa wọn mọ́ kuro ninu iparun nigbati akoko ti Ọlọrun ti yàn ba de lati fi ìjẹ̀san ránṣẹ́ sori eniyan nítorí aibikita wọn sí ofin Rẹ̀ ati nítorí ìfẹ́ ara wọn fún ipò.” Testimonies, volume 9, 12, 13.