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.
මුළු පසුගිය ලිපිවලදී අපි අනාගතවාක්ය ආත්මයෙන් ගත් කොටස් කිහිපයකට යොමු වී තිබුණෙමු; ඒවා 2001 සැප්තැම්බර් 11 දිනෙන් ආරම්භ වී මිඛායෙල් නැඟී සිටින තෙක්ද මනුෂ්යයන් සඳහා වූ කරුණාකාලය අවසන් වන තෙක්ද දිවෙන කාලපරිච්ඡේදයක් හඳුන්වා දෙයි. එම කාලපරිච්ඡේදය තුළ අතිශුද්ධස්ථානයෙහි ක්රිස්තුස්වහන්සේගේ අවසාන සේවය හඳුන්වා දෙන අනාගතවාක්යාත්මක නිරූපණ කිහිපයක් ඇත.
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.
Basa raKristu munzvimbo tsvene rinomiririrwa muchiratidzo cherwizi Ulai chiri muna Danieri chitsauko 8, uye Hanzvadzi White vakatizivisa kuti chiratidzo cherwizi Ulai chava mukuzadzikiswa kwacho zvino. Basa rokupedzisira rinoitwa munzvimbo tsvene yokudenga, iro rava mukuzadzikiswa kwaro zvino, rinomiririrwa nemashoko akasiyana-siyana ouprofita. Rinoratidzirwa, pakati pezvimwe zviratidzo zvouprofita, senguva yokuisirwa chisimbiso, mvura yokupedzisira, basa rokupedzisira reruponeso, uye kunatswa kwetembere. Zvakakosha kuunza mashoko iwayo pamwe chete, uyezve kuaisa munzvimbo yawo yakarurama yenhoroondo.
“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.
“Panthaŵiyo, pamene ntchito ya chipulumutso ikufika pa mapeto ake, mavuto adzakhala akubwera pa dziko lapansi, ndipo mitundu ya anthu idzakhala yokwiya, komabe idzakanizidwa kuti isalepheretse ntchito ya mngelo wachitatu. Panthaŵiyo ‘mvula ya masika otsiriza,’ kapena kutsitsimutsidwa kochokera pamaso pa Ambuye, idzabwera, kuti ipatse mphamvu liwu lamphamvu la mngelo wachitatu, ndi kukonzekeretsa oyera mtima kuti ayime m’nthawi imene miliri isanu ndi iwiri yotsiriza idzathiridwa.” 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.”
“Isebenzi yengelosi yesithathu” futhi “ingumsebenzi wensindziso,” lolungiselela “labangcwele kutsi beme esikhatsini lapho letinhlupho letisikhombisa tekugcina tiyawutselwa khona.”
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.
Marudzi akatsamwa, uye kutsamwa kwenyu kwasvika, nenguva yavakafa, kuti vatongwe, uye kuti mupe mubayiro kuvaranda venyu vaporofita, nokuvatsvene, nokuna avo vanotya zita renyu, vaduku navakuru; uye kuti muparadze avo vanoparadza nyika. Zvakazarurwa 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.
Marudzi anotsamwa nguva yekunzwirwa tsitsi isati yapera (iyo ndiyo nguva inodururwa hasha dzaMwari), asi panguva iyo marudzi anotsamwa, anengewo “akadzorwa.” “Nguva” iyo marudzi anotsamwa inoratidza kutanga kwebasa rokupedzisa rokuponesa, uye basa rokupedzisa rokuponesa ndiko kusimbiswa nechisimbiso kwevanhu vaMwari.
“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.
“ঈশ্বরের প্রকৃত লোকেরা, যাদের হৃদয়ে প্রভুর কাজের আত্মা এবং আত্মাদের পরিত্রাণের বিষয় বিরাজ করে, তারা সর্বদা পাপকে তার প্রকৃত, পাপপূর্ণ চরিত্রে দেখবে। তারা সর্বদাই ঈশ্বরের লোকদের সহজে আচ্ছন্ন করে ফেলা পাপসমূহের বিরুদ্ধে বিশ্বস্ত ও অকপট ব্যবহারের পক্ষেই থাকবে। বিশেষত মণ্ডলীর জন্য সমাপনী কর্মে, সেই এক লক্ষ চুয়াল্লিশ হাজারের মোহরাঙ্কনের সময়ে, যারা ঈশ্বরের সিংহাসনের সম্মুখে নির্দোষ অবস্থায় দাঁড়াবে, তখন তারা ঈশ্বরের নামধারী লোকদের অন্যায়সমূহ সর্বাধিক গভীরভাবে অনুভব করবে। নবীর চিত্রণের দ্বারা এটি শক্তিশালীভাবে উপস্থাপিত হয়েছে, যেখানে শেষ কাজটিকে সেই সকল পুরুষের প্রতীকের অধীনে দেখানো হয়েছে, যাদের প্রত্যেকের হাতে একটি সংহার-অস্ত্র ছিল। তাদের মধ্যে একজন মসীনা বস্ত্র পরিহিত ছিল, এবং তার পাশে একজন লেখকের কালিদানি ছিল। ‘আর সদাপ্রভু তাকে বলিলেন, নগরের মধ্য দিয়া, যিরূশালেমের মধ্য দিয়া যাও, এবং সেই সকল লোকের কপালে একটি চিহ্ন দাও, যারা তাহার মধ্যে সংঘটিত সমস্ত ঘৃণ্য কর্মের জন্য দীর্ঘশ্বাস ফেলে ও ক্রন্দন করে।’” 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.
Marudzi anodziviswa kuti arege kutadzisa kuiswa chisimbiso kwevanhu vane zviuru zana nemakumi mana nezvina. Muna Zvakazarurwa chitsauko 7, marudzi akatsamwa anodziviswa anomiririrwa semhepo ina dzinodziviswawo panguva iyoyo chaiyo, uye nguva iyoyo inonyatsoratidzwa senguva yakatarwa.
“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.
“සිලා කිරීමේ මේ කාලයේදී දෙවියන්වහන්සේගේ ජනතාවගේ සිත් වර්තමාන සත්යයෙන් ඉවතට හැරවීමටත්, ඔවුන් කම්පා වන ලෙස කිරීමටත්, සාතන් දැන් සෑම උපක්රමයක්ම යොදාගනිමින් සිටියි. කරදර කාලයේදී තම ජනතාව ආරක්ෂා කිරීම සඳහා දෙවියන්වහන්සේ ඔවුන් මත ඇද දමමින් සිටි ආවරණයක් මම දුටුවෙමි; සත්යය පිළිබඳව ස්ථිරව තීරණය කර සිටි සහ හෘදයෙන් පවිත්ර වූ සෑම ආත්මයක්ම සර්වබලධාරියාණන්ගේ ආවරණයෙන් ආවරණය වීමට නියමිතව තිබුණි.
“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. …
“ශාතන් මෙය දැන සිටියේය; එබැවින් ඔහුට හැකි තරම් බොහෝ දෙනෙකුගේ සිත් සත්යය සම්බන්ධයෙන් ද්විධාභාවයෙන් හා අස්ථිරභාවයෙන් තබාගැනීමට, ප්රබල බලයෙන් ක්රියා කරමින් සිටියේය. …”
“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 vonile leswaku Sathana a a tirha hi tindlela leti leswaku a kavanyeta, a xisa, ni ku hambukisa vanhu va Xikwembu, sweswi hi nkarhi lowu wa ku funghiwa. Ndzi vone van’wana lava a va nga yimanga va tiyile hikwalaho ka ntiyiso wa nkarhi wa sweswi. Matsolo ya vona a ma rhurhumela, naswona milenge ya vona a yi sirhalela, hikuva a va nga dzimeki hi matimba ehenhla ka ntiyiso, naswona xifunengeto xa Xikwembu xa Matimba Hinkwawo a xi nga koti ku andlaleriwa ehenhla ka vona loko va ha ri karhi va rhurhumela hi ndlela yoleyo.
“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.
“Setane a a leka ka maano a gagwe otlhe go ba tshwara fela foo ba neng ba le gone, go fitlha go tshwaiwa go fedile, go fitlha sekhurumetso se gogwa se apesitswe batho ba Modimo, mme ba bo ba tlogelwa ba sena botshabelo mo bogaleng jo bo tukang jwa Modimo, mo dikotsing tse supa tsa bofelo. Modimo o setse o simolotse go gogela sekhurumetso seno godimo ga batho ba Gagwe, mme go ise go ye kae se tla bo se gogelwe godimo ga botlhe ba ba tla nnang le botshabelo mo letsatsing la polao. Modimo o tla direla batho ba Gagwe ka thata; mme Setane le ene o tla letlelelwa go dira jalo.” Early Writings, 43, 44.
Sister White wrote these words in 1851, five years before God’s people entered into the Laodicean condition, and delayed the sealing process by rejecting the increased light of the “seven times.” That light would have increased and finished God’s work of covering His people in advance of the seven last plagues. Instead, God’s people rebelled and were consigned to wander in the wilderness of Laodicea, as typified by ancient Israel’s rebellion and wilderness wandering. How many of ancient Israel’s rebels entered into the Promised Land? What passage in the Bible, or the Spirit of Prophecy identifies any Laodiceans that will be saved? The answer is, “None!” for a Laodicean is just as lost as those of ancient Israel who died in the wilderness.
Sista White vakanyora mashoko aya muna 1851, makore mashanu Mwari vasati vapinda muchimiro cheRaodhikia, uye vakanonotsa basa rokuiswa chisimbiso nokuramba chiedza chakawedzerwa che“nguva nomwe.” Chiedza ichocho chingadai chakawedzera uye chakapedzisa basa raMwari rokufukidza vanhu Vake mberi kwematambudziko manomwe okupedzisira. Asi panzvimbo pezvo, vanhu vaMwari vakapanduka uye vakatongerwa kudzungaira murenje reRaodhikia, sezvinofananidzirwa nokupanduka nokudzungaira murenje kwaIsraeri wekare. Vangani pavakapanduka vaIsraeri wekare vakapinda muNyika yeChipikirwa? Ndeipi ndima muBhaibheri, kana muMweya weChiporofita, inoratidza vaRaodhikia vapi navapi vachaponeswa? Mhinduro yacho ndeiyi: “Hakuna!” nokuti muRaodhikia akarasika sezvakanga zvakaita avo vaIsraeri wekare vakafira murenje.
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.”
Ukuti kusindikizwa kwa bantu wana zana na makumi nne na nne elfu ni kipindi cha wakati, navyo huanza wakati malaika wanne wanapozuia pepo nne, ambao ndio pia wakati mataifa yanapokasirika, lakini yamezuiliwa. Wakati wa kusindikizwa, Mungu huwaandaa watu Wake kusimama katika wakati wa mapigo saba ya mwisho, nayo maandalizi hayo huwakilishwa kama kuvutwa kwa “kifuniko” juu ya watu Wake, na pia huwakilishwa kama kukamilisha kazi ya wokovu na kukamilisha kazi ya malaika wa tatu. Maandalizi yanayowakilishwa na mifano hii yote yanategemea kuupokea “ukweli wa sasa.”
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.”
Avo vasingazomiri “vakasimba nokuda kwechokwadi chiripo zvino,” ndivo avo vakanga “vachizengurira,” nokuti pfungwa dzavo dzakanga dzisina kunangiswa pa“chokwadi chiripo zvino.” Iye anonyora kuti “ndakaona vamwe vakanga vasingamiri vakasimba nokuda kwechokwadi chiripo zvino. Mabvi avo akanga achidedera, uye tsoka dzavo dzichitsvedza, nokuti vakanga vasina kusimbiswa zvakasimba pachokwadi, uye chifukidzo chaMwari Wamasimba Ose chaisagona kudhonzwa pamusoro pavo pavainge vachiri kudaro vachidedera.”
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.”
“සමකාලීන සත්යය” යනු “ආවරණය” සපයන දෙයයි; එම “ආවරණය” “දෙවියන්වහන්සේගේ මුද්රාව” ලෙසද නිරූපණය කරනු ලැබේ. “දෙවියන්වහන්සේගේ මුද්රාව” යනු හෙබ්රීවරුන්ගේ දොරවල් ආවරණය කළ රුධිරයෙන් පූර්ව-ආදර්ශනය කරනු ලැබුවේය; එම රුධිරයෙන් දොර “ආවරණය” කර තිබූ ගෙවල් මතින් විනාශකාරී දූතයා පසුකර යාමට එයින් ඉඩ ලැබුණේය. “ආවරණය” යනු “මුද්රාකිරීම” ය; “මුද්රාකිරීම” “සමකාලීන සත්යය” මඟින් සිදු කරනු ලැබේ.
Sanctify them through thy truth: thy word is truth. John 17:17.
“Uwatakase kwa njia ya kweli yako; neno lako ndiyo kweli.” 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 vuguvugu la matengenezo lilikuwa na mada yake mahsusi, na mada ya vuguvugu la matengenezo la wale mia moja arobaini na nne elfu ni “Uislamu wa Ole ya tatu.” “Kweli ya wakati huu” katika siku za mwisho ni Uislamu wa Ole ya 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.
“Maandiko yanaendelea kufunguka daima kwa watu wa Mungu. Siku zote kumekuwapo, na siku zote kutakuwapo, ukweli unaohusika kwa namna ya pekee na kila kizazi.” Review and Herald, Juni 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.
Iri ishoko ryo “ukuri kw’iki gihe” rishyira ikimenyetso ku bwoko bw’Imana mu minsi y’imperuka, kandi igihe cyo gushyirwaho ikimenyetso kigaragazwa nk’igitangira ubwo imiyaga ine ifatirizwa. Amahanga yararakaye ku wa 11 Nzeri 2001, kandi kuri iyo ngingo ni ho hatangiye gushyirwaho ikimenyetso ku bihumbi ijana na mirongo ine na bine, ubwo imvura y’itumba ya nyuma, ari yo “butumwa”, yatangiraga guhishurwa.
“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.
“Kuna Johane kwakazarurwa zviratidzo zvine hudzamu uye zvinokatyamadza zvikuru pamusoro pezvakaitika muupenyu hwekereke. Akaona chimiro, njodzi, kurwisana, uye pakupedzisira kununurwa kwevanhu vaMwari. Akanyora mashoko okupedzisira anofanira kuibvisa goho renyika pakukura kwaro, ringava semisote yokuchengeterwa mudura rokudenga, kana semisumbu yehuni yokukandirwa mumoto wokuparadzwa. Nyaya dzakakura zvikuru pakukosha dzakazarurirwa kwaari, zvikurukuru nokuda kwekereke yokupedzisira, kuti avo vaizotsauka kubva mukukanganisa vachienda kuchokwadi vadzidziswe pamusoro penjodzi nokurwisana zviri pamberi pavo. Hakuna anofanira kuva murima maererano nezviri kuuya pamusoro penyika.” The Great Controversy, 341.
When the nations were angered, they were simultaneously held in check, and the “latter rain” began to fall, and the latter rain is the message of “present truth” that seals God’s people.
Na vhoṱhe vha tshaka vho no sinyuswa, nga tshifhinga tshenetsho vho dovha vha dzinginyiswa uri vha si ite nga nḓila yavho, nahone “mvula ya vhufhelo” ya thoma u na; nahone mvula ya vhufhelo ndi mulaedza wa “ngoho ya zwino” une wa vhea luswayo lwa Mudzimu kha vhathu Vhawe.
“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.
“Basa rinoitwa muBattle Creek ndererudzi rumwe cheterwo. Vatungamiri vesanitariyamu vakasanganisana nevasingatendi, vachivagamuchira, zvikuru kana zvishoma, mumisangano yavo yokurangana; asi zvakafanana nokubata basa maziso avo akavharika. Vanoshayiwa kunzwisisa kwokuziva zvichatiwira chero nguva ipi zvayo. Kune mweya wokupererwa, wehondo nowokudeurwa kweropa, uye mweya iwoyo ucharamba uchikura kusvikira panguva chaiyo yokuguma. Pakarepo vanhu vaMwari pavanenge vaiswa chisimbiso pahuma dzavo—hachisi chisimbiso kana chiratidzo chipi zvacho chinooneka, asi kusimbiswa muchokwadi, zvose mupfungwa nomumweya, zvokuti havagoni kuzununguswa—pakarepo vanhu vaMwari pavanenge vaiswa chisimbiso uye vagadzirirwa kuzununguswa, zvichauya. Zvirokwazvo, zvatotanga kare. Kutonga kwaMwari kwava pamusoro penyika zvino, kuti kutipe yambiro, kuti tizive zviri kuuya.” Manuscript Releases, vhoriyamu 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”.
“Kuritiwa chisimbiso” “kusimbiswa muzvokwadi.” Mukati menguva yokuiswa chisimbiso anonyora achiti, “Kune mweya wokupererwa, wehondo nowokudeurwa kweropa, uye mweya iwoyo ucharamba uchiwedzera kusvikira panguva yokupedzisira chaiyo.” Apo marudzi anenge atsamwa, acharambidzwa, asi “hondo nokudeurwa kweropa,” zvinomiririrwa semhepo ina, “zvicharamba zvichiwedzera kusvikira panguva yokupedzisira chaiyo.” Islam yeNhamo yechitatu inoramba ichiwedzera muhondo yayo zvishoma nezvishoma kusvikira panguva yokupedzisira chaiyo, uye kunzwisisa kwechiporofita kweIslam se“dingindira” mukuvandudzwa kwezana namakumi mana nezvina zvuru, panguva imwe cheteyo, kunowedzerawo mukati menguva imwe cheteyo. Kuwedzera uku kunoitiswa neIslam kunofambirana nokudururwa kwemvura yokupedzisira mukati menguva imwe cheteyo, nokuti mvura yokupedzisira i“shoko”.
“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.
“Ava vakazodzwa vamire pamberi paShe wenyika yose, vane nzvimbo yakambopiwa Satani semukerubi anofukidza. Kubudikidza nezvisikwa zvitsvene zvakakomberedza chigaro chake choushe, Ishe vanoramba vachikurukura zvisingaperi navagari venyika. Mafuta endarama anomirira nyasha idzo Mwari anochengeta nadzo marambi avatendi achigara akazadzwa, kuti arege kudedera nokudzima. Dai zvisiri kuti mafuta matsvene aya anodururwa achibva kudenga mumashoko oMweya waMwari, masimba ezvakaipa aizova nokutonga kwakazara pamusoro pavanhu.”
“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.
“Mwari anonyadziswa kana tisingagamuchiri zviziviso zvaanotitumira. Nokudaro tinoramba mafuta endarama aaida kudurura mumweya yedu kuti agozopiwa kune vari murima. Kana kudanwa kwasvika kuchinzi, ‘Tarirai, chikomba chasvika; budai munosangana nacho,’ avo vasina kugamuchira mafuta matsvene, vasina kuchengeta nyasha dzaKristu mumwoyo yavo, vachawana, semhandara dzakapusa, kuti havana kugadzirira kusangana naIshe wavo. Havana, mukati mavo, simba rokuwana mafuta acho, uye upenyu hwavo hunoparara. Asi kana Mweya Mutsvene waMwari ukakumbirwa, kana tikateterera sezvakaita Mozisi tichiti, ‘Ndiratidzei kubwinya kwenyu,’ rudo rwaMwari ruchadururwa mumwoyo yedu. Kubudikidza nemipombi yendarama, mafuta endarama achasvitswa kwatiri. ‘Hazviiti nesimba, kana noukuru, asi noMweya wangu, ndizvo zvinotaura Jehovha wehondo.’ Nokugamuchira mwaranzi dzinopenya dzeZuva Rokururama, vana vaMwari vanopenya sezviedza munyika.” Review and Herald, July 20, 1897.
The latter rain begins to “sprinkle” and ultimately escalates to a full outpouring. The “sprinkling” of the latter rain is identified as the rain being “measured”, and the full outpouring is when it is poured out “without measure”. Sister White clearly identifies a time when the latter rain is falling, and some receive it, and some don’t. At that time the rain is being “measured”, or it is “sprinkling”.
Mvua ya masika ya mwisho huanza “kunyunyuza” na hatimaye huongezeka hadi kuwa umwagikaji kamili. “Kunyunyiza” kwa mvua ya masika ya mwisho kunatambuliwa kuwa ni mvua hiyo “kupimwa”, na umwagikaji kamili ni wakati inapomwagwa “bila kipimo”. Dada White anabainisha wazi wakati ambapo mvua ya masika ya mwisho inanyesha, na wengine wanaipokea, na wengine hawaipokei. Wakati huo mvua hiyo “inapimwa”, au “inanyunyiza”.
Some people will recognize that something is happening, but it will only frighten them.
Abanye abantu bazokwazi ukuthi kukhona okwenzekayo, kodwa lokho kuyobethusa kuphela.
“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
“Mu machechi muchava nechiratidzo chinoshamisa chesimba raMwari, asi hachizobati avo vasina kuzvininipisa pamberi paIshe, nokuzarura musuwo wemwoyo yavo nokureurura nokutendeuka. Mukuratidzwa kwesimba iro rinovhenekera nyika nokubwinya kwaMwari, ivo vachaona chete chimwe chinhu chavano, mukupofomara kwavo, vanofunga kuti chine ngozi, chimwe chinhu chichamutsa kutya kwavo, uye vachazvisimbisa kuti vachirwise. Nokuti Ishe haashandi maererano nezvavaitarisira nezvavakafungidzira, vachapikisa basa racho. “Seiko,” vanodaro, “tisingazivi Mweya waMwari, isu tanga tiri mubasa kwamakore mazhinji kudai?” Nokuti havana kupindura kuyambiro, nekukumbirira, kwemashoko aMwari, asi vakaramba vachiti, “Ndiri mupfumi, uye ndawedzerwa pfuma, uye handina chandinoshaiwa.”” 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.
“බොහෝ දෙනෙක් පළමු වැස්ස පිළිගැනීමට මහත් ප්රමාණයකින් අසමත් වී ඇත. දෙවියන් වහන්සේ එසේ ඔවුන් සඳහා සපයා දුන් සියලු ප්රයෝජන ඔවුහු ලබාගෙන නැත. ඒ හිඟය පසු වැස්ස මගින් පිරවනු ලැබේ යයි ඔවුහු අපේක්ෂා කරති. කරුණාවේ අතිශය සම්පූර්ණ සම්භාරය දෙනු ලබන විට, එය පිළිගැනීමට තම හෘදයන් විවෘත කිරීමට ඔවුහු අදහස් කරති. ඔවුහු භයානක වරදක් කරමින් සිටිති. දෙවියන් වහන්සේ සිය ආලෝකය හා දැනුම දී මනුෂ්ය හෘදයෙහි ආරම්භ කළ කාර්යය නිරන්තරයෙන් ඉදිරියට යා යුතුය. සෑම පුද්ගලයෙක්ම තම තමාගේ අවශ්යතාවය අවබෝධ කරගත යුතුය. හෘදය සෑම අපවිත්රතාවයකින්ම හිස් කර, ආත්මයාණන්ගේ වාසය සඳහා පවිත්ර කරනු ලැබිය යුතුය. පාපය පිළිගෙන එය අත්හැරීමද, උද්යෝගිමත් යාච්ඤාවද, තමන්ම දෙවියන් වහන්සේට කැප කිරීමද මගින්, මුල් ගෝලයෝ පෙන්තකොස්ත දින ශුද්ධාත්මයාණන්ගේ වැගිරීම සඳහා සූදානම් වූහ. දැන්ද එම කාර්යයම, එහෙත් වැඩි ප්රමාණයකින්, කළ යුතුය. එවිට මනුෂ්ය නියෝජිතයාට කළ යුත්තේ ආශීර්වාදය ඉල්ලා, ස්වාමීන් වහන්සේ තමන් සම්බන්ධයෙන් කාර්යය සම්පූර්ණ කරන තුරු බලා සිටීම පමණක් ය. කාර්යය ආරම්භ කළේ දෙවියන් වහන්සේ ය, මනුෂ්යයා යේසුස් ක්රිස්තුස් තුළ සම්පූර්ණ කරමින්, උන්වහන්සේ තම කාර්යය නිමා කරන සේක. එහෙත් පළමු වැස්සෙන් නිරූපිත කරුණාව අතපසු කිරීම කිසිසේත් නොවිය යුතුය. තමන්ට ලැබී ඇති ආලෝකයට අනුව ජීවත් වන අය පමණක් වැඩි ආලෝකය ලබන්නෝ ය. ක්රියාශීලී ක්රිස්තියානි ගුණධර්ම ප්රකාශ කිරීමෙහි අපි දිනපතා ඉදිරියට නොයන්නේ නම්, පසු වැස්සේ ශුද්ධාත්මයාණන්ගේ ප්රකාශනයන් අපට හඳුනාගත නොහැකි වනු ඇත. එය අප වටා සිටින අයගේ හෘදයන් මත වැටෙමින් තිබිය හැකි නමුත්, අපි එය අවබෝධ කරගැනීමටවත් පිළිගැනීමටවත් නොහැකි වන්නෙමු.” 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.
Mu ndima iyoyo, akuzindikiritsa kuti pali nthawi imene “kuchuluka koposa kwa chisomo kudzapatsidwa,” motero akusonyeza nthawi imene mvula yakumapeto idzatsanuliridwa yopanda muyeso. Mogwirizana ndi mfundo imeneyo, akuzindikiritsanso kuti okhawo amene akuyenda mogwirizana ndi kuwala kumene ali nako ndiwo adzalandira kuwala kowonjezereka. M’lamulo limenelo, n’zoonekeratu kuti kuwala (kumene ndi choonadi cha nthawi ino) kumawonjezeka pang’onopang’ono. M’chiganizo chomaliza akuzindikiritsa nthawi imene mvula yakumapeto ikugwa, ndipo ena akuyizindikira ndi kuilandira, pamene ena sakutero. Ngati simuzindikira uthenga umenewo, umene ndi mvula yakumapeto, simudzauulandira.
“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.
“Hatifaniri kumirira mvura yekupedzisira. Iri kuuya pamusoro pavose vachaziva nokugamuchira dova nemvura dzemakomborero enyasha zvinotidonhera. Kana tichiunganidza zvidimbu zvechiedza, kana tichikoshesa nyasha dzaMwari dzisina kukundika, iye anofarira kuti timuvimbe, ipapo chipikirwa chiri chose chichazadzikiswa. [Isaya 61:11 yakatorwa.] Nyika yose ichazadzwa nokubwinya kwaMwari.” The Seventh-day Adventist Bible Commentary, bhuku 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.
Nga nkarhi lowu matiko lama hlundzuke ma siveleriwaka, mpfula wa le ndzhaku wu sungula ku “pimiwa.” Loko “vunyingi lebyi fuweke ngopfu bya tintswalo byi ta nyikiwa,” swi kombisa nkarhi lowu mpfula wa le ndzhaku wu cheriwaka handle handle ka mpimo.
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.
Munguva iyo marudzi anotsamwa, asi achiri kudzorerwa, mvura yokupedzisira inotanga kunaya, asi “yakayerwa” nokuti kereke panguva iyoyo yakasanganiswa negorosi nemasawi. Ndiyo mvura inounza gorosi nemasawi zvose pakukura kwakazara, uye mvura yokupedzisira ndiyo shoko rechokwadi chenguva ino rinogona kuzivikanwa nokugamuchirwa, kana kusadaro. Pfungwa dzose idzi dzouprofita dzinonyatsozivikanwa muMagwaro. Musi wa11 Gunyana, 2001, mvura yokupedzisira yakatanga “kusasa”, uye inoramba ichiwedzera zvishoma nezvishoma kusvikira shoko reKuchema kwaPakati pousiku rasvika uye mhandara dzakachenjera nedzisina kuchenjera dzaparadzaniswa nokusingaperi.
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.
Vakachenjera vanobva vasimudzirwa sechiratidzo chokudanidzira rimwe boka raMwari kubva muBhabhironi, uye mvura yokupedzisira inobva yadirwa pasina chiyero, uye inoramba ichinaya kusvikira Mikaeri asimuka uye nguva yokuedzwa kwavanhu yapera.
“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.
“Ndzi vone leswaku tintsumi ta mune a ti ta khoma mimoya ya mune ku fikela loko ntirho wa Yesu wu hetiwile endhawini yo kwetsima, kutani ku ta ta makhombo ya nkombo ya makumu.” 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.
Kudzora kwemhepo ina kunomirira kutonga kwaMwari, mukuchengeta kwake kwezvinhu zvose, pamusoro pemitongo iri kuwedzera yaanobvumira kuti iitike mumazuva okupedzisira. Ngirozi ina dzinobata mhepo ina panguva yokusimbiswa nechisimbiso kwevanhu vane zviuru zana namakumi mana nezvina, asi munguva iyoyo mune “mweya wokupererwa, wehondo nowokuteurwa kweropa, uye mweya iwoyo uchawedzera.” Kana wokupedzisira pavana vaMwari ava asimbiswa nechisimbiso, Mikaeri achasimuka, uye mhepo ina dzichasunungurwa zvizere, uye Matambudziko Manomwe Okupedzisira achasvika.
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.
Mu “ora y’okukankana kw’ensi okunene” okw’omu Kubikkulirwa essuula ekkumi n’emu, “mu biro eby’okulabiramu obuzibu,” eby’omu Danyeri essuula ey’omwenda, ekkubo n’ekisenge bwe biba biwedde, kye kiseera “amawanga lwe galiwulira obusungu.” Mu kiseera ekyo, enkuba ey’oluvannyuma erifukibwa mu “kipimo.” Isaaya alaga ekiseera enkuba ey’oluvannyuma lwe epimirwamu, era n’ateeka akabonero ku kiseera ekyo ng’“olunaku lw’empewo ey’ebuvanjuba.” “Olunaku lw’empewo ey’ebuvanjuba,” lwali Ssebutemba 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.
සිංහලට පරිවර්තනය කිරීම සඳහා “sn” යන භාෂා කේතය කුමන භාෂාවට යොමු වන්නේදැයි කරුණාකර තහවුරු කරන්න.
“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.
“Pane imwe nguva, ndiri muGuta reNew York, ndakadaniwa panguva yousiku kuti ndione zvivako zvichisimuka, uriri pamusoro peuriri, zvichikwira zvakananga kudenga. Zvivako izvi zvaivimbiswa kuti hazvipiswi nemoto, uye zvakavakwa kuti zvikudze varidzi vazvo navakavaki vazvo. Zvivako izvi zvakaramba zvichikwira, zvichiwedzera kukwirira, uye mazviri maishandiswa zvinhu zvaidhura zvikuru. Avo vaive varidzi vezvivako izvi vakanga vasingazvibvunzi vachiti: ‘Tingakudza Mwari sei zvakanyanyisa?’ Ishe vakanga vasiri mundangariro dzavo.”
“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 ehlekete ndzi ku: “Oho, loko lava va vekisaka ndlela leyi swilo swa vona a va nga vona mahanyelo ya vona hilaha Xikwembu xi ma vonaka hakona! Va hlengeleta miako leyinene ngopfu, kambe hi vuphukuphuku byo tano emahlweni ka Mufumi wa vuako hinkwabyo ku kunguhata ni ku boha ka vona. A va dyondzi hi matimba hinkwawo ya mbilu ni ya mianakanyo leswaku va nga dzunisa Xikwembu njhani. Va lahlekeriwe hi ku vona ka leswi, 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.
“Njengoba lezi zakhiwo eziphakeme zazakhiwa, abanazo bazijabulela ngokuzigqaja okunesifiso sokuphakama, ngokuthi babenemali yokuyisebenzisa ekuzithokoziseni nasekuvuseni umona komakhelwane babo. Iningi lemali ababeyitshala ngaleyo ndlela lalitholwe ngokuncindezela, ngokucindezela abampofu kabuhlungu. Bakhohlwa ukuthi ezulwini kugcinwa umlando wazo zonke izenzo zebhizinisi; yonke inhlangano engenabulungisa, sonke isenzo sobuqili, kubhalwe khona. Isikhathi siyeza lapho, ngenkohliso yabo nangokweyisa kwabo, abantu beyofinyelela ezingeni iNkosi engeke ivume ukuba balidlule, futhi bayofunda ukuthi ukubekezela kukaJehova kunomkhawulo.”
“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.
Chiitiko chakatevera chakapfuura pamberi pangu chaiva cheyambiro yemoto. Vanhu vakatarisa zvivakwa zvakareba, zvaifungidzirwa kuti hazvipiswi nemoto, vakati: “Zvakachengeteka chose.” Asi zvivakwa izvozvo zvakaparadzwa nemoto sokunge zvakanga zvakagadzirwa netara. Mota dzemoto hadzina kukwanisa kuita chinhu kuti dzimise kuparadzwa kwacho. Vadzimi vemoto vakanga vasingakwanisi kushandisa michina yacho.
“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.
“Ndaudzwa kuti kana nguva yaIshe yasvika, kana pasina shanduko inenge yaitika mumwoyo yevanhu vanozvikudza nevane makaro ezvigaro, vanhu vachazoona kuti ruoko rwakanga rune simba rokuponesa ruchavawo rune simba rokuparadza. Hakuna simba repanyika ringadzivisa ruoko rwaMwari. Hapana chinhu chipi nechipi chingashandiswa pakuvaka zvivako chingazvichengetedza kubva pakuparadzwa kana nguva yakatarwa naMwari yasvika yokutumira kutsiva pamusoro pevanhu nokuda kwokusateerera kwavo mutemo Wake uye nokuda kwokuda kwavo kuzvikudza.” Testimonies, bhuku 9, 12, 13.