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.
Katika makala za hivi karibuni tumekuwa tukirejelea vifungu vichache kutoka katika Roho ya Unabii vinavyobainisha kipindi cha wakati kuanzia Septemba 11, 2001 hadi wakati Mikaeli atasimama na nafasi ya rehema ya wanadamu itakapofungwa. Katika kipindi hicho, kuna mifano michache ya kinabii inayoonyesha kazi ya mwisho ya Kristo katika Patakatifu pa Patakatifu.
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 inawakilishwa katika maono ya Mto Ulai katika Danieli sura ya nane, na Dada White ametuarifu kwamba maono ya Mto Ulai sasa yako katika mchakato wa kutimia. Kazi ya mwisho inayotimizwa katika patakatifu pa mbinguni, ambayo sasa iko katika mchakato wa kutimia, inawakilishwa kwa istilahi mbalimbali za kinabii. Inawakilishwa kama, miongoni mwa vielelezo vingine vya kinabii, wakati wa kutiwa muhuri, mvua ya mwisho, kazi ya kuhitimisha wokovu, na utakaso wa hekalu. Ni muhimu kuleta istilahi hizo pamoja, na pia kuziweka katika muktadha 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.
Wakati huo, wakati kazi ya wokovu inakaribia kufungwa, dhiki itakuja duniani, na mataifa yatakuwa na hasira, lakini yatazuiliwa ili yasizuie kazi ya malaika wa tatu. Wakati huo ‘mvua ya mwisho,’ yaani kuburudishwa kutoka kwa uwepo wa Bwana, itakuja, kuupa nguvu sauti kuu ya malaika wa tatu, na kuwatayarisha watakatifu kusimama katika kipindi ambacho mapigo saba ya mwisho yatamiminwa. Maandishi ya Mapema, 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.”
"Kazi ya malaika wa tatu" pia ni "kazi ya wokovu," inayowaandaa "watakatifu kusimama katika kipindi ambacho mapigo saba ya mwisho yatamiminwa."
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.
Na mataifa yalikasirika, na ghadhabu yako imekuja, na wakati wa wafu umefika, ili wahukumiwe; na kwamba uwape thawabu watumishi wako manabii, na watakatifu, na waogopao jina lako, wadogo na wakubwa; na uwaangamize wale wanaoiharibu dunia. Ufunuo 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.
Mataifa yanakasirika kabla ya mlango wa rehema kufungwa (ambapo ndipo hasira ya Mungu humiminwa), ilhali mataifa yanapokasirika, pia “yanazuiliwa.” “Wakati” ambao mataifa yanakasirika unatambulisha mwanzo wa kazi ya kutamatisha ya wokovu, na kazi ya kutamatisha ya wokovu ni kutiwa muhuri kwa watu wa Mungu.
“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.
Watu wa kweli wa Mungu, ambao wana roho ya kazi ya Bwana na wokovu wa nafsi mioyoni mwao, daima wataiona dhambi katika tabia yake halisi ya dhambi. Daima watakuwa upande wa kushughulikia kwa uaminifu na kwa uwazi dhambi zinazowakumba kwa urahisi watu wa Mungu. Hasa katika kazi ya mwisho kwa ajili ya kanisa, katika wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu watakaosimama wasio na mawaa mbele ya kiti cha enzi cha Mungu, ndipo watahisi kwa kina zaidi makosa ya watu wa Mungu wanaokiri kuwa wake. Hili limeonyeshwa kwa nguvu na mfano wa nabii kuhusu kazi ya mwisho, kwa taswira ya wanaume ambao kila mmoja ana silaha ya kuangamiza mkononi mwake. Na mtu mmoja miongoni mwao alikuwa amevaa kitani, na dawa ya kuandikia ubavuni mwake. ‘Bwana akamwambia, Pita kati ya mji, kati ya Yerusalemu, ukatie alama katika vipaji vya nyuso za watu walio na kuugua na kulia kwa sababu ya machukizo yote yanayotendeka kati yake.’ Shuhuda, juzuu ya 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.
Mataifa yanadhibitiwa ili yasizuie kutiwa muhuri kwa wale laki moja na elfu arobaini na nne. Katika Ufunuo sura ya saba, mataifa yenye hasira yanayodhibitiwa yanawakilishwa kama pepo nne zinazodhibitiwa katika kipindi hicho hicho cha wakati, na wakati huo umetambuliwa mahsusi kuwa ni kipindi cha muda.
“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.
Shetani sasa anatumia kila hila katika wakati huu wa kutiwa muhuri ili kuyaweka mawazo ya watu wa Mungu mbali na ukweli wa sasa na kuwafanya watetereke. Niliona kifuniko ambacho Mungu alikuwa akikitandaza juu ya watu wake ili kuwalinda wakati wa taabu; na kila nafsi iliyokuwa imedhamiria ukweli na iliyokuwa safi moyoni ilikuwa itafunikwa kwa kifuniko cha Mwenyezi.
“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. …
Shetani alijua hili, na alikuwa akifanya kazi kwa nguvu kuu ili kuzifanya akili za watu wengi kadiri alivyoweza zikiyumba na zisiwe thabiti katika ukweli. ...
“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.
Niliona kwamba Shetani alikuwa akifanya kazi kwa njia hizi ili kuwavuruga, kuwadanganya, na kuwavuta watu wa Mungu mbali, sasa hivi katika wakati huu wa kutiwa muhuri. Niliona wengine ambao hawakusimama imara kwa ajili ya kweli ya sasa. Magoti yao yalikuwa yanatetemeka, na miguu yao ilikuwa ikiteleza, kwa sababu hawakuwa wamesimama imara juu ya kweli, na kifuniko cha Mwenyezi Mungu hakikuweza kufunikwa juu yao walipokuwa wakitetemeka hivyo.
“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.
Shetani alikuwa akijaribu kila hila yake kuwazuia wabaki pale walipokuwa, hadi kipindi cha kutiwa muhuri kipite, hadi kifuniko kivutwe juu ya watu wa Mungu, nao waachwe bila hifadhi dhidi ya ghadhabu inayowaka ya Mungu, katika mapigo saba ya mwisho. Mungu ameanza kuvuta kifuniko hiki juu ya watu Wake, na hivi karibuni kitavutwa juu ya wote watakaokuwa na hifadhi katika siku ya kuchinjwa. Mungu atafanya kazi kwa nguvu kwa ajili ya watu Wake; na Shetani pia ataruhusiwa kufanya kazi. Maandishi ya Mapema, 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.
Dada White aliandika maneno haya mwaka 1851, miaka mitano kabla ya watu wa Mungu kuingia katika hali ya Laodikia, na wakachelewesha mchakato wa kutiwa muhuri kwa kukataa nuru iliyoongezeka ya “mara saba.” Nuru hiyo ingekuwa imeongezeka na kukamilisha kazi ya Mungu ya kuwafunika watu Wake kabla ya mapigo saba ya mwisho. Badala yake, watu wa Mungu waliiasi na wakahukumiwa kutangatanga katika jangwa la Laodikia, kama ilivyofunuliwa kwa mfano katika uasi wa Israeli wa kale na kutangatanga kwao jangwani. Ni wangapi kati ya waasi wa Israeli wa kale walioingia katika Nchi ya Ahadi? Ni kifungu gani katika Biblia, au Roho ya Unabii, kinachosema kwamba kuna Walaodikia watakaookolewa? Jibu ni, “Hakuna!” kwa maana mtu wa Laodikia amepotea sawasawa na wale wa Israeli wa kale waliokufa jangwani.
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.”
Kutiwa muhuri kwa wale mia arobaini na nne elfu ni kipindi, nacho huanza wakati malaika wanne wanapozuia pepo nne; huo pia ndio wakati mataifa yanapowaka hasira, ilhali yanadhibitiwa. Wakati wa kutiwa muhuri Mungu huwaandaa watu wake kusimama katika wakati wa mapigo saba ya mwisho, na maandalizi hayo yanaonyeshwa kama kufunika watu wake kwa "kifuniko", na pia yanaonyeshwa kama kukamilisha kazi ya wokovu na kukamilisha kazi ya malaika wa tatu. Maandalizi yanayoonyeshwa na mifano hii yote yanategemea kupokea "kweli ya 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.”
Wale ambao hawatasimama “kwa uthabiti kwa ajili ya kweli ya sasa,” ni wale waliokuwa “wakiyumba-yumba,” kwa sababu akili zao hazikuwa zimeelekezwa kwenye “kweli ya sasa.” Anaandika kwamba “niliona baadhi ambao hawakusimama kwa uthabiti kwa ajili ya kweli ya sasa. Magoti yao yalitetemeka, na miguu yao ilikuwa ikiteleza, kwa sababu hawakuwa wamejikita imara katika kweli, na ufuniko wa Mungu Mwenyezi haukuweza kuvutwa juu yao walipokuwa wakitetemeka hivyo.”
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.”
"Ukweli wa sasa" ndio unaotoa "kifuniko," na "kifuniko" pia kinawakilishwa kama "muhuri wa Mungu." "Muhuri wa Mungu" ulionyeshwa kwa mfano na damu iliyofunika milango ya Waebrania, ambayo ilimruhusu malaika mwangamizi kupita juu ya nyumba ambamo mlango ulikuwa "umefunikwa" kwa damu. "Kifuniko" ndicho "kutiwa muhuri," na "kutiwa muhuri" kunafanyika kupitia "ukweli wa sasa."
Sanctify them through thy truth: thy word is truth. John 17:17.
Uwatakase kwa ile kweli; 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 harakati ya matengenezo ilikuwa na mada yake mahsusi, na mada ya harakati ya matengenezo ya wale mia arobaini na nne elfu ni "Uislamu wa Ole wa Tatu". "Ukweli wa sasa" katika siku za mwisho ni Uislamu wa Ole wa 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 yanazidi kufunguka kwa watu wa Mungu. Daima kumekuwapo, na kutakuwepo daima, ukweli maalum unaotumika kwa 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.
Ni "ujumbe" wa kweli ya wakati huu unaowatia watu wa Mungu muhuri katika siku za mwisho, na wakati wa kutiwa muhuri unaonyeshwa kuwa unaanza wakati pepo nne zinapozuiliwa. Mataifa yalighadhabika mnamo Septemba 11, 2001, na wakati huo kutiwa muhuri kwa mia na arobaini na nne elfu kulianza, kwa kuwa mvua ya masika, ambayo ni "ujumbe", ilianza kufunuliwa.
“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.
Kwa Yohana zilifunguliwa mandhari za mvuto wa kina na za kusisimua katika uzoefu wa kanisa. Aliona hali, hatari, mapambano, na ukombozi wa mwisho wa watu wa Mungu. Anaandika jumbe za mwisho ambazo zitakomaza mavuno ya dunia, yawe ama miganda kwa ghala la mbinguni au mafungu ya kuni kwa mioto ya maangamizi. Mada za umuhimu mkubwa zilifunuliwa kwake, hasa kwa ajili ya kanisa la mwisho, ili wale watakaogeuka kutoka katika kosa kuingia katika ukweli wafundishwe kuhusu hatari na mapambano yaliyo mbele yao. Hakuna anayehitaji kuwa gizani kuhusu yale yanayokuja juu ya dunia. Mzozo Mkuu, 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.
Wakati mataifa yalipokasirika, yalidhibitiwa kwa wakati uo huo, na "mvua ya mwisho" ikaanza kunyesha, na mvua hiyo ya mwisho ni ujumbe wa "kweli ya sasa" unaowatia muhuri watu wa Mungu.
“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.
"Kazi huko Battle Creek iko kwa utaratibu ule ule. Viongozi katika sanitariamu wamechangamana na wasioamini, wakiwaruhusu kuingia katika mabaraza yao, kwa kiasi fulani, lakini ni kama kwenda kufanya kazi wakiwa wamefumba macho. Wanakosa utambuzi wa kuona kile kitakachotushukia wakati wowote. Kuna roho ya kukata tamaa, ya vita na kumwaga damu, na roho hiyo itaongezeka hadi mwisho kabisa wa wakati. Mara tu watu wa Mungu watakapotiwa muhuri katika vipaji vya nyuso zao—si muhuri au alama yoyote ionekanayo, bali ni kujiimarisha katika kweli, kiakili na kiroho, hata wasitikisike—mara tu watu wa Mungu watakapotiwa muhuri na kuandaliwa kwa ajili ya mtikisiko, utakuja. Hakika, tayari umeanza. Hukumu za Mungu sasa ziko juu ya nchi, kutupa onyo, ili tujue kinachokuja." Manuscript Releases, juzuu ya 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”.
“Kutiwa muhuri” ni “kuthibitishwa katika kweli.” Katika muktadha wa wakati wa kutiwa muhuri anaandika, “Kuna roho ya kukata tamaa, ya vita na umwagaji wa damu, na roho hiyo itaongezeka hadi mwisho kabisa wa wakati.” Mataifa yanapokasirika, yatadhibitiwa, lakini “vita na umwagaji wa damu,” vinavyowakilishwa kama pepo nne “vitaongezeka hadi mwisho kabisa wa wakati.” Uislamu wa “Ole” wa tatu unazidi kuongeza vita vyake hatua kwa hatua hadi mwisho kabisa wa wakati, na ufahamu wa kinabii wa Uislamu kama “mada” katika urekebishaji wa wale mia moja arobaini na nne elfu, unaongezeka kwa wakati mmoja katika kipindi hicho hicho. Kuongezeka huko kwa hatua kwa hatua kunakotekelezwa na Uislamu kunakwenda sambamba na kumiminwa kwa mvua ya mwisho katika kipindi kile kile, kwa maana mvua ya mwisho ni “ujumbe”.
“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.
Waliopakwa mafuta wanaosimama karibu na Bwana wa dunia yote wana nafasi ambayo zamani ilipewa Shetani kama kerubi wa kufunika. Kupitia viumbe watakatifu wanaouzunguka kiti chake cha enzi, Bwana hudumisha mawasiliano ya kudumu na wakaaji wa dunia. Mafuta ya dhahabu yanawakilisha neema ambayo kwayo Mungu huendelea kuzijaza taa za waumini, ili zisififie wala kuzimika. Lau si kwamba mafuta haya matakatifu humiminwa kutoka mbinguni kupitia ujumbe wa Roho wa Mungu, mawakala wa uovu wangekuwa na udhibiti kamili juu ya wanadamu.
“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 hatukuzwi tunapokosa kupokea ujumbe anaotutumia. Kwa kufanya hivyo tunakataa mafuta ya dhahabu ambayo angeyamimina ndani ya nafsi zetu ili yawasilishwe kwa wale walioko gizani. Mwito utakapokuja, ‘Tazama, bwana arusi anakuja; tokeni kumlaki,’ wale ambao hawajapokea mafuta matakatifu, ambao hawajathamini neema ya Kristo mioyoni mwao, watagundua, kama wale wanawali wapumbavu, kwamba hawako tayari kumlaki Bwana wao. Hawana ndani yao wenyewe uwezo wa kupata yale mafuta, na maisha yao yameharibiwa. Lakini ikiwa Roho Mtakatifu wa Mungu ataombwa, tukisihi, kama alivyofanya Musa, ‘Nionyeshe utukufu wako,’ upendo wa Mungu utamiminwa mioyoni mwetu. Kupitia mirija ya dhahabu, mafuta ya dhahabu yatawasilishwa kwetu. ‘Si kwa nguvu, wala si kwa uwezo, bali kwa Roho yangu, asema Bwana wa majeshi.’ Kwa kupokea miale angavu ya Jua la Haki, watoto wa Mungu hung’aa kama nuru katika ulimwengu. Review and Herald, Julai 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 huanza kwa 'manyunyu' na hatimaye hufikia kumiminika kamili. Hayo 'manyunyu' ya mvua ya masika hutambuliwa kuwa mvua hiyo ikiwa 'imepimwa', na kumiminika kamili ni pale inapomiminwa 'bila kipimo'. Dada White anaainisha wazi wakati ambapo mvua ya masika inanyesha, na baadhi wanaipokea, na wengine hawaipokei. Wakati huo mvua hiyo inakuwa 'imepimwa', au inanyesha 'manyunyu'.
Some people will recognize that something is happening, but it will only frighten them.
Baadhi ya watu watatambua kuwa kuna jambo linalotokea, lakini hilo litawaogopesha tu.
“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
"Kutakuwepo katika makanisa udhihirisho wa ajabu wa nguvu za Mungu, lakini hautawagusa wale ambao hawajajinyenyekesha mbele za Bwana, wala hawajaufungua mlango wa mioyo yao kwa kukiri na kutubu. Katika udhihirisho wa ile nguvu inayoiangazia dunia kwa utukufu wa Mungu, wao wataona tu kitu ambacho, katika upofu wao, wanadhani kuwa hatari, kitu kitakachowatia hofu, nao watajitia nguvu kukipinga. Kwa sababu Bwana hafanyi kazi kulingana na matarajio yao na dhana yao ya ukamilifu, watapinga kazi hiyo. "Kwa nini," wanasema, "tusimjue Roho wa Mungu, ilhali tumekuwa katika kazi hii kwa miaka mingi?" Kwa sababu hawakuitikia maonyo na kusihi ya ujumbe wa Mungu, bali waliendelea kusema, "Mimi ni tajiri, nami nimejitajirisha, wala sina haja ya kitu chochote."" 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.
"Wengi kwa kiasi kikubwa wameshindwa kupokea mvua ya kwanza. Hawajapata manufaa yote ambayo Mungu amewaandalia. Wanatarajia kwamba upungufu huo utafidiwa na mvua ya mwisho. Wakati wingi tele wa neema utakapomiminwa, wanaazimia kufungua mioyo yao kuipokea. Wanafanya kosa kubwa sana. Kazi ambayo Mungu ameianzisha moyoni mwa mwanadamu kwa kumpa nuru na maarifa Yake lazima iendelee daima. Kila mtu binafsi lazima atambue uhitaji wake mwenyewe. Moyo lazima usafishwe kwa kuondolewa kila unajisi, ili uwe makao ya Roho. Kwa kukiri na kuziacha dhambi, kwa maombi ya bidii na kujitoa wakfu kwa Mungu, wanafunzi wa kwanza walijiandaa kwa kumiminwa kwa Roho Mtakatifu siku ya Pentekoste. Kazi hiyo hiyo, ila kwa kiwango kikubwa zaidi, lazima ifanywe sasa. Hapo binadamu alipaswa tu kuomba baraka hiyo, na kungoja Bwana akamilishe kazi inayomhusu. Ni Mungu ndiye alianza kazi, naye atamaliza kazi Yake, akimfanya mwanadamu kuwa mkamilifu katika Yesu Kristo. Lakini neema inayowakilishwa na mvua ya kwanza haipaswi kupuuzwa. Ni wale tu wanaoishi kulingana na nuru waliyo nayo ndio watakaopokea nuru iliyo kuu zaidi. Isipokuwa kama tunasonga mbele kila siku katika kuonyesha kwa vitendo fadhila hai za Kikristo, hatutatambua udhihirisho wa Roho Mtakatifu katika mvua ya mwisho. Huenda ikimiminika juu ya mioyo yote inayotuzunguka, lakini hatutaitambua wala kuipokea." Ushuhuda kwa Wahudumu, 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.
Katika kifungu hicho anabainisha kwamba kuna wakati ambapo “utajiri mkubwa zaidi wa neema utatolewa,” hivyo akiainisha wakati ambapo mvua ya masika inamiminwa bila kipimo. Kuhusiana na jambo hilo, anabainisha kwamba ni wale tu wanaoishi kulingana na nuru waliyo nayo ndio watakaopokea nuru zaidi. Kwa kanuni hiyo, ni wazi kwamba nuru (ambayo ni kweli ya sasa) huongezeka hatua kwa hatua. Katika sentensi ya mwisho anataja wakati ambapo mvua ya masika inanyesha, na baadhi wanaitambua na kuipokea, ilhali wengine hawaitambui wala kuipokea. Ikiwa hutambui ujumbe, ambao ndiyo mvua ya masika, hutaipokea.
“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 kusubiri mvua ya mwisho. Inakuja juu ya wote watakaotambua na kujitwalia umande na manyunyu ya neema yanayoangukia juu yetu. Tunapokusanya vipande vya nuru, tunapothamini rehema za Mungu za hakika, anayependa tumtumainie Yeye, ndipo kila ahadi itatimizwa. [Isaya 61:11 imenukuliwa.] Dunia yote itajazwa na utukufu wa Mungu. Ufafanuzi wa Biblia wa Waadventista Wasabato, juzuu ya 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.
Wakati ambapo mataifa yenye hasira yanazuiliwa, mvua ya mwisho huanza "kupimwa." Wakati "utele mkuu kabisa wa neema utakapotolewa," ndipo panapobainisha wakati ambapo mvua ya mwisho inamiminwa bila kipimo.
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.
Wakati ambapo mataifa yameghadhibika, lakini yamezuiliwa, mvua ya mwisho inaanza kunyesha, lakini "imepimwa" kwa sababu kanisa wakati huo limechanganyika na ngano na magugu. Ndiyo mvua inayokomaza ngano na magugu yote, na mvua ya mwisho ni ujumbe wa kweli ya sasa unaotambuliwa na kupokelewa, au la. Dhana hizi zote za kinabii zimebainishwa waziwazi katika Maandiko. Tarehe 11 Septemba 2001, mvua ya mwisho ilianza "kunyunyiza", na inaongezeka hatua kwa hatua hadi ujumbe wa Kilio cha Usiku wa Manane unapowasili, na wanawali wenye busara na wapumbavu wanatenganishwa milele.
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.
Wenye hekima kisha wanainuliwa kama ishara ya kuwaita kondoo wengine wa Mungu kutoka Babeli, na mvua ya mwisho kisha inamiminwa bila kipimo, na inaendelea kunyesha hadi Mikaeli asimame na kipindi cha rehema cha wanadamu kifungwe.
“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.
Nikaona kwamba wale malaika wanne wangezuia pepo nne hadi kazi ya Yesu itakapokamilika katika patakatifu, na ndipo yatakapokuja mapigo saba ya mwisho. Maandishi ya Mapema, 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.
Kushikiliwa kwa pepo nne kunaonyesha udhibiti wa uangalizi wa Mungu juu ya hukumu zinazozidi kuongezeka anazoruhusu zitokee katika siku za mwisho. Malaika wanne wanayashikilia pepo nne wakati wa kuwekwa muhuri kwa elfu mia moja na arobaini na nne, lakini katika kipindi hicho kuna “roho ya kukata tamaa, ya vita na umwagaji damu, na roho hiyo itaongezeka.” Watakapokuwa wa mwisho kati ya watoto wa Mungu wamewekwa muhuri, Mikaeli atasimama, na pepo nne zitaachiwa kikamilifu, na Mapigo Saba ya Mwisho yatawasili.
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.
Ndani ya "saa ya tetemeko kuu la ardhi" ya Ufunuo sura ya kumi na moja, "nyakati za taabu" za Danieli sura ya tisa, wakati ujenzi wa mtaa na ukuta umekamilika, ndipo wakati ambapo "mataifa wataghadhibika." Katika kipindi hicho, mvua ya mwisho itamiminwa kwa "kipimo." Isaya anatambua wakati ambapo mvua ya mwisho inapimwa, naye anauita wakati huo "siku ya upepo wa mashariki." "Siku ya upepo wa mashariki" ilikuwa tarehe 11 Septemba 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.
Tutaendelea kuzingatia “kupima” mvua ya mwisho katika makala inayofuata, lakini inapaswa kukumbukwa kwamba kito cha ndoto ya Miller, ambacho kinawakilishwa juu ya meza takatifu za Habakuki kama ole tatu za Uislamu, kitaangaza kwa uangavu mara kumi zaidi katika siku za mwisho kuliko wakati kilipokusanywa kwa mara ya kwanza na Miller.
“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.
Mara moja, nilipokuwa katika Jiji la New York, wakati wa usiku niliitwa kutazama majengo yakipanda ghorofa baada ya ghorofa kuelekea mbinguni. Majengo haya yalihakikishwa kuwa yasiyoshika moto, na yalijengwa ili kuwatukuza wamiliki na wajenzi wao. Juu na juu zaidi majengo haya yaliinuka, na katika hayo zilitumika nyenzo za gharama kubwa zaidi. Wale ambao majengo haya yalikuwa yao hawakujiuliza: ‘Tunawezaje kumtukuza Mungu kwa njia bora zaidi?’ Bwana hakuwa katika mawazo yao.
“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.’
Nilifikiri: 'Laiti wale wanaowekeza rasilimali zao kwa namna hii wangeuona mwenendo wao kama Mungu anavyouona! Wanajenga na kujilimbikizia majengo makuu ya kifahari, lakini jinsi ilivyo ya kipumbavu machoni pa Mtawala wa ulimwengu mipango na mikakati yao. Hawatafakari kwa nguvu zote za moyo na akili jinsi wanavyoweza kumtukuza Mungu. Wamelisahau hili, wajibu wa kwanza wa mwanadamu.'
“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.
Kadiri majengo haya marefu yalipoinuka, wamiliki walishangilia kwa kiburi cha tamaa kwamba walikuwa na fedha za kutumia kwa kujiridhisha wao wenyewe na kuamsha wivu wa majirani zao. Sehemu kubwa ya fedha walizowekeza hivyo zilikuwa zimepatikana kwa kutoza kwa mabavu, kwa kuwakandamiza maskini. Walisahau kwamba mbinguni kumbukumbu ya kila muamala wa biashara huhifadhiwa; kila makubaliano yasiyo ya haki, kila tendo la udanganyifu, huandikwa huko. Wakati unakuja ambapo, katika udanganyifu wao na ujeuri wao, wanadamu watafikia hatua ambayo Bwana hatawaruhusu kuipita, nao watajifunza kwamba kuna kikomo cha uvumilivu wa Yehova.
“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.
Tukio lililofuata lililopita mbele yangu lilikuwa king'ora cha moto. Wanaume waliyatazama majengo marefu na yanayodhaniwa kuwa yasiyoshika moto, wakasema: 'Ni salama kabisa.' Lakini majengo haya yaliteketea kana kwamba yametengenezwa kwa lami. Magari ya zimamoto hayakuweza kufanya lolote kuzuia uharibifu. Wazima moto hawakuweza kuyaendesha magari hayo.
“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.
"Nimeagizwa kwamba wakati wa Bwana utakapofika, ikiwa hakutakuwa na mabadiliko katika mioyo ya wanadamu wenye kiburi na tamaa ya ukuu, watu watagundua kuwa mkono uliokuwa na nguvu kuokoa utakuwa na nguvu kuangamiza. Hakuna nguvu za kidunia zinazoweza kuuzuia mkono wa Mungu. Hakuna nyenzo inayoweza kutumiwa katika ujenzi wa majengo ili kuyahifadhi yasiangamizwe wakati muda uliowekwa na Mungu utakapofika wa kutuma adhabu juu ya wanadamu kwa kudharau sheria Yake na kwa tamaa zao binafsi." Ushuhuda, juzuu ya 9, 12, 13.