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# The Book of Daniel - Number Twenty-One

Bhuku ra Danieri - Namba Makumi Maviri neImwe

In Measure

Sa Chiyero

Author

Jeff Pippenger

Published

December 16, 2023

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We are working through Isaiah chapter twenty-seven, for it establishes the context for the following chapters of Isaiah. Those following chapters identify the latter rain as the correct biblical methodology. The methodology, when recognized and employed, reveals the prophetic message that if accepted produces a corresponding experience.

Tiri kushanda kuburikidza nechitsauko chemakumi maviri nemanomwe chaIsaya, nokuti ndicho chinomisikidza mamiriro ezvinhu ezvitsauko zvinotevera zvaIsaya. Zvitsauko zvinotevera izvozvo zvinoratidza mvura yokupedzisira senzira yakarurama yebhaibheri. Nzira iyi, painozivikanwa uye ichishandiswa, inobudisa pachena shoko rechiporofita iro, kana richigamuchirwa, rinobereka chiitiko chinowirirana naro.

On September 11, 2001 the song that is to be sung unto the former covenant people of God, who are the Seventh-day Adventist people, is that they are being passed by as God’s people, for they have not brought forth the fruits that were intended by God for His vineyard to produce. The song was to be premised on the covenant relationship, represented by the vineyard which God had planted and also by their rejection of the stone of stumbling in 1863. They had become Laodicea in 1856, and for seven years, or “seven times”, or twenty-five hundred and twenty days, God sought entrance, but they closed the door against Him in 1863.

Pa 11 Seputembala, 2001, nyimbo imene iyenera kuyimbidwa kwa anthu a Mulungu a pangano lakale, amene ndi anthu a Seventh-day Adventist, ndi yakuti akupitilizidwa m’mbali monga anthu a Mulungu, chifukwa sanabale zipatso zimene Mulungu anafuna kuti munda Wake wa mpesa ubale. Nyimboyo inayenera kukhazikitsidwa pa ubale wa pangano, woimiridwa ndi munda wa mpesa umene Mulungu anadzala, komanso pa kukana kwawo mwala wokhumudwitsa mu 1863. Iwo anakhala Laodikeya mu 1856, ndipo kwa zaka zisanu ndi ziwiri, kapena “nthawi zisanu ndi ziwiri,” kapena masiku zikwi ziwiri mazana asanu ndi makumi awiri, Mulungu anafuna kulowa, koma anam’tsekera khomo mu 1863.

Since September 11, 2001 they are being bound into bundles in advance of being spewed fully out of His mouth at the Sunday law. The message to be sung to Adventism since September 11, 2001 is the Laodicean message, which is the message of the vineyard that contains the stumbling stone that crushes any who refuse to “see” and “taste” the precious stone. The promise to the Laodiceans in Isaiah’s passage is that any Adventist who chooses to accept this final warning, still has time to “take hold of” Christ’s “strength, that” they “may make peace with” Christ, for Christ is still willing “to make peace with” them. But at the cry at midnight, just before the soon-coming Sunday law, that opportunity is forever over.

Kubvira pana Gunyana 11, 2001 vari kusungwa muzvisumbu mberi kwekuti vazorutsirwe zvizere vabude mumuromo maKe pa mutemo weSvondo. Shoko rinofanira kuimbirwa Adventism kubva pana Gunyana 11, 2001 ishoko reRaodhikia, iro riri shoko remunda wemizambiringa rine ibwe rinogumbusa, rinopwanya vose vanoramba “kuona” ne“kuravira” ibwe rinokosha. Chipikirwa chiri kuVaRaodhikia mundima yaIsaya ndechokuti muAdventist upi noupi anosarudza kugamuchira yambiro yokupedzisira iyi achine nguva yokuti “abatisise” “simba” raKristu, “kuti” “agowirirana na” Kristu, nokuti Kristu achiri kuda “kuyananisana na”vo. Asi pakuchema kwousiku pakati pousiku, mutemo weSvondo uchangosvika usati wavapo, mukana iwoyo unopera nokusingaperi.

In the time period that began on September 11, 2001 God promised to make those who “in time past were not a people”, “a root out of a dry ground”, to “take root” “blossom and bud, and fill the face of the world with fruit.” What causes the root of Jesse to blossom and bud is the latter rain, for the root that is to blossom and bud is destined prophetically to be the ensign that is lifted up, and the ensign is the root of Jesse.

Mu nguva yakatanga pana 11 Gunyana 2001, Mwari vakapikira kuita kuti avo “kare vakanga vasiri vanhu,” “mudzi unobva muvhu rakaoma,” “vadzike midzi,” “vatumbuke uye vamerere, uye vazadze pasi pose nezvibereko.” Chinokonzeresa kuti mudzi waJese utumbuke uye umerere imvura yekupedzisira; nokuti mudzi uyo unofanira kutumbuka uye kuamera wakatarisirwa nechirevo chouporofita kuva mureza unosimudzwa, uye mureza wacho ndiwo mudzi waJese.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.

> Uye nezuva iro kuchava nomudzi waJese, uyo uchamira sechiratidzo kuvanhu; ndudzi dzavahedheni dzichatsvaka kwaari; uye zororo rake richava rokubwinya. Isaya 11:10.

The latter rain caused the root of Jesse to blossom and bud beginning on September 11, 2001 and at the soon-coming Sunday law the root will fill the whole earth with fruit. The Sunday law in Isaiah chapter twenty-seven is the progressive history that is also represented in chapters one through three in the book of Daniel. The latter rain began to sprinkle when the nations were angered on September 11, 2001 with the release and then immediate restraint of Islam of the third Woe.

Mvura yokupedzisira yakaita kuti mudzi waJese utange kutumbuka nokubudisa mashizha kutanga musi waGunyana 11, 2001, uye pamutemo weSvondo uri kuuya nokukurumidza mudzi uyu uchazadza nyika yose nezvibereko. Mutemo weSvondo muna Isaya chitsauko 27 inhoroondo inofambira mberi inomirirwawo muzvitsauko 1 kusvika 3 mubhuku raDanieri. Mvura yokupedzisira yakatanga kusaswa apo ndudzi dzakatsamwa musi waGunyana 11, 2001, pakusunungurwa uye ipapo-ipapo kudziviswa kweIslam kweNhama yechitatu.

> “‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “‘Kutanga kwenguva iyo yokutambudzika,’ kunotaurwa pano, hakurevi nguva iyo matambudziko achatanga kudururwa, asi kunoreva nguva pfupi isati yaduringwa, Kristu achiri musanctuary. Panguva iyoyo, basa reruponeso richiri kusvika pakuguma, kutambudzika kuchange kuchiuya panyika, uye ndudzi dzichatsamwa, asi dzichange dzakadzorwa kuti dzirege kuvhiringidza basa rengirozi yechitatu. Panguva iyoyo ‘mvura yokupedzisira,’ kana kuzorodzwa kunobva pamberi paShe, ichauya, kuti ipe simba kuzwi guru rengirozi yechitatu, uye igadzirire vatsvene kuti vamire munguva iyo matambudziko manomwe okupedzisira achadururwa.” Early Writings, 85.

In the passage Sister White is clarifying that there is a short period when salvation is still open. The “time of trouble” she is addressing is distinct from the great time of trouble, that begins when probation fully closes. In Adventism it is rightly referred to as “the little time of trouble” in relation to the great time of trouble that begins when Michael stands up. The “little time of trouble” represents the period when national ruin begins at the soon-coming Sunday law, and continues until probation closes.

Mu ndima iyi Mlongo White akufotokoza momveka kuti pali nthawi yochepa imene chipulumutso chikadalipo chotseguka. “Nthawi ya masautso” imene akunenayo ndi yosiyana ndi nthawi yaikulu ya masautso, imene imayamba pamene nthawi ya chisomo yatsekedwa kwathunthu. M’Chiadventisti, moyenerera imatchedwa “nthawi yaying’ono ya masautso” poyerekezera ndi nthawi yaikulu ya masautso imene imayamba pamene Mikaeli wayimirira. “Nthawi yaying’ono ya masautso” imayimira nthawi imene chiwonongeko cha dziko chimayamba pa lamulo la Sande limene layandikira kubwera, ndipo imapitirira kufikira nthawi ya chisomo itatsekedwa.

In the history from September 11, 2001 through to the Sunday law the final cleansing and judgment of Adventism is illustrated as occurring during the “sprinkling” of the latter rain. That period when the latter rain, which is also the “refreshing,” begins as a “sprinkling”, but progresses unto the full outpouring at the Sunday law. In that period, which begins when Islam of the third Woe makes the nations angry, the latter rain begins to fall, and some recognize the latter rain and receive it, and some do not recognize the latter rain. Some recognize that something is happening, but they don’t understand what it is, and brace themselves against it.

M’mbiri ya kuyambira pa Septembara 11, 2001 kufikira ku lamulo la Lamlungu, kuyeretsedwa komaliza ndi chiweruzo cha Adventizimu zikuwonetsedwa ngati zikuchitika panthawi ya “kuwazidwa” kwa mvula ya m’tsogolo. Nthawi imeneyo pamene mvula ya m’tsogolo, imene ilinso “kutsitsimuka,” imayamba ngati “kuwazidwa”, koma imapitirira kufikira ku kutsanulidwa kwathunthu pa lamulo la Lamlungu. M’nthawi imeneyo, imene imayamba pamene Chisilamu cha Tsoka lachisanu ndi chitatu chimakwiyitsa mitundu ya anthu, mvula ya m’tsogolo imayamba kugwa, ndipo ena amazindikira mvula ya m’tsogolo ndi kuilandira, ndipo ena sazindikira mvula ya m’tsogolo. Ena amazindikira kuti china chake chikuchitika, koma samvetsa chimene chili, ndipo amadzipangira chitetezo motsutsana nacho.

> “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.

> “වර්ෂාවල මුල් වර්ෂාව බොහෝ දෙනා විශාල ප්‍රමාණයකින් ලබාගැනීමට අසමත් වී ඇත. දෙවියන් වහන්සේ එසේ ඔවුන් සඳහා සපයා ඇති සියලු ආශීර්වාද ඔවුන් ලබාගෙන නැත. එම අඩුව පසු වර්ෂාව මගින් පිරිනැමෙනු ඇතැයි ඔවුන් අපේක්ෂා කරති. කරුණාවේ අතිධනවත් ප්‍රචුරතාව පිරිනමන කාලය පැමිණි විට, එය පිළිගැනීම සඳහා තමන්ගේ හෘදයන් විවෘත කිරීමට ඔවුන් අදහස් කරති. ඔවුන් භයානක වැරැද්දක් කරමින් සිටිති. දෙවියන් වහන්සේ තම ආලෝකයත් දැනුමත් දීමෙන් මනුෂ්‍ය හෘදයේ ආරම්භ කළ කාර්යය නිරන්තරයෙන් ඉදිරියට ගෙන යා යුතුය. සෑම පුද්ගලයෙකුම තමන්ගේම අවශ්‍යතාව අවබෝධ කරගත යුතුය. හෘදය සෑම අපවිත්‍රතාවයකින්ම හිස් කර, ආත්මයාණන්ගේ වාසය සඳහා පවිත්‍ර කළ යුතුය. පෙන්තෙකොස්ත දින ශුද්ධාත්මයාණන්ගේ වැගිරීම සඳහා මුල් ගෝලයන් සූදානම් වූයේ පාපය පාපොච්චාරණය කිරීම හා අත්හැර දමීම මගිනුත්, උනන්දුවෙන් කරන යාච්ඤාව මගිනුත්, තමන් දෙවියන් වහන්සේට කැප කිරීම මගිනුත් ය. දැන්ද එම කාර්යයම, නමුත් ඊට වඩා විශාල මට්ටමකින්, කරනු ලැබිය යුතුය. එවිට මනුෂ්‍ය නියෝජිතයාට කළ යුතු වූයේ ආශීර්වාදය ඉල්ලීමත්, ස්වාමීන් වහන්සේ තමන් සම්බන්ධ කාර්යය සම්පූර්ණ කරන තුරු බලා සිටීමත් පමණි. කාර්යය ආරම්භ කළේ දෙවියන් වහන්සේය, තවද මනුෂ්‍යයා යේසුස් ක්‍රිස්තුස් තුළ සම්පූර්ණ කරමින් තම කාර්යය අවසන් කරන්නේද උන්වහන්සේය. එහෙත් මුල් වර්ෂාවෙන් නිරූපිත කරුණාව නොසලකා හැරීමක් කිසිසේත් නොවිය යුතුය. තමන්ට ලැබී ඇති ආලෝකයට අනුව ජීවත්වන අය පමණක් වැඩි ආලෝකය ලබනු ඇත. ක්‍රියාශීලී කිතුනු ගුණධර්ම ප්‍රායෝගිකව ප්‍රකාශ කිරීම තුළ දිනපතා අප ඉදිරියට නොයන්නේ නම්, පසු වර්ෂාවේදී ශුද්ධාත්මයාණන්ගේ ප්‍රකාශනයන් අප හඳුනා නොගන්නෙමු. එය අප වටා ඇති හෘදයන් මත වැටෙමින් තිබිය හැකි නමුත්, අප එය වටහා නොගන්නෙමු, නොහොත් පිළි නොගන්නෙමු.” Testimonies to Ministers, 506, 507.

The latter rain is now falling and there are those who recognize it and therefore receive it, and there are those who do not recognize it, and therefore do not receive it. The latter rain must be recognized to be received. The latter rain is not just an experience only, it is an experience that is produced by a message, but the message can only be received when the correct methodology is employed to establish the message. Without recognizing the methodology which establishes the message of the latter rain, it is virtually impossible to understand the prophetic lessons that are represented in the rise and fall of kingdoms set forth in the books of Daniel and Revelation.

Mvura yokupedzisira yava kunaya zvino, uye varipo vanoiziva, nokudaro vanoigamuchira; uye varipo vasingaizivi, nokudaro havaigamuchiri. Mvura yokupedzisira inofanira kuzikanwa kuti igamuchirwe. Mvura yokupedzisira haisi kungova chiitiko bedzi; chiitiko chinobudiswa neshoko, asi shoko iroro rinogona kungogamuchirwa chete kana nzira yakarurama yashandiswa kusimbisa shoko racho. Pasina kuziva nzira inosimbisa shoko remvura yokupedzisira, zvinenge zvisingabviri kunzwisisa zvidzidzo zvechiporofita zvinomiririrwa mukusimuka nokuwa kweumambo zvakaiswa pamberi mumabhuku aDanieri naZvakazarurwa.

The ensign that is lifted up to the world is identified by Isaiah as the “root of Jesse”, and in chapter twenty-seven those who “come of Jacob” “take root.” Those that are the “root of Jesse” are also identified there as “Israel,” and they are those who first blossom and bud, and thereafter fill the world with fruit. The laws of nature do not contradict the laws of prophecy, for it is the same Law-Giver that produced both nature and prophecy. Before a plant bears fruit, it must first come out of dormancy as evidenced by the buds, and thereafter the blossoms. Spiritual Israel, who is the “root of Jesse” receives a progressive outpouring of rain. It begins with a “sprinkling” and escalates to a full outpouring when the world is filled with the fruit presented by the ensign.

Mureza unosimudzirwa kunyika unozivikanwa naIsaya se“mudzi waJese,” uye muchitsauko chemakumi maviri nemanomwe avo “vanobva kuna Jakobho” “vanodzika midzi.” Avo vari “mudzi waJese” vanozivikanwawo ipapo se“Israeri,” uye ndivo vanotanga kutumbuka nokubukira, vozotevera vazadza nyika nezvibereko. Mitemo yezvisikwa haipikisi mitemo yechiporofita, nokuti ndiye mumwe chete Mupi woMurayiro akabudisa zvose zviri zviviri, zvisikwa nechipoorofita. Chirimwa chisati chabereka chibereko, chinofanira kutanga chabuda mukurara kwacho, sezvinoratidzwa nokubukira, uye pashure pazvo nokutumbuka. Israeri yomweya, inova “mudzi waJese,” inogamuchira kudururwa kwemvura kunoenderera mberi nezvikamu. Kunotanga “nokumwayiwa” uye kunokwira kusvika pakudururwa kwakazara apo nyika inozadzwa nechibereko chinoratidzwa nomureza.

In Isaiah chapter twenty-seven, the starting point of the sprinkling of the rain is represented as taking place when the buds “shooteth forth.” When they first “shooteth forth,” the rain is identified as being poured out “in measure.” “In measure, when it shooteth forth.” On September 11, 2001 the sprinkling of the latter rain began to be poured out “in measure,” for at that time the wheat and tares, or the wise and the foolish were still mixed together.

Muna Isaya chitsauko makumi maviri nenomwe, panotangira kusaswa kwemvura kunomiririrwa sekunoitika apo mabukira “anotumbuka.” Paanongotanga “kutumbuka,” mvura inozivikanwa sokunge iri kudururwa “muchiyero.” “Muchiyero, painotumbuka.” Musi wa11 Gunyana 2001 kusaswa kwemvura yokupedzisira kwakatanga kudururwa “muchiyero,” nokuti panguva iyoyo gorosi nemasora, kana kuti vakachenjera nemapenzi, zvakanga zvichiri zvakasanganiswa pamwe chete.

> “The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

> “Kuviringwa kukuru koMudzimu waMwari, kunovhenekera nyika yose nokubwinya kwake, hakuzouyi kusvikira tava navanhu vakavhenekerwa, vanoziva nezvakaitika muupenyu hwavo pachavo kuti zvinorevei kuva vashandi pamwe chete naMwari. Kana tava nokuzvipira kwakazara, kwemwoyo wose, kubasa raKristu, Mwari achaziva chokwadi ichocho nokuviringwa koMudzimu wake kusina chiyero; asi izvi hazvizoitiki apo chikamu chikuru chekereke chisiri vashandi pamwe chete naMwari. Mwari haagoni kuviringidza Mudzimu wake kana udyire nokuzvifadza zvichiratidzwa pachena zvakadaro; kana mweya uchitonga uyo, kana ukaiswa mumashoko, ungataura mhinduro iya yaKaini,—‘Ndini muchengeti wehanzvadzi yangu here?’ Kana chokwadi chenguva ino, kana zviratidzo zviri kuwanda kumativi ose, zvinopupura kuti kuguma kwezvinhu zvose kwava pedyo, zvisina kukwana kumutsa simba rakarara reavo vanoti vanoziva chokwadi, ipapo rima rinoenderana nechiedza chave chichivheneka richabata mweya iyi. Hapana kana chimiro chechikonzero chekusava nehanya kwavo chavachakwanisa kupa kuna Mwari pazuva guru rokuverengerwa kwokupedzisira. Hapazovi nechikonzero chokupa pamusoro pokuti nei vasina kurarama nokufamba nokushanda muchiedza chechokwadi chitsvene cheshoko raMwari, nokudaro vachiratidza kunyika yakasvibiswa nechivi, kubudikidza nemafambiro avo, netsitsi dzavo, nokushingaira kwavo, kuti simba nechokwadi chaicho cheevhangeri hazvaigona kurambwa.” Review and Herald, July 21, 1896.

Isaiah twenty-seven identifies the history of the beginning of the outpouring of the latter rain, when the root buds out of a dry ground, and then all the way through until the earth is filled with fruit. The chapter identifies that “in measure, when it shooteth forth, thou wilt debate with it.” When the latter rain is being measured as a “sprinkling”, Sister White states that the latter rain, “may be falling on hearts all around us, but we shall not discern or receive it.”

Isaya 27 inozivisa nhoroondo yokutanga kokudururwa kwemvura yokupedzisira, apo mudzi unobukira muvhu rakaoma, uyezve ichitevera kusvikira nyika yazadzwa nezvibereko. Chitsauko ichi chinozivisa kuti, “Pakuyera, kana ichibudisa nhungirwa, muchaita nharo nayo.” Apo mvura yokupedzisira iri kuyerwa se“kusasira”, Hanzvadzi White inoti mvura yokupedzisira, “ingava ichinaya pamwoyo yakatipoteredza, asi isu hatizozvizivi kana kuigamuchira.”

In so doing she identifies a church that is mixed with those that recognize and others who do not recognize the falling of the rain. In the previous passage she identifies that when God pours the latter rain out without measure it marks when there is no longer a mixture of wise and foolish virgins by stating, “When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God.”

Mukuita izvi anoratidza kereke yakavhengana neavo vanoziva pamwe chete neavo vasingazivi kudonha kwemvura. Mundima yapfuura anoratidza kuti kana Mwari achidurura mvura yekupedzisira isina chiyero, zvinoratidza nguva iyo pasisina kusanganiswa kwemhandara dzakachenjera nedzakapusa, achiti, “Kana tave nekuzvitsaurira kwakazara, kwemoyo wose, kubasa raKristu, Mwari achaziva chokwadi ichocho nokudururwa kwoMweya wake kusina chiyero; asi izvi hazvingaitiki apo chikamu chikuru kwazvo chekereke chisati chava vashandi pamwe chete naMwari.”

The larger portion of the church, or the majority of the church, are represented in Matthew twenty-five as foolish virgins, for biblically “many” are called but “few” are chosen. The wise and the foolish are providentially separated at the crisis at midnight, that precedes the soon-coming Sunday law. The separation creates a people who can then receive the full outpouring of the Spirit in the latter rain and become the “nation that is born in a day”. Then the root of Jesse will be lifted up as an ensign and fill the world with fruit.

Ingxenye enkulu yebandla, kumbe inengi lebandla, limelwa kuMatewu amatshumi amabili lanhlanu njengezintombi eziyiziwula, ngoba ngokweBhayibhili “abanengi” babizwa kodwa “abalutshwana” bakhethwa. Abahlakaniphileyo laba abaziwula bahlukaniswa ngokunakekela kukaNkulunkulu ngesikhathi sobunzima phakathi kwamabili, esandulela umthetho weSonto oseduze ukuza. Lokho kwehlukaniswa kudala abantu abangase bemukele ukuthululwa okupheleleyo kukaMoya emvuleni yakusihlwa, njalo babe “yisizwe esizalwa ngosuku olulodwa”. Lapho-ke impande kaJese izaphakanyiswa ibe luphawu, igcwalise umhlaba ngezithelo.

Isaiah twenty-seven identifies that when the latter rain began to be poured out “in measure”, on September 11, 2001, “thou will debate with it.” “In measure, when it shooteth forth, thou wilt debate with it.” The event of September 11, 2001 became an immediate debate in the world and the church. To this very day–over twenty years later–there are still arguments against assigning those events to an act of Islam, as opposed to some form of a globalist conspiracy. The debate associated with the arrival of the sprinkling of the latter rain began on September 11, 2001, but the debates that are carried on in the world, are not the “debate” that is identified in God’s prophetic Word. The debate is about predictions such as the one that follows.

Isaya ishirini na saba inatambua kwamba wakati mvua ya masika ilipoanza kumiminwa “kwa kipimo”, tarehe 11 Septemba 2001, “wewe utaijadili.” “Kwa kipimo, itokeapo, utaijadili.” Tukio la tarehe 11 Septemba 2001 mara moja likawa mjadala katika ulimwengu na katika kanisa. Hata hadi leo hii—zaidi ya miaka ishirini baadaye—bado zipo hoja zinazopinga kuhusisha matukio hayo na tendo la Uislamu, kinyume na namna fulani ya njama ya utandawazi. Mjadala unaohusishwa na kuwasili kwa unyunyiziaji wa mvua ya masika ulianza tarehe 11 Septemba 2001, lakini mijadala inayoendelea ulimwenguni siyo “mjadala” unaotambulishwa katika Neno la Mungu la kinabii. Mjadala huo unahusu utabiri kama huu ufuatao.

> “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, pandakanga ndiri muGuta reNew York, ndakadanwa panguva yousiku kuti ndione zvivako zvichisimuka uriri pamusoro peuriri zvichikwira zvakananga kudenga. Zvivako izvi zvainzi zvakagadzirwa nenzira yokuti hazvibati moto, uye zvakavakwa kuti zvikudze varidzi vazvo navakavaki vazvo. Zvivako izvi zvakaramba zvichikwira kumusoro, zvikakwirira nokukwiririsa, uye mazviri maishandiswa zvinhu zvinodhura zvikuru. Avo vaiva varidzi vezvivako izvi vakanga vasingazvibvunzi kuti: ‘Tingakudze Mwari sei zvakanyanya?’ 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 anakanyile ndzi ku: ‘Hee! Loko lava tirhaka hi ndlela leyi va tirhisa nhundzu ya vona a va nga kota ku vona ndlela ya vona hilaha Xikwembu xi yi vonaka hakona! Va hlengeleta swihsati swa miyako yo saseka swinene, kambe ku kunguhata ni ku tumbuluxa ka vona i vuphukuphuku byonghasi emahlweni ka Mulawuri wa vuako hinkwabyo. A va dyondzi hi matimba hinkwawo ya mbilu ni ya mianakanyo leswaku va ta yi vangamisa njhani Xikwembu. Va lahlekeriwile hi ku languta mhaka leyi, ku nga 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.

> “Sezvo zvivako izvi zvirefu zvaivakwa, varidzi vazvo vakafara nekuzvikudza kunobva pakuda kukwirira, vachifunga kuti vaiva nemari yokushandisa mukugutsa kuzvida kwavo uye mukumutsa godo revavakidzani vavo. Chikamu chikuru chemari yavakaisa saizvozvo chakanga chawanikwa nokumanikidza, nokutsikirira varombo zvakaomarara. Vakakanganwa kuti kudenga kune nhoroondo inochengetwa yezvose zvinoitwa mukutengeserana; kutengeserana kwose kusina kururama, chiito chiri chose chokunyengera, zvakanyorwa imomo. Nguva iri kuuya apo mukunyengera kwavo nomukuzvikudza kwavo kusina mwero, vanhu vachazosvika panzvimbo isingazobvumirwi naShe kuti vapfuure, uye vachadzidza kuti kune muganhu pakutsungirira kwaJehovha.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: “They are perfectly safe.” But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 12, 13.

> “Ichiitiko chakatevera chandakatariswa chaiva cheyambiro yomoto. Vanhu vakatarisa zvivako zvakareba uye zvainzi hazvibatwi nomoto vakati: ‘Zvakachengeteka chose.’ Asi zvivako izvi zvakaparadzwa nomoto sokunge zvakanga zvakaitwa nenamo. Michina yokudzima moto haina kukwanisa kuita chinhu chipi nechipi kuti imise kuparadzwa uku. Vadzimi vemoto vakanga vasingakwanisi kushandisa michina yacho.” Testimonies, volume 9, 12, 13.

The Adventist church immediately after September 11, 2001 sought to hide passages such as this from the world. How could this not be about New York City, and the enormously high buildings which the fire engines could not stop the ensuing fires? How could a passage such as this from the writings that the Adventist church professes to be written by a prophetess not be proclaimed from the rooftops after such a fulfillment as that?

ChechiAdventist pakarepo mushure maGunyana 11, 2001, chakatsvaka kuvanza nyika ndima dzakadai seiyi. Zvaigona sei kuti izvi zvisava zvichireva Guta reNew York, nezvivako zvaro zvakakwirira zvikuru, umo marori emoto aisakwanisa kudzivisa moto yakatevera? Zvaigona sei kuti ndima yakadai inobva muzvinyorwa izvo Chechi yeAdventist inoti zvakanyorwa nemuporofitakadzi isaziviswe kubva pamusoro pedzimba mushure mekuzadziswa kwakadai?

The arrival of the sprinkling of the latter rain, that marks the arrival of the prophetic “debate,” also identifies the final rebellion of Adventism, for it is there that they fully reject the clear and simple words of the one they identify as the prophetess to the remnant.

Kusvika kwekusaswa kwemvura yokupedzisira, kunoratidza kusvika kwe“nharo” yechiporofita, kunozivisawo kupanduka kwekupedzisira kwechiAdventist, nokuti ndipo pavanosvika pakuramba zvizere mashoko akajeka uye akareruka euyo wavanoti muporofitakadzi kumasara.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “සෙතන් යනු... නිතරම ව්‍යාජ දේ ඉදිරිපත් කරමින් සත්‍යයෙන් ඉවතට ගෙන යාමට උත්සාහ කරන තැනැත්තාය. සෙතන්ගේ අන්තිම ප්‍රවංචාව වන්නේ දෙවියන්වහන්සේගේ ආත්මයේ සාක්ෂිය බල රහිත කර දැමීමය. ‘දර්ශනයක් නොමැති තැන, ජනතාව විනාශ වෙති’ (හිතෝපදේශ 29:18). සෙතන් විවිධ ක්‍රමවලින්ද විවිධ උපකරණයන් මඟින්ද කුශල ලෙස ක්‍රියා කරමින්, දෙවියන්වහන්සේගේ ඉතිරි ජනතාවගේ සත්‍ය සාක්ෂිය කෙරෙහි ඇති විශ්වාසය කම්පා කරවීමට උත්සාහ කරනු ඇත.”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Pakaŵa kusinkha kuŵengeko pa Ukaboni uko nkwausatana. Milimo ya Satana yiŵenge yakuti yisokonezge chipulikano cha matchalitchi mwa iwo, chifukwa ichi: Satana wangasanga yayi nthowa yiwemi nthena yakunjizgamo vyakupusika vyake na kumanga mizimu mu kupusika kwake usange machenjezgo na kuchenya na ulongozgi wa Mzimu wa Chiuta vikupulikikwa.” Selected Messages, book 1, 48.

The prophetic binding of both the wheat and the tares began on September 11, 2001, with the rebellion against the Spirit of Prophecy, which marked the conclusion of a progressive rebellion that began against the Bible in 1863.

Ukubotshwa okwesiprofetho kwakho kokubili ukolweni nokhula kwaqala ngoSepthemba 11, 2001, ngokuvukela uMoya Wesiprofetho, okwaphawula ukuphetha kokuvukela okuqhubekayo okwase kwaqala ngokumelene neBhayibheli ngo-1863.

> “We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.

> “Isu sevanhu tinozviti tine chokwadi chinotitungamirira kupfuura mamwe marudzi ose ari panyika. Naizvozvo upenyu hwedu neunhu hwedu zvinofanira kuwirirana nokutenda kwakadaro. Zuva rava pedyo chaizvo apo vakarurama vachazosungwa sembeu inokosha muzvisungo kuti iiswe mudura rokudenga, asi vakaipa vachange vachinge vaunganidzwa, samasora, kuti vapiswe mumoto wezuva guru rokupedzisira. Asi gorosi namasora ‘zvinokura pamwe chete kusvikira pakukohwa.’” Testimonies, volume 5, 100.

How could Adventism ignore the following passage that states directly that when these buildings came down Revelation eighteen, verse one through three would be fulfilled?

एडभेन्टवादले निम्नलिखित खण्डलाई कसरी बेवास्ता गर्न सक्थ्यो, जसले प्रत्यक्ष रूपमा भन्छ कि जब यी भवनहरू ढले, तब प्रकाशको पुस्तक अठार अध्याय, पद एकदेखि तीनसम्म पूरा हुने थियो?

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “හිතන්නේද මම ප්‍රකාශ කර ඇත්තේ නිව්යෝර්ක් නගරය මහාරළ පහරකින් අතුගා දැමෙන බව කියාද? එසේ මම කිසිදා නොකියා ඇත. එහි අතිවිශාල ගොඩනැගිලි තට්ටුවෙන් තට්ටුව ඉහළට නඟින අයුරු මම බැලූ විට, මම මෙසේ කීවෙමි: ‘පෘථිවිය දැඩි ලෙස කම්පිත කිරීමට ස්වාමීන් වහන්සේ උත්ථාන වන කල කොපමණ භයංකර දර්ශන සිදුවනු ඇද්ද! එවිට එළිදරව් 18:1–3 හි වචන සම්පූර්ණ වනු ඇත.’ එළිදරව් පොතේ දහඅටවන පරිච්ඡේදය මුළුමනින්ම පෘථිවිය මත පැමිණෙන්නාවූ දේ පිළිබඳ අනතුරු ඇඟවීමකි. එහෙත් නිව්යෝර්ක් පිළිබඳ වශයෙන් විශේෂිතව පැමිණෙන්නාවූ දෙය ගැන මට විශේෂ ආලෝකයක් නැත; මම දන්නා එකම දෙය වන්නේ, කවර දිනක හෝ එහි ඇති ඒ මහා ගොඩනැගිලි දේව බලයේ හැරවීම සහ පෙරළීම මගින් බිඳ දමනු ලබන බවය. මට දී ඇති ආලෝකය අනුව, විනාශය ලෝකය තුළ තිබෙන බව මම දනිමි. ස්වාමීන් වහන්සේගේ එක වචනයක්, උන්වහන්සේගේ මහත් බලයේ එක් ස්පර්ශයක් පමණක්, එවිට මේ දැවැන්ත ගොඩනැගිලි කඩා වැටෙනු ඇත. අපට සිතාගත නොහැකි තරම් භයානක වූ දර්ශන සිදුවනු ඇත.” Review and Herald, July 5, 1906.

The issue we are addressing here is not whether these passages were fulfilled on September 11, 2001, for they absolutely were, but the issue we are seeking to address is the “debate” that would begin at that time. The debate was over correct or incorrect methodology. The Adventist church began its rejection of the fourteen rules of prophetic interpretation of William Miller in 1863, and they have progressed to the point now where you cannot purchase a book of biblical study written by Adventist theologians that isn’t repeatedly endorsed by the theologians of apostate Protestantism and Roman Catholicism. From 1863 to 2001, and still today, the methodology that was originally represented by William Miller’s rules of prophetic interpretation were set aside for the methodology of Roman Catholicism and apostate Protestantism. The prophetic “debate” that began when Revelation eighteen, verses one through three were fulfilled was over true or false methodology.

Chandicho chatikuluzgana pano si yakuti ndime izi zinakwaniritsidwa pa 11 September, 2001, pakuti ndithudi zinakwaniritsidwa; koma nkhani imene tikufuna kuyiyankha ndi “mkangano” umene unayamba pa nthawi imeneyo. Mkangano umenewo unali wokhudza njira yolondola kapena yosayenera yogwiritsira ntchito pomasulira. Mpingo wa Adventist unayamba kukana malamulo khumi ndi anayi a William Miller okhudza kumasulira kwa maulosi mu 1863, ndipo apitiriza kufika pa siteji yakuti tsopano simungagule buku la phunziro la Baibulo lolembedwa ndi akatswiri azaumulungu a Adventist lomwe silimavomerezedwa mobwerezabwereza ndi akatswiri azaumulungu a Chiprotestanti chauchipanduko ndi a Roma Katolika. Kuyambira 1863 mpaka 2001, ndipo ngakhale lero lino, njira imene poyambirira inayimiridwa ndi malamulo a William Miller a kumasulira kwa maulosi inayikidwa pambali m’malo mwa njira ya Roma Katolika ndi ya Chiprotestanti chauchipanduko. “Mkangano” wa maulosi umene unayamba pamene Chivumbulutso 18, mavesi 1 mpaka 3, zinakwaniritsidwa unali wokhudza njira yoona kapena yachinyengo.

We will continue our consideration of the “debate” of chapter twenty-seven of Isaiah in the next article.

Ticharamba tichiongorora “nharo” iri muchitsauko chemakumi maviri nemanomwe chaIsaya muchinyorwa chinotevera.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

> “Tinofanira kuzviziva isu pachedu kuti chiKristu chii, chokwadi chii, kutenda kwatakagamuchira chii, uye kuti mitemo yeBhaibheri ndeipi—mitemo yatakapiwa nesimba repamusoro-soro.” The 1888 Materials, 403.

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