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# The Book of Daniel - Number Twenty-Two

Bhuku raDhanieri – Nhamba Makumi Maviri neMbiri

Unveiling the Prophetic Debate: The Methodology of the Latter Rain and the Final Crisis

Kufunua Mjadala wa Unabii: Mbinu ya Mvua ya Masika na Mgogoro wa Mwisho

Author

Jeff Pippenger

Published

December 17, 2023

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The methodology that is sanctioned by God is specifically identified in Isaiah chapters twenty-eight and twenty-nine, where the methodology is represented as “line upon line.” On September 11, 2001 the mighty angel of Revelation eighteen descended, and in so doing, he repeated the descent he had made on August 11, 1840. In both cases, after his descent, Babylon was identified as fallen, and a call was made, and soon will be made again, for those still in her communion to come out. In both cases, the event that fulfilled the prediction had a worldwide impact, for just as the first angel’s message was carried to “every mission station in the world” in 1840 the entire world was impacted and understood the event of September 11, 2001. The prophecy that was fulfilled on August 11, 1840 was a prophecy that identified a restraint being placed upon Islam of the second woe, and immediately after September 11, 2001 a restraint was placed upon Islam of the third Woe.

Maitiro akatenderwa naMwari anonyatsoratidzwa muna Isaya chitsauko chemakumi maviri nesere nechitsauko chemakumi maviri nepfumbamwe, umo maitiro acho anomiririrwa se “mutsara pamusoro pomutsara.” Musi wa11 Gunyana, 2001, mutumwa ane simba waZvakazarurwa 18 akaburuka, uye mukudaro akadzokorora kuburuka kwaakaita musi wa11 Nyamavhuvhu, 1840. Muzviitiko zvose zviri zviviri, mushure mokuburuka kwake, Bhabhironi rakazivikanwa serawa, uye kudanwa kwakaitwa, uye munguva pfupi kuchaitwazve, kuti avo vachiri mukudyidzana naro vabude mariri. Muzviitiko zvose zviri zviviri, chiitiko chakazadzisa chiporofita chakava nesimba pasi rose, nokuti sezvo shoko romutumwa wokutanga rakaendeswa ku “chiteshi chimwe nechimwe chemishoni munyika” muna 1840, nyika yose yakakanganiswa uye yakanzwisisa chiitiko cha11 Gunyana, 2001. Chiporofita chakazadziswa musi wa11 Nyamavhuvhu, 1840, chaiva chiporofita chakaratidza kuti kudziviswa kwakaiswa pamusoro peIslam yedambudziko rechipiri, uye pakarepo mushure ma11 Gunyana, 2001, kudziviswa kwakaiswa pamusoro peIslam yedambudziko rechitatu.

August 11, 1840 represents the empowerment of the message that was unsealed at the time of the end in 1798, and September 11, 2001 represents the empowerment of the message that was unsealed at the time of the end in 1989. The primary rule of the movement of the first angel was confirmed on August 11, 1840, and the rule was the day for a year principle. The primary rule of the movement of the third angel was confirmed on September 11, 2001. The rule being that truth is established by bringing “line upon line,” demonstrating that the end is illustrated by the beginning, and that history repeats. The prophetic event of September 11, 2001 is not only established by Sister White’s direct words, but more significantly by the fact that the events perfectly paralleled the same waymark in Millerite history. What was recognized with the event of August 11, 1840 was not the fulfillment of the prophecy, so much as the soundness of the methodology adopted by Miller and his associates.

Nyamavhuvhu 11, 1840 inomirira kupihwa simba kweshoko rakazarurwa panguva yokuguma muna 1798, uye Gunyana 11, 2001 inomirira kupihwa simba kweshoko rakazarurwa panguva yokuguma muna 1989. Mutemo mukuru wesangano rengirozi yokutanga wakasimbiswa paNyamavhuvhu 11, 1840, uye mutemo wacho waiva nheyo yokuti zuva rimwe rinomirira gore rimwe. Mutemo mukuru wesangano rengirozi yechitatu wakasimbiswa paGunyana 11, 2001. Mutemo wacho uri wokuti chokwadi chinosimbiswa nokuunza “mutsara pamusoro pomutsara,” zvichiratidza kuti magumo anofananidzirwa nokutanga, uye kuti nhoroondo inodzokorora. Chiitiko chouprofita chaGunyana 11, 2001 hachina kungosimbiswa chete namashoko akananga aSista White, asi zvakanyanya kukosha, nechokwadi chokuti zviitiko zvacho zvakanyatsoenderana nechiratidzo ichocho chenzira munhoroondo yavaMillerite. Chakazivikanwa nechiitiko chaNyamavhuvhu 11, 1840 chakanga chisiri zvikuru kuzadzika kwechiprofita, asi kusimba nokururama kwenzira yokududzira yakanga yatorwa naMiller navamwe vake.

> “The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 335.

> “සිද්ධිය එම අනාවැකිය නිවැරදිවම සම්පූර්ණ කළේය. එය ප්‍රසිද්ධ වූ විට, මිලර් සහ ඔහුගේ සහකාරයන් විසින් අනුගමනය කරන ලද අනාවැකි-අර්ථකථන මූලධර්මවල නිවැරදිභාවය පිළිබඳව ජන සමූහයන් බොහෝ දෙනෙක් විශ්වාසයට පැමිණියහ; එමෙන්ම ආගමන ව්‍යාපාරයට විස්මයජනක ප්‍රබල උද්යෝගයක් ද ලැබිණ. ඉගෙනීමෙන් හා තනතුරින් ගරු කටයුතු මිනිසුන්, මිලර් සමඟ ඔහුගේ අදහස් දේශනා කිරීමෙහි ද ඒවා ප්‍රකාශයට පත් කිරීමෙහි ද එකතු වූහ; 1840 සිට 1844 දක්වා එම කාර්යය වේගයෙන් ව්‍යාප්ත විය.” The Great Controversy, 335.

On September 11, 2001, when the latter rain began to be measured, the “debate” was and still is over true or false methodology. The prophecies of the Millerite movement are set forth on both the 1843 and the 1850 charts, which Sister White endorses as being designed by the Lord, and also as a fulfillment of Habakkuk chapter two. The message of the Millerites that was produced through “the principles of prophetic interpretation adopted by Miller and his associates, and” which thereafter produced the “wonderful impetus” that empowered the message of the Midnight Cry, had been represented upon the two sacred charts. The prophecies represented upon those two sacred charts were identified and established by Miller’s prophetic rules. The charts were a fulfillment of the command in Habakkuk to visually represent the prophecies that had been established by Miller’s methodology upon “tables,” in the plural. Habakkuk chapter two, identifies and is directly connected to the “debate” of Isaiah chapter twenty-seven.

Pa Gunyana 11, 2001, apo vula ya le ndzhaku yi sunguleke ku pimiwa, “mbulavurisano” a wu ri, naswona ka ha ri, eka ndlela ya ntiyiso kumbe ya mavunwa. Vuprofeta bya nhlangano wa vaMillerite byi vekiwe erivaleni eka chati ya 1843 ni le ka chati ya 1850, leti Makwerhu wa xisati White a ti tiyisekisaka tanihi leti kunguhatiweke hi Hosi, naswona tanihi ku hetiseka ka Habakuki ndzima ya vumbirhi. Hungu ra vaMillerite leri humelerisiweke hi ku tirhisa “milawu ya ku hlamusela vuprofeta leyi amukeriweke hi Miller ni vanghana vakwe, naswona” leri endzhaku ka sweswo ri humeleriseke “nsusumeto wo hlamarisa” lowu nyikeke matimba eka hungu ra Ndzandza wa le Xikarhi ka vusiku, a ri kombisiwile eka tichati timbirhi to kwetsima. Vuprofeta lebyi kombisiweke eka tichati teto timbirhi to kwetsima byi voniwe naswona byi tiyisekisiwe hi milawu ya vuprofeta ya Miller. Tichati a ku ri ku hetiseka ka xileriso xa le Habakuki xa ku yimela hi ku vonakala vuprofeta lebyi a byi tiyisekisiwe hi ndlela ya Miller eka “swiphephana,” hi vunyingi. Habakuki ndzima ya vumbirhi yi kombisa naswona yi hlanganisiwe hi ku kongoma ni “mbulavurisano” wa Esaya ndzima ya makume mbirhi ni nkombo.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Ndzi ta yima esangweni ra mina ro rindza, ndzi tiveka ehenhla ka xihondzo, kutani ndzi ta langutisisa leswaku u ta ku yini eka mina, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Habakuki 2:1.

The word “reproved” in the verse means ‘argued with.’ Habakkuk, representing both the watchmen of the movement of the first and third angels, was going to be argued with, and he wished to understand what he was to answer when the debate began. The answer in the history of the first angel was the production of the two sacred charts, and the answer in the history of the movement of the third angel was the production of the prophetic series titled, Habakkuk’s Two Tables. The charts and the series were built upon the methodology represented in each of those respective histories. In Habakkuk, the methodology represents what the watchmen use to establish the message, and it also identifies the issue that is “debated,” which in turn produces two classes of worshippers.

Izwi rokuti “akarangwa” mundima iyi rinoreva kuti ‘akakakavadzwa naye.’ Habakuki, achimiririra varindi vese vemafambiro engirozi yokutanga neyechitatu, aizoitwa nharo naye, uye aishuva kunzwisisa zvaaifanira kupindura pakutanga kukakavara. Mhinduro munhoroondo yengirozi yokutanga yakava kubudiswa kwemachati matsvene maviri, uye mhinduro munhoroondo yemafambiro engirozi yechitatu yakava kubudiswa kwenhevedzano yechiporofita ine musoro unoti, Habakkuk’s Two Tables. Machati nenhevedzano zvakavakwa pamusoro pemaitiro anomiririrwa mune imwe neimwe yenhoroondo idzodzo. Muna Habakuki, maitiro acho anomiririra zvinoshandiswa nevarindi kusimbisa shoko, uye anoratidzawo nyaya “inokakavadzwa,” iyo, zvakare, inobereka mapoka maviri avanamati.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Ndzi ta yima eswivandleni swa mina, ndzi tiyimisa ehenhla ka xihondzo, kutani ndzi rindzela ku vona leswi a nga ta swi vula eka mina, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Kutani Yehovha a ndzi hlamula, a ku: Tsala xivono, u xi endla xi va erivaleni etibodweni, leswaku la xi hlayaka a ta tsutsuma. Hikuva xivono xa ha ri xa nkarhi lowu vekiweke; kambe eku heteleleni xi ta vulavula, xi nga ka xi nga hembe; hambiloko xi hlwela, xi rindzele; hikuva xi ta fika hi ntiyiso, xi nga ka xi nga hlweli. Vonani, moya wa loyi a titlakusaka a wu lulamanga endzeni ka yena; kambe lowo lulama u ta hanya hi ku tshembeka ka yena. Habakuki 2:1–4.

One class is justified by faith, and the other class is lifted up in soul, as represented by the Pharisee and the Publican. The Pharisees trusted in a methodology that was based upon custom and tradition, and the Pharisee also represented a religious system who maintained control of their flock by implementing a hierarchical system governed by those who professed to be the chosen people of God, and the defenders of truth, but who ultimately participated in the crucifixion of the Truth. The prophetic “debate” of Isaiah chapter twenty-seven, is over true and false biblical methodology. The antagonists in the “debate” are those who follow the methodology of the Elijah for that time, and the long-established system of theological experts, that is typified by the Sanhedrin in the time of Christ.

Rimwe itsinda rihindurwa abakiranutsi ku bwo kwizera, naho irindi rishyirwa hejuru mu mutima, nk’uko bigaragazwa n’Umufarisayo n’Umutozakori. Abafarisayo biringiraga uburyo bwari bushingiye ku migenzo no ku murage w’akarande, kandi Umufarisayo yanagaragazaga gahunda y’idini yagumishaga ubushyo bwayo mu buyobozi bwayo ishyiraho urwego rw’ubutegetsi bw’ikirenga ruyoborwa n’abiyitaga ubwoko bwatoranijwe bw’Imana n’abarwanashyaka b’ukuri, ariko amaherezo bakagira uruhare mu kubamba Ukuri. “Impaka” y’ubuhanuzi yo muri Yesaya igice cya makumyabiri na karindwi ivuga ku buryo nyakuri n’uburyo bw’ibinyoma bwo gusobanukirwa Bibiliya. Abahanganye muri izo “mpaka” ni abakurikiza uburyo bwa Eliya w’icyo gihe, n’uruhande rumaze igihe kirekire rw’abahanga mu bya tewolojiya, rugereranywa n’Urukiko rw’Ikirenga rw’Abayahudi (Sanhedrin) mu gihe cya Kristo.

Chapter twenty-seven identifies that the “debate” begins when he “stayeth,” or when God restrains “his rough wind,” in the “day of the east wind.” “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged.” The word “purged” means atoned for, and represents the blotting out of sin in the investigative judgment. The methodology that is debated over, represents the test that must be passed, if the sins of God’s people are to be blotted out. The methodology of Elijah as a test is represented in the history of Christ, where we have been forewarned that in that time, those who rejected the message of John the Baptist (who Christ identified as Elijah), could not be benefitted by the teachings of Jesus.

Cihebu cha makumi maviri nezvinomwe chinoratidza kuti “nharo” dzinotanga pa“anomisa,” kana Mwari achidzora “mhepo yake ine hasha,” “pazuva remhepo yokumabvazuva.” “Nokuyera, painotanga kubuda, muchaitirana nharo nayo; anomisa mhepo yake ine hasha pazuva remhepo yokumabvazuva. Naizvozvo kusarurama kwaJakobho kuchayananisirwa neizvi.” Shoko rokuti “kuchayananisirwa” rinoreva kufukidzirwa kwechivi, uye rinomiririra kudzimwa kwechivi mukutonga kwokuferefeta. Nzira iri kukakavadzanwa pamusoro payo inomiririra muedzo unofanira kukundwa, kana zvivi zvavanhu vaMwari zvichizodzimwa. Nzira yaEria somuedzo inomiririrwa munhoroondo yaKristu, apo takatoyambirwa kuti panguva iyoyo, avo vakaramba shoko raJohani Mubhabhatidzi (uyo Kristu akamuzivisa saEria), vaisakwanisa kubatsirwa nedzidziso dzaJesu.

The message of the latter rain is represented as the teachings of Jesus, for He is the Word, and more than this, the latter rain is represented as “the refreshing”, which is defined as “the presence of the Lord”.

Ujumbe wa mvua ya masika ya mwisho umeonyeshwa kuwa ni mafundisho ya Yesu, kwa maana Yeye ndiye Neno; na zaidi ya hayo, mvua ya masika ya mwisho imeonyeshwa kuwa ni “kuburudishwa,” ambako hufafanuliwa kuwa “uwepo wa Bwana.”

> Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you. Acts 3:19, 20.

> Saka tendukai zvino, mutendeukewo, kuti zvivi zvenyu zvipfudzwe, kuti nguva dzokuzorodzwa dzisvike dzichibva pakuvapo kwaShe; uye achatumira Jesu Kristu, iye wakatanga kuparidzwa kwamuri. Mabasa 3:19, 20.

Sister White identifies that the angel that descended in Revelation chapter ten, on August 11, 1840, “was no less a personage than Jesus Christ.” The angel that descended on September 11, 2001, would therefore be “no less a personage than Jesus Christ.” His descent in either history identifies the beginning of the prophetic “debate” over true or false methodology, for it is represented by the book in His hand that God’s people were commanded to eat. When in Galilee, Jesus instructed the disciples that they must eat His flesh and drink His blood, for He claimed there that He was the bread sent down from heaven. He lost more disciples there than any other point in his ministry, and those that left, never returned. Those that left, did so because they chose to analyze His teachings with the false methodology of taking His words in their literal sense, instead of applying them in the correct spiritual sense. The “debate” of Isaiah twenty-seven, is a prophetic waymark that has several witnesses to establish that it represents an established professed system of biblical analysis in confrontation with the methodology represented by the Elijah messenger.

Sister White anatambua kwamba malaika aliyeshuka katika Ufunuo sura ya kumi, tarehe 11 Agosti 1840, “hakuwa mwingine ila Yesu Kristo mwenyewe.” Kwa hiyo, malaika aliyeshuka tarehe 11 Septemba 2001, angekuwa pia “si mwingine ila Yesu Kristo mwenyewe.” Kushuka Kwake katika historia yoyote kati ya hizo mbili kunatambulisha mwanzo wa “mjadala” wa kiunabii kuhusu mbinu ya kweli au ya uongo, kwa kuwa jambo hilo linawakilishwa na kile kitabu kilichokuwa mkononi Mwake ambacho watu wa Mungu waliagizwa kukila. Alipokuwa Galilaya, Yesu aliwaagiza wanafunzi kwamba ilikuwa lazima wale mwili Wake na wanywe damu Yake, kwa maana hapo alitangaza kwamba Yeye ndiye mkate ulioshuka kutoka mbinguni. Hapo ndipo alipowapoteza wanafunzi wengi kuliko wakati mwingine wowote katika huduma Yake, na wale walioondoka hawakurudi tena kamwe. Wale walioondoka walifanya hivyo kwa sababu walichagua kuchambua mafundisho Yake kwa mbinu ya uongo ya kuyachukua maneno Yake katika maana yake halisi, badala ya kuyatumia katika maana sahihi ya kiroho. “Mjadala” wa Isaya ishirini na saba ni alama ya njia ya kiunabii ambayo ina mashahidi kadhaa kuthibitisha kwamba unawakilisha mfumo uliokita wa uchambuzi wa Biblia unaodaiwa na waumini, ulioko katika mpambano na mbinu inayowakilishwa na mjumbe wa Eliya.

It marks a specific point in the progressive passing by of the former covenant and chosen people of God, and the beginning of the covenant relationship with those “who in times past, were not the people of God.” The “debate,” more importantly represents the beginning of the period of time that concludes with the soon-coming Sunday law. The Alpha and Omega always represents the end with the beginning, and in so doing the very “debate” becomes a symbol of one of the sins of our fathers, that must be acknowledged and confessed, in order to fulfill the Leviticus twenty-six prayer.

Inoratidza nguva chaiyo mukufambira mberi kwekupfuura kwesungano yekare navanhu vakasarudzwa vaMwari, uye kutanga kweukama hwesungano navaya “vakanga, panguva dzakapfuura, vasiri vanhu vaMwari.” “Gakava” iri, zvinotonyanya kukosha, rinomiririra kutanga kwenguva inopera nemutemo weSvondo uri kuuya nokukurumidza. Arufa naOmega nguva dzose vanomiririra magumo pamwe chete nekutanga, uye mukuita kudaro “gakava” iro pacharo rinova chiratidzo chechimwe chezvivi zvamadzibaba edu, chinofanira kubvumwa nokureururwa, kugira kuti munyengetero waRevhitiko makumi maviri nenhanhatu uzadzikiswe.

Daniel’s prayer of chapter nine, represents the prayer that must be offered at the conclusion of the three and a half days of Revelation eleven. That period of time is represented in Isaiah twenty-seven as the period when “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour.”

Munamato waDanieri wechitsauko chepfumbamwe unomirira munamato unofanira kupiwa pakuguma kwemazuva matatu nehafu eZvakazarurwa gumi nerimwe. Nguva iyoyo inomiririrwa muna Isaya makumi maviri nenomwe senguva iyo “guta rakakomberedzwa richava dongo, nenzvimbo yokugara yasiya, ikasiyiwa serenje; ipapo mhuru ichafurapo, ipapo ichavata pasi, ichapedza matavi aro. Kana matavi aro aoma, achavhunwa; vakadzi vachauya, vagoapisa nomoto; nokuti vanhu vasina kunzwisisa; naizvozvo iye akavaita haangavanzwiri tsitsi, uye iye akavaumba haangavaratidzi nyasha.”

The two witnesses are shown “no favor,” for they proclaimed a false prediction that ushered in the “wilderness” period of three and a half days. They then became a “people of no understanding,” though they previously had been the “defenced city.” That city then became “desolate” and a “habitation” that was “forsaken”. It became dead dry bones lying in the street of the city of Sodom and Egypt. When the dead are then called to arise, they are tested by the sins of their fathers, which includes the “debate” at the beginning of the period that starts with the empowerment of the first message and ends with the arrival of the third message. The debate is whether to accept or reject the methodology represented by the Elijah of their history. In 1863, the fathers of Adventism rejected the message of Moses’ “seven times,” that had been presented by Elijah.

Izibabazi bibiri byeretswe ko “bidafashijweho,” kuko byatangaje ubuhanuzi bw’ibinyoma bwatangije igihe cy’“ubutayu” kingana n’iminsi itatu n’igice. Hanyuma bihinduka “ubwoko butagira ubwenge,” nubwo mbere byari “umudugudu ukomeye.” Uwo mudugudu wahise uba “umatongo” n’“aho guturwa” “hatawe.” Wahindutse amagufwa yumye, yapfuye, aryamye mu muhanda w’umudugudu wa Sodomu na Egiputa. Hanyuma, igihe abapfuye bahamagawe ngo bahaguruke, bageragezwa n’ibyaha bya ba sekuruza babo, bikubiyemo iyo “mpaka” yo mu ntangiriro y’icyo gihe gitangirana no guhabwa imbaraga kw’ubutumwa bwa mbere kigaherwa no kuza kw’ubutumwa bwa gatatu. Iyo mpaka ni iyo kumenya niba bakwemera cyangwa bakwanga uburyo bw’imikorere bugereranywa na Eliya wo mu mateka yabo. Mu 1863, ba sekuruza b’Abadivantisiti banze ubutumwa bw’“inshuro ndwi” bwa Mose, bwari bwaragejejweho na Eliya.

Beginning in July, of 2023 the withered boughs of Isaiah twenty-seven must decide if they will repeat the sins of the church in Galilee, and the history of 1863, as well as the history of September 11, 2001. To reject the methodology represented by Habakkuk chapter two, and Isaiah twenty-seven, and by Elijah, John the Baptist and William Miller is to repeat the sins of our fathers, instead of being benefited by the sacred ensamples that were record for those upon whom the ends of the earth have come.

Kuanzia Julai 2023, matawi yaliyonyauka ya Isaya ishirini na saba yanapaswa kuamua kama yatarudia dhambi za kanisa la Galilaya, na historia ya 1863, pamoja na historia ya Septemba 11, 2001. Kukataa mbinu inayowakilishwa na Habakuki sura ya pili, na Isaya ishirini na saba, na Eliya, Yohana Mbatizaji, na William Miller ni kurudia dhambi za baba zetu, badala ya kufaidika na vielelezo vile vitakatifu vilivyoandikwa kwa ajili ya wale ambao juu yao miisho ya dunia imefika.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry. I speak as to wise men; judge ye what I say. 1 Corinthians 10:11–15.

> Zvino zvinhu izvi zvose zvakavawira kuti zvive zvienzaniso; uye zvakanyorwa kuti zvive yambiro kwatiri, isu tasvikirwa nemagumo enyika. Naizvozvo, uyo anofunga kuti amire ngaachenjere kuti arege kuwa. Hakuna muedzo wakakuwirai kunze kweuyo wakajairika kuvanhu; asi Mwari akatendeka, asingazokutenderi kuti muyedzwe kupfuura zvamunogona; asi pamwe chete nomuedzo uchaitawo nzira yokupukunyuka nayo, kuti mugone kuutsungirira. Naizvozvo, vadikanwa vangu zvikuru, tizai kunamata zvifananidzo. Ndinotaura kwamuri savanhu vakachenjera; tongai zvandinoreva. 1 VaKorinte 10:11–15.

The sacred methodology establishes the message of the Midnight Cry, which is the latter rain message. That message, when eaten spiritually produces a corresponding experience as certainly as Daniel and the three worthies’ diet of pulse, produced a fairer and fatter countenance. But in Habakkuk chapter two, the stumbling block for those who reject the offer of justification by faith, is pride which prevents them from following on to know the Lord. If there is ever a time when God’s people cannot put off the work of accepting the true methodology, and eating the message from the angel’s hand, it is now!

Nzira tsvene inogadza shoko reMidnight Cry, iro riri shoko remvura yokupedzisira. Shoko iroro, kana richidyiwa pamweya, rinobereka chiitiko chinoenderana naro zvirokwazvo sezvakangoita kudya kwaDhanieri navarume vatatu vaikudzwa kwemuriwo, kwakabudisa chiso chakanaka zvikuru uye chakakora. Asi muna Habakuki chitsauko chechipiri, chigumbuso kuna avo vanoramba chipo chokururamiswa nokutenda, kudada kunovadzivisa kutevera mberi kuti vazive Jehovha. Kana pakambovapo nguva iyo vanhu vaMwari vasingagoni kunonotsa basa rokugamuchira nzira yechokwadi, nokudya shoko rinobva muruoko rwemutumwa, ndiyo zvino!

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.’ Isaiah 61:11. The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Hatifaniri kumirira mvura yekupedzisira. Iri kuuya pamusoro paavo vose vachaziva nokuzvigamuchira dova nemvura dzezvikomborero zenyasha zvinowira pamusoro pedu. Kana tichiunganidza zvidimbu zvechiedza, kana tichikoshesa ngoni dzaMwari dzakavimbika, iye anofarira kuti tivimbe naye, ipapo chipikirwa chiri chose chichazadziswa. ‘Nokuti sezvo nyika ichiburitsa nhungirwa yayo, uye sezvinoita bindu kuti zvinhu zvakadyarwa mariri zhibvire; saizvozvo Ishe Jehovha achameresa kururama nokurumbidzwa pamberi pendudzi dzose.’ Isaya 61:11. Nyika yose inofanira kuzadzwa nokubwinya kwaMwari.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

God’s prophetic Word has identified that when the great buildings of New York City were thrown down, the angel of Revelation eighteen would descend and “Revelation eighteen, verses one through three would be fulfilled.” Isaiah twenty-seven identifies that time as the “day of the east wind,” and it is the time when “the rough wind” is restrained. “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.” Sister White identifies the very same time.

Liqin le Mungu yamabuluzi yamanyisya kuti apo nyumba zikulu zya mu New York City zyapondegwa panshi, mungelo wa Chivumbulutso 18 akasuluka, ndipo “Chivumbulutso 18, mavesi 1 kufika 3 vikafiskiliwa.” Yesaya 27 yamanyisya nyengo iyo kuti ni “lisiku lya mbhepo ya ku musokelo,” ndipo ni nyengo apo “mbhepo yamphamvu” yikugwilikiwa. “Mulinganizo, apo ikufuma, muzayowoya nayo: wakuyimika mbhepo yake yamphamvu pa lisiku lya mbhepo ya ku musokelo.” Alongosi White nayenso akumanyisya nyengo yeneyiyo.

> “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.

> “Pantha iyi nguva, apo basa reruponeso rava kusvika kumagumo, kutambudzika kuchange kuchiuya pamusoro penyika, uye ndudzi dzichange dzakatsamwa, asi dzakadzorwa kuti dzisazotadzisa basa rengirozi yechitatu. Panguva iyoyo ‘mvura yekupedzisira,’ kana kuzorodzwa kunobva pamberi paShe, ichauya, kuti ipe simba kuzwi guru rengirozi yechitatu, uye kugadzirira vatsvene kuti vamire munguva iyo matambudziko manomwe okupedzisira achadururwa.” Early Writings, 85.

The power that angers the nations arrived when the latter rain began to fall. But as soon as that power angered the nations, it was held in check, for Isaiah recorded that he “stayeth his rough wind.” The rough wind, is the east wind, and that wind is restrained when the latter rain begins to sprinkle, and the work of salvation is closing. The closing work of salvation is the sealing time. “Line upon line” the rough, or east wind that is restrained during the sealing of the one hundred and forty-four thousand is the four winds of Revelation chapter seven.

Simba rinotsamwisa ndudzi rakasvika apo mvura yekupedzisira yakatanga kunaya. Asi simba iroro parakangotsamwisa ndudzi, rakabva radzorwa, nokuti Isaya akanyora kuti “unodzivisa mhepo yake ine hukasha.” Mhepo ine hukasha ndiyo mhepo yokumabvazuva, uye mhepo iyoyo inodzivirirwa apo mvura yekupedzisira inotanga kupfapfaidza, uye basa reruponeso rava kuswedera pakupera. Basa rokupedzisira reruponeso ndiyo nguva yokuiswa chisimbiso. “Mutsetse pamusoro pomutsetse,” mhepo ine hukasha, kana kuti mhepo yokumabvazuva, inodzivirirwa panguva yokuiswa chisimbiso kwevane zana namakumi mana nezvina zvuru, ndiyo mhepo ina dziri muna Zvakazarurwa chitsauko chechinomwe.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Zvino shure kwaizvozvo ndakaona vatumwa vana vamire pamakona mana enyika, vakabata mhepo ina dzenyika, kuti mhepo irege kuvhuvhuta pamusoro penyika, kana pamusoro pegungwa, kana pamusoro pomuti upi zvawo. Uye ndakaona mumwe mutumwa achikwira achibva kumabvazuva, ane chisimbiso chaMwari mupenyu; akadanidzira nenzwi guru kuvataurwa vana avo vakanga vapiwa simba rokukuvadza nyika negungwa, achiti, Musakuvadza nyika, kana gungwa, kana miti, kusvikira taisa chisimbiso pahuma dzavaranda vaMwari wedu. Zvakazarurwa 7:1–3.

The sealing of the one hundred and forty-four thousand was typified by Christ’s triumphal entry into Jerusalem. There Christ, for the only time in His life, rode upon an ass (a symbol of Islam), and Lazarus led the procession into Jerusalem. Sister White identifies Lazarus as the symbol of the seal in that history.

Kubekwa chisimbiso kwezana rimwe namakumi mana nezvina zvezviuru kwakafananidzirwa nokupinda kwaKristu kwokukunda muJerusarema. Ipapo Kristu, kekutanga uye kekupedzisira muupenyu Hwake, akatasva dhongi (chiratidzo chechiIslam), uye Razaro akatungamirira mudungwe uchipinda muJerusarema. Hanzvadzi White vanodoma Razaro sechiratidzo chechisimbiso munhoroondo iyoyo.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

> “Mukukambilila ukuza kuLazaro, Kristu akali nelyo pango lya lusungu kuli abo abali batamupokelela. Akelekela, kuti ku kubuka kwa Lazaro ukufuma ku bafwa, ape ku bantu bakwe abankani, abashapwililwa, ubunte bumbi bwakuti ewa pwililika ‘ukubuka no mweo.’ Taalefwaya ukuleka bonse ubulondoloshi pa bantu abo, impaanga ishikalamba, ishileya, sha ng’anda yakwe ya Israyeli. Umutima wakwe wali ukutobeka pa mulandu wa kushaapila kwabo. Mu lusungu lwakwe, aali no mulimo wakubapa ubunte bumbi bumo bwakuti ewa Ukubwekesha, Uyo eka uwalingile ukuleta ku lulwe ulubuto no butuntulu ukutampa. Ici cali no kuba ubunte ubwapangile abapristi ukubula ukulubepa. Ici eco cali umulandu wa kukambilila kwakwe ukuya ku Betania. Ici cishibilo ca pa mulu, ukubusha kwa Lazaro, cali no kuba icishininkisho ca kwa Lesa pa mulimo wakwe no pa kwilumbula kwakwe kwa buLesa.” The Desire of Ages, 528, 529.

The tarrying time that began on July 18, 2020 is represented by Christ’s tarrying before He resurrected Lazarus. The tarrying time of Revelation chapter eleven, ends at the conclusion of the three and a half days. During those days the two witnesses laid dead in the street. And just as Lazarus was to be resurrected following a tarrying time, so too were John’s two witnesses. Once resurrected they lead the procession into Jerusalem, representing the “seal of God,” and the “crowning miracle” that testifies to Christ’s divinity. The resurrection identifies the conclusion of the sealing of the one hundred and forty-four thousand, which takes place while the four winds, the east wind, the rough wind, that arrived on September 11, 2001, is held in check.

Nguva yokunonoka yakatanga musi wa18 Chikunguru 2020 inomiririrwa nekunonoka kwaKristu asati amutsa Razaro. Nguva yokunonoka yaZvakazarurwa chitsauko 11 inopera pakuguma kwamazuva matatu nehafu. Mumazuva iwayo zvapupu zviviri zvakanga zvakavata zvakafa mumugwagwa. Uye sezvakanga zvakafanira kuti Razaro amutswe mushure menguva yokunonoka, saizvozvowo zvakanga zvakaitikawo kuzvapupu zviviri zvaJohani. Zvazvakangomutswa, zvinotungamirira rwendo rwokupinda muJerusarema, zvichimiririra “chisimbiso chaMwari,” uye “chishamiso chokugadza korona” chinopupurira humwari hwaKristu. Kumutswa uku kunoratidza kuguma kwokusimbiswa kwevane zviuru zana namakumi mana nezvina, kunoitika panguva iyo mhepo ina, mhepo yokumabvazuva, mhepo ine simba, yakasvika musi wa11 Gunyana 2001, ichiri kubatwa kuti irege kusunungurwa.

In the hour that is the Sunday law, those winds are released to bring retributive judgment upon the earth beast of Revelation thirteen. They are now even slipping through the fingers of those four angels that are restraining them during the sealing period. One of the most profound references in the Spirit of Prophecy relating to the day of the east wind is found in Testimonies, volume nine. That volume begins the inspired words on page eleven, so it begins symbolically on “nine-eleven”. The title of the chapter is, “The Final Crisis”, but it is also the first chapter of a section titled, “For the Coming of the King”.

Munthawi imene ili lamulo la Sande, mphepo zimenezo zimasulidwa kuti zibweretse chiweruzo cholanga pa chilombo cha padziko lapansi cha Chivumbulutso 13. Tsopano zikupitanso ngakhale kudzera mʼzala za angelo anayi amene akuziletsa mʼnthawi ya kusindikiza. Chimodzi mwa zolozera zakuya kwambiri mu Mzimu wa Uneneri chokhudzana ndi tsiku la mphepo ya kummawa chikupezeka mu Testimonies, voliyumu yachisanu ndi chinayi. Voliyumuyo imayamba mawu ouziridwa pa tsamba 11, chotero imayamba mophiphiritsa pa “nine-eleven”. Mutu wa chaputalacho ndi, “The Final Crisis”, koma ndiyenso chaputala choyamba cha gawo lotchedwa, “For the Coming of the King”.

There is no evidence that the section and title of the chapter were purposely manipulated by the editors that compiled the volume, yet the coming of the King, is easily recognized as the coming of the bridegroom, which in the parable of the ten virgins occurs with the midnight crisis that is produced in the virgins, by the presence or lack of oil in their vessels. The midnight crisis that is now arriving, is as the title represents—the last crisis for the ten virgins. In that crisis they manifest whether they have the oil, or they don’t. The oil is not simply the Holy Spirit, it is precisely defined as the Holy Spirit, and also as the correct message, and also as the correct character.

Hakuna ushahidi kwamba sehemu hiyo na kichwa cha sura vilibadilishwa kimakusudi na wahariri waliokusanya juzuu hilo, hata hivyo kuja kwa Mfalme kunatambulika kwa urahisi kuwa ni kuja kwa bwana arusi, ambako katika mfano wa wanawali kumi hutokea pamoja na shida ya usiku wa manane inayozalishwa miongoni mwa wanawali kwa kuwapo au kukosekana kwa mafuta katika vyombo vyao. Shida ya usiku wa manane inayowadia sasa ni kama kichwa hicho kinavyowakilisha—shida ya mwisho kwa wanawali kumi. Katika shida hiyo hudhihirisha kama wana mafuta au hawana. Mafuta si Roho Mtakatifu tu; yamefafanuliwa kwa usahihi kuwa ni Roho Mtakatifu, na pia ujumbe sahihi, na pia tabia sahihi.

The correct methodology establishes the correct message of the Midnight Cry, and that message, received and acted upon, produces the correct character. That character in the last crisis is the character that receives the seal of God. The process of sealing God’s people began at the arrival of the day of the east wind, on September 11, 2001. The message of that time was then to be eaten. Whether to eat or not to eat is represented by Isaiah’s “debate,” and also by Habakkuk’s question of what the watchmen should answer in the argument. The tarrying time of Matthew twenty-five and Habakkuk concludes with the representation of two classes of worshippers. The tarrying time, represented by three and a half days in Revelation chapter eleven, is almost finished.

Utaratibu ulio sahihi huanzisha ujumbe ulio sahihi wa Kilio cha Usiku wa Manane, na ujumbe huo, ukipokelewa na kutendewa kazi, huzaa tabia iliyo sahihi. Tabia hiyo katika dhiki ya mwisho ndiyo tabia inayopokea muhuri wa Mungu. Mchakato wa kuwatiwa muhuri watu wa Mungu ulianza siku ya kuwasili kwa siku ya upepo wa mashariki, tarehe 11 Septemba, 2001. Ujumbe wa wakati huo ndipo ulipaswa kuliwa. Kula au kutokula kunawakilishwa na “mjadala” wa Isaya, na pia na swali la Habakuki kuhusu walinzi wanapaswa kujibu nini katika mabishano hayo. Wakati wa kukawia wa Mathayo ishirini na tano na Habakuki unahitimika kwa uwakilisho wa makundi mawili ya waabuduo. Wakati wa kukawia, unaowakilishwa na siku tatu na nusu katika Ufunuo sura ya kumi na moja, unakaribia kwisha.

That tarrying time is also represented at the beginning of the chapter in volume nine, with a passage from Hebrews, where Paul paraphrases verse four of Habakkuk chapter two. Paul’s reference places Habakkuk two in the movement of the third angel, for it is in that history that Christ moved into the Most Holy Place, and in that history the light of His high priestly ministry was revealed, and it is in the book of Hebrews that Paul is revealing the clearest revelation of Christ’s high priestly ministry in God’s Word.

Iyo nguva yokunonoka inomiririrwawo pakutanga kwechitsauko chiri mubhuku repfumbamwe, nechitsauko chinobva kuna VaHebheru, apo Pauro anodzokorora nenzira yake ndima yechina yaHabhakuki chitsauko chechipiri. Chirevo chaPauro chinoisa Habhakuki 2 mukufamba kwengirozi yechitatu, nokuti munhoroondo iyoyo Kristu akapinda muNzvimbo Tsvene-tsvene, uye munhoroondo iyoyo chiedza cheushumiri Hwake soMuprista Mukuru chakazarurwa, uye mubhuku raVaHebheru ndipo Pauro paari kuratidza chizaruro chakajeka kupfuura zvose cheushumiri hwaKristu soMuprista Mukuru muShoko raMwari.

Habakkuk two in the movement of the first angel did not yet recognize the movement of Christ into the Most Holy Place, for it did not happen until the end of the proclamation of the Midnight Cry. The tarrying time referenced by Paul, is the tarrying time of Habakkuk and Matthew, but it is the tarrying time that would begin on July 18, 2020. The last verse of Habakkuk two represents the conclusion of the Midnight Cry in the Millerite history, and the arrival of the third angel:

Habhakuki 2 katika mwendo wa malaika wa kwanza haukutambua bado mwendo wa Kristo kuingia Patakatifu pa Patakatifu, kwa maana jambo hilo halikutokea mpaka mwisho wa kutangazwa kwa Kilio cha Usiku wa Manane. Wakati wa kukawia anaourejelea Paulo, ndio wakati wa kukawia wa Habhakuki na Mathayo, lakini ni wakati wa kukawia ambao ungeanza tarehe 18 Julai, 2020. Aya ya mwisho ya Habhakuki 2 inawakilisha hitimisho la Kilio cha Usiku wa Manane katika historia ya Wamillerite, na kuwasili kwa malaika wa tatu:

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Asi Ishe ari mutemberi yake tsvene; pasi pose ngarinyeerere pamberi pake. Habhabhuku 2:20.

Testimonies, volume nine emphasizes, beginning on page eleven (nine-eleven), the parable of the ten virgins, the tarrying time and its connection with Habakkuk and Matthew, and the final crisis and September 11, 2001, when the prophetic debate arrived.

Zvapupu, vhoriyamu repfumbamwe, rinotsinhira, kutanga papeji gumi nerimwe (pfumbamwe-gumi nerimwe), mufananidzo wevasikana gumi, nguva yokunonoka uye kubatana kwayo naHabhakuki naMateo, pamwe nedambudziko rokupedzisira naGunyana 11, 2001, apo nharo youprofita yakasvika.

> “Section 1—For the Coming of the King

> “Chikamu 1—Chekuuya kwaMambo

> “‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.

> “‘Ngati kanyengo kachoko waka, ndipo Iye amene wazamkwiza wazamkwiza nadi, ndipo wazamchedwa yayi.’ Ahebri 10:37.

> “The Last Crisis

> “Dambudziko Rokupedzisira”

> “We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.

> “Tiri kurarama munguva yokupedzisira. Zviratidzo zvenguva zviri kukurumidza kuzadzika zvinoratidza kuti kuuya kwaKristu kwava pedyo zvikuru. Mazuva atiri kurarama maari anokosha uye anorema. Mweya waMwari uri kubviswa zvishoma nezvishoma, asi zvirokwazvo, panyika. Matambudziko nezvirango zvatotanga kuwira pamusoro peavo vanozvidza nyasha dzaMwari. Njodzi dziri panyika nomugungwa, kusagadzikana kwemagariro avanhu, kunyeverwa kwehondo, zviratidzo zvinotyisa. Zvinofanotaura zviitiko zviri kuswedera zvine ukuru hukuru kwazvo.

> “The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.

> “Ndziwalo wa bobe wu hlanganisa matimba ya wona naswona wa tiyisa ku hlangana ka wona. Wu le ku tiyeniseni ku lulamisela xiphiqo lexikulu xo hetelela. Ku nga ri khale ku ta humelela ku cinca lokukulu emisaveni ya hina, naswona mintshukumo yo hetelela yi ta hatlisa.”

> “The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.

> “Hali ya mambo ulimwenguni inaonyesha kwamba nyakati za taabu ziko karibu kabisa kutufikia. Magazeti ya kila siku yamejaa dalili za mapambano ya kutisha yatakayotokea katika siku za usoni zilizo karibu. Uporaji wa kishupavu hutokea mara kwa mara. Migomo imekuwa ya kawaida. Wizi na mauaji hufanywa kila mahali. Watu waliopagawa na mapepo wanaua wanaume, wanawake, na watoto wadogo. Watu wamezama katika upotovu, na kila namna ya uovu imetawala.

> “The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain.

> “Satru geus hasil ngabéngkokkeun kaadilan sarta ngeusi hate manusa ku kahayang kana kauntungan pikeun dirina sorangan.

> “‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.

> “‘Kururamisira kwakamira kure; nokuti chokwadi chawira mumugwagwa, uye kururama hakugoni kupinda.’ Isaya 59:14. Mumaguta makuru mune mapoka makuru avanhu vari kurarama muhurombo nokutambudzika, vava pedyo nokushayiwa zvokudya, pokugara, nezvokupfeka; asi panguva imwe cheteyo mumaguta iwayo mune avo vane zvakapfuura zvingadiwa nomwoyo, vanorarama muupfumi hwokuzvifadza, vachipedza mari yavo padzimba dzakashongedzwa zvoumbozha, pakuzvishongedza, kana—zvakatoipisisa—pakugutsa kuchiva kwomuviri, padoro, pafodya, uye pane zvimwe zvinhu zvinoparadza masimba europi, zvinokanganisa kufunga kwomunhu, uye zvinoderedza mweya. Kuchema kworudzi rwavanhu vari kufa nenzara kuri kukwira pamberi paMwari, ukuwo, nemhando dzose dzokudzvinyirira nokupamba, vanhu vachirongedza pfuma huru-huru.”

> “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, ndakadanwa munguva yousiku kuti ndione zvivako zvichisimuka, uriri pamusoro peuriri, zvakananga kudenga. Zvivako izvi zvainzi zvakavimbiswa kuti hazvipiswe nemoto, uye zvakanga zvavakwa kuti zvikudze varidzi vazvo navazvivaki vacho. Zvivako izvi zvakaramba zvichikwira, zvichikwira kupfuura, uye mazviri makashandiswa zvinhu zvaidhura zvikuru. Avo vaiva varidzi vezvivako izvi vakanga vasingazvibvunzi kuti, ‘Tingakudza 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 ehleketa ndzi ku: “Aho, loko lava va vekaka rifuwo ra vona hi ndlela leyi a va nga kota ku vona ndlela ya vona hilaha Xikwembu xi yi vonaka hakona! Va hlengeleta switirhisiwa swo saseka swinene swa ku aka, kambe ku kunguhata ni ku tumbuluxa ka vona i vuphukuphuku byo yini emahlweni ka Mufumi wa vuako hinkwabyo. A va kambisisi hi matimba hinkwawo ya mbilu ni ya mianakanyo leswaku va nga dzunisa njhani Xikwembu. Va lahlekeriwile hi ku vona 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.

> “Kungani lezi zakhiwo eziphakeme zazakhiwa, abanikazi bazo bajabula ngokuzigqaja okunesifiso esikhulu, ngoba babenemali yokuyisebenzisa ekwaneliseni ubuntu babo nasekuvuseni umona kubomakhelwane babo. Iningi lemali abayitshala ngaleyo ndlela lalitholakale ngokuncindezela, ngokuchoboza abampofu. Bakhohlwa ukuthi ezulwini kugcinwa umlando wakho konke ukuthengiselana kwebhizinisi; konke ukuthengiselana okungelabulungisa, zonke izenzo zobuqili, kubhaliwe khona. Isikhathi siyeza lapho, ngenkohliso yabo nangokuzidla kwabo, abantu beyofinyelela ezingeni iNkosi engayikubavumela ukuba balidlule, futhi bayokwazi ukuthi kukhona umngcele wokubekezela kukaJehova.

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 11–13.

> “Mamiriro akatevera akapfuura pamberi pangu aiva okuvhundutswa nomoto. Vanhu vakatarira zvivako zvakareba, zvinofungidzirwa kuti hazvibatiki nomoto, vakati: ‘Zvakachengeteka chose.’ Asi zvivako izvozvo zvakaparadzwa nomoto sokunge zvakanga zvakaitwa netara. Injini dzokudzima moto hadzina kukwanisa kuita chinhu chipi nechipi kumisa kuparadzwa uku. Vadzimi vomoto vakanga vasingagoni kushandisa injini idzodzo.” Testimonies, volume 9, 11–13.

The “debate” that took place over methodology in the beginning of the period represented by Daniel chapter one; and also represented by Daniel chapters one through three; and also represented by the history beginning on August 11, 1840; and also represented in the history of John chapter six, at the crisis in Galilee; and also represented by the history of September 11, 2001 (until July 18, 2020), is now being repeated, not within Adventism at large, but among the dead dry bones that are being aroused from their lethargy by a “voice” crying in the wilderness.

“މަންހަޖު” ގެ މައްސަލައަށް ބެހޭ ވާހަކަ-މުބާޙަޘާ، ދާނިޔާލު ފޮތުގެ އެއްވަނަ ބާބުން މިންވަރުކުރެވޭ ޒަމާނުގެ ފެށުމުގައި ހިނގި ކަމެއް ކަމާއި؛ އަދި ދާނިޔާލު ފޮތުގެ އެއްވަނަ ބާބު އިން ތިންވަނަ ބާބު ދެކެން މިންވަރުކުރެވޭ ކަމެއް ކަމާއި؛ އަދި 1840 އޮގަސްޓު 11 ގައި ފެށުނު ތާރީޚުން މިންވަރުކުރެވޭ ކަމެއް ކަމާއި؛ އަދި ޔޫހަންނާ ފޮތުގެ ހަވަނަ ބާބުގެ ތާރީޚުން، ގަލީލުގެ ބޮޑު ސަނދާލުގައި، މިންވަރުކުރެވޭ ކަމެއް ކަމާއި؛ އަދި 2001 ސެޕްޓެމްބަރ 11 ގެ ތާރީޚުގައި (2020 ޖުލައި 18 އަށް) މިންވަރުކުރެވޭ ތާރީޚުގައިވެސް، އެ މުބާޙަޘާ މިހާރު އަލުން ތަކުރާރުވަމުންދޭ؛ ނަމަވެސް އެއީ ޢާންމު އެޑްވެންޓިޒަމް ގެ ތެރޭގައެއް ނޫން، އަރަނިވެ، މަޑުވެ، ހިކިފައިވާ ކަށިތަކެއް ހެން، “ސަހަރާގައި ގޮވާ އަޑެއް” ގެ ސަބަބުން އެމީހުންގެ ބާރުދިނުން ހޭލުން ލިބެމުންދާ މީހުންގެ މެދުގައެވެ.

We will take up the consideration of the methodology being the latter rain as represented in Isaiah chapters twenty-eight and twenty-nine in our next article.

Mu nyandiko yacu ikurikira tuzasesengura uburyo bw’imikorere ari bwo mvura y’itumba, nk’uko bigaragazwa muri Yesaya igice cya makumyabiri n’umunani n’icya makumyabiri n’icyenda.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:8–13.

> Ndzi tlhela ndzi twa rito ra Hosi, ri ku: “Ndzi ta rhuma mani, naswona i mani la nga ta hi yela?” Kutani mina ndzi ku: “Hi mina loyi; ndzi rhume.” Kutani a ku: “Famba, u byela tiko leri u ku: ‘Twanani hakunene, kambe mi nga twisisi; vonani hakunene, kambe mi nga lemuki.’ Nonon’hwisani mbilu ya tiko leri, mi tikisela tindleve ta rona, mi pfala ni mahlo ya rona; leswaku ri nga ha voni hi mahlo ya rona, ri nga ha twi hi tindleve ta rona, ri nga ha twisisa hi mbilu ya rona, kutani ri hundzuka, ri tlhela ri hanyisiwa.” Kutani mina ndzi ku: “Hosi, ku ta fika rini?” Kutani a hlamula a ku: “Ku kondza miti yi onhaka yi nga ha ri na muaki, ni tindlu ti nga ha ri na munhu, ni tiko ri sala ri ri rhumbi lerikulu ngopfu, naswona Hosi yi susa vanhu yi va yisa ekule swinene, kutani ku va ni ku tshikiwa lokukulu exikarhi ka tiko. Kambe hambiswiritano, eka rona ku ta sala xiphemu xa vukhume, naswona xi ta tlhela xi vuya, kutani xi ta dyiwa; ku fana ni murhi wa teil ni nsinya wa mukhava, lowu ntambu wa wona wu nga eka wona loko wu hlerile: hi ndlela yoleyo mbewu yo kwetsima yi ta va yona ntambu wa rona.” Esaya 6:8–13.

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