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# The Book of Daniel - Number Sixty-Six

Kitabu cha Danieli - Namba Sitini na Sita

Unveiling the Prophetic Symphony: The Sealing Time, Latter Rain, and the Call Out of Babylon

Ukusombulula iSymphony yoBuprofeti: Ixesha Lokutywinwa, Imvula Yamva, noBizo lokuPhuma eBhabheli

Author

Jeff Pippenger

Published

January 30, 2024

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The passage we considered in the previous article said that, “the great outpouring of the Holy Spirit” of Revelation chapter eighteen, “will not come until we have an enlightened people, that know by experience what it means to be laborers together with God.” But the promise is that 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.” The identification of the “great outpouring” infers a lesser outpouring (a measuring).

Ndime yatakafungisisa muchinyorwa chapfuura yakati, “kudururwa kukuru kweMweya Mutsvene” kwechitsauko chegumi nesere chaZvakazarurwa, “hakungauyi kusvikira tava norudzi rwakavhenekerwa, runoziva neruzivo rwarwo pacharwo zvazvinoreva kuva vashandi pamwe chete naMwari.” Asi chivimbiso ndechokuti kana “tava nokuzvipira kwakazara, kwemwoyo wose, kubasa raKristu, Mwari achaziva chokwadi ichocho nokudururwa kweMweya wake kusina chipimo.” Kuzivikanwa kwe“kudururwa kukuru” kunoreva kudururwa kuduku kupfuura uku (kuyerwa).

On September 11, 2001, the mighty angel of Revelation eighteen descended, but “the largest portion of the church” were then, and still “are not laborers together with God.” Between September 11, 2001, and the point when God identifies the fact there is finally a group who have attained to “entire, whole-hearted consecration to the service of Christ,” the latter rain is “measured,” the judgment of the living occurs, and judgment begins with the house of God.

Musi wa Nyakanga 11, 2001, ngirozi ine simba ya Zvakazarurwa gumi nesere yakaburuka, asi “chikamu chikurusa chekereke” panguva iyoyo, uye nanhasi, “havasi vabati pamwe chete naMwari.” Pakati paMusi waNyakanga 11, 2001, nenguva iyo Mwari anoratidza chokwadi chokuti pakupedzisira kwava neboka rasvika pa“kuzvitsaurira kwakazara, nomwoyo wose, kubasa raKristu,” mvura yokupedzisira “inoyerwa,” kutongwa kwavapenyu kunoitika, uye kutongwa kunotangira paimba yaMwari.

Revelation chapter eighteen, identifies two voices, which Sister White informs us are two calls to the churches. The second voice (call), is the call out of Babylon that occurs at the soon-coming Sunday law. The first voice arrived on September 11, 2001. The outpouring of the Holy Spirit that then began was “measured,” for Christ first needed to cleanse the people He would ultimately pour out the Holy Spirit upon “without measure”, as He lifted them up as an ensign in the hour of the great earthquake. That group needed to be purified before the second voice of Revelation eighteen sounded, for they are to be those who would proclaim that message.

Isahluko seshumi nesibhozo seSambulo sichaza amazwi amabili, uDade White asitshela ukuthi ayizibizo ezimbili eziya emabandleni. Izwi lesibili (isibizo), liyisibizo sokuphuma eBhabhiloni esenzeka ngesikhathi somthetho weSonto ozayo maduze. Izwi lokuqala lafika ngoSepthemba 11, 2001. Ukuthululwa kukaMoya oNgcwele okwabe sekuqala ngaleso sikhathi kwakungokwe“silinganiso,” ngoba uKristu wayedinga kuqala ukuhlanza abantu ayeyogcina ethelelwe uMoya oNgcwele phezu kwabo “ngaphandle kwesilinganiso,” njengoba ebaphakamisa njengophawu ngesikhathi sehora lokuzamazama komhlaba okukhulu. Lelo qembu kwakudingeka lihlanzwe ngaphambi kokuba kuzwakale izwi lesibili leSambulo isahluko seshumi nesibhozo, ngokuba yibo abayoba yilabo abayomemezela lowo myalezo.

At the first disappointment in the spring of 1844, the Protestants became apostate Protestants and the faithful who then found themselves in the tarrying time, represented the temple of those who were formerly not the people of God. On September 11, 2001, the mighty angel of Revelation eighteen descended, and the first step in the cleansing and raising up of God’s last-day temple began, and it began with the testing of Laodicean Adventism. On July 18, 2020, the second step of the testing process began. At Christ’s baptism the process of separating ancient Israel began as Christ then selected the first disciples, which were the foundation of the Christian temple that He was erecting in that history.

Paakamboowampina kokutanga muchirimo cha1844, vaPurotesitendi vakava vaPurotesitendi vakatsauka, uye vakatendeka avo vakazozviwana vari munguva yokunonoka, vakamiririra temberi yaavo vakanga kare vasiri vanhu vaMwari. Musi wa11 Gunyana 2001, mutumwa ane simba waZvakazarurwa gumi nesere akaburuka, uye danho rokutanga rokucheneswa nokusimudzwa kwetemberi yaMwari yenguva yokupedzisira rakatanga, uye rakatanga nokuedzwa kweAdventizimu yeRaodhikia. Musi wa18 Chikunguru 2020, danho rechipiri romuitiro wokuedzwa rakatanga. Parubhabhatidzo rwaKristu muitiro wokuparadzanisa Israeri yekare wakatanga, sezvo Kristu ipapo akasarudza vadzidzi vokutanga, avo vaiva hwaro hwetemberi yechiKristu yaakanga achivaka munhoroondo iyoyo.

At the beginning of his three and a half year ministry, Christ cleansed the temple, which He identified as “His Father’s house,” and at the end of His ministry, when He had cleansed the temple the second and final time, His pronouncement was “your house is left unto you desolate.” The previous covenant people had been passed by and His new covenant people were established as “His Temple”. At the Sunday law the corporate structure of the Seventh-day Adventist church will be desolate.

Pakutanga kwebasa raKristu remakore matatu nehafu, akanatsa temberi, iyo yaakazivisa se“imba yaBaba vake,” uye pakuguma kwebasa rake, paakanga anatsa temberi kechipiri uye kekupedzisira, chirevo chake chakanga chiri chokuti “imba yenyu yasiyiwa kwamuri iri dongo.” Vanhu vechibvumirano chapakutanga vakanga vapfuurwa, uye vanhu vake vechibvumirano chitsva vakasimbiswa se“Temberi yake”. Panguva yemutemo weSvondo, chimiro chekubatana chechechi yeSeventh-day Adventist chichava dongo.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> “Umprofita uthi, ‘Ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu; nomhlaba wakhanyiswa yinkazimulo yayo. Yamemeza ngezwi elinamandla, yathi, Liwile, liwile iBhabhiloni elikhulu, selibe yindawo yokuhlala yamadimoni’ (ISambulo 18:1, 2). Lona ngumyalezo ofanayo nalowo owawunikwe yingelosi yesibili. Liwile iBhabhiloni, ‘ngokuba wenza zonke izizwe ukuba ziphuze iwayini yolaka lobufebe balo’ (ISambulo 14:8). Iyini leyo wayini?—Izimfundiso zalo zamanga. Linike umhlaba isabatha yamanga esikhundleni seSabatha somyalo wesine, laphinda namanga uSathane awatshela u-Eva ekuqaleni e-Edene—ukungafi komphefumulo ngokwemvelo. Namanye amaphutha amaningi afanayo liwasakaze kude nakubanzi, ‘lifundisa njengezimfundiso imiyalo yabantu’ (Mathewu 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Review and Herald, December 6, 1892.

> “Jesu paakatanga ushumiri Hwake paruzhinji, Akanatsa Tembere kubva mukusvibiswa kwayo kwekuzvidza zvinhu zvitsvene. Pakati pezviito zvekupedzisira zvo ushumiri Hwake paiva nokunatswa kwechipiri kweTembere. Saizvozvowo, mubasa rokupedzisira reyambiro kunyika, kudanwa kuviri kwakajeka kunoitwa kumachechi. Shoko romutumwa wechipiri nderekuti, ‘Bhabhironi rawira, rawira, guta guru iro, nokuti rakadirisa marudzi ose waini yehasha dzoufeve hwaro’ (Zvakazarurwa 14:8). Uye mukuchema kukuru kweshoko romutumwa wechitatu inzwi rinonzwika richibva kudenga richiti, ‘Budai mariri, vanhu vangu, kuti murege kugovana muzvivi zvaro, uye kuti murege kugamuchira pamatambudziko aro. Nokuti zvivi zvaro zvasvika kudenga, uye Mwari arangarira kusarurama kwaro’ (Zvakazarurwa 18:4, 5).” Review and Herald, December 6, 1892.

The first temple cleansing aligns with the first voice of Revelation chapter eighteen, and the second voice is the loud cry that calls God’s other flock out of Babylon. Verses one through three were fulfilled when the great buildings of New York City were thrown down. That happened on September 11, 2001, and the first temple cleansing, or the first of two calls to the churches was made. The first call began at Christ baptism, when the Holy Spirit came down out of heaven and the test for ancient Israel began. On August 11, 1840, the first temple cleansing, or the first of two calls to the churches was made to the Millerite movement.

Kucheneswa kwetembere kwekutanga kunoenderana nezwi rokutanga raZvakazarurwa chitsauko chegumi nesere, uye izwi rechipiri ndirwo kuchema kukuru kunodana mamwe makwai aMwari kuti abude muBhabhironi. Ndima imwe kusvika patatu dzakazadzikiswa apo zvivako zvikuru zveNew York City zvakakandirwa pasi. Izvozvo zvakaitika musi wa11 Gunyana, 2001, uye kucheneswa kwetembere kwekutanga, kana kuti kudana kwekutanga kwezviviri kumachechi, kwakaitwa. Kudana kwekutanga kwakatanga parubhabhatidzo rwaKristu, apo Mweya Mutsvene wakaburuka kubva kudenga uye muedzo waIsraeri wekare wakatanga. Musi wa11 Nyamavhuvhu, 1840, kucheneswa kwetembere kwekutanga, kana kuti kudana kwekutanga kwezviviri kumusangano weMillerite, kwakaitwa.

At that time, the latter rain and the sealing of the one hundred and forty-four thousand began, in conjunction with the final scenes of the Investigative Judgment. In those final scenes the work of Christ is represented as His blotting out the sins of the faithful from the book of sins, or the blotting out of the names of the professed Christians from the book of life. That period of time is the period of the sprinkling of the latter rain, for God will only pour out the Holy Spirit without measure when the church is pure. At the Sunday law, the outpouring of the Holy Spirit will be without measure.

Pa nthawi imeneyo, mvula yakumapeto ndi kusindikizidwa kwa zikwi zana limodzi ndi makumi anayi ndi zinayi zinayamba, mogwirizana ndi zochitika zomaliza za Chiweruzo Chofufuza. M’zochitika zomalizazo ntchito ya Khristu ikuimiridwa monga kufafaniza kwake machimo a okhulupirika m’buku la machimo, kapena kufafanizidwa kwa mayina a Akhristu odzinenera m’buku la moyo. Nthawi imeneyo ndiyo nthawi ya kukonkhedwa kwa mvula yakumapeto, pakuti Mulungu adzangotsanulira Mzimu Woyera wopanda muyeso pamene mpingo uli woyera. Pa lamulo la Lamlungu, kutsanulidwa kwa Mzimu Woyera kudzakhala kopanda muyeso.

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.

> “Munodii, hama dzangu, mubasa guru rokugadzirira? Avo vari kubatana nenyika vari kugamuchira chimiro chenyika uye vari kugadzirirwa mucherechedzo wechikara. Avo vasingavimbi navo pachavo, vanozvininipisa pamberi paMwari uye vanochenesa mweya yavo nokuteerera chokwadi, ava vari kugamuchira chimiro chokudenga uye vari kugadzirirwa chisimbiso chaMwari pahuma dzavo. Kana chirevo chikabuda uye mucherechedzo waiswa, hunhu hwavo hucharamba hwakachena husina gwapa nokusingaperi.” Testimonies, volume 5, 216.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Basa reMweya Mutsvene ndere kupwisa nyika pamusoro pechivi, nepamusoro pokururama, nepamusoro pokutongwa. Nyika ingangoyambirwa chete nekuona avo vanotenda chokwadi vachitsveneswa nechokwadi, vachifamba maererano nemisimboti yakakwirira uye mitsvene, vachiratidza nenzira yakakwirira, yakasimudzwa, mutsetse wokupatsanura pakati paavo vanochengeta mirayiro yaMwari, navaya vanoitsika-tsika pasi petsoka dzavo. Kutsveneswa noMweya kunoratidza pachena mutsauko uripo pakati paavo vane chisimbiso chaMwari, navaya vanochengeta zuva rokuzorora rekunyepedzera. Panouya muyedzo, zvicharatidzwa pachena kuti chiratidzo chechikara chii. Ndiko kuchengeta Svondo. Avo, mushure mokunge vanzwa chokwadi, vachiramba vachitarira zuva iri seritsvene, vanotakura chisimbiso chomunhu wechivi, iye akafunga kushandura nguva nemitemo.” Bible Training School, December 1, 1903.

Isaiah identifies the “day of the east wind,” which he also identifies as the “rough wind,” that is restrained (stayeth), as the point when “the measuring” begins.

Isaya anozivisa “zuva remhepo yokumabvazuva,” iro raakazivisawo se“mhepo ine hasha,” iyo inodziviswa (inomiswa), sechinhanho panotangira “kuyera.”

> 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; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet 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. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.

> Mu chiyero, pakutumbuka kwacho, mucharirwisa nacho; anomisa mhepo yake ine hasha pazuva remhepo yokumabvazuva. Naizvozvo, izvi ndizvo zvichayananisa zvakaipa zvaJakobho; uye ichi ndicho chibereko chose chokubvisa chivi chake: kana achiita mabwe ose eatari samabwe echoko akaputswa-putswa, miti yemifananidzo nezvifananidzo hazvingazomiri. Kunyange zvakadaro guta rakakomberedzwa richava dongo, uye ugaro huchasiyiwa, hwosiiwa serenje; imomo mhuru ichafura, imomo ichavata pasi, ichipedza mapazi aro. Kana matavi aro aoma, achavhunwa; vakadzi vachauya, voabatidza moto; nokuti ivo vanhu vasina kunzwisisa; naizvozvo iye akavasika haangavanzwiri tsitsi, uye iye akavaumba haangavaratidzi nyasha. Zvino zvichaitika nezuva iro, kuti Jehovha achapurira kubva pamugero worwizi kusvikira parukova rweIjipiti, uye imi muchaunganidzwa mumwe nomumwe, imi vana vaIsraeri. Zvino zvichaitika nezuva iro, kuti hwamanda huru icharidzwa, uye vachauya avo vakanga vava kuda kuparara munyika yeAsiria, nevakadzingwa munyika yeIjipiti, uye vachanamata Jehovha pagomo dzvene paJerusarema. Isaya 27:6–13.

The “east wind” is the power that sinks the “ships of Tarshish” and brings judgment upon the whore of Tyre. The “east wind” is the power that causes the kings to be afraid. The “east wind” is what brought the “blasting” blight upon Egypt, that produced the seven years of famine, as Joseph and Pharaoh brought the entire world (Egypt), into bondage, and it was the “east wind” that brought the “locusts” that ate up everything during the deliverance from Egypt. Islam is the “east wind.”

“మొగ్గ దిక్కు గాలి” అనేది “తర్షీషు నౌకలను” ముంచివేసి, తూరు వ్యభిచారిణి మీద తీర్పును తీసికొనివచ్చే శక్తి. “మొగ్గ దిక్కు గాలి” అనేది రాజులను భయపడేలా చేసే శక్తి. “మొగ్గ దిక్కు గాలి” అనేదే ఐగుప్తుమీద “కాల్చివేసే” క్షయాన్ని తెచ్చింది; దాని ఫలితంగా ఏడు సంవత్సరాల కరవు సంభవించింది; యోసేపు మరియు ఫరో సమస్త లోకాన్ని (ఐగుప్తును) బానిసత్వంలోకి తెచ్చినట్లే, ఐగుప్తు నుండి విమోచన సమయంలో సమస్తాన్ని తినివేసిన “మిడతలను” తీసికొనివచ్చింది కూడా “మొగ్గ దిక్కు గాలి”యే. ఇస్లాం అనేది “మొగ్గ దిక్కు గాలి.”

The reform movements of Bible prophecy establish that each reform movement has its own peculiar theme. The theme of the reform movement of the one hundred and forty four thousand is Islam. On September 11, 2001, Islam of the third Woe attacked the earth beast, and George W. Bush, “the second”, immediately placed a restraint upon the “east wind.” At that event, as Sister White records, when the great buildings of New York City are brought down, Revelation eighteen, verses one through three were fulfilled. Those three verses represent the first of two voices in Revelation chapter eighteen. The second voice is located in verse four, and it identifies the call out of Babylon, which begins at the Sunday law in the United States. Islam of the third woe, is restrained by the four angels of Revelation chapter seven, while the one hundred and forty-four thousand are sealed.

Mitambo ya marekebisho ya unabii wa Biblia huweka wazi kwamba kila mwamko wa marekebisho una mada yake ya pekee. Mada ya mwamko wa marekebisho wa wale laki moja na arobaini na nne elfu ni Uislamu. Tarehe 11 Septemba, 2001, Uislamu wa Ole ya tatu uliishambulia mnyama wa nchi, naye George W. Bush, “wa pili”, mara moja akaweka zuio juu ya “upepo wa mashariki.” Katika tukio hilo, kama Dada White anavyoandika, majengo makubwa ya Jiji la New York yalipoangushwa, Ufunuo kumi na nane, aya ya kwanza hadi ya tatu, zilitimizwa. Aya hizo tatu zinawakilisha sauti ya kwanza kati ya sauti mbili katika Ufunuo sura ya kumi na nane. Sauti ya pili iko katika aya ya nne, nayo hutambulisha mwito wa kutoka Babeli, unaoanza katika sheria ya Jumapili nchini Marekani. Uislamu wa ole ya tatu umezuiliwa na malaika wanne wa Ufunuo sura ya saba, huku wale laki moja na arobaini na nne elfu wakitiwa muhuri.

> “The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.

> “Mambo Mwari ndiMwari ane godo, kunyange zvakadaro anoshingirira kwenguva refu nezvivi nokudarika kwevanhu vake muchizvarwa chino. Dai vanhu vaMwari vakafamba muzano rake, basa raMwari ringadai rakafambira mberi, mashoko echokwadi angadai akaendeswa kuvanhu vose vanogara pachiso chenyika yose. Dai vanhu vaMwari vakamutenda uye vakava vaiti veshoko rake, dai vakachengeta mirayiro yake, mutumwa angadai asina kuuya achibhururuka nomudenga neshoko kumutumwa vana vaifanira kusunungura mhepo kuti dzivhuvhute panyika, achidanidzira achiti, Batai, batai mhepo ina kuti dzirege kuvhuvhuta panyika kusvikira ndaisa chisimbiso pahunza dzevaranda vaMwari. Asi nokuti vanhu havateereri, havatendi, havana kutenda, havana utsvene, sezvakanga zvakaita Israeri yekare, nguva iri kuwedzerwa kuti vose vanzwe shoko rokupedzisira rengoni richiziviswa nenzwi guru. Basa raShe rakadziviswa, nguva yokuiswa chisimbiso yakanonotswa. Vazhinji havana kunzwa chokwadi. Asi Ishe achavapa mukana wokunzwa nokutendeuka, uye basa guru raMwari richafambira mberi.” Manuscript Releases, bhuku 15, 292.

Those who are sealed, are sealed before the Sunday law, for the world can only be warned, and therefore called out of Babylon, by seeing men and women in the Sunday law crisis with the seal of God. The sealing of the one hundred and forty-four thousand began on September 11, 2001, but the sealing time was delayed.

Avo vanoiswa chisimbiso, vanoiswa chisimbiso mutemo weSvondo usati wavapo, nokuti nyika inogona kungoyambirwa chete, uye naizvozvo kudanwa kuti ibude muBhabhironi, nokuona varume navakadzi vari mudambudziko remutemo weSvondo vaine chisimbiso chaMwari. Kuparidzirwa kwechisimbiso chevane zana namakumi mana nezvina ezviuru kwakatanga musi wa11 Gunyana 2001, asi nguva yekuiswa kwechisimbiso yakanonoka.

All the prophets are addressing the last generation, and this passage is directly referenced to the final generation. In this final generation God’s people did not “walk in His counsel,” and for that reason the sealing time was hindered and delayed. It was delayed and hindered by the beast from the bottomless pit in Revelation chapter eleven, that murdered the two prophets. That beast in the time of the French Revolution was atheism, and it typified the atheistic movement introduced by those who introduced the “woke-ism,” that is now confronting the world, into the movement of Future for America, and then Future for America ceased to walk in God’s counsel and allowed the influence of those who promoted their modern homosexual agenda, in conjunction with others who promoted the setting of time, to hinder the sealing time.

Vaprofita vose vari kutaura kuchizvarwa chokupedzisira, uye ndima iyi inonongedzerwa zvakananga kuchizvarwa chokupedzisira. Muchizvarwa ichi chokupedzisira vanhu vaMwari havana “kufamba muzano Rake,” uye nokuda kwechikonzero ichocho nguva yokusimbisa nechisimbiso yakavhiringidzwa uye ikanokerwa. Yakanokerwa uye ikavhiringidzwa nechikara chinobva mugomba risina chigadziko muna Zvakazarurwa chitsauko chegumi nerimwe, chakauraya vaprofita vaviri. Chikara ichocho panguva yeChimurenga cheFrance chaiva kusadavira kuna Mwari, uye chaimiririra kufamba kwokusadavira kuna Mwari kwakaunzwa navaya vakaunza “woke-ism,” iko zvino kuri kutarisana nenyika, mukati mesangano reFuture for America, uye ipapo Future for America yakarega kufamba muzano raMwari ikabvumira pesvedzero yavaya vakasimudzira hurongwa hwavo hwemazuva ano hweungochani, pamwe chete navamwe vakasimudzira kuiswa kwenguva, kuvhiringidza nguva yokusimbisa nechisimbiso.

> “Much that has been revealed to me crowds upon my mind, which I hardly know how to express. Yet I cannot hold my peace. The Lord is indignant at men who set themselves up to rule their fellow-men, and to carry out plans which the Holy Spirit has condemned. I am more surprised than I can express at your failure to discern that God has not set up these men. The new order of things ought to alarm you, for it had not the sanction of heaven.

> “Zvizhinji zvandakazarurirwa zvinongowanda mupfungwa dzangu, zvokuti handinyatsozivi kuti ndizvitaure sei. Asi handikwanisi kuramba ndakanyarara. Ishe vakatsamwira vanhu vanozvisimudza kuti vatonge vamwe vanhu, nokuita zvirongwa zvakashorwa noMweya Mutsvene. Ndinoshamisika kupfuura zvandingagona kutaura nokukundikana kwenyu kuona kuti Mwari havana kumisa varume ava. Kurongeka kutsva kwezvinhu kunofanira kukutyisai, nokuti kwakanga kusina kubvumidzwa nedenga.

> “The natural heart is not to bring its own tainted, corrupting principles into the work of God. There must be no concealing of the principles of our faith. The third angel’s message is to be sounded by God’s people. It is to swell to the loud cry. The Lord has a time appointed when he will bind off the work; but when is that time? When the truth to be proclaimed for these last days shall go forth as a witness to all nations, then shall the end come. If the power of Satan can come into the very temple of God, and manipulate things as he pleases, the time of preparation will be prolonged.

> “Mwoyo wenyama haufaniri kuunza misiro yawo yakasvibiswa, inoora, mubasa raMwari. Hakufaniri kuva nokuvanzwa kwemisiro yekutenda kwedu. Shoko romutumwa wechitatu rinofanira kuparidzwa navanhu vaMwari. Rinofanira kukura kusvika pakuchema kukuru. Ishe vane nguva yakatarwa yavachapedzisa nayo basa; asi nguva iyoyo ndeipi? Kana chokwadi chinofanira kuparidzwa nokuda kwamazuva okupedzisira aya chabuda sechapupu kumarudzi ose, ipapo kuguma kuchasvika. Kana simba raSatani richigona kupinda mutemberi yaMwari chaiyo, nokuronga zvinhu sezvarinoda, nguva yokugadzirira icharebeswa.

> “Here is the secret of the movements made to oppose the men whom God sent with a message of blessing for his people. These men were hated. The men and God’s message were despised, as verily as Christ himself was hated and despised at his first advent. Men in responsible positions have manifested the very attributes that Satan has revealed. They have sought to rule minds, to bring their reason and their talents under human jurisdiction. There has been an effort to bring God’s servants under the control of men who have not the knowledge and wisdom of God, or an experience under the Holy Spirit’s guidance. Principles have been born that should never have seen the light of day. The illegitimate child should have been stifled as soon as it breathed the first breath of life. Finite men have been warring against God and the truth and the Lord’s chosen messengers, counterworking them by every means they dared to use. Please consider what virtue there came in the wisdom and plans of those who have slighted God’s messages, and, like the scribes and Pharisees, have despised the very men whom God has used to present light and truth which his people needed.” The 1888 Materials, 1525.

> “Hivi ndivo chakavanzika chemifambiro yakaitwa kupikisa varume vakatumwa naMwari vane shoko reropafadzo kuvanhu vake. Varume ava vakavengwa. Varume ava pamwe neshoko raMwari vakazvidzwa, sezvirokwazvo saKristu pachake akavengwa uye akazvidzwa pakuuya kwake kwekutanga. Vanhu vari munzvimbo dzeutongi vakaratidza izvo chaizvo zvimiro zvakazarurwa naSatani. Vakatsvaka kutonga pfungwa dzavanhu, kuisa kufunga kwavo nezvipo zvavo pasi pehutongi hwevanhu. Pakaitwa kuedza kwekuisa varanda vaMwari pasi pekudzorwa kwevanhu vasina ruzivo nouchenjeri hwaMwari, kana chiitiko chiri pasi pekutungamirwa noMweya Mutsvene. Nheyo dzakaberekwa dzaisafanira kumbobvira dzaona chiedza chezuva. Mwana asiri pamutemo aifanira kunge adzipwanywa pakarepo paakangofema kufema kwake kwekutanga kweupenyu. Vanhu vane muganhu vakanga vachirwa naMwari nechokwadi uye nenhume dzakasarudzwa naShe, vachivadzivisa nokuvapikisa nenzira dzose dzavakashinga kushandisa. Ndapota fungai kuti pakabuda simba ripi muuchenjeri nezvirongwa zveavo vakashora mashoko aMwari, uye, savanyori navaFarisi, vakazvidza ivo varume chaivo vakashandiswa naMwari kuunza chiedza nechokwadi izvo vanhu vake zvavaida.” The 1888 Materials, 1525.

The sealing time that began on September 11, 2001, was hindered for the representatives of Satan were allowed to come into the “very temple of God.” The issue that should be seen here is that from 1798 unto 1844, the Millerite temple was erected, and on October 22, 1844, the messenger of the covenant suddenly came unto his temple. The temple and the host had been trampled down by the papacy for twelve hundred and sixty years, and when the papacy received its deadly wound Christ began the work of erecting the Millerite temple, and the symbol of the temple is the number forty-six, on several witnesses.

Nthaŵi ya kusindikizidwa imene inayamba pa September 11, 2001, inalepherekedwa, pakuti oyimira Satana analoledwa kulowa m’“kachisi weniweni wa Mulungu.” Nkhani imene iyenera kuoneka pano ndi yakuti kuyambira mu 1798 kufikira mu 1844, kachisi wa a Millerite anamangidwa, ndipo pa October 22, 1844, mthenga wa pangano anadza mwadzidzidzi ku kachisi wake. Kachisiyo ndi gulu lankhondo zinapondedwa pansi ndi upapa kwa zaka chikwi chimodzi mazana awiri makumi asanu ndi limodzi; ndipo upapa utalandira chilonda chake chakupha, Khristu anayamba ntchito yomanga kachisi wa a Millerite, ndipo chizindikiro cha kachisicho ndi nambala makumi anayi ndi zisanu ndi chimodzi, pa mboni zingapo.

On August 11, 1840, the angel of Revelation ten descended, and the judgment of Protestantism began. That history is repeated to the very letter.

Pa 11 Ogasiti 1840, ngelosi ya Chivumbulutso 10 inachita kutsika, ndipo chiweruzo cha Chipulotesitanti chinayamba. Mbiri imeneyo ikubwerezedwa ndendende monga inalili.

In the Scriptures it is the “east wind” that sinks the ships of Tarshish, and brings down that great city Tyrus, and causes the kings and merchants to three times cry out, “woe, woe” (alas, alas). But in the passage of Isaiah we are considering, the day of the “east wind” is the day when God “stayeth his rough wind.” In this passage the “east wind” is held in check, so as to not prevent the work of the third angel; a work that is accomplished during the time of the latter rain. In this passage the subject of the “east wind” that is held in check, is identifying the latter rain, the work of the third angel, and the gathering out of God’s other children in Babylon. In that time period, the four angels are holding the four winds, during the time of the sealing of the one hundred and forty-four thousand.

MuMagwaro ndiwo “mhepo yokumabvazuva” inonyudza zvikepe zveTarishishi, ichiparadza guta guru reTire, uye inoita kuti madzimambo navatengesi vadanidzire katatu vachiti, “Aiwa, aiwa” (nhamo, nhamo). Asi muchitsauko chaIsaya chatiri kufunga nezvacho, zuva re“mhepo yokumabvazuva” ndiro zuva iro Mwari “anodzora mhepo yake ine hasha.” Muchitsauko ichi “mhepo yokumabvazuva” inobatirirwa kuti irege kudzivisa basa rengirozi yechitatu; basa rinopedzerwa panguva yemvura yokupedzisira. Muchitsauko ichi, nyaya ye“mhepo yokumabvazuva” inobatirirwa, iri kuratidza mvura yokupedzisira, basa rengirozi yechitatu, nokuunganidzwa kunobudiswa kwevamwe vana vaMwari vari muBhabhironi. Panguva iyoyo, ngirozi ina dzakabata mhepo ina, panguva yokuiswa chisimbiso kwezana namakumi mana nezvina zvamazana.

> 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 kwezvinhu izvi ndakaona ngirozi ina dzimire pamakona mana enyika, dzakabata mhepo ina dzenyika, kuti mhepo irege kuvhuvhuta panyika, kana pagungwa, kana pamuti upi zvawo. Uye ndakaona imwe ngirozi ichikwira ichibva kumabvazuva, ine chisimbiso chaMwari mupenyu; ikadanidzira nenzwi guru kungirozi ina idzo dzakanga dzapiwa kukuvadza nyika negungwa, ichiti, Regai kukuvadza nyika, kana gungwa, kana miti, kusvikira taisa chisimbiso pahuma dzavaranda vaMwari wedu. Zvakazarurwa 7:1–3.

The staying of the “east wind,” the holding of the “angry nations” and the holding of the “four winds” all occur during the latter rain, for it is the period of the latter rain that the seal of God is placed upon His people. The four winds that are being restrained by the four angels are a symbol of Islam.

Kucheleweshwa kwa “upepo wa mashariki,” kuzuiwa kwa “mataifa yenye hasira,” na kuzuiwa kwa “pepo nne” vyote hutokea wakati wa mvua ya masika ya mwisho, kwa maana ni katika kipindi cha mvua hiyo ya mwisho ndipo muhuri wa Mungu huwekwa juu ya watu Wake. Pepo nne zinazozuiwa na malaika wale wanne ni ishara ya Uislamu.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Vatumwa vari kubata mhepo ina, dzinomiririrwa sebhiza rakatsamwa richitsvaka kusununguka nokumhanya richidarika pamusoro penyika yose, richitakura kuparadzwa norufu munzira yarinofamba.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “ਤਾਂ ਕੀ ਅਸੀਂ ਅਨੰਤ ਸੰਸਾਰ ਦੀ ਬਿਲਕੁਲ ਡੇਹਲੀਜ਼ ਉੱਤੇ ਹੀ ਸੁੱਤੇ ਰਹੀਏ? ਤਾਂ ਕੀ ਅਸੀਂ ਮੰਦ, ਠੰਢੇ ਅਤੇ ਮੁਰਦੇ ਬਣੇ ਰਹੀਏ? ਹਾਏ, ਕਾਸ਼ ਸਾਡੀਆਂ ਕਲੀਸਿਆਵਾਂ ਵਿੱਚ ਪਰਮੇਸ਼ੁਰ ਦਾ ਆਤਮਾ ਅਤੇ ਉਸ ਦਾ ਸਾਹ ਉਸ ਦੀ ਪ੍ਰਜਾ ਵਿੱਚ ਫੂਕਿਆ ਜਾਵੇ, ਤਾਂ ਜੋ ਉਹ ਆਪਣੇ ਪੈਰਾਂ ਉੱਤੇ ਖੜ੍ਹੇ ਹੋਣ ਅਤੇ ਜੀਉਣ। ਸਾਨੂੰ ਇਹ ਦੇਖਣ ਦੀ ਲੋੜ ਹੈ ਕਿ ਰਾਹ ਸੰਕੜਾ ਹੈ, ਅਤੇ ਫਾਟਕ ਤੰਗ ਹੈ। ਪਰ ਜਦੋਂ ਅਸੀਂ ਉਸ ਤੰਗ ਫਾਟਕ ਵਿੱਚੋਂ ਲੰਘਦੇ ਹਾਂ, ਤਦ ਉਸ ਦੀ ਵਿਸ਼ਾਲਤਾ ਅਸੀਮ ਹੈ।” Manuscript Releases, volume 20, 217.

We will consider these realities further in the next article, for it is “in the days of these kings”, represented by the eighth kingdom of Bible prophecy, that “is of the seven” kingdoms, that God sets up an everlasting kingdom.

Tizazicubungisisazve zvinhu izvi zvakadzama muchinyorwa chinotevera, nokuti “mumazuva amadzimambo awa,” anomiririrwa noushe hwechisere hwechiporofita cheBhaibheri, uhwo “huri hwevanomwe” ushe, ndipo panogadzwa naMwari ushe husingaperi.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.

> Uye mumazuva amadzimambo awa Mwari wedenga uchamutsa umambo, uhwo usingazomboparadzwi; uye umambo uhwo hahungazosiyirwi vamwe vanhu, asi huchapwanya nokupedzeredza umambo uhwo hwose, uye huchamira nokusingaperi. Sezvawaona kuti ibwe rakavezwa kubva mugomo risina maoko, uye kuti rakapwanya iron, ndarira, ivhu, sirivha, negoridhe; Mwari mukuru wazivisa mambo zvichazoitika pashure apa: uye kurota uku ndokwazvirokwazvo, nokududzirwa kwako kwakasimba. Danieri 2:44, 45.

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