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# The Book of Daniel - Number Twenty-One

Kitabu cha Danieli - Nambari Ishirini na Moja

In Measure

Katika kipimo

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.

Tunapitia Isaya sura ya ishirini na saba, kwa kuwa inaweka muktadha wa sura zinazofuata za Isaya. Sura hizo zinazofuata zinatambua mvua ya masika kuwa mbinu sahihi ya kibiblia. Mbinu hiyo, ikitambuliwa na kutumiwa, hufunua ujumbe wa kinabii ambao, ukikubaliwa, huzalisha uzoefu unaolingana na ujumbe huo.

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.

Tarehe 11 Septemba 2001, wimbo ambao unapaswa kuimbwa kwa waliokuwa watu wa agano la Mungu hapo awali, yaani Waadventista wa Sabato, ni kwamba wanaachwa kando kama watu wa Mungu, kwa kuwa hawajazaa matunda ambayo Mungu alikusudia shamba lake la mizabibu yazalishe. Wimbo huo ulipaswa kujengeka juu ya uhusiano wa agano, uliowakilishwa na shamba la mizabibu ambalo Mungu alikuwa amepanda, na pia kwa kukataa kwao jiwe la kujikwanza mwaka 1863. Waligeuka kuwa Laodikia mwaka 1856, na kwa miaka saba, au "mara saba", yaani siku elfu mbili mia tano na ishirini, Mungu alitafuta kuingia, lakini walimfungia mlango mwaka 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.

Tangu tarehe 11 Septemba 2001 wamekuwa wakifungwa katika mabunda mapema kabla ya kutapikwa kabisa kutoka Kinywani Mwake wakati wa sheria ya Jumapili. Ujumbe unaopaswa kuimbwa kwa Waadventista tangu tarehe 11 Septemba 2001 ni ujumbe wa Walaodikia, ambao ni ujumbe wa shamba la mizabibu unaojumuisha jiwe la kujikwaa linalowaponda wote wanaokataa 'kuona' na 'kuonja' jiwe la thamani. Ahadi kwa Walaodikia katika kifungu cha Isaya ni kwamba Mwadventista yeyote anayechagua kukubali onyo hili la mwisho bado ana muda wa 'kushika' 'nguvu' za Kristo, 'ili' 'afanye amani na' Kristo, kwa kuwa Kristo bado yuko tayari 'kufanya amani na' yeye. Lakini katika kilio cha usiku wa manane, muda mfupi kabla ya sheria ya Jumapili inayokaribia, fursa hiyo itaisha milele.

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.

Katika kipindi kilichoanza tarehe 11 Septemba 2001, Mungu aliahidi kuwafanya wale “waliokuwa zamani si taifa,” kuwa “mzizi utokao katika nchi kavu,” ili “kutia mizizi,” “kuchanua na kuchipuka, na kuujaza uso wa dunia kwa matunda.” Kinachosababisha mzizi wa Yese kuchanua na kuchipuka ni mvua ya mwisho, kwa kuwa mzizi utakaochanua na kuchipuka umekusudiwa kinabii kuwa bendera itakayo inuliwa, na hiyo bendera ni mzizi wa Yese.

> 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.

> Na siku ile kutakuwapo shina la Yese, litakalosimama kuwa ishara ya watu; Mataifa watalitafuta; na raha yake itakuwa ya utukufu. 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.

Mvua ya masika ilisababisha Mzizi wa Yese kuchanua na kutoa machipukizi kuanzia tarehe 11 Septemba 2001, na katika sheria ya Jumapili itakayokuja hivi karibuni mzizi huo utaijaza dunia yote kwa matunda. Sheria ya Jumapili katika Isaya sura ya ishirini na saba ni historia ya hatua kwa hatua ambayo pia imewakilishwa katika sura za moja hadi tatu katika kitabu cha Danieli. Mvua ya masika ilianza kunyunyiza wakati mataifa yalipowashwa hasira tarehe 11 Septemba 2001 kupitia kuachiliwa na kisha kuzuiliwa mara moja kwa Uislamu wa Ole wa tatu.

> “‘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.

> "'Kuanza kwa wakati huo wa taabu,' kunakotajwa hapa hakurejelei wakati ambapo mapigo yataanza kumwagwa, bali kipindi kifupi tu kabla hayajamwagwa, wakati Kristo yuko katika patakatifu. Wakati huo, kazi ya wokovu ikihitimishwa, taabu itakuwa ikiikumba dunia, na mataifa yatakuwa na hasira, lakini yatadhibitiwa ili yasizuie kazi ya malaika wa tatu. Wakati huo 'mvua ya masika,' au burudisho litokalo mbele za Bwana, itakuja ili kutoa nguvu kwa sauti kuu ya malaika wa tatu, na kuwaandaa watakatifu kusimama katika kipindi ambacho mapigo saba ya mwisho yatamwagwa." 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.

Katika kifungu hiki Dada White anabainisha kwamba kuna kipindi kifupi ambacho fursa ya wokovu bado iko wazi. “Wakati wa taabu” anaouzungumzia ni tofauti na wakati wa taabu kuu, ambao huanza pale rehema zinapofungwa kabisa. Katika Uadventista huitwa kwa usahihi “wakati wa taabu kidogo” kuhusiana na wakati wa taabu kuu unaoanza Mikaeli anaposimama. “Wakati wa taabu kidogo” unawakilisha kipindi ambacho uharibifu wa kitaifa huanza wakati wa kupitishwa kwa sheria ya Jumapili inayokaribia, na kuendelea hadi kufungwa kwa rehema.

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.

Katika historia kuanzia Septemba 11, 2001 hadi sheria ya Jumapili, utakaso na hukumu ya mwisho ya Uadventista vinaonyeshwa kuwa vinatokea wakati wa “kunyunyiziwa” kwa mvua ya mwisho. Ni kipindi ambacho mvua ya mwisho, ambayo pia ni “kuburudishwa,” huanza kama “kunyunyiziwa,” lakini husonga na kufikia kumiminwa kikamilifu wakati wa sheria ya Jumapili. Katika kipindi hicho, ambacho huanza wakati Uislamu wa Ole la Tatu unapoyakasirisha mataifa, mvua ya mwisho huanza kunyesha, na baadhi hutambua mvua ya mwisho na kuipokea, na baadhi hawaitambui mvua ya mwisho. Baadhi hutambua kwamba kuna jambo linafanyika, lakini hawaelewi ni nini, na hujipanga kulipinga.

> “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

> "Wengi kwa kiasi kikubwa wameshindwa kupokea mvua ya kwanza. Hawajapata manufaa yote ambayo Mungu amewaandalia. Wanatarajia kwamba upungufu huo utafidiwa na mvua ya mwisho. Wakati wingi tele wa neema utakapomiminwa, wanaazimia kufungua mioyo yao kuipokea. Wanafanya kosa kubwa sana. Kazi ambayo Mungu ameianzisha moyoni mwa mwanadamu kwa kumpa nuru na maarifa Yake lazima iendelee daima. Kila mtu binafsi lazima atambue uhitaji wake mwenyewe. Moyo lazima usafishwe kwa kuondolewa kila unajisi, ili uwe makao ya Roho. Kwa kukiri na kuziacha dhambi, kwa maombi ya bidii na kujitoa wakfu kwa Mungu, wanafunzi wa kwanza walijiandaa kwa kumiminwa kwa Roho Mtakatifu siku ya Pentekoste. Kazi hiyo hiyo, ila kwa kiwango kikubwa zaidi, lazima ifanywe sasa. Hapo binadamu alipaswa tu kuomba baraka hiyo, na kungoja Bwana akamilishe kazi inayomhusu. Ni Mungu ndiye alianza kazi, naye atamaliza kazi Yake, akimfanya mwanadamu kuwa mkamilifu katika Yesu Kristo. Lakini neema inayowakilishwa na mvua ya kwanza haipaswi kupuuzwa. Ni wale tu wanaoishi kulingana na nuru waliyo nayo ndio watakaopokea nuru iliyo kuu zaidi. Isipokuwa kama tunasonga mbele kila siku katika kuonyesha kwa vitendo fadhila hai za Kikristo, hatutatambua udhihirisho wa Roho Mtakatifu katika mvua ya mwisho. Huenda ikimiminika juu ya mioyo yote inayotuzunguka, lakini hatutaitambua wala kuipokea." Ushuhuda kwa Wahudumu, 506, 507.

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.

Mvua ya mwisho sasa inanyesha, na wapo wanaoitambua na kwa hiyo huipokea, na wapo wasioitambua, na kwa hiyo hawaipokei. Mvua ya mwisho lazima itambuliwe ili ipokelewe. Mvua ya mwisho si uzoefu tu; ni uzoefu unaotokana na ujumbe, lakini ujumbe huo unaweza kupokelewa tu pale mbinu sahihi inapotumiwa kuuthibitisha ujumbe huo. Bila kutambua mbinu inayouthibitisha ujumbe wa mvua ya mwisho, karibu haiwezekani kuelewa masomo ya kinabii yanayowakilishwa katika kuinuka na kuanguka kwa falme kama yalivyoainishwa katika vitabu vya Danieli na Ufunuo.

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.

Ishara inayoinuliwa kwa ulimwengu inatambuliwa na Isaya kama "mzizi wa Yese", na katika sura ya ishirini na saba wale "wanaotoka kwa Yakobo" "huota mizizi." Wale walio "mzizi wa Yese" pia wanatambuliwa hapo kama "Israeli," nao ndio kwanza hutoa machipukizi na maua, na baadaye hujaza dunia kwa matunda. Sheria za asili hazipingani na sheria za unabii, kwa maana ni Mtoa Sheria yule yule aliyetoa asili na unabii vyote viwili. Kabla mmea kuzaa matunda, lazima kwanza utoke katika hali ya usingizi, jambo linalodhihirishwa na machipukizi, kisha maua. Israeli wa kiroho, ambaye ndiye "mzizi wa Yese" hupokea kumiminwa kwa mvua hatua kwa hatua. Huanzia kwa "kunyunyuziwa" na kuongezeka hadi kumiminwa kikamilifu wakati dunia inapojaa matunda yanayoletwa na ile ishara.

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.

Katika Isaya sura ya ishirini na saba, mwanzo wa kunyunyiza mvua umeonyeshwa kufanyika wakati machipukizi “yanapochipuka.” Yanapoanza “kuchipuka,” mvua inatambulishwa kuwa inamiminwa “kwa kipimo.” “Kwa kipimo, yanapochipuka.” Tarehe 11 Septemba 2001, kunyunyiza kwa mvua ya masika kulianza kumiminwa “kwa kipimo,” kwa maana wakati huo ngano na magugu, au wenye hekima na wapumbavu, bado walikuwa wamechanganyika pamoja.

> “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.

> "Umiminiko mkubwa wa Roho wa Mungu, ambao unaangaza dunia yote kwa utukufu wake, hautakuja hadi tuwe na watu waliotiwa nuru, wanaojua kwa uzoefu maana ya kuwa watenda kazi pamoja na Mungu. Tutakapokuwa na kujitoa kikamilifu kwa moyo wote katika huduma ya Kristo, Mungu atalitambua hilo kwa kumimina Roho wake bila kipimo; lakini hili halitatokea wakati sehemu kubwa ya kanisa si watenda kazi pamoja na Mungu. Mungu hawezi kumimina Roho wake wakati ubinafsi na kujifurahisha nafsi vimejidhihirisha kwa dhahiri; wakati roho inayotawala ambayo, ikiwekwa katika maneno, ingeonyesha lile jibu la Kaini,—'Je, mimi ni mlinzi wa ndugu yangu?' Ikiwa ukweli wa wakati huu, ikiwa ishara zinazoongezeka kila upande, zinazoshuhudia kwamba mwisho wa mambo yote umekaribia, hazitoshi kuamsha nguvu zilizolala za wale wanaodai kujua ukweli, basi giza la kadiri ya nuru iliyokuwa iking'aa litawapata nafsi hizi. Hakuna hata kivuli cha udhuru kwa kutojali kwao watakaoweza kuuwasilisha kwa Mungu katika siku ile kuu ya hesabu ya mwisho. Hakutakuwa na sababu ya kutolewa kwa nini hawakuishi, hawakutembea, wala hawakufanya kazi katika nuru ya ukweli mtakatifu wa neno la Mungu, na hivyo kuufunulia ulimwengu uliotiwa giza na dhambi, kwa njia ya mwenendo wao, huruma yao, na bidii yao, kwamba nguvu na uhalisi wa injili usingeweza kupingwa." Review and Herald, Julai 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 sura ya ishirini na saba inaainisha historia ya mwanzo wa kumiminwa kwa mvua ya masika, wakati mzizi unapochipuka kutoka katika nchi kavu, na kisha hadi ardhi ijazwe matunda. Sura hiyo inaonyesha kwamba, "kwa kipimo, itakapotoa machipukizi, utajadiliana nayo." Wakati mvua ya masika inapopimwa kama "nyunyizo", Dada White anasema kwamba mvua ya masika, "huenda inamwagika juu ya mioyo kote kutuzunguka, lakini hatutaitambua wala kuipokea."

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.”

Kwa kufanya hivyo, anabainisha kanisa lenye mchanganyiko wa wale wanaotambua na wale wasiotambua kunyesha kwa mvua. Katika kifungu kilichotangulia, anabainisha kwamba Mungu anapomimina mvua ya mwisho bila kipimo, jambo hilo linaashiria kuwa hapana tena mchanganyiko wa wanawali wenye hekima na wapumbavu, kwa kusema, "Tukiwa tumejitolea kikamilifu, kwa moyo wote, kwa utumishi wa Kristo, Mungu atalitambua jambo hilo kwa kumimina Roho wake bila kipimo; lakini hili halitatokea wakati sehemu kubwa ya kanisa si watenda kazi pamoja na Mungu."

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.

Sehemu kubwa ya kanisa, yaani walio wengi, wamewakilishwa katika Mathayo ishirini na tano kama wanawali wapumbavu, kwa kuwa kibiblia “wengi” wanaitwa bali “wachache” huchaguliwa. Werevu na wapumbavu hutenganishwa kwa uongozi wa Mungu wakati wa mgogoro wa usiku wa manane, unaotangulia sheria ya Jumapili inayokuja hivi karibuni. Kutenganishwa huko kunazalisha watu ambao wanaweza kisha kupokea kumiminwa kamili kwa Roho katika mvua ya masika na kuwa “taifa linalozaliwa kwa siku moja”. Kisha Mzizi wa Yese utainuliwa kama bendera na kuujaza ulimwengu kwa matunda.

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 sura ya ishirini na saba inabainisha kwamba wakati mvua za masika zilipoanza kumiminwa “kwa kipimo”, tarehe 11 Septemba 2001, “utabishana nalo.” “Kwa kipimo, litakapochipuka, utabishana nalo.” Tukio la tarehe 11 Septemba 2001 liligeuka mara moja kuwa mjadala ulimwenguni na kanisani. Hadi leo hii—zaidi ya miaka ishirini baadaye—bado kuna hoja zinazopinga kuyahusisha matukio hayo na tendo la Uislamu, na badala yake kuyahusisha na aina fulani ya njama ya wanautandawazi. Mjadala unaohusishwa na kuwasili kwa kunyunyizo la mvua za masika ulianza tarehe 11 Septemba 2001, lakini mijadala inayoendelezwa duniani si “mjadala” unaotambuliwa katika Neno la kinabii la Mungu. Mjadala huo ni kuhusu utabiri kama ule unaofuata.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> Mara moja, nilipokuwa katika Jiji la New York, wakati wa usiku niliitwa kutazama majengo yakipanda ghorofa baada ya ghorofa kuelekea mbinguni. Majengo haya yalihakikishwa kuwa yasiyoshika moto, na yalijengwa ili kuwatukuza wamiliki na wajenzi wao. Juu na juu zaidi majengo haya yaliinuka, na katika hayo zilitumika nyenzo za gharama kubwa zaidi. Wale ambao majengo haya yalikuwa yao hawakujiuliza: ‘Tunawezaje kumtukuza Mungu kwa njia bora zaidi?’ Bwana hakuwa katika mawazo yao.

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> Nilifikiri: 'Laiti wale wanaowekeza rasilimali zao kwa namna hii wangeuona mwenendo wao kama Mungu anavyouona! Wanajenga na kujilimbikizia majengo makuu ya kifahari, lakini jinsi ilivyo ya kipumbavu machoni pa Mtawala wa ulimwengu mipango na mikakati yao. Hawatafakari kwa nguvu zote za moyo na akili jinsi wanavyoweza kumtukuza Mungu. Wamelisahau hili, wajibu wa kwanza wa mwanadamu.'

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> Kadiri majengo haya marefu yalipoinuka, wamiliki walishangilia kwa kiburi cha tamaa kwamba walikuwa na fedha za kutumia kwa kujiridhisha wao wenyewe na kuamsha wivu wa majirani zao. Sehemu kubwa ya fedha walizowekeza hivyo zilikuwa zimepatikana kwa kutoza kwa mabavu, kwa kuwakandamiza maskini. Walisahau kwamba mbinguni kumbukumbu ya kila muamala wa biashara huhifadhiwa; kila makubaliano yasiyo ya haki, kila tendo la udanganyifu, huandikwa huko. Wakati unakuja ambapo, katika udanganyifu wao na ujeuri wao, wanadamu watafikia hatua ambayo Bwana hatawaruhusu kuipita, nao watajifunza kwamba kuna kikomo cha uvumilivu wa Yehova.

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

> Tukio lililofuata lililopita mbele yangu lilikuwa tahadhari ya moto. Watu waliangalia majengo marefu yaliyodhaniwa kuwa yasiyoweza kushika moto na kusema: "Yako salama kabisa." Lakini majengo haya yaliteketea kana kwamba yametengenezwa kwa lami. Mitambo ya kuzima moto haikuweza kufanya lolote kusitisha uharibifu. Wazimamoto hawakuweza kuendesha mitambo. Ushuhuda, juzuu za 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?

Kanisa la Waadventista mara tu baada ya tarehe 11 Septemba 2001 lilijaribu kuficha vifungu vya aina hii kutoka kwa ulimwengu. Hili lingewezaje lisihusu Jiji la New York, na majengo marefu mno ambayo magari ya zimamoto hayakuweza kuzima mioto iliyofuatia? Ni vipi kifungu kama hiki kutoka katika maandiko ambayo kanisa la Waadventista linadai kuwa yaliandikwa na nabii wa kike kingewezaje kutotangazwa juu ya mapaa ya nyumba baada ya utimilifu kama huo?

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.

Kuwasili kwa unyunyizaji wa mvua ya mwisho kunaashiria kufika kwa “mjadala” wa kinabii, na pia kunabainisha uasi wa mwisho wa Uadventista, kwa kuwa ni hapo ndipo wanapokataa kikamilifu maneno yaliyo wazi na rahisi ya yule wanayemtambua kama nabii mwanamke wa masalia.

> “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.

> Shetani yuko ... daima akiingiza kwa nguvu mambo bandia—kuwaongoza mbali na ukweli. Udanganyifu wa mwisho kabisa wa Shetani utakuwa kuufanya ushuhuda wa Roho wa Mungu usiwe na athari yoyote. ‘Mahali pasipokuwa na maono, watu huangamia’ (Mithali 29:18). Shetani atafanya kazi kwa ujanja mkubwa, kwa njia mbalimbali na kupitia vyombo mbalimbali, ili kuutikisa uhakika wa watu wa mabaki wa Mungu katika ushuhuda wa kweli.

> “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.

> "Kutachochewa chuki ya kishetani dhidi ya Ushuhuda. Matendo ya Shetani yatakuwa ya kuyumbisha imani ya makanisa katika huo, kwa sababu hii: Shetani hawezi kuwa na njia iliyo wazi kiasi hicho ya kuleta udanganyifu wake na kuzifunga roho katika upotovu wake ikiwa maonyo na makaripio na mashauri ya Roho wa Mungu yatiliwa maanani." Ujumbe Teule, kitabu cha 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.

Kufungwa kwa kinabii kwa ngano na magugu kulianza tarehe 11 Septemba 2001, kupitia uasi dhidi ya Roho ya Unabii, ambao uliashiria mwisho wa uasi wa hatua kwa hatua ulioanza dhidi ya Biblia mwaka 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.

> Sisi kama watu tunakiri kwamba tuna ukweli uliotangulia mbele ya ule wa watu wengine wote duniani. Basi maisha na tabia zetu yanapaswa kuwa katika upatanifu na imani ya namna hiyo. Siku imekaribia sana wakati ambapo wenye haki watafungwa pamoja kama nafaka ya thamani katika mafungu kwa ajili ya ghala la mbinguni, huku waovu, kama magugu, wakikusanywa kwa ajili ya mioto ya siku ile kuu ya mwisho. Lakini ngano na magugu 'hukua pamoja hata wakati wa mavuno.' Ushuhuda, juzuu ya 5, ukurasa 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?

Inawezekanaje Uadventista kupuuza kifungu kifuatacho kinachosema moja kwa moja kwamba majengo haya yalipoanguka, maneno ya Ufunuo kumi na nane, aya ya kwanza hadi ya tatu, yangetimia?

> “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.

> "Sasa inasemekana kwamba nimetamka kuwa New York itafagiliwa na wimbi kubwa la bahari? Hili sijawahi kulisema. Nimesema, nilipokuwa nikiangalia majengo makubwa yanayojengwa huko, ghorofa juu ya ghorofa, ‘Ni matukio ya kutisha kiasi gani yatakayotokea Bwana atakapoinuka kuutikisa dunia kwa kutisha sana! Ndipo maneno ya Ufunuo 18:1-3 yatatimia.’ Sura nzima ya kumi na nane ya Ufunuo ni onyo la yale yanayokuja juu ya dunia. Lakini sina nuru mahususi kuhusu yatakayoupata New York, ila najua kwamba siku moja majengo makubwa yaliyoko huko yataangushwa kwa kugeuzwa na kupinduliwa na nguvu ya Mungu. Kwa nuru niliyopewa, najua kwamba uharibifu umo duniani. Neno moja kutoka kwa Bwana, mguso mmoja wa nguvu zake kuu, na majengo haya makubwa yataanguka. Matukio yatajitokeza, yenye kutisha kuliko tuwezavyo kufikiria." Review and Herald, Julai 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.

Suala tunalolishughulikia hapa si iwapo vifungu hivi vilitimilizwa tarehe 11 Septemba 2001, kwa maana vilitimilizwa kabisa, bali suala tunalotaka kulishughulikia ni “mjadala” ulioanza wakati huo. Mjadala huo ulikuwa kuhusu mbinu sahihi au zisizo sahihi. Kanisa la Waadventista lilianza kukataa sheria kumi na nne za ufasiri wa unabii za William Miller mnamo 1863, na wameendelea hadi kufikia hatua ambayo sasa huwezi kununua kitabu cha utafiti wa Kibiblia kilichoandikwa na wanateolojia Waadventista ambacho hakijaungwa mkono mara kwa mara na wanateolojia wa Uprotestanti uliopotoka na wa Ukatoliki wa Roma. Kuanzia 1863 hadi 2001, na hata leo, mbinu ambayo awali iliwasilishwa na sheria za William Miller za ufasiri wa unabii iliwekwa kando kwa ajili ya mbinu ya Ukatoliki wa Roma na Uprotestanti uliopotoka. “Mjadala” wa kinabii ulioanza wakati Ufunuo sura ya kumi na nane, aya moja hadi tatu, ulipotimizwa ulikuwa kuhusu mbinu ya kweli au ya uongo.

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

Tutaendelea na uchambuzi wetu wa "mjadala" wa sura ya ishirini na saba ya Isaya katika makala inayofuata.

> “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.

> “Tunapaswa sisi wenyewe kujua ni nini kinachounda Ukristo, ukweli ni nini, ni ipi imani tuliyoipokea, ni zipi kanuni za Biblia - kanuni tulizopewa kutoka kwa mamlaka ya juu kabisa.” Nyenzo za 1888, 403.

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