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# The Book of Daniel - Number Twenty-Two

Kitabu cha Danieli - Nambari ishirini na mbili

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

Kufunua Mjadala wa Kinabii: Mbinu ya Mvua ya Mwishoni 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.

Mbinu iliyoidhinishwa na Mungu inatambuliwa mahsusi katika Isaya sura ya ishirini na nane na ishirini na tisa, ambapo mbinu hiyo imewakilishwa kama "mstari juu ya mstari." Mnamo Septemba 11, 2001, malaika mwenye nguvu wa Ufunuo sura ya kumi na nane alishuka, na kwa kufanya hivyo, alirudia kushuka alikokuwa amefanya mnamo Agosti 11, 1840. Katika matukio yote mawili, baada ya kushuka kwake, Babeli ilitambuliwa kuwa imeanguka, na wito ulitolewa, na hivi karibuni utatolewa tena, kwa wale ambao bado wako katika ushirika wake watoke. Katika matukio yote mawili, tukio lililotimiza utabiri lilikuwa na athari duniani kote, kwa kuwa kama vile ujumbe wa malaika wa kwanza ulivyofikishwa hadi "kila kituo cha misioni duniani" mwaka 1840, ulimwengu mzima uliathiriwa na kuelewa tukio la Septemba 11, 2001. Unabii uliotimizwa mnamo Agosti 11, 1840 ulikuwa unabii uliotambua kuwekwa kwa kizuizi juu ya Uislamu wa Ole wa pili, na mara tu baada ya Septemba 11, 2001 kizuizi kiliwekwa juu ya Uislamu wa Ole wa tatu.

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.

Tarehe 11 Agosti 1840 inawakilisha kutiwa nguvu kwa ujumbe uliofunuliwa wakati wa mwisho mnamo 1798, na tarehe 11 Septemba 2001 inawakilisha kutiwa nguvu kwa ujumbe uliofunuliwa wakati wa mwisho mnamo 1989. Kanuni kuu ya harakati ya malaika wa kwanza ilithibitishwa tarehe 11 Agosti 1840, na kanuni hiyo ilikuwa kanuni ya siku kwa mwaka. Kanuni kuu ya harakati ya malaika wa tatu ilithibitishwa tarehe 11 Septemba 2001. Kanuni hiyo ikiwa kwamba ukweli unathibitishwa kwa kuweka “mstari juu ya mstari,” ikionyesha kwamba mwisho unaonyeshwa na mwanzo, na kwamba historia hujirudia. Tukio la kinabii la tarehe 11 Septemba 2001 halithibitishwi tu na maneno ya moja kwa moja ya Dada White, bali zaidi na ukweli kwamba matukio hayo yaliendana kikamilifu na alama ileile ya njia katika historia ya Wamillerite. Kilichotambuliwa katika tukio la tarehe 11 Agosti 1840 si utimilifu wa unabii, bali zaidi uhalali wa mbinu iliyokubaliwa na Miller na wenzake.

> “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.

> Tukio hilo lilitimiza kikamilifu utabiri huo. Tukio hilo lilipojulikana, watu wengi walihakikishwa kuhusu usahihi wa kanuni za tafsiri ya unabii zilizokubaliwa na Miller na wenzake, na harakati ya Adventi ilipata msukumo wa ajabu. Watu wenye elimu na cheo waliungana na Miller, katika kuhubiri na pia katika kuchapisha maoni yake, na kuanzia 1840 hadi 1844 kazi hiyo ilipanuka kwa haraka. Vita Kuu, 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.

Mnamo Septemba 11, 2001, wakati mvua ya mwisho ilipoanza kupimwa, “mjadala” ulikuwa na bado upo kuhusu mbinu za kweli au za uongo. Unabii wa harakati ya Wamileraiti umeonyeshwa katika chati zote mbili za 1843 na 1850, ambazo Dada White anazithibitisha kuwa zilizopangwa na Bwana, na pia kama utimilifu wa Habakuki sura ya pili. Ujumbe wa Wamileraiti uliotokana na “kanuni za kutafsiri unabii zilizokubaliwa na Miller na wenzake,” na ambao baadaye ulizalisha “msukumo wa ajabu” uliotia nguvu ujumbe wa Kilio cha Usiku wa Manane, ulikuwa umeonyeshwa kwenye chati zile mbili takatifu. Unabii ulioonyeshwa kwenye chati zile mbili takatifu ulitambuliwa na kuthibitishwa na kanuni za kinabii za Miller. Chati hizo zilikuwa utimilifu wa amri katika Habakuki ya kuonyesha kwa taswira unabii uliokuwa umebainishwa kwa mbinu ya Miller juu ya “meza,” kwa wingi. Habakuki sura ya pili inabainisha na imeunganishwa moja kwa moja na “mjadala” wa Isaya sura ya ishirini na saba.

> 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.

> Nitasimama katika ulinzi wangu, na nitajiweka juu ya mnara, nitaangalia ili nione atakachoniambia, na nitakachojibu ninapokemewa. 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.

Neno "reproved" katika aya hiyo linamaanisha 'kubishaniwa.' Habakuki, akiwasilisha kwa pamoja walinzi wa harakati za malaika wa kwanza na wa tatu, angebishiwa, naye alitaka kuelewa nini angepaswa kujibu wakati mjadala ungeanza. Jibu katika historia ya malaika wa kwanza lilikuwa utayarishaji wa chati mbili takatifu, na jibu katika historia ya harakati ya malaika wa tatu lilikuwa utayarishaji wa mfululizo wa kinabii wenye kichwa, 'Meza Mbili za Habakuki.' Chati hizo na mfululizo huo zilijengwa juu ya mbinu iliyowakilishwa katika kila mojawapo ya historia hizo husika. Katika Habakuki, mbinu hiyo inawakilisha kile ambacho walinzi hutumia kuuthibitisha ujumbe, na pia inabainisha suala linalo 'jadiliwa,' ambalo nalo huzalisha makundi mawili ya waabudu.

> 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.

> Nitasimama katika lindo langu, na kujisimamisha juu ya mnara, nami nitaangalia ili nione atanena nami nini, na nitajibu nini nitakapokemewa. Na Bwana akanijibu, akasema, Andika maono, uyafanye wazi juu ya vibao, ili asomaye apate kukimbia. Kwa maana maono hayo bado ni kwa wakati uliowekwa; lakini mwishoni yatanena, wala hayatadanganya; ijapokawia, yangojee; kwa maana hakika yatakuja, hayatakawia. Tazama, nafsi yake inayojivuna si nyoofu ndani yake; bali mwenye haki ataishi kwa imani yake. 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.

Kundi moja limehesabiwa haki kwa imani, na kundi lingine limejivuna moyoni, kama inavyowakilishwa na Mfarisayo na Mtoza ushuru. Wafarisayo waliamini mbinu iliyotegemea desturi na mapokeo, naye Mfarisayo pia aliwakilisha mfumo wa kidini uliodumisha udhibiti wa kundi lao kwa kuweka mfumo wa ngazi za madaraka unaoongozwa na wale waliodai kuwa watu teule wa Mungu, na watetezi wa ukweli, lakini ambao hatimaye walishiriki katika kumsulubisha Ukweli. “Mjadala” wa kinabii wa Isaya sura ya ishirini na saba unahusu mbinu za kibiblia za kweli na za uongo. Wapinzani katika “mjadala” huo ni wale wanaofuata mbinu ya Eliya wa wakati huo, na mfumo uliokita mizizi wa wataalamu wa teolojia, unaowakilishwa na Baraza la Sanhedrini wakati wa 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.

Sura ya ishirini na saba inabainisha kwamba “mjadala” huanza wakati anapokoma, yaani Mungu anapozuia “upepo wake mkali,” katika “siku ya upepo wa mashariki.” “Kwa kipimo, inapochipuka, utajadiliana nayo; anazuia upepo wake mkali katika siku ya upepo wa mashariki. Kwa hili basi, uovu wa Yakobo utasafishwa.” Neno “purged” linamaanisha kufanyiwa upatanisho, na linawakilisha kufutwa kwa dhambi katika hukumu ya uchunguzi. Mbinu inayojadiliwa inaakilisha mtihani unaopaswa kupitishwa, ili dhambi za watu wa Mungu zifutwe. Mbinu ya Eliya kama jaribio inaonyeshwa katika historia ya Kristo, ambapo tumetahadharishwa mapema kwamba wakati huo, wale waliokataa ujumbe wa Yohana Mbatizaji (ambaye Kristo alimtambua kuwa Eliya), hawangeweza kufaidika na mafundisho ya Yesu.

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 unawakilishwa kama mafundisho ya Yesu, kwa maana Yeye ndiye Neno, na zaidi ya hayo, mvua ya masika inawakilishwa kama "kuburudishwa", ambacho hufafanuliwa kama "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.

> Tubuni basi, na mrejee, ili dhambi zenu zifutwe, ili zipate kuja nyakati za kuburudishwa zitokazo kwa uso wa Bwana; naye atamtuma Yesu Kristo, ambaye hapo kwanza alihubiriwa kwenu. Matendo ya Mitume 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.

Dada White anabainisha kwamba malaika aliyeshuka katika Ufunuo sura ya kumi, mnamo Agosti 11, 1840, "si mwingine ila Yesu Kristo mwenyewe." Kwa hiyo malaika aliyeshuka mnamo Septemba 11, 2001, pia angekuwa "si mwingine ila Yesu Kristo mwenyewe." Kushuka Kwake katika mojawapo ya historia hizo kunabainisha mwanzo wa "mjadala" wa kinabii kuhusu mbinu ya kweli au ya uongo, kwa kuwa kunawakilishwa na kitabu kilicho mkononi Mwake ambacho watu wa Mungu waliamriwa kukila. Alipokuwa Galilaya, Yesu aliwaagiza wanafunzi kwamba lazima wale mwili Wake na wanywe damu Yake, kwa maana alidai pale kwamba Yeye ndiye mkate ulioshuka kutoka mbinguni. Hapo alipoteza wanafunzi wengi zaidi kuliko wakati mwingine wowote katika huduma Yake, na wale walioondoka hawakurudi tena. Wale walioondoka walifanya hivyo kwa sababu walichagua kuchanganua mafundisho Yake kwa kutumia mbinu ya uongo ya kuyachukua maneno Yake kwa maana ya moja kwa moja, badala ya kuyatumia katika maana sahihi ya kiroho. "Mjadala" wa Isaya ishirini na saba ni alama ya njia ya kinabii iliyo na mashahidi kadhaa kuthibitisha kwamba inawakilisha mfumo wa uchambuzi wa kibiblia ulioanzishwa na unaodaiwa, unaokabiliana 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.

Inaashiria hatua maalum katika kupita kando kwa hatua kwa hatua kwa agano la awali na watu wateule wa Mungu, na mwanzo wa uhusiano wa agano na wale “ambao zamani hawakuwa watu wa Mungu.” “Mjadala” huo, la muhimu zaidi, unawakilisha mwanzo wa kipindi kinachohitimishwa na sheria ya Jumapili inayokuja karibuni. Alfa na Omega daima huwakilisha mwisho pamoja na mwanzo, na kwa kufanya hivyo “mjadala” wenyewe huwa ishara ya mojawapo ya dhambi za baba zetu, dhambi ambayo lazima itambuliwe na kuungamwa, ili kutimiza sala ya Walawi ishirini na sita.

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.”

Sala ya Danieli katika sura ya tisa inawakilisha sala ambayo lazima itolewe mwishoni mwa siku tatu na nusu za Ufunuo sura ya kumi na moja. Kipindi hicho kinawasilishwa katika Isaya sura ya ishirini na saba kama kipindi ambacho “mji wenye boma utakuwa ukiwa, na makazi yataachwa, na kuachwa kama jangwa; ndama atakula humo, na huko atalala, na kuyala matawi yake. Matawi yake yatakapokauka, yatakatwa; wanawake waje, wayachome moto; kwa maana ni watu wasio na ufahamu; kwa hiyo yeye aliyewafanya hatawahurumia, na yeye aliyewaunda hatawaonyesha kibali.”

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.

Mashahidi wawili wanaonyeshwa ‘bila kibali’, kwa kuwa walitangaza utabiri wa uongo ulioundeleza kipindi cha ‘jangwani’ cha siku tatu na nusu. Kisha wakawa ‘watu wasio na uelewa’, ijapokuwa hapo awali walikuwa ‘mji wenye ngome’. Kisha mji huo ukawa ‘ukiwa’ na ‘makazi’ yaliyotelekezwa. Ukawa mifupa mikavu iliyokufa iliyokuwa imelala katika barabara ya mji wa Sodoma na Misri. Wafu wanapoitwa kuinuka, wanajaribiwa kwa dhambi za baba zao, dhambi ambazo zinajumuisha ‘mjadala’ mwanzoni mwa kipindi kinachoanza wakati ujumbe wa kwanza unatiwa nguvu na kuishia wakati ujumbe wa tatu unawasili. Mjadala ni iwapo wakubali au wakatae mbinu inayowakilishwa na Eliya wa historia yao. Mnamo 1863, waasisi wa Uadventista walikataa ujumbe wa ‘mara saba’ wa Musa, uliokuwa umewasilishwa 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 sura ya ishirini na saba lazima yaamue kama yatarudia dhambi za kanisa katika Galilaya, na historia ya mwaka 1863, pamoja na historia ya Septemba 11, 2001. Kukataa mbinu inayowakilishwa na Habakuki sura ya pili, na Isaya sura ya ishirini na saba, na pia na Eliya, Yohana Mbatizaji na William Miller, ni kurudia dhambi za baba zetu, badala ya kunufaishwa na mifano takatifu iliyorekodiwa kwa ajili ya wale ambao mwisho wa dunia umewadia.

> 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.

> Sasa mambo haya yote yaliwapata kwa mfano; tena yameandikwa kwa maonyo yetu, ambao mwisho wa nyakati umetufikia. Kwa hiyo, yeyote adhaniaye kuwa amesimama na aangalie asianguke. Hakuna jaribu lililowapitia isipokuwa lile lililo la kawaida kwa wanadamu; lakini Mungu ni mwaminifu, ambaye hataacha mjaribiwe kupita mwezavyo; bali pamoja na lile jaribu atafanya pia njia ya kutokea, ili mweze kustahimili. Kwa hiyo, wapendwa wangu, ikimbieni ibada ya sanamu. Nasema na watu wenye hekima; hukumuni niyasemayo. 1 Wakorintho 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!

Mbinu takatifu huweka msingi wa ujumbe wa Kilio cha Usiku wa Manane, ambao ni ujumbe wa Mvua ya Mwisho. Ujumbe huo, unapoliwa kiroho, huzaa uzoefu unaolingana nao kwa hakika kama vile mlo wa mboga wa Danieli na wale watatu waaminifu ulivyofanya nyuso zao ziwe nzuri zaidi na zikaonekana zimenona. Lakini katika Habakuki sura ya pili, kikwazo kwa wale wanaokataa toleo la kuhesabiwa haki kwa imani ni kiburi, ambacho kinawazuia kuendelea kumjua Bwana. Ikiwa kuna wakati wowote ambapo watu wa Mungu hawawezi kuahirisha kazi ya kukubali mbinu ya kweli, na kula ujumbe kutoka mkononi mwa malaika, basi ni sasa!

> “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.

> Hatupaswi kungoja mvua ya masika. Inakuja juu ya wote watakaotambua na kupokea umande na manyunyu ya neema yanayoanguka juu yetu. Tunapokusanya chembechembe za nuru, tunapothamini rehema za hakika za Mungu, anayependa tumtumainie, ndipo kila ahadi itatimizwa. “Kwa maana kama nchi izavyochipua chipukizi lake, na kama bustani isababishavyo vilivyopandwa ndani yake kuchipuka; vivyo hivyo Bwana Mungu atasababisha haki na sifa zichipuke mbele ya mataifa yote.” Isaya 61:11. Dunia yote itajazwa utukufu wa Mungu. Maoni ya Biblia ya Waadventista Wasabato, juzuu ya 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.

Neno la kinabii la Mungu limebainisha kwamba wakati majengo makubwa ya Jiji la New York yataangushwa, malaika wa Ufunuo kumi na nane atashuka na “Ufunuo kumi na nane, aya ya kwanza hadi ya tatu zitatimia.” Isaya ishirini na saba inautaja wakati huo kama “siku ya upepo wa mashariki,” na ni wakati ambapo “upepo mkali” unazuiliwa. “Kwa kipimo, inapotokeza, utabishana nayo; anazuia upepo wake mkali katika siku ya upepo wa mashariki.” Dada White anautambua wakati huohuo.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> Wakati huo, wakati kazi ya wokovu inakaribia kufungwa, dhiki itakuja duniani, na mataifa yatakuwa na hasira, lakini yatazuiliwa ili yasizuie kazi ya malaika wa tatu. Wakati huo ‘mvua ya mwisho,’ yaani kuburudishwa kutoka kwa uwepo wa Bwana, itakuja, kuupa nguvu sauti kuu ya malaika wa tatu, na kuwatayarisha watakatifu kusimama katika kipindi ambacho mapigo saba ya mwisho yatamiminwa. Maandishi ya Mapema, 85.

The 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.

Nguvu inayowatia hasira mataifa ilifika wakati mvua ya masika ilipoanza kunyesha. Lakini mara tu nguvu hiyo ilipokasirisha mataifa, ilizuiwa, maana Isaya aliandika kwamba “anazuia upepo wake mkali.” Upepo huo mkali ni upepo wa mashariki, na upepo huo huzuiwa wakati mvua ya masika inaanza kunyunyiza, na kazi ya wokovu inakaribia kuhitimishwa. Kazi ya mwisho ya wokovu ndiyo wakati wa kutia muhuri. “Mstari juu ya mstari,” ule upepo mkali, yaani upepo wa mashariki, unaozuiwa wakati wa kutiwa muhuri kwa wale elfu mia na arobaini na nne, ndio pepo nne za Ufunuo sura ya saba.

> 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.

> Na baada ya mambo haya nikaona malaika wanne wamesimama kwenye pembe nne za dunia, wameshikilia pepo nne za dunia, ili upepo usivume juu ya nchi, wala juu ya bahari, wala juu ya mti wowote. Kisha nikaona malaika mwingine akikwea kutoka mashariki, akiwa na muhuri wa Mungu aliye hai; akapaza sauti kuu akiwaambia wale malaika wanne, ambao walipewa kuidhuru nchi na bahari, akisema, Msiidhuru nchi, wala bahari, wala miti, hata tutakapokuwa tumewatia muhuri watumishi wa Mungu wetu katika vipaji vya nyuso zao. Ufunuo 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.

Kutiwa muhuri kwa elfu mia arobaini na nne kulionyeshwa kwa mfano na kuingia kwa ushindi kwa Kristo mjini Yerusalemu. Huko Kristo, kwa mara ya pekee katika maisha yake, alipanda punda (ishara ya Uislamu), na Lazaro akaongoza msafara kuingia Yerusalemu. Dada White anamtambua Lazaro kama ishara ya muhuri katika historia hiyo.

> “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.

> Katika kuchelewesha kwenda kwa Lazaro, Kristo alikuwa na kusudi la huruma kwa wale ambao hawakuwa wamempokea. Alikawia, ili kwa kumfufua Lazaro kutoka kwa wafu awape watu wake wakaidi wasioamini ushahidi mwingine kwamba kwa kweli Yeye alikuwa 'ufufuo, na uzima.' Alisita kukata tamaa kabisa juu ya watu, kondoo maskini waliotangatanga wa nyumba ya Israeli. Moyo wake ulikuwa ukivunjika kwa sababu ya kutotubu kwao. Katika rehema yake alikusudia kuwapa ushahidi mmoja zaidi kwamba Yeye ndiye Mrejeshaji, Yule ambaye peke yake angeweza kuleta uzima na kutokufa wazi. Huu ulikuwa uwe ushahidi ambao makuhani wasingeweza kuutafsiri vibaya. Hii ndiyo ilikuwa sababu ya kukawia kwake kwenda Bethania. Muujiza huu wa kilele, kumfufua Lazaro, ulikuwa uweke muhuri wa Mungu juu ya kazi yake na juu ya dai lake la uungu. Shauku ya Enzi, 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.

Wakati wa kusubiri ulioanza tarehe 18 Julai 2020 unaakisiwa na kusubiri kwa Kristo kabla ya kumfufua Lazaro. Muda wa kusubiri wa Ufunuo sura ya kumi na moja unamalizika mwishoni mwa siku tatu na nusu. Katika siku hizo mashahidi wale wawili walilala wafu barabarani. Na kama vile Lazaro alivyopaswa kufufuliwa baada ya muda wa kusubiri, vivyo hivyo mashahidi wawili wa Yohana. Walipofufuliwa, waliuongoza msafara kuingia Yerusalemu, wakiwakilisha "muhuri wa Mungu," na "muujiza wa kilele" unaoshuhudia uungu wa Kristo. Ufufuo huo unaonyesha hitimisho la kutiwa muhuri kwa elfu mia arobaini na nne, jambo linalotokea wakati mipepo minne—ikiwemo upepo wa mashariki na ule upepo mkali—iliyowasili tarehe 11 Septemba 2001, inaposhikiliwa.

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”.

Katika saa ya sheria ya Jumapili, pepo zile zinaachiliwa ili kuleta hukumu ya kulipiza kisasi juu ya mnyama wa nchi wa Ufunuo kumi na tatu. Sasa hata zinateleza kupitia vidole vya wale malaika wanne wanaozizuia wakati wa kipindi cha kutiwa muhuri. Mojawapo ya marejeo ya kina zaidi katika Roho ya Unabii kuhusu siku ya upepo wa mashariki linapatikana katika Ushuhuda, juzuu ya tisa. Juzuu hiyo inaanza maneno yaliyovuviwa kwenye ukurasa wa kumi na moja, kwa hiyo inaanza kiishara kwenye "tisa-kumi na moja". Kichwa cha sura ni "Mgogoro wa Mwisho", lakini pia ni sura ya kwanza ya sehemu iitwayo "Kwa Ajili ya Kuja kwa Mfalme".

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 na kichwa cha sura vilibadilishwa kimakusudi na wahariri waliokusanya juzuu hiyo, hata hivyo ujio wa Mfalme unatambulika kwa urahisi kuwa ujio wa bwana-arusi, ambao katika mfano wa wanawali kumi hutokea pamoja na mzozo wa usiku wa manane unaosababishwa miongoni mwa wanawali na hali ya kuwapo au kukosekana kwa mafuta katika vyombo vyao. Mzozo wa usiku wa manane unaowasili sasa, kama kichwa kinavyoonyesha, ndio mzozo wa mwisho kwa wanawali kumi. Katika mzozo huo wanaonyesha iwapo wanayo mafuta au hawana. Mafuta si tu Roho Mtakatifu; yamefafanuliwa kwa usahihi kuwa ni Roho Mtakatifu, na pia ni ujumbe sahihi, na pia ni 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.

Mbinu sahihi huweka bayana ujumbe sahihi wa Mwito wa Usiku wa Manane, na ujumbe huo, unapopokelewa na kutekelezwa, huzalisha tabia sahihi. Tabia hiyo katika shida ya mwisho ndiyo tabia inayopokea muhuri wa Mungu. Mchakato wa kutia muhuri watu wa Mungu ulianza kwa kuwasili kwa siku ya upepo wa mashariki, tarehe 11 Septemba 2001. Ujumbe wa wakati huo ulipaswa kuliwa. Kula au kutokula kunawakilishwa na “mjadala” wa Isaya, na pia na swali la Habakuki kuhusu kile walinzi wanapaswa kujibu katika mabishano hayo. Wakati wa kusubiri wa Mathayo ishirini na tano na Habakuki unahitimishwa kwa uwakilishi wa madarasa mawili ya waabudu. Wakati wa kusubiri, unaowakilishwa na siku tatu na nusu katika Ufunuo sura ya kumi na moja, umekaribia kumalizika.

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.

Wakati huo wa kusubiri pia unaonyeshwa mwanzoni mwa sura katika juzuu ya tisa, kupitia kifungu kutoka Waebrania, ambamo Paulo anaeleza kwa maneno yake mwenyewe mstari wa nne wa Habakuki sura ya pili. Rejeo la Paulo linaweka Habakuki sura ya pili katika harakati ya malaika wa tatu, kwa maana ni katika historia hiyo ndipo Kristo alihamia Mahali Patakatifu pa Patakatifu, na katika historia hiyo nuru ya huduma yake ya ukuhani mkuu ilifunuliwa, na ni katika kitabu cha Waebrania kwamba Paulo anaonyesha ufunuo ulio wazi zaidi wa huduma ya ukuhani mkuu ya Kristo katika Neno la Mungu.

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:

Katika harakati ya malaika wa kwanza, Habakuki sura ya pili bado haikutambua kuingia kwa Kristo katika Patakatifu pa Patakatifu, kwa kuwa jambo hilo halikutokea hadi mwisho wa kutangazwa kwa Kilio cha Usiku wa Manane. Muda wa kukawia uliorejelewa na Paulo ni ule wa Habakuki na Mathayo, lakini ni muda wa kukawia ambao ungeanza tarehe 18 Julai 2020. Mstari wa mwisho wa Habakuki sura ya pili unawakilisha hitimisho la Kilio cha Usiku wa Manane katika historia ya Wamileraiti, 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.

> Lakini Bwana yuko katika hekalu lake takatifu; nchi yote na inyamaze kimya mbele zake. Habakuki 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.

Ushuhuda, juzuu ya tisa, inasisitiza, kuanzia ukurasa wa kumi na moja (tisa-kumi na moja), mfano wa wanawali kumi, kipindi cha kusubiri na uhusiano wake na Habakuki na Mathayo, na mgogoro wa mwisho na Septemba 11, 2001, wakati mjadala wa kinabii ulipofika.

> “Section 1—For the Coming of the King

> Sehemu ya 1 - Kwa ajili ya ujio wa mfalme

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

> 'Bado kitambo kidogo, naye ajaye atakuja, wala hatakawia.' Waebrania 10:37.

> “The Last Crisis

> Mgogoro wa Mwisho

> “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.

> Tunaishi katika wakati wa mwisho. Ishara za nyakati zinazotimia kwa haraka zinatangaza kwamba kuja kwa Kristo kuko karibu sana. Siku tunamoishi ni nzito na muhimu. Roho ya Mungu inaondolewa polepole lakini kwa hakika kutoka duniani. Mapigo na hukumu tayari yanaangukia wanaodharau neema ya Mungu. Majanga barani na baharini, hali ya jamii isiyotulia, kelele za vita, ni ya kutisha. Zinatabiri matukio makuu sana yanayokaribia.

> “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.

> Mawakala wa uovu wanaunganisha nguvu zao na kujiimarisha. Wanaimarika kwa ajili ya mgogoro mkuu wa mwisho. Mabadiliko makubwa yanakaribia kutokea duniani kwetu, na harakati za mwisho zitakuwa za kasi.

> “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 duniani inaonyesha kwamba nyakati za taabu zimetukumba. Magazeti ya kila siku yamejaa dalili za mzozo wa kutisha ujao hivi karibuni. Wizi wa waziwazi hutokea mara kwa mara. Migomo ni ya kawaida. Wizi na mauaji yanatendeka kila mahali. Watu waliopagawa na mapepo wanaua wanaume, wanawake, na watoto wadogo. Watu wamepumbazwa na maovu, na kila aina ya uovu imetawala.

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

> Adui amefanikiwa kupotosha haki na kujaza mioyo ya watu kwa tamaa ya faida binafsi.

> “‘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.

> "'Haki imesimama mbali; kwa maana kweli imeanguka barabarani, na uadilifu hauwezi kuingia.' Isaya 59:14. Katika miji mikubwa kuna makundi mengi ya watu wanaoishi katika umaskini na dhiki, karibu hawana kabisa chakula, makazi, wala mavazi; ilhali katika miji hiyo hiyo wako wale walio na zaidi ya vile moyo ungeweza kutamani, wanaoishi kwa anasa, wakitumia fedha zao kwa nyumba zilizopambwa kwa samani za kifahari, kwa mapambo ya kibinafsi, au hata mbaya zaidi, kwa kutosheleza tamaa za mwili, kwa vileo, tumbaku, na mambo mengine yanayoharibu nguvu za ubongo, kuyumbisha akili, na kudhalilisha nafsi. Vilio vya wanadamu wanaoangamia kwa njaa vinapanda mbele za Mungu, wakati huohuo, kwa kila aina ya dhuluma na unyonyaji, watu wanajilimbikizia utajiri mkubwa mno."

> “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, 11–13.

> Taswira iliyofuata iliyoonekana mbele yangu ilikuwa tahadhari ya moto. Watu waliangalia majengo marefu na yanayodhaniwa kuwa yasiyoshika moto wakasema: 'Yako salama kabisa.' Lakini majengo haya yaliteketea kana kwamba yalikuwa yametengenezwa kwa lami. Magari ya kuzima moto hayakuweza kufanya chochote kuzuia uharibifu. Wazimamoto hawakuweza kuyaendesha magari hayo. Ushuhuda, juzuu ya 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.

“Mjadala” uliotokea kuhusu mbinu mwanzoni mwa kipindi kinachoakilishwa na Danieli sura ya kwanza; na pia kinachoakilishwa na Danieli sura za kwanza hadi ya tatu; na pia kinachoakilishwa na historia iliyoanza tarehe 11 Agosti 1840; na pia kinachoakilishwa katika historia ya Yohana sura ya sita, wakati wa mgogoro huko Galilaya; na pia kinachoakilishwa na historia ya tarehe 11 Septemba 2001 (hadi tarehe 18 Julai 2020), sasa unarudiwa, si ndani ya Uadventista kwa ujumla, bali miongoni mwa mifupa mikavu iliyokufa inayoamshwa kutoka usingizi wao wa uzembe na “sauti” inayolia nyikani.

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.

Tutazingatia mbinu ya mvua ya mwisho kama inavyoonyeshwa katika Isaya sura za ishirini na nane na ishirini na tisa katika makala yetu ijayo.

> 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.

> Tena nikaisikia sauti ya Bwana ikisema, Nimtume nani, na ni nani atakayekwenda kwa ajili yetu? Ndipo nikasema, Mimi hapa; nitume mimi. Akasema, Nenda, ukawaambie watu hawa, Sikizeni, naam, lakini msielewe; tazameni, naam, lakini msitambue. Ufanye moyo wa watu hawa kuwa mgumu, ufanye masikio yao kuwa mazito, na uyafumbe macho yao; wasije wakaona kwa macho yao, wakasikia kwa masikio yao, wakaelewa kwa mioyo yao, wakageuka, wakaponywa. Ndipo nikasema, Ee Bwana, hata lini? Akajibu, Hata miji itaachwa ukiwa pasipo mkazi, na nyumba pasipo mtu, na nchi iwe ukiwa kabisa; na Bwana atakapowaondoa watu mbali, na kutakuwa na ukiwa mwingi katikati ya nchi. Lakini bado ndani yake kutakuwepo sehemu ya kumi, nayo itarudi, na italiwa; kama mti wa mkwaju na kama mwaloni, ambao shina lao hubaki ndani yao wanapoangusha majani yao; vivyo hivyo mbegu takatifu itakuwa shina lake. Isaya 6:8-13.

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