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# The Book of Daniel - Number Eighty-Eight

Kitabu cha Danieli - Nambari Themanini na Nane

Unmasking the False Latter Rain: The Prophetic Journey from September 11, 2001

Kufichua Mvua ya Mwisho ya Uongo: Safari ya Kinabii kuanzia 11 Septemba 2001

Author

Jeff Pippenger

Published

February 21, 2024

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The testing process that begins when the angel descends is represented by the test of whether to take the book out of the angel’s hand and eat it. Those that did choose to eat the message were then destined for a disappointment where the group who refused to eat were left behind. The little book that was to be eaten represented an “increase of knowledge” of the message that had first been unsealed at “the time of the end” at either 1798 or 1989, and then later formalized into a message that would hold the generation then alive accountable to the light of the increased knowledge. In either history, once the prophecy of Islam was fulfilled, then the message to be eaten in the angel’s hand was either received or rejected. If the message represented by the book is rejected, those who do so, and still seek to uphold the profession of still being the chosen of God, are forced to produce a counterfeit latter rain message.

Mchakato wa kujaribiwa unaoanza malaika anaposhuka unawakilishwa na jaribio la iwapo mtu atakichukua kitabu kutoka mkononi mwa malaika na kukila. Wale waliochagua kula ule ujumbe kisha walikumbana na kukatishwa tamaa, ilhali kundi lililokataa kula liliachwa nyuma. Kitabu kidogo kilichopaswa kuliwa kilikuwa kinawakilisha “kuongezeka kwa maarifa” ya ujumbe ambao kwanza uliondolewa muhuri katika “wakati wa mwisho” ama 1798 au 1989, na kisha baadaye ukarasimishwa kuwa ujumbe ambao ungewawajibisha kizazi kilicho hai wakati huo kwa nuru ya maarifa yaliyoongezeka. Katika historia zote mbili, mara tu unabii wa Uislamu ulipotimia, basi ule ujumbe wa kuliwa uliokuwa mkononi mwa malaika ama ulikubaliwa au ukakataliwa. Ikiwa ujumbe unaowakilishwa na kitabu unakataliwa, wale wanaofanya hivyo, na bado wanatafuta kudumisha madai kwamba bado ni wateule wa Mungu, wanalazimika kutoa ujumbe bandia wa mvua ya masika.

On September 11, 2001 the past rebellions of the generations of Adventism were again made testing issues. Habakkuk chapter two identifies a debate that occurs in the prophetic history represented therein, which is a parallel prophetic line to the parable of the ten virgins. When the watchman asked what he shall answer in the history of the parable of the ten virgins, he was commanded to “write the vision, and make it plain upon tables.” The watchmen of Millerite history produced the 1843 chart in 1842, and its production became a waymark. It was the “vision” of Habakkuk two, that had been made plain upon tables that was to speak at the end.

Tarehe 11 Septemba 2001, matendo ya uasi ya nyuma katika vizazi vya harakati ya Waadventista yalifanywa tena kuwa masuala ya majaribio. Sura ya pili ya Habakuki inatambua mjadala unaotokea katika historia ya kinabii inayowakilishwa humo, ambayo ni mstari wa kinabii ulio sambamba na mfano wa wanawali kumi. Mlinzi alipouliza atajibu nini katika historia ya mfano wa wanawali kumi, akaamriwa, “Andika maono, uyafanye wazi juu ya vibao.” Walinzi wa historia ya Wamilleraiti walitengeneza chati ya 1843 mwaka 1842, na utengenezaji wake ukawa alama ya njia. Ilikuwa ni “maono” ya Habakuki sura ya pili, yaliyokuwa yamefanywa wazi juu ya vibao, ambayo yalipaswa kunena mwishoni.

Shortly after September 11, 2001 those who recognized the activity of Islam of the third woe, were led to return to Jeremiah’s “old paths,” and to walk therein. Those “old paths” identified that the three woes of Revelation chapter eight, verse thirteen represented the prophetic role of Islam. Immediately thereafter, Future for America began to reproduce the two charts of Habakkuk chapter two at the very same point in the parallel history of the Millerites, the two charts were set forth as a waymark, which had been represented by the production of the 1843 chart, in 1842.

Muda mfupi baada ya Septemba 11, 2001, wale waliotambua shughuli za Uislamu katika ole wa tatu waliongozwa kurudi kwenye “njia za kale” za Yeremia, na kutembea humo. Njia hizo “za kale” zilionyesha kwamba ole tatu zilizotajwa katika Ufunuo sura ya nane, aya ya kumi na tatu, ziliwakilisha jukumu la kinabii la Uislamu. Mara tu baada ya hapo, Future for America ilianza kuchapisha tena michoro miwili ya Habakuki sura ya pili katika hatua ile ile ya historia sambamba ya Wamilerite; michoro hiyo miwili iliwekwa kama alama ya njia, ambayo ilikuwa imewakilishwa na utayarishaji wa mchoro wa 1843 mnamo 1842.

> “In May, 1842, a General Conference was convened in Boston, [Massachusetts]. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘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.’ Habakkuk 2:2.

> Mnamo Mei 1842, Mkutano Mkuu uliitishwa jijini Boston, [Massachusetts]. Katika ufunguzi wa mkutano huu, Ndugu Charles Fitch na Apollos Hale, wa Haverhill, waliwasilisha unabii wa Danieli na Yohana kwa njia ya picha, ambao walikuwa wameuchora kwenye kitambaa, pamoja na nambari za kinabii, zikionyesha kutimizwa kwake. Ndugu Fitch, alipokuwa akifafanua kutoka kwenye chati yake mbele ya Mkutano, alisema kwamba, alipokuwa akichunguza unabii huu, alikuwa amefikiri kuwa kama angeweza kuandaa kitu cha aina hii kama kilivyowasilishwa hapa kingerahisisha somo na kumfanya iwe rahisi kwake kukiwasilisha kwa hadhira. Hapa palikuwa na nuru zaidi katika njia yetu. Ndugu hawa walikuwa wakifanya kile ambacho Bwana alimwonyesha Habakuki katika maono yake miaka 2,468 kabla ya hapo, akisema, ‘Andika maono na uyafanye wazi juu ya vibao, ili aisomaye apate kukimbia. Kwa maana maono hayo bado ni kwa wakati ulioamriwa.’ Habakuki 2:2.

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> Baada ya majadiliano fulani juu ya suala hilo, ilipigiwa kura kwa kauli moja kwamba mia tatu zilizo sawa na hii moja zichapishwe kwa lithografia, na hilo lilikamilishwa haraka. Ziliitwa 'chati za '43'. Huu ulikuwa Mkutano muhimu sana. Wasifu wa Kujieleza wa Joseph Bates, 263.

> “It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.

> “Ilikuwa ni ushuhuda wa pamoja wa wahadhiri na machapisho ya Ujio wa Pili, walipokuwa wakisimama juu ya ‘imani ya asili,’ kwamba kuchapishwa kwa chati kulikuwa utimilifu wa Habakuki 2:2, 3. Ikiwa chati ilikuwa ni suala la unabii (na wale wanaoikataa huiacha imani ya asili), basi inafuata kwamba KK 457 ulikuwa mwaka ambao kutoka kwake siku 2300 zilipaswa kuhesabiwa. Ilikuwa lazima kwamba 1843 uwe wakati wa kwanza uliochapishwa ili ‘maono’ ‘yakawie,’ au kwamba kuwe na wakati wa kukawia, ambamo kundi la mabikira lilipaswa kusinzia na kulala juu ya suala kuu la wakati, muda mfupi kabla hawajaamshwa na Kilio cha Usiku wa Manane.” James White, Second Advent Review and Sabbath Herald, Juzuu ya I, Namba 2.

> “Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

> "Sasa historia yetu inaonyesha kwamba kulikuwa na mamia waliokuwa wakifundisha kutokana na chati zile zile za mpangilio wa nyakati ambazo William Miller alikuwa akizitumia, wote wakiwa wa aina moja. Hapo kulikuwa na umoja wa ujumbe, wote juu ya mada moja, kuja kwa Bwana Yesu kwa wakati maalum, mwaka 1844." Joseph Bates, Early SDA Pamphlets, 17.

The reprinting of the 1843 and 1850 charts, in the immediate post-September 11, 2001 history was as much a fulfillment of Habakkuk two, as was the publication of the 1843 chart in 1842. The production of the tables is part of the narrative of Habakkuk chapter two, and it had to happen. On September 11, 2001 the rebellion of 1863 was again repeated by those Laodicean Adventists who refused to return to Jeremiah’s “old paths.”

Uchapishaji upya wa chati za 1843 na 1850, katika historia ya mara baada tu ya 11 Septemba 2001, ulikuwa utimilifu wa Habakuki sura ya pili sawa na kuchapishwa kwa chati ya 1843 mnamo 1842. Utayarishaji wa chati hizo ni sehemu ya simulizi ya Habakuki sura ya pili, na ulipaswa kutokea. Tarehe 11 Septemba 2001, uasi wa mwaka 1863 ulirejelewa na wale Waadventista wa Laodikia waliokataa kurejea katika "njia za kale" za Yeremia.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]

> Adui anatafuta kupotosha akili za ndugu zetu, kaka na dada, kutoka katika kazi ya kuwaandaa watu kusimama katika siku hizi za mwisho. Hila zake za hoja za uongo zimekusudiwa kuelekeza akili mbali na hatari na wajibu wa wakati huu. Wanaihesabu kuwa ya thamani ndogo nuru ambayo Kristo alikuja kutoka mbinguni ili ampe Yohana kwa ajili ya watu wake. Wanafundisha kwamba matukio yaliyo karibu kutukabili si ya umuhimu wa kutosha kupokea uangalizi maalum. Wanaufanya ukweli wa asili ya mbinguni usiwe na athari, na kuwapokonya watu wa Mungu uzoefu wao wa zamani, wakiwapa badala yake maarifa ya uongo. 'Hivi asema Bwana: Simameni katika njia, tazameni, na ulizeni habari za mapito ya kale, palipo njia njema, tembeeni humo.' [Yeremia 6:16.]

> “Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296, 297.

> "Mtu yeyote asitafute kung'oa misingi ya imani yetu - misingi iliyowekwa mwanzoni mwa kazi yetu, kwa kujifunza Neno kwa maombi na kwa ufunuo. Juu ya misingi hii tumekuwa tukijenga kwa zaidi ya miaka hamsini. Watu wanaweza kudhani kwamba wamepata njia mpya, kwamba wanaweza kuweka msingi imara zaidi kuliko ule uliowekwa; lakini huu ni udanganyifu mkubwa. 'Hakuna mtu awezaye kuweka msingi mwingine ila ule uliokwishawekwa.' [1 Wakorintho 3:11.] Hapo zamani, wengi wamejaribu kujenga imani mpya, kuanzisha kanuni mpya; lakini ujenzi wao ulisimama kwa muda gani? Ulianguka hivi karibuni; kwa maana haukuwa umejengwa juu ya Mwamba." Ushuhuda, juzuu ya 8, 296, 297.

Jeremiah identifies that to walk in the “old paths,” is to find “the rest”, and the rest is “the latter rain”, which began when the nations were angered on September 11, 2001, when the great buildings of New York City came down. Those that then ate the message became Habakkuk’s watchmen who were to “write the vision, and make it plain”. Jeremiah identifies the very same watchmen during the time of “the rest”, which is “the latter rain”.

Yeremia anabainisha kwamba kutembea katika "njia za kale" ni kupata "mapumziko", na mapumziko hayo ni "mvua ya mwisho", ambayo ilianza wakati mataifa yalikasirishwa mnamo Septemba 11, 2001, wakati majengo makubwa ya Jiji la New York yalianguka. Wale waliokula ujumbe huo wakawa walinzi wa Habakuki ambao walipaswa "kuandika maono, na kuyaweka wazi". Yeremia anawataja walinzi hao hao katika wakati wa "mapumziko", ambayo ni "mvua ya mwisho".

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Hivi ndivyo asemavyo Bwana: Simameni katika njia, tazameni, na muulize habari za mapito ya zamani; ilipo njia iliyo njema, enendeni katika hiyo, nanyi mtapata raha kwa nafsi zenu. Lakini walisema, Hatutaenenda humo. Tena niliwaweka walinzi juu yenu, nikisema, Sikilizeni sauti ya baragumu; lakini walisema, Hatutasikiliza. Yeremia 6:16, 17.

The trumpet that they were to sound is the sixth trumpet of the second woe in Millerite history, and in the last days it is the seventh trumpet of the third woe. Habakkuk’s watchmen, who are Jeremiah’s watchmen, sound a warning message that in the rebellion of 1888, was rejected. The sixth trumpet that was rejected in 1888, was the message to Laodicea.

Tarumbeta waliyotakiwa kuipiga ni tarumbeta ya sita ya ole wa pili katika historia ya Wamilleriti, na katika siku za mwisho ni tarumbeta ya saba ya ole wa tatu. Walinzi wa Habakuku, ambao ni walinzi wa Yeremia, wanatoa ujumbe wa onyo ambao, katika uasi wa 1888, ulikataliwa. Tarumbeta ya sita iliyokataliwa mwaka 1888, ilikuwa ujumbe kwa Laodikia.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> Ujumbe uliotolewa kwetu na A. T. Jones na E. J. Waggoner ni ujumbe wa Mungu kwa kanisa la Laodikia, na ole kwa yeyote anayedai kuamini ukweli na bado asiyeakisi kwa wengine miale iliyotolewa na Mungu. The 1888 Materials, 1053.

The seventh trumpet message of 1888, was first sounded to Laodicea in 1856, and then the Laodicean message was placed within the context of the increasing light of the “seven times.” On September 11, 2001 the call to return to Jeremiah’s old paths, and to walk therein for the purpose of obtaining the message of the latter rain, included the seventh Trumpet warning message that is represented as the message to Laodicea, and the “seven times,” which is the symbol of the foundations.

Ujumbe wa tarumbeta ya saba wa 1888, ulitangazwa kwa mara ya kwanza kwa Laodikia mnamo 1856, kisha ujumbe wa Laodikia ukawekwa katika muktadha wa mwanga unaoongezeka wa “mara saba.” Mnamo Septemba 11, 2001, wito wa kurejea katika njia za kale za Yeremia, na kutembea humo kwa kusudi la kupata ujumbe wa mvua ya mwisho, ulijumuisha ujumbe wa onyo wa Tarumbeta ya Saba unaowakilishwa kama ujumbe kwa Laodikia, na “mara saba,” ambayo ni ishara ya misingi.

The “lie” identified by prophecy that produces the strong delusion of Paul’s writings was placed into the third generation of Laodicean Adventism in 1931, sixteen years after the death of the prophetess. The “lie” which arrived in the third generation is prophetically located in the period represented as the “women weeping for Tammuz,” and is therefore associated with the false latter rain message.

"Uongo" uliotambuliwa na unabii unaosababisha ule udanganyifu mkali unaotajwa katika maandiko ya Paulo uliingizwa katika kizazi cha tatu cha Uadventista wa Laodikia mnamo 1931, miaka kumi na sita baada ya kifo cha nabii wa kike. "Uongo" uliowasili katika kizazi cha tatu umewekwa kinabii katika kipindi kinachowakilishwa kama "wanawake wanaolia kwa ajili ya Tamuzi," na hivyo unahusishwa na ujumbe wa uongo wa mvua ya mwisho.

The details of how the “lie” was propagated should be understood, as should the prophetic role of the “lie” in end-time prophecy. The scornful men that rule Jerusalem in the time of the latter rain, which is the time of the sealing of the one hundred and forty-four thousand, created a false latter rain message in the third generation of Adventism, as represented by the “women weeping for Tammuz,” in Ezekiel chapter eight. Their false latter rain message is also represented as a false foundation, a false wall of protection, and a false peace and safety message by Ezekiel.

Maelezo ya jinsi "uongo" ulivyoenezwa yanapaswa kueleweka, na vivyo hivyo linapaswa kufahamika jukumu la kinabii la "uongo" katika unabii wa nyakati za mwisho. Wanaume wenye dhihaka wanaotawala Yerusalemu katika wakati wa mvua ya masika, ambao ni wakati wa kutiwa muhuri kwa elfu mia arobaini na nne, waliunda ujumbe wa uongo wa mvua ya masika katika kizazi cha tatu cha Uadventista, kama inavyowakilishwa na "wanawake wanaolia kwa ajili ya Tammuz" katika Ezekieli sura ya nane. Ujumbe wao wa uongo wa mvua ya masika pia unawakilishwa na Ezekieli kama msingi wa uongo, ukuta wa ulinzi wa uongo, na ujumbe wa uongo wa amani na usalama.

> Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The Lord saith it; albeit I have not spoken? Therefore thus saith the Lord God; Because ye have spoken vanity, and seen lies, therefore, behold, I am against you, saith the Lord God. And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord God. Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar: Say unto them which daub it with untempered mortar, that it shall fall: there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it? Therefore thus saith the Lord God; I will even rend it with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it. So will I break down the wall that ye have daubed with untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am the Lord. Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar, and will say unto you, The wall is no more, neither they that daubed it; To wit, the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and there is no peace, saith the Lord God. Ezekiel 13:7–16.

> Je, hamkuona maono ya ubatili, wala hamkunena ugaibaji wa uongo, wakati mnasema, Bwana asema; ijapokuwa mimi sijasema? Kwa hiyo Bwana MUNGU asema hivi; Kwa kuwa mmenena ubatili, na mmeona uongo, basi, tazameni, mimi ni kinyume chenu, asema Bwana MUNGU. Na mkono wangu utakuwa juu ya manabii waonao ubatili, na wanaotabiri uongo; hawatakuwa katika kusanyiko la watu wangu, wala hawataandikwa katika maandiko ya nyumba ya Israeli, wala hawataingia katika nchi ya Israeli; nanyi mtajua ya kwamba mimi ndimi Bwana MUNGU. Kwa sababu, naam, kwa sababu wamewapotosha watu wangu, wakisema, Amani; wala hapakuwa na amani; na mmoja akajenga ukuta, na tazama, wengine wakaupaka chokaa isiyo imara. Waambie wale waupakao kwa chokaa isiyo imara kwamba utaanguka; kutakuwa na mvua kubwa ya kumwagika; nanyi, enyi mawe makubwa ya mvua ya mawe, mtaanguka; na upepo wa dhoruba utaurarua. Tazama, ukuta ukianguka, je, haitawaambiwa, I wapi ile chokaa mliyoipaka? Kwa hiyo Bwana MUNGU asema hivi; Nitaurarua kwa upepo wa dhoruba katika hasira yangu; na kutakuwa na mvua ya kumwagika katika ghadhabu yangu, na mawe makubwa ya mvua ya mawe katika hasira yangu ya kuuteketeza. Hivyo ndivyo nitakavyouvunja ukuta mlioupaka kwa chokaa isiyo imara, na kuuangusha chini, hata msingi wake utafunuliwa, ukuta utaanguka, nanyi mtaangamizwa katikati yake; nanyi mtajua ya kuwa mimi ndimi Bwana. Hivyo ndivyo nitakavyotimiza ghadhabu yangu juu ya ukuta, na juu ya wale walioupaka kwa chokaa isiyo imara; nami nitawaambia, Ukuta haupo tena, wala wale walioupaka; yaani, manabii wa Israeli wanaotabiri juu ya Yerusalemu, na wanaoona maono ya amani kwa ajili yake, wala hapana amani, asema Bwana MUNGU. Ezekieli 13:7-16.

The falsehood and lies which the scornful men in Jerusalem hide beneath in Isaiah chapters twenty-eight and twenty-nine are ultimately judged and destroyed by the “overflowing scourge.”

Uongo na udanganyifu ambao wanaume wenye dharau huko Yerusalemu wanajificha chini yao katika Isaya sura za ishirini na nane na ishirini na tisa, hatimaye vinahukumiwa na kuangamizwa na “mjeledi unaofurika.”

> Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:17, 18.

> Na hukumu nitaifanya kuwa kamba ya kupimia, na haki kuwa timazi; na mvua ya mawe itafagia mbali makimbilio ya uongo, na maji yatafurika mahali pa kujificha. Na agano lenu na mauti litabatilishwa, na mapatano yenu na kuzimu hayatasimama; wakati pigo linalofurika litakapopita, ndipo mtakanyagwa nalo. Isaya 28:17, 18.

Isaiah’s “overflowing scourge” is Ezekiel’s “overflowing shower,” that is brought upon those who have “divined lies,” by presenting a “vain vision” and by claiming “the Lord saith it,” “albeit” the Lord had “not spoken.” The “lie” that the ancient men hide under is represented as something they claim that the Lord had spoken, so it is a “lie” about God’s Word. Either they have identified a doctrine from God’s Word as error, or they have erroneously claimed that God directed their understanding (God had spoken), upon a doctrine of the Bible.

‘Mjeledi ufurikapo’ wa Isaya ni ‘mvua inayofurika’ ya Ezekieli, ambayo inaletwa juu ya wale ‘waliotabiri uongo,’ kwa kuwasilisha ‘maono ya ubatili’ na kudai ‘Bwana asema,’ ilhali Bwana ‘hakuwa amesema.’ ‘Uongo’ ambao wale wazee wa kale wanajificha chini yake unaonyeshwa kama kitu wanachodai kwamba Bwana alikuwa amesema, hivyo ni ‘uongo’ kuhusu Neno la Mungu. Ama wametambua fundisho fulani kutoka kwa Neno la Mungu kuwa kosa, au wamedai kimakosa kwamba Mungu aliwaongoza ufahamu wao (Mungu alikuwa amesema) kuhusu fundisho fulani la Biblia.

The “lie” that arrived in 1931, was a claim that Sister White had endorsed the false view of “the daily,” in the book of Daniel. The false view that “the daily,” represents Christ’s sanctuary ministry was premised upon a “lie” which claimed that in 1910, Ellen White had informed A. G. Daniells that he and Prescott’s view of “the daily,” representing Christ’s sanctuary ministry was actually correct, in spite of her direct written words to the contrary.

"Uongo" ulioibuka mwaka 1931, ulikuwa madai kwamba Dada White alikuwa ameunga mkono mtazamo wa uongo kuhusu "the daily," katika kitabu cha Danieli. Mtazamo wa uongo kwamba "the daily," inawakilisha huduma ya Kristo katika patakatifu ulitegemea "uongo" uliodai kwamba mwaka 1910, Ellen White alikuwa amemwarifu A. G. Daniells kwamba mtazamo wake na wa Prescott kuhusu "the daily," unaowakilisha huduma ya Kristo katika patakatifu ulikuwa sahihi kwa kweli, kinyume na maneno yake ya moja kwa moja yaliyoandikwa.

The false view of “the daily,” that was then (1931) established within Laodicean Adventism, became the theological foundation which was employed to build a message that is described by Ezekiel as “peace and safety.” The various arguments that are employed to uphold the false foundation are the various counterfeit coins and jewels that Miller saw in his dream. By the end of his dream his original jewels are fully covered with counterfeits and rubbish, and the rubbish and counterfeit jewels and coins represent the message that was based upon their foundational error that “the daily” represents Christ’s sanctuary ministry.

Mtazamo wa uongo wa "the daily," uliokuwa umeanzishwa wakati huo (1931) ndani ya Uadventista wa Laodikia, ukawa msingi wa kitheolojia uliotumiwa kujenga ujumbe ambao Ezekieli anauelezea kama "amani na usalama." Hoja mbalimbali zinazotumiwa kuunga mkono msingi huo wa uongo ndizo sarafu na vito bandia mbalimbali ambavyo Miller aliona katika ndoto yake. Mwishoni mwa ndoto yake, vito vyake vya asili vinakuwa vimefunikwa kabisa na vitu bandia pamoja na takataka, na zile takataka pamoja na vito na sarafu bandia vinawakilisha ujumbe uliotegemea kosa lao la msingi kwamba "the daily" inawakilisha huduma ya Kristo katika patakatifu.

In Ezekiel’s passage the rubbish and counterfeit jewels is represented as a “wall” that has been built with a cement that is so weak it cannot hold up under the stress of the “stormy wind” or the “overflowing shower.”

Katika kifungu cha Ezekieli, takataka na vito bandia vinaonyeshwa kama "ukuta" uliyojengwa kwa saruji iliyo dhaifu sana kiasi kwamba hauwezi kuhimili shinikizo la "upepo wa dhoruba" au "mvua inayofurika."

The disobedient prophet from Judah that rebuked Jeroboam, ultimately died between an “ass” and a “lion”. The lion represents Babylon and the ass represents Islam. The two doctrines which Laodicean Adventism cannot see, that are represented by the death of the disobedient prophet are the message of the papacy (the lion), and the message of Islam of the third Woe (the ass).

Nabii asiye mtii kutoka Yuda aliyemkemea Yeroboamu, mwishowe alikufa katikati ya "punda" na "simba". Simba ni mfano wa Babeli na punda ni mfano wa Uislamu. Mafundisho mawili ambayo Uadventista wa Laodikia hauwezi kuyaona, yanayowakilishwa na kifo cha yule nabii asiye mtii, ni ujumbe wa upapa (simba) na ujumbe wa Uislamu wa Ole wa tatu (punda).

Ezekiel’s “stormy wind,” is a symbol of Isaiah’s “rough wind that is stayed” in “the day of the east wind” in chapter twenty seven. Ezekiel’s “stormy wind” is also the “four winds” of Revelation chapter seven, that are held until God’s servants are sealed. Ezekiel’s “stormy wind” is his message from the “four winds” in chapter thirty-seven, that brings the dead dry bones to life as a mighty army. Ezekiel’s “stormy wind” that brings down the “wall built with untempered mortar,” is the latter rain message of the third Woe.

"Upepo wa dhoruba" wa Ezekieli ni ishara ya "upepo mkali unaozuiliwa" wa Isaya katika "siku ya upepo wa mashariki" katika sura ya ishirini na saba. "Upepo wa dhoruba" wa Ezekieli pia ni "pepo nne" za Ufunuo sura ya saba, ambazo huzuiliwa hadi watumishi wa Mungu watakapotiwa muhuri. "Upepo wa dhoruba" wa Ezekieli ni ujumbe wake kutoka kwa "pepo nne" katika sura ya thelathini na saba, unaoleta "mifupa mikavu iliyokufa" uhai kama jeshi lenye nguvu. "Upepo wa dhoruba" wa Ezekieli unaoangusha "ukuta uliojengwa kwa chokaa isiyotiwa ugumu," ni ujumbe wa mvua ya mwisho wa Ole wa tatu.

Ezekiel’s “overflowing shower” is a symbol of the papacy, and more specifically it is the symbol of the period of the Sunday law crisis which begins at the soon-coming Sunday law in the United States. The disobedient prophet from Judah that died between the ass and the lion, represented the death of Laodicean Adventism that takes place between September 11, 2001, at the arrival of the ass (the third woe), and the soon-coming Sunday law (the lion). Laodicean Adventism’s death occurs during the sealing of the one hundred and forty-four thousand that began when the nations were angered, yet held in check on September 11, 2001, and concludes at the soon-coming Sunday law. Their death, as illustrated by the disobedient prophet, is brought about because they returned to the methodology of apostate Protestantism, though they had been directly informed to never return to the “assembly of mockers.”

"mvua inayofurika" ya Ezekieli ni ishara ya Upapa, na hasa ni ishara ya kipindi cha mzozo wa sheria ya Jumapili kinachoanza wakati wa sheria ya Jumapili inayokuja hivi karibuni nchini Marekani. Nabii asiye mtii kutoka Yuda aliyekufa kati ya punda na simba, aliwakilisha kifo cha Uadventista wa Laodikia kinachotokea kati ya Septemba 11, 2001, wakati wa kuwasili kwa punda (ole wa tatu), na sheria ya Jumapili inayokuja hivi karibuni (simba). Kifo cha Uadventista wa Laodikia hutokea wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu, wakati ambao ulianza wakati mataifa yalighadhibika, lakini yakazuiliwa, mnamo Septemba 11, 2001, na hukamilika katika sheria ya Jumapili inayokuja hivi karibuni. Kifo chao, kama kinavyoonyeshwa na yule nabii asiye mtii, kinasababishwa kwa sababu walirudi kwenye mbinu za Uprotestanti uliopotoka, ingawa walikuwa wameambiwa moja kwa moja wasirudi kamwe katika "mkutano wa wenye dhihaka".

Their death occurs in the history of the sealing of the one hundred and forty-four thousand. As soon as God’s people are sealed, the destroying angels begin their work. From September 11, 2001 unto the soon-coming Sunday law the judgment of the living is accomplished in God’s church, for judgment begins in Jerusalem, and it begins with the ancient men that were to be the guardians of the people, but who had abandoned their responsibilities over four generations. Those who receive the seal in that period are the ensign that is lifted up to the nations. They are sealed before the soon-coming Sunday law for the only way God’s other flock can be warned is by seeing men and women in the Sunday law crisis who have the seal of God.

Kifo chao hutokea katika historia ya kutiwa muhuri kwa wale mia na arobaini na nne elfu. Mara tu watu wa Mungu wanapotiwa muhuri, malaika waangamizi huanza kazi yao. Kuanzia Septemba 11, 2001 hadi sheria ya Jumapili inayokuja karibuni, hukumu ya walio hai inatimizwa katika kanisa la Mungu, kwa kuwa hukumu huanzia Yerusalemu, nayo huanza kwa wazee waliopaswa kuwa walinzi wa watu, lakini ambao walikuwa wameacha wajibu wao kwa muda wa vizazi vinne. Wale wanaopokea muhuri katika kipindi hicho ndio ishara inayoinuliwa kwa mataifa. Wanatiwa muhuri kabla ya sheria ya Jumapili inayokuja karibuni, maana njia ya pekee ambayo kundi lingine la Mungu linaweza kuonywa ni kwa kuwaona wanaume na wanawake wenye muhuri wa Mungu wakiwa katika mgogoro wa sheria ya Jumapili.

> “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.

> Kazi ya Roho Mtakatifu ni kuuthibitishia ulimwengu hatia kuhusu dhambi, haki na hukumu. Ulimwengu unaweza kuonywa tu kwa kuwaona wale waaminio ukweli wakiwekwa wakfu kwa njia ya ukweli, wakitenda kwa kanuni za juu na takatifu, wakiweka wazi, kwa namna ya juu na yenye adhama, mpaka kati ya wale wanaozishika amri za Mungu na wale wanaozikanyaga chini ya miguu yao. Kutakaswa na Roho hubainisha tofauti kati ya wale walio na muhuri wa Mungu na wale wanaoshika siku ya mapumziko bandia. Jaribu litakapokuja, itaonyeshwa kwa uwazi ni nini chapa ya mnyama. Ni kushika siku ya Jumapili. Wale ambao, baada ya kusikia ukweli, wanaendelea kuichukulia siku hii kuwa takatifu, hubeba saini ya mtu wa dhambi, aliyedhani kubadili nyakati na sheria. Bible Training School, 1 Desemba 1903.

The death of Laodicean Adventism is accomplished during the history of the latter rain, that began to sprinkle on September 11, 2001, and is poured out without measure at the soon-coming Sunday law, when God has established and then lifts up as an ensign a people who have been sealed for eternity.

Kifo cha Uadventista wa Laodikia kinatimia katika historia ya mvua ya mwisho, ambayo ilianza kunyunyiza tarehe 11 Septemba 2001, na itamiminwa bila kipimo wakati wa sheria ya Jumapili inayokuja hivi karibuni, wakati ambapo Mungu atakapokuwa amewathibitisha na kisha kuwainua kama bendera watu waliotiwa muhuri kwa milele.

In that period of time, those in Laodicean Adventism that are preparing for, and will receive the mark of the beast, are represented by the twenty-five men bowing to the sun in Ezekiel chapter eight. They are those who have accepted Ezekiel’s false “peace and safety” message, that represents a counterfeit of the true latter rain message, that is being proclaimed by the true watchmen in that history. The foundation of that false latter rain message is the identification that “the daily” in the book of Daniel is a symbol of Christ, when it is actually a symbol of Satan. That false foundational belief is the doctrine that the “scornful men that rule the people of Jerusalem” employ to erect their untempered wall.

Katika kipindi hicho, wale walio katika Uadventista wa Laodikia wanaojiandaa, na watakaopokea, alama ya mnyama, wanawakilishwa na wale wanaume ishirini na watano wanaosujudia jua katika Ezekieli sura ya nane. Hao ni wale walioukubali ujumbe wa uongo wa “amani na salama” wa Ezekieli, unaowakilisha bandia ya ujumbe wa kweli wa mvua ya mwisho, unaotangazwa na walinzi wa kweli katika historia hiyo. Msingi wa ujumbe huo wa uongo wa mvua ya mwisho ni utambulisho kwamba “ile ya kila siku” katika kitabu cha Danieli ni ishara ya Kristo, ilhali kwa kweli ni ishara ya Shetani. Imani hiyo ya msingi ya uongo ndilo fundisho ambalo “wanaume wenye dhihaka wanaowatawala watu wa Yerusalemu” hulitumia kuujenga ukuta wao usioimarishwa.

The identification of “the daily,” as a symbol of Christ was historically put in place by a “lie,” in 1931. From then onward the untempered wall of counterfeit coins and jewels was erected. That “wall” is destined to come down when the dirt brush man arrives to thoroughly purge His floor. That purging is accomplished in the prophetic period of history between the “stormy wind” (the ass of September 11, 2001), and the “overflowing showers” (the lion of the soon-coming Sunday law). In that history the disobedient prophet is slain and buried in the tomb of the false prophet of Bethel. Sister White identifies the “wall” of prophecy as the law of God.

Utambulisho wa "cha kila siku" kama ishara ya Kristo ulianzishwa kihistoria kupitia "uongo" mnamo 1931. Tangu hapo kuendelea, ukuta usiotiwa chokaa wa sarafu bandia na vito bandia ulijengwa. "Ukuta" huo umekusudiwa kuanguka wakati mtu wa brashi ya kusafisha uchafu atakapowasili kusafisha kabisa sakafu Yake. Usafishaji huo unatekelezwa katika kipindi cha kinabii cha historia kati ya "upepo mkali wa dhoruba" (punda wa Septemba 11, 2001), na "mvua zinazofurika" (simba wa sheria ya Jumapili inayokuja hivi karibuni). Katika historia hiyo nabii asiye mtii anauawa na kuzikwa katika kaburi la nabii wa uongo wa Betheli. Dada White anatambua "ukuta" wa unabii kuwa ni sheria ya Mungu.

> “The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

> Nabii hapa anaelezea watu ambao, katika wakati wa kuondoka kwa ujumla kutoka katika kweli na haki, wanatafuta kurejesha kanuni ambazo ndizo msingi wa Ufalme wa Mungu. Hao ni warekebishaji wa ufa uliofanywa katika sheria ya Mungu—ukuta aliouweka kuzunguka wateule wake kwa ajili ya ulinzi wao, na utiifu kwa maagizo yake ya haki, kweli na usafi umekusudiwa kuwa kinga yao ya daima.

> “In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 678.

> "Kwa maneno yenye maana isiyo na utata nabii anaonyesha kazi maalum ya watu hawa waliosalia wanaojenga ukuta. ‘Kama ukiuzuia mguu wako, ili usiikanyage Sabato; kutenda yapendezayo nafsi yako siku yangu takatifu; na kuiita Sabato furaha, siku takatifu ya Bwana iliyo ya heshima; ukaiheshimu, kwa kutozifanya njia zako mwenyewe, wala kutafuta yapendezayo nafsi yako, wala kusema maneno yako mwenyewe; ndipo utakapojifurahisha katika Bwana; nami nitakupandisha juu ya mahali pa juu pa nchi, na nitakulisha kwa urithi wa Yakobo baba yako; kwa kuwa kinywa cha Bwana kimenena hayo.’ Isaya 58:13, 14." Manabii na Wafalme, 678.

The beginning of the fourth generation of Adventism is marked by the publication of a book, as was the beginning of the third generation. The third generation began with the publication of W. W. Prescott’s, The Doctrine of Christ, and that generation ended with the publication of Questions on Doctrine. The Doctrine of Christ presented a gospel that was purposely void of the Millerite prophetic message. Questions on Doctrine presented a gospel that denied the work of sanctification that is accomplished by Christ. The Doctrine of Christ removed the light of the (chazon) vision of prophetic history, and Questions on Doctrine removed the light of the (Mareh) vision of Christ’s “appearance”.

Mwanzo wa kizazi cha nne cha Uadventista unatambulishwa na kuchapishwa kwa kitabu, kama ulivyokuwa mwanzo wa kizazi cha tatu. Kizazi cha tatu kilianza kwa kuchapishwa kwa kitabu cha W. W. Prescott, The Doctrine of Christ, na kizazi hicho kiliishia kwa kuchapishwa kwa Questions on Doctrine. The Doctrine of Christ ilitoa injili ambayo kwa makusudi ilikuwa haina ujumbe wa kinabii wa Millerite. Questions on Doctrine ilitoa injili iliyokanusha kazi ya utakaso inayotekelezwa na Kristo. The Doctrine of Christ iliondoa mwanga wa maono ya (chazon) ya historia ya kinabii, na Questions on Doctrine ikaondoa mwanga wa maono ya (Mareh) ya "kuonekana" kwa Kristo.

In between those two books the false latter rain message represented by the “women weeping for Tammuz” was developed. It was in that history that the “lie of 1931,” was promoted. That third generation (abomination) is also represented by the compromise of the third church of Pergamos. The symbol of compromise in the third church, identifies the work of seeking accreditation from the worldly institutions that dictated rules for theology and rules for medicine. It was in the third generation that the compromise of truth was accomplished, which included the introduction and emphasis on the use of Bibles that had been translated from corrupted manuscripts.

Kati ya vitabu hivyo viwili, ujumbe wa mvua ya mwisho wa uongo uliowakilishwa na "wanawake waliokuwa wakimlilia Tammuz" uliendelezwa. Ilikuwa katika historia hiyo ndipo "uongo wa 1931," ulipopigiwa debe. Kizazi hicho cha tatu (machukizo) pia kinawakilishwa na maafikiano ya kanisa la tatu la Pergamos. Alama ya maafikiano katika kanisa la tatu inaonyesha kazi ya kutafuta uidhinishaji kutoka kwa taasisi za kidunia zilizoweka kanuni za teolojia na kanuni za tiba. Ilikuwa katika kizazi cha tatu ndipo maafikiano juu ya ukweli yalipotekelezwa, jambo lililojumuisha kuanzishwa na kusisitizwa kwa matumizi ya Biblia zilizotafsiriwa kutoka kwa hati za kale zilizopotoshwa.

In 1957, the book Questions on Doctrine, represented a capitulation of the primary truth of the gospel. That truth being Jesus died to save us “from” sin, but he did not die to save us “in” sin. The Catholic and apostate Protestant teaching that a man cannot be obedient to God’s Word is Satan’s eternal argument. Man can, and must be obedient to God’s Word, even if Satan claims that “thou shall not surely die.” The fallen apostate Protestant view that men cannot overcome sin, and therefore men cannot be obedient to God’s law until Jesus magically transforms them into obedient robots at His second coming, was incorporated into the teachings of the book Questions on Doctrine.

Mwaka 1957, kitabu Questions on Doctrine kilionyesha kujisalimisha kwa kweli ya msingi ya Injili. Kweli hiyo ni kwamba Yesu alikufa kutuokoa “kutoka” katika dhambi, lakini hakufa kutuokoa “tukiwa ndani ya” dhambi. Mafundisho ya Kikatoliki na ya Waprotestanti waliopotoka kwamba mwanadamu hawezi kutii Neno la Mungu ni hoja ya milele ya Shetani. Mwanadamu anaweza, na anapaswa, kutii Neno la Mungu, hata kama Shetani anadai kwamba “hakika hutakufa.” Mtazamo wa kiprotestanti ulioanguka na uliopotoka kwamba wanadamu hawawezi kushinda dhambi, na hivyo hawawezi kutii sheria ya Mungu hadi Yesu awageuze kwa njia ya kimiujiza wawe roboti watiifu wakati wa kuja kwake mara ya pili, uliingizwa katika mafundisho ya kitabu Questions on Doctrine.

In 1957, the fourth generation of Laodicean Adventism began, and its untempered wall (law), had been established, thus providing the logic that will allow the twenty-five ancient men to bow to the sun at the conclusion of the time of the sealing of the one hundred and forty-four thousand. That untempered wall, which is the belief that keeping the law of God is impossible, is swept away when the “wall” of separation of Church and State is removed, at the soon-coming Sunday law. The Sunday law is the overflowing showers, or as Isaiah expresses it, it is the overflowing scourge, and that flood begins at the soon-coming Sunday law in the United States.

Mnamo mwaka 1957, kizazi cha nne cha Uadventista wa Laodikia kilianza, na ukuta wake usiotia chokaa (sheria) ulikuwa umeshaanzishwa, hivyo ukitoa mantiki itakayowawezesha wale wazee ishirini na watano kusujudia jua mwishoni mwa wakati wa kutiwa muhuri kwa mia na arobaini na nne elfu. Ukuta huo usiotia chokaa, ambao ni imani kwamba kuishika sheria ya Mungu haiwezekani, unafagiliwa mbali wakati "ukuta" wa utenganisho kati ya Kanisa na Serikali unapoondolewa, katika sheria ya Jumapili inayokuja hivi karibuni. Sheria ya Jumapili ndiyo mvua zinazofurika, au kama Isaya anavyosema, ni pigo linalofurika, na mafuriko hayo huanza wakati wa sheria ya Jumapili inayokuja hivi karibuni nchini Marekani.

At the Sunday law in the United States the enemy (the pope) comes in “as a flood” (the overflowing scourge), and it is then that “the ensign” is lifted up against him. It is then that the “untempered wall” that Laodicean Adventism erected upon the false application of “the daily” is swept away.

Wakati wa sheria ya Jumapili nchini Marekani, adui (papa) huja “kama gharika” (“pigo linalofurika”), na ndipo “bendera” huinuliwa dhidi yake. Ndipo “ukuta usiopakwa chokaa” ambao Uadventista wa Laodikia uliusimamisha juu ya matumizi potofu ya “ile ya kila siku” unafagiliwa mbali.

> According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense. So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and forever. Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Isaiah 59:18–60:3.

> Kulingana na matendo yao, vivyo hivyo atawalipa, ghadhabu kwa wapinzani wake, kisasi kwa maadui zake; kwa visiwa atatoa kisasi. Hivyo wataogopa jina la Bwana kutoka magharibi, na utukufu wake kutoka maawio ya jua. Adui atakapoingia kama gharika, Roho ya Bwana atainua bendera kumpinga. Naye Mkombozi atakuja Sayuni, na kwa wale wanaogeuka kutoka maasi katika Yakobo, asema Bwana. Nami, agano langu nao ni hili, asema Bwana; Roho yangu iliyo juu yako, na maneno yangu niliyoyaweka katika kinywa chako, hayatatoka katika kinywa chako, wala katika kinywa cha uzao wako, wala katika kinywa cha uzao wa uzao wako, asema Bwana, tangu sasa na hata milele. Inuka, ng'aa; kwa maana nuru yako imekuja, na utukufu wa Bwana umekuzukia. Maana, tazama, giza litaifunika dunia, na giza nene litawafunika watu; bali Bwana atakuzukia, na utukufu wake utaonekana juu yako. Na mataifa watakuja kwenye nuru yako, na wafalme kwa mng'ao wa kuchomoza kwako. Isaya 59:18-60:3.

The Gentiles come to the light when God’s glory is upon His people, and this occurs when the enemy comes in as a flood. When that enemy comes in God lifts up a standard (ensign) against him. The glory of the Lord that is upon those people who the Gentiles respond to, is His character, and His character does not sin. It is a false peace and safety message that teaches that men and women cannot overcome sin. That message is a false latter rain message that is proclaimed during the time of the true latter rain message, which arrived on September 11, 2001. That false message is a false message concerning God’s law, which is the “wall.” That false doctrine is represented in the book Questions on Doctrine, that marked the arrival of Laodicean Adventism’s fourth and final generation.

Mataifa huja kwenye nuru wakati utukufu wa Mungu uko juu ya watu Wake, na hili hutokea wakati adui anapoingia kama gharika. Adui huyo anapoingia, Mungu huinua bendera (ishara) dhidi yake. Utukufu wa Bwana ulioko juu ya wale watu ambao Mataifa huwaitikia ni tabia Yake, na tabia Yake haitendi dhambi. Ni ujumbe wa uongo wa amani na salama unaofundisha kwamba wanaume na wanawake hawawezi kushinda dhambi. Ujumbe huo ni ujumbe wa uongo wa mvua ya mwisho unaotangazwa wakati wa ujumbe wa kweli wa mvua ya mwisho, ambao uliwasili Septemba 11, 2001. Ujumbe huo wa uongo ni ujumbe wa uongo kuhusu sheria ya Mungu, ambayo ni "ukuta." Fundisho hilo la uongo linawakilishwa katika kitabu Questions on Doctrine, ambacho kiliashiria kuwasili kwa kizazi cha nne na cha mwisho cha Uadventista wa Laodikia.

On September 11, 2001, the four rebellions of Laodicean Adventism arrived to test that final generation with the sins of their fathers. On that date God directed His people to return to Jeremiah’s old paths, that they might understand and accept the foundational message represented as Miller’s jewels. If they did so, they would find the latter rain, which Jeremiah called the “rest.” The call to return to the old paths was a repetition of the test that produced the rebellion of 1863.

Tarehe 11 Septemba 2001, maasi manne ya Uadventista wa Laodikia yaliwasili kujaribu kile kizazi cha mwisho kupitia dhambi za baba zao. Siku hiyo Mungu aliwaelekeza watu wake warejee katika njia za kale za Yeremia, ili wapate kuelewa na kukubali ujumbe wa msingi uliowakilishwa kama vito vya Miller. Wakifanya hivyo, wangepata mvua ya baadaye, ambayo Yeremia aliita "pumziko." Mwito wa kurejea katika njia za kale ulikuwa marudio ya mtihani uliozalisha uasi wa 1863.

On September 11, 2001, which is Isaiah’s “day of the east and rough wind” the “song of the vineyard” was to be sung, by those who in Revelation chapter fourteen, verse three and also in chapter fifteen, verse three sing the song of Moses and the Lamb. That song is the Laodicean message that identifies that the former chosen people were then being passed by, for God was then in the process of giving His vineyard to men and women that would bring forth the intended fruits of the vineyard. That vineyard message is the message to Laodicea, which was the message presented by Jones and Waggoner at the rebellion of 1888.

Tarehe 11 Septemba 2001, ambayo ni “siku ya upepo wa mashariki ulio mkali” ya Isaya, “wimbo wa shamba la mizabibu” ulipaswa kuimbwa na wale ambao katika Ufunuo sura ya kumi na nne, aya ya tatu, na pia sura ya kumi na tano, aya ya tatu, wanaimba wimbo wa Musa na wa Mwana-Kondoo. Wimbo huo ndio ujumbe wa Laodikia unaobainisha kwamba wale waliokuwa watu waliochaguliwa hapo awali wakati huo walikuwa wakipitwa kando, kwa kuwa Mungu wakati huo alikuwa katika mchakato wa kukabidhi shamba lake la mizabibu kwa wanaume na wanawake ambao wangeleta matunda yaliyokusudiwa ya shamba hilo la mizabibu. Ujumbe huo wa shamba la mizabibu ndio ujumbe kwa Laodikia, ambao ulikuwa ujumbe uliowasilishwa na Jones na Waggoner katika uasi wa mwaka 1888.

On September 11, 2001, the latter rain began, and in the debate of Habakkuk chapter two it identifies a class who presented the message of the two tables, for they had returned to Jeremiah’s old paths and were receiving the “rest and refreshing,” that Isaiah identifies is brought upon those whose methodology is “line upon line.” The debate they were involved in was in opposition to a false latter rain message, represented by the “women weeping for Tammuz,” which encouraged the sleeping Laodicean people with a peace and safety message.

Tarehe 11 Septemba 2001, mvua ya mwisho ilianza, na katika mjadala wa Habakuki sura ya pili unatambua kundi lililowasilisha ujumbe wa mbao mbili, kwa maana walikuwa wamerudi kwenye njia za kale za Yeremia na walikuwa wakipokea "raha na burudisho," ambayo Isaya anatambua kwamba huletwa juu ya wale ambao mbinu yao ni "mstari juu ya mstari." Mjadala waliokuwa wamehusika nao ulikuwa kinyume na ujumbe wa uongo wa mvua ya mwisho, unaowakilishwa na "wanawake wanaomlilia Tamuzi," uliokuwa ukiwatia moyo watu wa Laodikia waliolala kwa ujumbe wa amani na usalama.

The peace and safety message claims that it is impossible for men and women not to sin, and therefore God can and will only justify them “in” their sins. The scornful men claim their peace and safety message is the true message of justification by faith, that Jones and Waggoner presented, but it leaves off the truth that he who God justifies, He also sanctifies, for God did not die to save people in their sins, but from their sins.

Ujumbe wa amani na usalama unadai kwamba haiwezekani wanaume na wanawake wasitende dhambi, na kwa hiyo Mungu anaweza na atawahesabia haki tu "katika" dhambi zao. Wanaume wenye dharau wanadai kwamba ujumbe wao wa amani na usalama ndiyo ujumbe wa kweli wa kuhesabiwa haki kwa imani, uliowasilishwa na Jones na Waggoner, lakini unaacha ukweli kwamba yule ambaye Mungu anamhesabia haki, pia anamtakasa, kwa maana Mungu hakufa kuwaokoa watu wakiwa katika dhambi zao, bali kutoka katika dhambi zao.

September 11, 2001, marked the beginning of the period of the sealing of the one hundred and forty-four thousand that concludes with one class receiving the seal of God, as represented by those who sigh and cry for the abominations in the church and in the land, and another class that have turned their backs upon the temple, where the final work of the third angel is being accomplished, and they are bowing to the sun. The history of the Millerites illustrates the history of the movement of the third angel, and in so doing the climax is about the message of the latter rain, and the experience it produces in those who choose to eat.

Septemba 11, 2001, iliashiria mwanzo wa kipindi cha kutiwa muhuri kwa wale mia na arobaini na nne elfu, kinachohitimishwa na kundi moja kupokea muhuri wa Mungu, kama kunavyowakilishwa na wale wanaougua na kulia kwa ajili ya machukizo yaliyoko kanisani na katika nchi, na kundi lingine ambalo limeugeuzia hekalu mgongo, ambako kazi ya mwisho ya malaika wa tatu inatimilizwa, nao wanasujudia jua. Historia ya Wamileraiti inaonyesha historia ya harakati ya malaika wa tatu, na kwa kufanya hivyo kilele kinahusu ujumbe wa mvua ya mwisho, na uzoefu unaoletwa nao kwa wale wanaochagua kula.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

> Kutokutaka kuyaachilia maoni ya awali, na kukubali ukweli huu, kulikuwa msingi wa sehemu kubwa ya upinzani ulioonekana huko Minneapolis dhidi ya ujumbe wa Bwana kupitia Ndugu Waggoner na Jones. Kwa kuuchochea upinzani huo, Shetani alifanikiwa kuizuia, kwa kiasi kikubwa, nguvu maalum ya Roho Mtakatifu ambayo Mungu alitamani kuwapa watu wetu, isiwafikie. Adui aliwazuia wasipate ule ufanisi ambao ungekuwa wao katika kupeleka ukweli ulimwenguni, kama vile mitume walivyoutangaza baada ya siku ya Pentekoste. Nuru ile itakayoiangaza dunia yote kwa utukufu wake ilipingwa, na kwa matendo ya ndugu zetu wenyewe imezuiliwa kwa kiasi kikubwa kufika duniani. Selected Messages, kitabu cha 1, 235.

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