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# The Book of Daniel - Number Sixty-Four

Incwadi kaDaniyeli - Inani Lamashumi Amathandathu anesine

Unveiling Prophecy: Connecting September 11, 2001 to the Sealing Time, Latter Rain, and the Final Work of Christ

Ukutyhilwa KweSiprofeto: Ukudibanisa uSeptemba 11, 2001 neXesha Lokutywinwa, iMvula Yamva, kunye Nomsebenzi Wokugqibela kaKristu

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Jeff Pippenger

Published

January 28, 2024

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In the recent articles we have been referring to a few passages from the Spirit of Prophecy that identify a period of time from September 11, 2001 until Michael stands up and human probation closes. During that period of time, there are a handful of prophetic illustrations which identify the final work of Christ in the Most Holy Place.

Kumanqaku asandul’ ukupapashwa besibhekisa kwiindinyana ezimbalwa ezivela kuMoya weSiprofeto ezichaza ixesha eliqala ngomhla we-11 kuSeptemba 2001 de kube nguMikayeli uyasima kuze kuvalwe ixesha lovavanyo lwabantu. Ngelo xesha, kukho imizekeliso embalwa yesiprofeto echaza umsebenzi wokugqibela kaKristu eNdalweni eNgcwele Kakhulu.

The work of Christ in the sanctuary is represented in the vision of the Ulai River of Daniel chapter eight, and Sister White has informed us that the vision of the Ulai River is now in the process of fulfillment. The final work accomplished in the heavenly sanctuary, which is now in the process of fulfillment, is represented in a variety of prophetic terms. It is represented as, among other prophetic representations, the sealing time, the latter rain, the closing work of salvation, and the cleansing of the temple. It is important to bring those terms together, and also to place them in their correct historical setting.

Umsebenzi kaKristu kwingcwele umelwe embonweni womlambo i-Ulai kaDaniyeli isahluko sesibhozo, yaye uDade uWhite usazisile ukuba umbono womlambo i-Ulai ngoku usenkqubweni yokuzaliseka. Umsebenzi wokugqibela ofezekiswa kwingcwele yasezulwini, nowona ngoku usenkqubweni yokuzaliseka, umelwe ngeentetho ezahlukeneyo zesiprofeto. Umelwe, phakathi kwezinye iintlobo zemiboniso yesiprofeto, njengexesha lokutywinwa, imvula yasemva, umsebenzi wokuvala wosindiso, nokuhlanjululwa kwetempile. Kubalulekile ukuzidibanisa ezo ntetho, kwanokuzibeka kwindawo yazo echanileyo yembali.

> “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.

> “Ngelo xesha, xa umsebenzi wosindiso usiya ekupheleni, imbandezelo iya kuba isiza phezu komhlaba, nezizwe ziya kuba nomsindo, ukanti ziya kuthintelwa ukuze zingawuthinteli umsebenzi wengelosi yesithathu. Ngelo xesha ‘imvula yamva,’ okanye ukuhlaziyeka okuvela ebusweni beNkosi, kuya kuza, ukunika amandla kwilizwi elikhulu lengelosi yesithathu, nokulungiselela abangcwele ukuba beme ngexesha aya kuthululwa ngalo izibetho ezisixhenxe zokugqibela.” Early Writings, 85.

The “work of the third angel” is also “the work of salvation,” which prepares “the saints to stand in the period when the seven last plagues shall be poured out.”

“Umsebenzi wengelosi yesithathu” ukwangulo “msebenzi wosindiso,” olungiselela “abangcwele ukuba beme ngexesha aya kuthululwa ngalo izibetho ezisixhenxe zokugqibela.”

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Zaba nomsindo iintlanga, yaye kufikile ingqumbo yakho, nexesha labafileyo, ukuze bagwetywe, nokuba ubanike umvuzo kubakhonzi bakho abaprofeti, nakwabangcwele, nakwabo baloyikayo igama lakho, abancinane nabakhulu; nokuba ubatshabalalise abo batshabalalisa umhlaba. ISityhilelo 11:18.

The nations are angered before probation closes (which is when God’s wrath is poured out), yet when the nations are angered, they are also “held in check.” The “time” when the nations are angered, identifies the beginning of the closing work of salvation, and the closing work of salvation is the sealing of God’s people.

Iintlanga zinomsindo ngaphambi kokuba ixesha loviwo livalwe (elilo ixesha apho kuphalazwa khona ingqumbo kaThixo), ukanti xa iintlanga zinomsindo, zikwanjalo “zibanjwe zithintelwe.” “Ixesha” apho iintlanga zinomsindo ngalo, lichaza ukuqala komsebenzi wokuvala wosindiso, yaye umsebenzi wokuvala wosindiso kukutywinwa kwabantu bakaThixo.

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.

> “Abantu bakaThixo bokwenyaniso, abanomoya womsebenzi weNkosi nowokusindiswa kwemiphefumlo entliziyweni, baya kusoloko beyibona isono kwisimo saso sokwenene, njengesono ngokwenene. Baya kusoloko bekwiqela lokuqhutywa ngokunyaniseka nangokuthetha ngokucacileyo ngezono ezirhangqayo ngokulula abantu bakaThixo. Ngokukodwa emsebenzini wokugqibela webandla, ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka aza kuma engenasiphako phambi kwetrone kaThixo, baya kuziva ngokunzulu kakhulu iziphoso zabantu bakaThixo abazibizayo ngokuba ngabakhe. Oku kubekwe ngokunyanzelekileyo ngumzekeliso womprofeti womsebenzi wokugqibela phantsi komfanekiso wamadoda, ngalinye linezixhobo zokuxhela esandleni salo. Omnye umntu phakathi kwawo wayembethe ilinen, enesitya seinki sombhali ecaleni kwakhe. ‘Yathi iNkosi kuye, Hamba uye phakathi kwesixeko, uye phakathi kweYerusalem, ubeke uphawu emabunzini amadoda ancwina, akhala ngenxa yawo onke amasikizi awenziwayo phakathi kwaso.’” Testimonies, volume 3, 266.

The nations are held in check so as to not prevent the sealing of the one hundred and forty-four thousand. In Revelation chapter seven, the angry nations that are held in check are represented as four winds that are held in check during that very same period of time, and that time is specifically identified as a period of time.

Iintlanga zibanjwe ukuze zingathinteli ukutywinwa kwekhulu elinamashumi amane anesine amawaka. Kwisahluko sesixhenxe seSityhilelo, iintlanga ezinomsindo ezibanjwayo zimelwe yimimoya emine ebanjwayo ngelo xesha linye kanye, yaye elo xesha lichongwe ngokukhethekileyo njengexesha elithile.

> “Satan is now using every device in this sealing time to keep the minds of God’s people from the present truth and to cause them to waver. I saw a covering that God was drawing over His people to protect them in the time of trouble; and every soul that was decided on the truth and was pure in heart was to be covered with the covering of the Almighty.

> “USathana ngoku usebenzisa lonke iqhinga ngeli xesha lokutywinwa ukuze agcine iingqondo zabantu bakaThixo zikude nenyaniso yangoku, aze abenze bathandabuze. Ndabona isigqubuthelo uThixo awayesisolulela phezu kwabantu baKhe ukuze abakhusele ngexesha lembandezelo; yaye wonke umphefumlo owayemi ngokuqinileyo enyanisweni nowawunyulu entliziyweni wayeza kugutyungelwa sisigqubuthelo sikaSomandla.

> “Satan knew this, and he was at work in mighty power to keep the minds of as many people as he possibly could wavering and unsettled on the truth. …

> “USathana wayekwazi oku, yaye wayesebenza ngamandla amakhulu ukuze agcine iingqondo zabantu abaninzi kangangoko anako zinkwantya yaye zingazinzanga enyanisweni. …”

> “I saw that Satan was at work in these ways to distract, deceive, and draw away God’s people, just now in this sealing time. I saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.

> “Ndabona ukuba uSathana wayesebenza ngezi ndlela ukuze aphazamise, akhohlise, aze atsale abantu bakaThixo babaleke, kanye ngeli xesha lokutywina. Ndabona abathile ababengemi beqinile enyanisweni yangoku. Amadolo abo ayengcangcazela, neenyawo zabo zityibilika, ngenxa yokuba babengatyelwanga ngokuqinileyo enyanisweni, yaye isigqubuthelo sikaThixo uSomandla sasingenakutsalelwa phezu kwabo lo gama babengcangcazela ngolo hlobo.”

> “Satan was trying his every art to hold them where they were, until the sealing was past, until the covering was drawn over God’s people, and they left without a shelter from the burning wrath of God, in the seven last plagues. God has begun to draw this covering over His people, and it will soon be drawn over all who are to have a shelter in the day of slaughter. God will work in power for His people; and Satan will be permitted to work also.” Early Writings, 43, 44.

> “USathana wayezama ngabo bonke ubuqhinga bakhe ukubagcina apho babekho, de kudlule ukutywinwa, de isigqubuthelo sitsalwe phezu kwabantu bakaThixo, baze bashiywe bengenandawo yokusabela kwingqumbo etshisayo kaThixo, kwizibetho ezisixhenxe zokugqibela. UThixo sele eqalisile ukutsala esi sigqubuthelo phezu kwabantu baKhe, yaye kungekudala siya kutsalwa phezu kwabo bonke abaya kuba nendawo yokusabela ngemini yokuxhela. UThixo uya kusebenza ngamandla ngenxa yabantu baKhe; yaye noSathana uya kuvunyelwa ukuba asebenze naye.” Early Writings, 43, 44.

Sister White wrote these words in 1851, five years before God’s people entered into the Laodicean condition, and delayed the sealing process by rejecting the increased light of the “seven times.” That light would have increased and finished God’s work of covering His people in advance of the seven last plagues. Instead, God’s people rebelled and were consigned to wander in the wilderness of Laodicea, as typified by ancient Israel’s rebellion and wilderness wandering. How many of ancient Israel’s rebels entered into the Promised Land? What passage in the Bible, or the Spirit of Prophecy identifies any Laodiceans that will be saved? The answer is, “None!” for a Laodicean is just as lost as those of ancient Israel who died in the wilderness.

UDade White wabhala la mazwi ngo-1851, kwiminyaka emihlanu phambi kokuba abantu bakaThixo bangene kwisimo saseLawodike, baza balibazisa inkqubo yokutywinwa ngokwala ukukhanya okwandisiweyo kwe-“zihlandlo ezisixhenxe.” Oko kukhanya ngekwandise kwaza kwawugqiba umsebenzi kaThixo wokugubungela abantu baKhe kwangaphambi kwezibetho ezisixhenxe zokugqibela. Endaweni yoko, abantu bakaThixo bavukela baza banikelwa ukuba babhadule entlango yaseLawodike, njengoko kwabonakaliswa ngokomfuziselo luvukelo nokubhadula kwentlango kukaSirayeli wamandulo. Bangaphi kubavukeli bakaSirayeli wamandulo abangena eLizwe leDinga? Yeyiphi indinyana eBhayibhileni, okanye kuMoya woProfeto, echaza nabaphi na abaseLawodike abaya kusindiswa? Impendulo ithi, “Akukho namnye!” kuba umLawodike ulahlekile kanye njengabo bakaSirayeli wamandulo abafela entlango.

The sealing of the one hundred and forty-four thousand is a period of time, and it begins when the four angels restrain the four winds, which is also when the nations are angered, yet held in check. During the sealing time God prepares His people to stand in the time of the seven last plagues, and that preparation is represented as pulling “a covering” over His people, and it is also represented as finishing the work of salvation and finishing the work of the third angel. The preparation which is represented by all these illustrations is based upon the reception of “present truth.”

Ukutywinwa kwekhulu elinamashumi amane anesine amawaka lixesha elithile, yaye kuqala xa iingelosi ezine zithintela imimoya emine, nto leyo ekwangelo xesha xa iintlanga ziba nomsindo, ukanti zibanjiwe zingaphumeleli. Ngexesha lokutywinwa uThixo ulungiselela abantu baKhe ukuba beme ngexesha lezibetho ezisixhenxe zokugqibela, yaye olo lungiselelo lumelwe njengokutsalela “isigqubuthelo” phezu kwabantu baKhe, yaye lukwamelwe njengokugqibezela umsebenzi wosindiso nokugqibezela umsebenzi wengelosi yesithathu. Olo lungiselelo lumelwe yiyo yonke le mifuziselo lusekelwe ekwamkeleni “inyaniso yangoku.”

Those who will not stand “stiffly for present truth,” are those who were “wavering,” because their minds were not focused upon “present truth.” She writes that she “saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.”

Abo bangayi kuma “bengagungqi enyanisweni yangoku,” ngabo abo “babedidizela,” kuba iingqondo zabo zazingagxininiswanga “enyanisweni yangoku.” Ubhala esithi “ndabona abathile ababengemi bengagungqi enyanisweni yangoku. Amadolo abo ayengcangcazela, neenyawo zabo zityibilika, kuba babengamilanga ngokuqinileyo phezu kwenyaniso, yaye isigqubuthelo sikaThixo uSomandla sasingenakurholwa sigutyungelwe phezu kwabo lo gama babecangcazela ngaloo ndlela.”

The “present truth” is what provides the “covering” and the “covering” is also represented as the “seal of God.” The “seal of God” was typified by the blood that covered the doors of the Hebrews, that allowed the destroying angel to pass over the homes where the door was “covered” with the blood. The “covering” is the “sealing,” and the “sealing” is accomplished by the “present truth.”

“Inyaniso yangoku” yiyo ebonelela “ngesigqubuthelo,” yaye “isigqubuthelo” sikwamelwe “njengetywina likaThixo.” “Itywina likaThixo” lafuziselwa ligazi elaligqume iingcango zamaHebhere, elavumela ingelosi etshabalalisayo ukuba idlule phezu kwezindlu apho ucango “lwalugutyungelwe” ligazi. “Isigqubuthelo” “kukutywinwa,” yaye “ukutywinwa” kufezekiswa “yinyaniso yangoku.”

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Bangcwalise ngenyaniso yakho; ilizwi lakho liyinyaniso. Yohane 17:17.

Every reform movement had its own specific theme, and the theme of the reformatory movement of the one hundred and forty-four thousand is “Islam of the third Woe”. The “present truth” in the last days is Islam of the third Woe.

Yonke intshukumo yohlaziyo yayinomxholo wayo okhethekileyo, yaye umxholo wentshukumo yohlaziyo yabali-ikhulu elinamashumi amane anesine amawaka ngu-“Islamo yeShwangusha sesithathu”. “Inyaniso yangoku” ngemihla yokugqibela yiIslamo yeShwangusha sesithathu.

> “The Scriptures are constantly opening to the people of God. There always has been and always will be a truth specially applicable to each generation.” Review and Herald, June 29, 1886.

> “IziBhalo zihlala zivuleleka kubantu bakaThixo. Bekusoloko kukho, yaye kuya kuhlala kukho, inyaniso esebenza ngokukhethekileyo kwisizukulwana ngasinye.” Review and Herald, June 29, 1886.

It is a present truth “message” that seals God’s people in the last days, and the sealing time is represented as beginning when the four winds are held in check. The nations were angered on September 11, 2001, and at that point the sealing of the one hundred and forty-four thousand began, as the latter rain, which is “a message”, began to be unsealed.

“Ngumyalezo” wenyaniso yangoku otywina abantu bakaThixo ngemihla yokugqibela, yaye ixesha lokutywina limelwe njengeliqala xa imimoya emine ibanjiwe ukuze ingakhululeki. Iintlanga zacaphuka ngoSeptemba 11, 2001, yaye ngelo xesha kwaqalisa ukutywinwa kwekhulu elinamashumi amane anesine amawaka, njengoko imvula yamva, enguwo “umyalezo”, yaqalisa ukutyhilwa.

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> “KuYohane kwavuleka imibono enomdla onzulu nenovuyo oluvuselela intliziyo ngokuphathelele amava ebandla. Wabona imeko, iingozi, iimbambano, nokuhlangulwa kokugqibela kwabantu bakaThixo. Ubhala imiyalezo yokugqibela emele ukuvuthisa isivuno somhlaba, nokuba sibe zizithungu zendlu yokugcina yasezulwini okanye sibe zizinyanda zomlilo wentshabalalo. Kwatyhilwa kuye izifundo ezibaluleke ngokukhulu, ngokukodwa ngenxa yebandla lokugqibela, ukuze abo bafanele baguquke basuke empazameni baye enyanisweni bafundiswe ngeengozi neembambano eziphambi kwabo. Akukho namnye umele abe sebumnyameni ngokubhekisele koko kuza phezu komhlaba.” The Great Controversy, 341.

When the nations were angered, they were simultaneously held in check, and the “latter rain” began to fall, and the latter rain is the message of “present truth” that seals God’s people.

Xa iintlanga zavutha ngumsindo, ngelo xesha zinye zabanjwa zathintelwa, yaye “imvula yasemva kwexesha” yaqalisa ukuhla, kwaye imvula yasemva kwexesha sisigidimi “senyaniso yangoku” esitywina abantu bakaThixo.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> “Umsebenzi oseBattle Creek ukuloo ndlela inye. Iinkokeli zesibhedlele sempilo zixubene nabangakholwayo, zibangenisa kwiingcebiso zazo, ngaphezulu okanye ngaphantsi, kodwa kufana nokusebenza amehlo azo evalekile. Ziswele ukuqonda kokubona oko kuya kusivelela nangaliphi na ixesha. Kukho umoya wokuphelelwa lithemba, wemfazwe nowokuphalazwa kwegazi, yaye loo moya uya kwanda kude kube sekupheleni kwexesha. Ngokukhawuleza nje ukuba abantu bakaThixo batywinwe ezibunzini zabo—asingotywina okanye uphawu olunokubonwa, kodwa kukuzinza enyanisweni, kokubini ngokwengqondo nangokomoya, ukuze bangabi nakushukunyiswa—ngokukhawuleza nje ukuba abantu bakaThixo betywiniwe baza balungiselelwa ukunyikima, kuya kuza. Inene, sele kuqalile kakade. Izigwebo zikaThixo ngoku ziphezu kwelizwe, ukuze zisinike isilumkiso, ukuze sazi oko kuza.” Manuscript Releases, volume 10, 252.

The “sealing” is “a settling into truth.” In the context of the sealing time she writes, “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time.” When the nations are angered, they will be held in check, but the “war and bloodshed,” represented as the four winds “will increase until the very close of time.” Islam of the third Woe progressively escalates its warfare until the very close of time, and the prophetic understanding of Islam as the “theme” in the reformation of the one hundred and forty-four thousand, simultaneously increases during the same period of time. The progressive escalation accomplished by Islam runs parallel to the outpouring of the latter rain during the identical period of time, for the latter rain is a “message”.

“Ukutywinwa” “kukuzinza enyanisweni.” Kumxholo wexesha lokutywinwa ubhala athi, “Kukho umoya wokuphelelwa lithemba, wemfazwe nowokuphalala kwegazi, yaye loo moya uya kwanda kude kuse ekupheleni kwexesha.” Xa iintlanga ziya kuba nomsindo, ziya kubanjwa zithintelwe, kodwa “imfazwe nokuphalala kwegazi,” ezimelwe njengemimoya emine, “ziya kwanda kude kuse ekupheleni kwexesha.” UbuSilamsi boYeha lwesithathu buyanda ngokulandelelana kwimfazwe yabo kude kuse ekupheleni kwexesha, yaye ukuqonda kobuprofeti ngoBuSilamsi njengomxholo “theme” kuhlaziyo lwamakhulu alikhulu anamashumi amane anesine amawaka, nako ngaxeshanye kuyanda kwangelo xesha linye. Ukwanda ngokulandelelana okwenziwa nguBuSilamsi kuhamba ngokungqamana nokuthululwa kwemvula yasemva kwangelo xesha linye kanye, kuba imvula yasemva “sisigidimi”.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Abo bathanjisiweyo abemi ngaseNkosini yomhlaba wonke, banendawo eyayikhe yanikwa uSathana njengelikherebhe eligubungelayo. Ngezidalwa ezingcwele ezingqonge itrone yakhe, iNkosi igcina unxibelelwano olungapheliyo nabemi bomhlaba. Ioli yegolide imele ubabalo uThixo agcina ngalo izibane zamakholwa zibonelelwe, ukuze zingadanyazi zicime. Ukuba bekungekho ngenxa yokuba le oli ingcwele ithululwa ivela ezulwini ngemiyalezo yoMoya kaThixo, amagunya obubi ebeya kuba nolawulo olupheleleyo phezu kwabantu.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “UThixo uyahlaziswa xa singazamkeli izigidimi asithumela zona. Ngaloo ndlela siyala ioli yegolide abeya kuyithululela emiphefumlweni yethu ukuze idluliselwe kwabo basebumnyameni. Xa ubizo luya kufika, ‘Yabonani, umyeni uyeza; phumani niye kumhlangabeza,’ abo bangayamkelanga ioli engcwele, abangalondolozanga ubabalo lukaKristu ezintliziyweni zabo, baya kufumanisa, njengeentombi eziziziyatha, ukuba abakakulungeli ukuhlangabeza iNkosi yabo. Abanawo, ngaphakathi kubo, amandla okufumana loo oli, yaye ubomi babo buyaphanziswa. Kodwa ukuba uMoya oyiNgcwele kaThixo ucelwa, ukuba siyabongoza, njengoko wenzayo uMoses, sisithi, ‘Ndibonise uzuko lwakho,’ uthando lukaThixo luya kuthululwa ngokubanzi ezintliziyweni zethu. Ngeemibhobho zegolide, ioli yegolide iya kudluliselwa kuthi. ‘Asingamandla, asingagunya, kodwa kungoMoya wam, utsho uYehova wemikhosi.’ Ngokwamkela imitha eqaqambileyo yeLanga loBulungisa, abantwana bakaThixo bakhanya njengezibane ehlabathini.” Review and Herald, Julayi 20, 1897.

The latter rain begins to “sprinkle” and ultimately escalates to a full outpouring. The “sprinkling” of the latter rain is identified as the rain being “measured”, and the full outpouring is when it is poured out “without measure”. Sister White clearly identifies a time when the latter rain is falling, and some receive it, and some don’t. At that time the rain is being “measured”, or it is “sprinkling”.

Imvula yamva iqala “ngokutshiza” yaye ekugqibeleni inyuke ibe kukugalelwa okupheleleyo. “Ukutshizwa” kwemvula yamva kuchazwa njengokuba imvula “ilinganiswa”, yaye ukugalelwa okupheleleyo kuxa igalelwa “ngaphandle komlinganiselo”. USister White uchaza ngokucacileyo ixesha apho imvula yamva isayo, yaye abanye bayayamkela, abanye abayayamkeli. Ngelo xesha imvula “ilinganiswa”, okanye “iyazitshiza”.

Some people will recognize that something is happening, but it will only frighten them.

Abanye abantu baya kuqonda ukuba kukho into eyenzekayo, kodwa oko kuya kuboyikisa kuphela.

> “There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of their heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their expectations and ideal, they will oppose the work. “Why,” they say, “should we not know the Spirit of God, when we have been in the work so many years?” Because they did not respond to the warnings, the entreaties, of the messages of God, but persistently said, “I am rich, and increased with goods, and have need of nothing.”” Maranatha, 219

> “Emabandla kuya kubakho ukubonakaliswa okumangalisayo kwamandla kaThixo, kodwa akuyi kusebenza phezu kwabo bangazithobanga phambi kweNkosi, baza bavula ucango lweentliziyo zabo ngokuvuma izono nangoguquko. Ekubonakalisweni kwaloo mandla akhanyisa ihlabathi ngozuko lukaThixo, baya kubona kuphela into ethile abathi, ngenxa yobumfama babo, bayicinge iyingozi, into eya kuvuselela uloyiko lwabo, baze baziqinise ukuze bayichase. Ngenxa yokuba iNkosi ingasebenzi ngokwezinto abazilindeleyo nangokomfanekiso wabo ogqibeleleyo, baya kuwuchasa umsebenzi. “Kutheni,” batsho, “singamele ukumazi uMoya kaThixo, xa besikulo msebenzi iminyaka emininzi kangaka?” Kuba abazange basabele kwizilumkiso, kwizibongozo, zemiyalezo kaThixo, kodwa baqhubeka ngokuzingisa besithi, “Ndisisityebi, ndandisiwe ziimpahla, yaye andiswele nto.”” Maranatha, 219

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

> “Abaninzi baye, ngomlinganiselo omkhulu, basilela ekwamkeleni imvula yokuqala. Abakhange bafumane zonke iintsikelelo uThixo abebalungiselele zona ngolo hlobo. Balindele ukuba ukuswela kwabo kuya kuzaliswa yimvula yasemva. Xa ubuninzi obutyebileyo kakhulu bobabalo buya kuthululwa, banqwenela ukuvula iintliziyo zabo ukuze babamkele. Benza impazamo eyoyikekayo. Umsebenzi athe uThixo wawuqala entliziyweni yomntu ngokunika ukukhanya kwaKhe nolwazi lwaKhe umele uqhubeke ngokungapheliyo. Wonke umntu umele aqonde ukuswela kwakhe. Intliziyo imele ikhutshelwe ngaphandle konke ukungcoliseka, ihlanjululwe ukuze uMoya ahlale kuyo. Kwakungokuzivuma nokuzishiya izono, ngomthandazo onzulu nangokuzinikezela kwabo kuThixo, apho abafundi bokuqala bazilungiselela khona ukuthululwa koMoya oyiNgcwele ngoMhla wePentekoste. Kwa lo msebenzi mnye, kodwa ngomlinganiselo omkhulu ngakumbi, umele ukwenziwa ngoku. Ngelo xesha isisebenzeli esingumntu sasimele kuphela sicele intsikelelo, silinde iNkosi igqibelelise umsebenzi ongaye. NguThixo owaqala umsebenzi, yaye Yena uya kuwugqiba umsebenzi waKhe, emenza umntu aphelele kuYesu Kristu. Kodwa makungabikho kuhoywa kobabalo obumelwe yimvula yokuqala. Kuphela ngabo baphila ngokungqinelana nokukhanya abanako abaya kwamkela ukukhanya okukhulu ngakumbi. Ngaphandle kokuba siqhubela phambili imihla ngemihla ekubonakaliseni iimpawu zobuKristu ezisebenzayo, asiyi kuziqonda iimbalasane zoMoya oyiNgcwele kwimvula yasemva. Inokuba iyawa phezu kweentliziyo ezisijikelezileyo macala onke, kodwa asiyi kuyibona ngokomoya okanye siyamkele.” Testimonies to Ministers, 506, 507.

In the passage she identifies that there is a time when “the richest abundance of grace shall be bestowed,” thus identifying a time when the latter rain is poured out without measure. In connection with that fact, she identifies that only those who are living up to the light they have will receive greater light. In that principle, it is clear that the light (which is the present truth) progressively increases. In the last sentence she identifies a time when the latter rain is falling, and some are recognizing and receiving it, and others are not. If you don’t recognize the message, which is the latter rain, you will not receive it.

Kule ndima uchaza ukuba kukho ixesha apho “obona buninzi bobabalo buya kunikwa,” ngaloo ndlela echaza ixesha apho imvula yasemva ithululwa ngaphandle komlinganiselo. Ngokunxulumene neso sibakala, uchaza ukuba kuphela ngabo baphila ngokokukhanya abanako abaya kwamkela ukukhanya okungakumbi. Kulo mgaqo, kuyacaca ukuba ukukhanya (okuyinyaniso yangoku) kuya kusanda ngokuthe ngcembe. Kwisivakalisi sokugqibela uchaza ixesha apho imvula yasemva iwa, yaye abathile bayayiqonda baze bayamkele, kanti abanye abayenzi loo nto. Ukuba awuwuqondi umyalezo, oyimvula yasemva, awuyi kuwamkela.

> “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. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Asimele silinde imvula yokugqibela. Iza kuza phezu kwabo bonke abo baya kuyiqonda baze bayamkele amazolo neezantyalantyala zobabalo eziwela phezu kwethu. Xa siqokelela amaqhekeza okukhanya, xa sizixabisa iinceba eziqinisekileyo zikaThixo, othanda ukuba simthembe Yena, ngoko zonke izithembiso ziya kuzaliseka. [uIsaya 61:11 ucashuniwe.] Umhlaba wonke umele ukuzaliswa luzuko lukaThixo.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

At the time when the angry nations are held in check, the latter rain begins to be “measured.” When “the richest abundance of grace shall be bestowed,” is identifying when the latter rain is poured out without measure.

Ngexesha apho iintlanga ezinomsindo zibanjwa ziqinile, imvula yasemva iqalisa “ukulinganiswa.” Xa “eyona ntabalala ityebileyo yobabalo iya kunikwa,” kuchaza ixesha apho imvula yasemva ithululwa ngaphandle komlinganiselo.

At the time when the nations are angered, yet held in check, the latter rain begins to fall, but it is “measured” because the church at that point is mixed with wheat and tares. It is the rain that brings both the wheat and the tares to maturity, and the latter rain is the message of present truth that is either recognized and received, or not. All of these prophetic concepts are clearly identified in the Scriptures. On September 11, 2001, the latter rain began to “sprinkle”, and it escalates progressively until the Midnight Cry message arrives and the wise and foolish virgins are forever separated.

Ngexesha xa izizwe zicatshukiswa, kodwa zisabambekile, imvula yasemva iqalisa ukuhla, kodwa “ilinganisiwe” kuba ibandla ngelo xesha lixubene nengqolowa nokhula. Yimvula ezisa kokubini ingqolowa nokhula ekukhuleni okupheleleyo, yaye imvula yasemva sisigidimi senyaniso yangoku esinokuthi mhlawumbi siqondwe size samkelwe, okanye singaqondwa size singamkelwa. Zonke ezi ngcamango zesiprofeto zichongwe ngokucacileyo eziBhalweni. NgoSeptemba 11, 2001, imvula yasemva yaqalisa “ukutshotshozela”, yaye iyanda ngokuthe ngcembe de kufike isigidimi seSikhalo Sasezinzulwini Zobusuku, kuze iintombi ezizizilumko neeziziidenge zahlulwe ngonaphakade.

The wise are then lifted up as an ensign to call God’s other flock out of Babylon, and the latter rain is then poured out without measure, and continues to fall until Michael stands up and human probation closes.

Abahlakaniphileyo ke ngoko baphakanyiswa njengomqondiso wokubiza omnye umhlambi kaThixo ukuba uphume eBhabhiloni, yaye ke ngoko imvula yamva iyathululwa ngaphandle komlinganiselo, iqhubeke isiwa de uMikayeli eme, lize ixesha lovavanyo lomntu livale.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “Ndabona ukuba iingelosi ezine ziya kuyibamba imimoya yomine de umsebenzi kaYesu ugqitywe engcweleni, yaye emva koko kuya kuza izibetho ezisixhenxe zokugqibela.” Early Writings, 36.

The holding of the four winds, represents God’s providential control over the escalating judgments that he allows to take place in the last days. The four angels hold the four winds during the sealing time of the one hundred and forty-four thousand, but in that period of time there is the “spirit of desperation, of war and bloodshed, and that spirit will increase.” When the last of God’s children have been sealed, Michael will stand up and the four winds will be fully released, and the Seven Last Plagues will arrive.

Ukubanjwa kwemimoya emine kubonakalisa ulawulo lukaThixo lobonelelo phezu kwezigwebo ezandayo azivumelayo ukuba zenzeke ngemihla yokugqibela. Iingelosi ezine zibamba imimoya emine ngexesha lokutywinwa kwabalikhulu elinamashumi amane anesine amawaka, kodwa ngelo xesha kukho “umoya wokuphelelwa lithemba, wemfazwe nowokuchithwa kwegazi, yaye loo moya uya kwanda.” Xa owokugqibela kubantwana bakaThixo etywiniwe, uMikayeli uya kusuka eme, yaye imimoya emine iya kukhululwa ngokupheleleyo, kuze kufike Izibetho Ezisixhenxe Zokugqibela.

In the “hour of the great earthquake” of Revelation chapter eleven, the “troublous times,” of Daniel chapter nine, when the street and wall are finished, is the time when “the nations will be angry.” In that time period, the latter rain will be poured out in “measure.” Isaiah identifies the time when the latter rain is measured, and he marks that time as the “day of the east wind.” The “day of the east wind,” was September 11, 2001.

“Ngexesha leyure yenyikima enkulu” yesiTyhilelo isahluko seshumi elinanye, “amaxesha obunzima” kaDaniyeli isahluko sesithoba, xa isitalato nodonga sele zigqityiwe, lelona xesha xa “iintlanga ziya kuba nomsindo.” Ngelo xesha, imvula yasemva iya kuthululwa “ngomlinganiselo.” UIsaya uchaza ixesha xa imvula yasemva ilinganiswa, aze aliphawule elo xesha “njengomhla womoya wasempuma.” “Umhla womoya wasempuma” wawunguSeptemba 11, 2001.

We will continue to consider the “measuring” of the latter rain in the next article, but it should be remembered that the jewel of Miller’s dream that is represented upon the sacred tables of Habakkuk as the three Woes of Islam, is to shine ten times brighter in the last days, than when it was first gathered together by Miller.

Siza kuqhubeka siqwalasela “ukulinganiswa” kwemvula yasemva kwinqaku elilandelayo, kodwa kufanele kukhunjulwe ukuba ilitye elinqabileyo lephupha likaMiller, elimelwe phezu kweentafile ezingcwele zikaHabakuki njengeeYeha ezintathu zobuSilamsi, limelwe kukukhanya ngokuphindwe kalishumi ngakumbi ngemihla yokugqibela kunaxa laqala ukuhlanganiswa nguMiller.

> “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.

> “Ngasihlandlo sithile, xa ndandiseSixekweni saseNew York, ngexesha lasebusuku ndabizelwa ukuba ndibone izakhiwo ziphakama umgangatho phezu komnye zisingise ezulwini. Ezi zakhiwo zaziqinisekisiwe ukuba azinakutsha ngomlilo, yaye zazakhiwe ukuze kuzukiswe abanini bazo nabazakheli bazo. Zaya ziphakama ngakumbi, zisanda ukuphakama, yaye kuzo kwasetyenziswa ezona zinto zibizayo. Abo zazingezabo ezi zakhiwo babengazibuzi bathi: ‘Singamzukisa njani na uThixo ngeyona ndlela ilungileyo?’ INkosi yayingekho kwiingcinga zabo.

> “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.’

> Ndacinga ndathi: “Akwaba abo batyala iindlela zabo ngolu hlobo bebengayibona indlela yabo njengoko uThixo eyibona! Baqokelela izakhiwo ezibukekayo, kodwa ukumkani wendalo iphela ukubona indlela ukucwangcisa nokuyila kwabo kububudenge kangakanani. Abafundi ngawo onke amandla entliziyo nengqondo indlela abanokumzukisa ngayo uThixo. Bayilibele le nto, owona msebenzi wokuqala womntu.”

> “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.

> “Njengoko ezi zakhiwo ziphakamileyo zazakhiwa, abanini bazo bavuya ngekratshi elinamabhongo lokuba banemali yokuyisebenzisa ekwaneliseni iziqu zabo nasekuvuseleleni umona kubamelwane babo. Inxalenye enkulu yemali ababethe bayityala ngolo hlobo yayifunyenwe ngokucinezela, ngokusila amahlwempu phantsi. Balibala ukuba ezulwini kugcinwa ingxelo yawo wonke umcimbi worhwebo; yonke intengiselwano engenabulungisa, sonke isenzo sobuqhophololo, sibhalwe khona. Kuyeza ixesha apho ngobuqhophololo babo nangokudelela kwabo abantu baya kufikelela kwinqanaba iNkosi engayi kubavumela ukuba balidlule, yaye baya kufunda ukuba kukho umda ekunyamezeleni kukaYehova.”

> “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.

> “Umfanekiso owathi walandela ukudlula phambi kwam wawungowoloyiko lomlilo. Abantu bajonga kwizakhiwo eziphakamileyo nezazicingelwa ukuba azibanjwa ngumlilo, baza bathi: ‘Zikhuselekile ngokupheleleyo.’ Kodwa ke ezo zakhiwo zatshiswa zada zatshabalala ngokungathi zenziwe ngetela. Iinjini zokucima umlilo azikwazanga kwenza nto ukunqanda intshabalalo. Abacimi-mlilo abakwazanga ukuzisebenzisa ezo njini.”

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.” Testimonies, volume 9, 12, 13.

> “Ndiyalelwe ukuba xa ixesha leNkosi lifika, ukuba kungabikho lutshintsho olwenzekileyo ezintliziyweni zabantu abanekratshi nabanamabhongo, abantu baya kufumanisa ukuba isandla ebesinamandla okusindisa siya kuba namandla okutshabalalisa. Akukho mandla asemhlabeni anokunqanda isandla sikaThixo. Akukho nto yakhiwayo enokusetyenziswa ekwakhiweni kwezakhiwo enokuzigcina zingatshatyalaliswa xa kufika ixesha elimisiweyo nguThixo lokuzisa impindezelo phezu kwabantu ngenxa yokungawuhoyi kwabo umthetho waKhe nangenxa yamabhongo abo okuzingca.” Testimonies, volume 9, 12, 13.

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