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# The Book of Daniel - Number Twenty-One

Incwadi kaDaniyeli – Inombolo Yamashumi Amabili Nanye

In Measure

Ngesilinganiso

Author

Jeff Pippenger

Published

December 16, 2023

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We are working through Isaiah chapter twenty-seven, for it establishes the context for the following chapters of Isaiah. Those following chapters identify the latter rain as the correct biblical methodology. The methodology, when recognized and employed, reveals the prophetic message that if accepted produces a corresponding experience.

Sisebenza ku-Isaya isahluko samashumi amabili nesikhombisa, ngoba yiso esimisela umongo wezizahluko ezilandelayo zika-Isaya. Lezo zahluko ezilandelayo zikhomba imvula yokugcina njengendlela efanele ngokweBhayibheli. Leyo ndlela, uma iqashelwa futhi isetshenziswa, yembula umlayezo wesiprofetho othi, uma wamukelwa, ukhiqize ulwazi oluhambelanayo.

On September 11, 2001 the song that is to be sung unto the former covenant people of God, who are the Seventh-day Adventist people, is that they are being passed by as God’s people, for they have not brought forth the fruits that were intended by God for His vineyard to produce. The song was to be premised on the covenant relationship, represented by the vineyard which God had planted and also by their rejection of the stone of stumbling in 1863. They had become Laodicea in 1856, and for seven years, or “seven times”, or twenty-five hundred and twenty days, God sought entrance, but they closed the door against Him in 1863.

NgoSepthemba 11, 2001, ingoma okufanele iculwe kubantu bakaNkulunkulu besivumelwano sangaphambili, abangabantu bamaSeventh-day Adventist, iwukuthi bayedlulwayo njengabantu bakaNkulunkulu, ngokuba abazalanga izithelo uNkulunkulu ayehlose ukuba isivini saKhe siziveze. Le ngoma kwakufanele isekelwe ebudlelwaneni besivumelwano, obumelwe yisivini uNkulunkulu ayesitshalile, kanye nangokwenqaba kwabo itshe lokukhubekisa ngo-1863. Base beyisiLaodicea ngo-1856, futhi iminyaka eyisikhombisa, noma “izikhathi eziyisikhombisa”, noma izinsuku eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, uNkulunkulu wafuna ukungena, kodwa bamvalela umnyango ngo-1863.

Since September 11, 2001 they are being bound into bundles in advance of being spewed fully out of His mouth at the Sunday law. The message to be sung to Adventism since September 11, 2001 is the Laodicean message, which is the message of the vineyard that contains the stumbling stone that crushes any who refuse to “see” and “taste” the precious stone. The promise to the Laodiceans in Isaiah’s passage is that any Adventist who chooses to accept this final warning, still has time to “take hold of” Christ’s “strength, that” they “may make peace with” Christ, for Christ is still willing “to make peace with” them. But at the cry at midnight, just before the soon-coming Sunday law, that opportunity is forever over.

Kusukela ngoSepthemba 11, 2001 sebeboshelwa ndawonye zibe yizinqwaba kusengaphambili kokuba bakhishwe ngokuphelele emlonyeni waKhe ngesikhathi somthetho weSonto. Umlayezo okufanele uculwe ku-Adventism kusukela ngoSepthemba 11, 2001 ungumlayezo waseLawodikeya, okuwumlayezo wesivini oqukethe itshe lokukhubekisa elichoboza noma ngubani owenqaba “ukubona” kanye “nokunambitha” itshe eliyigugu. Isithembiso kwabaseLawodikeya esiqeshini sika-Isaya sithi noma yimuphi umAdventist okhetha ukwamukela lesi sixwayiso sokugcina usenesikhathi “sokubamba” “amandla” kaKristu, “ukuze” “enze ukuthula no”Kristu, ngoba uKristu usazimisele “ukwenza ukuthula nabo.” Kodwa ekukhaleni kwaphakathi kobusuku, ngaphambi nje komthetho weSonto osuzayo maduze, lelo thuba liyobe seliphelile phakade.

In the time period that began on September 11, 2001 God promised to make those who “in time past were not a people”, “a root out of a dry ground”, to “take root” “blossom and bud, and fill the face of the world with fruit.” What causes the root of Jesse to blossom and bud is the latter rain, for the root that is to blossom and bud is destined prophetically to be the ensign that is lifted up, and the ensign is the root of Jesse.

Esikhathini esaqala ngoSepthemba 11, 2001, uNkulunkulu wathembisa ukwenza labo “abake baba kungesibo isizwe” babe “impande emhlabathini owomileyo”, “bagxilise izimpande”, “baqhakaze, bahlume, bagcwalise ubuso bomhlaba ngezithelo.” Okubangela impande kaJese ukuba iqhakaze futhi ihlume yimvula yokugcina; ngokuba impande ezakuqhakaza futhi ihlume imiselwe ngokwesiprofetho ukuba ibe yisibonakaliso esiphakanyiswayo, futhi leso sibonakaliso siyimpande kaJese.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.

> Ngalolo suku kuyakuba khona impande kaJese, eyakuma ibe yisibonakaliso sabantu; kuyo izizwe ziyakufuna; nokuphumula kwayo kuyakuba yinkazimulo. Isaya 11:10.

The latter rain caused the root of Jesse to blossom and bud beginning on September 11, 2001 and at the soon-coming Sunday law the root will fill the whole earth with fruit. The Sunday law in Isaiah chapter twenty-seven is the progressive history that is also represented in chapters one through three in the book of Daniel. The latter rain began to sprinkle when the nations were angered on September 11, 2001 with the release and then immediate restraint of Islam of the third Woe.

Imvula yakamuva yabangela ukuba impande kaJese iqhakaze futhi ihlume kusukela ngoSepthemba 11, 2001, futhi emthethweni weSonto ozayo maduze leyo mpande iyakugcwalisa umhlaba wonke ngezithelo. Umthetho weSonto ku-Isaya isahluko samashumi amabili nesikhombisa ungumlando oqhubekayo ophinde umelelwe ezahlukweni zokuqala kuya kwesesithathu encwadini kaDaniyeli. Imvula yakamuva yaqala ukufafaza ngesikhathi izizwe zithukutheliswa ngoSepthemba 11, 2001 ngokukhululwa bese kulandelwa ngokushesha ukuvinjelwa kweSulumane koMaye wesithathu.

> “‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “‘Ukuqala kwaleyo nkathi yosizi,’ okukhulunywa ngayo lapha, akubhekiseli esikhathini lapho izinhlupho ziyoqala ukuthululwa khona, kodwa kubhekisela esikhathini esifushane ngaphambi nje kokuba zithululwe, ngesikhathi uKristu esesesigodlweni esingcwele. Ngaleso sikhathi, lapho umsebenzi wensindiso ususondela ekupheleni, usizi luyobe lwehlela umhlaba, nezizwe ziyothukuthela, nokho zibanjwe ukuze zingavimbeli umsebenzi wengelosi yesithathu. Ngaleso sikhathi ‘imvula yakamuva,’ noma ukuqabuleka okuvela ebukhoneni beNkosi, kuyofika, ukunikeza amandla ezwini elikhulu lengelosi yesithathu, nokulungiselela abangcwele ukuba beme enkathini lapho izinhlupho eziyisikhombisa zokugcina ziyothululwa khona.” Early Writings, 85.

In the passage Sister White is clarifying that there is a short period when salvation is still open. The “time of trouble” she is addressing is distinct from the great time of trouble, that begins when probation fully closes. In Adventism it is rightly referred to as “the little time of trouble” in relation to the great time of trouble that begins when Michael stands up. The “little time of trouble” represents the period when national ruin begins at the soon-coming Sunday law, and continues until probation closes.

Kulesi siqephu uDade White ucacisa ukuthi kukhona inkathi emfushane lapho insindiso isavulekile. “Isikhathi sokuhlupheka” akhuluma ngaso sihlukile kuleso sikhathi esikhulu sokuhlupheka, esiqala lapho ukuvalwa kwesikhathi somusa sekuqediwe ngokuphelele. Ebu-Adventist lokhu kubizwa ngokufanele ngokuthi “isikhathi esincane sokuhlupheka” maqondana nesikhathi esikhulu sokuhlupheka esiqala lapho uMikayeli esukuma. “Isikhathi esincane sokuhlupheka” simelela inkathi lapho incithakalo yesizwe iqala ngomthetho weSonto ozayo maduze, futhi siqhubeka kuze kuvalwe isikhathi somusa.

In the history from September 11, 2001 through to the Sunday law the final cleansing and judgment of Adventism is illustrated as occurring during the “sprinkling” of the latter rain. That period when the latter rain, which is also the “refreshing,” begins as a “sprinkling”, but progresses unto the full outpouring at the Sunday law. In that period, which begins when Islam of the third Woe makes the nations angry, the latter rain begins to fall, and some recognize the latter rain and receive it, and some do not recognize the latter rain. Some recognize that something is happening, but they don’t understand what it is, and brace themselves against it.

Emlandweni osuka ku-September 11, 2001 kuze kufike emthethweni weSonto, ukuhlanzwa kokugcina nokwahlulelwa kwe-Adventism kuboniswa njengokwenzeka ngesikhathi “sokufafazwa” kwemvula yakamuva. Leso sikhathi lapho imvula yakamuva, okuyiyo futhi “ukuvuselelwa,” iqala “njengokufafazwa”, kodwa iqhubekele ekuthululweni okuphelele emthethweni weSonto. Kuleso sikhathi, esiqala lapho ubuSulumane bosizi lwesithathu benza izizwe zithukuthele, imvula yakamuva iqala ukuwa, kanti abanye bayayiqaphela imvula yakamuva futhi bayayamukela, kuthi abanye bangayiqapheli imvula yakamuva. Abanye bayaqaphela ukuthi kukhona okwenzekayo, kodwa abaqondi ukuthi kuyini, bese beziqinisa bayimelane nakho.

> “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.

> “Abaningi, ngezinga elikhulu, baye behluleka ukwamukela imvula yokuqala. Abazuzanga zonke izinzuzo uNkulunkulu abebalungiselele zona ngaleyo ndlela. Balindele ukuthi lokho okusilelayo kuyogcwaliswa yimvula yokugcina. Lapho inala ecebe kakhulu yomusa isinikezwa, bahlose ukuvula izinhliziyo zabo ukuze bayamukele. Benza iphutha elibi kakhulu. Umsebenzi uNkulunkulu awuqalile enhliziyweni yomuntu ngokunika ukukhanya nolwazi lwaKhe kufanele uqhubekele phambili njalo. Wonke umuntu kufanele abone isidingo sakhe uqobo. Inhliziyo kufanele ikhitshwe konke ukungcola, ihlanzwe ukuze uMoya ahlale kuyo. Kwakungokuvuma nokulahla isono, ngomkhuleko oqotho nangokuzinikezela kwabo kuNkulunkulu, lapho abafundi bokuqala bazilungiselela khona ukuthululwa kukaMoya oNgcwele ngoSuku lwePhentekoste. Umsebenzi ofanayo, kodwa ngezinga elikhulu kakhulu, kufanele wenziwe manje. Khona-ke umuntu wayemelwe kuphela ukucela isibusiso, alinde iNkosi ukuba iphelelise umsebenzi omayelana naye. NguNkulunkulu owaqala umsebenzi, futhi Uyowuqedela umsebenzi waKhe, enze umuntu aphelele kuJesu Kristu. Kodwa akumelwe kube khona ukunganakwa komusa omelelwe yimvula yokuqala. Yilabo kuphela abaphila ngokuvumelana nokukhanya abanako abayokwamukela ukukhanya okukhulu. Ngaphandle kokuba siqhubekele phambili nsuku zonke ekuboniseni izimfanelo zobuKristu ezisebenzayo, asiyikukuqonda ukubonakaliswa kukaMoya oNgcwele emvuleni yokugcina. Kungenzeka ukuba iwela ezinhliziyweni ezisizungezile nxazonke, kodwa thina singayiboni noma singayamukeli.” Testimonies to Ministers, 506, 507.

The latter rain is now falling and there are those who recognize it and therefore receive it, and there are those who do not recognize it, and therefore do not receive it. The latter rain must be recognized to be received. The latter rain is not just an experience only, it is an experience that is produced by a message, but the message can only be received when the correct methodology is employed to establish the message. Without recognizing the methodology which establishes the message of the latter rain, it is virtually impossible to understand the prophetic lessons that are represented in the rise and fall of kingdoms set forth in the books of Daniel and Revelation.

Imvula yangemuva isiwa manje, futhi bakhona abayiqaphelayo, ngakho-ke bayayamukela; futhi bakhona abangayiqapheli, ngakho-ke abayemukeli. Imvula yangemuva kufanele iqashelwe ukuze yamukelwe. Imvula yangemuva ayisona nje kuphela isipiliyoni; iyisipiliyoni esikhiqizwa ngumyalezo, kodwa lowo myalezo ungamukelwa kuphela lapho kusetshenziswa indlela efanele yokumisa lowo myalezo. Ngaphandle kokuqaphela indlela emisa umyalezo wemvula yangemuva, cishe akunakwenzeka ukuqonda izifundo zesiprofetho ezimelelwe ekuvukeni nasekuweni kwemibuso ezibekwe ezincwadini zikaDaniyeli neSambulo.

The ensign that is lifted up to the world is identified by Isaiah as the “root of Jesse”, and in chapter twenty-seven those who “come of Jacob” “take root.” Those that are the “root of Jesse” are also identified there as “Israel,” and they are those who first blossom and bud, and thereafter fill the world with fruit. The laws of nature do not contradict the laws of prophecy, for it is the same Law-Giver that produced both nature and prophecy. Before a plant bears fruit, it must first come out of dormancy as evidenced by the buds, and thereafter the blossoms. Spiritual Israel, who is the “root of Jesse” receives a progressive outpouring of rain. It begins with a “sprinkling” and escalates to a full outpouring when the world is filled with the fruit presented by the ensign.

Isibonakaliso esiphakanyiselwe umhlaba sichazwa ngu-Isaya ngokuthi “impande kaJese”, futhi esahlukweni samashumi amabili nesikhombisa labo “abavela kuJakobe” “bayamila izimpande.” Labo abayibo “impande kaJese” bachazwa khona futhi ngokuthi “u-Israyeli,” futhi yibona abaqala ukuqhakaza nokuhluma, bese kuthi kamuva bagcwalise umhlaba ngezithelo. Imithetho yemvelo ayiphikisani nemithetho yesiprofetho, ngokuba nguMniki-mthetho oyedwa owaveza kokubili imvelo nesiprofetho. Ngaphambi kokuba isitshalo sithele izithelo, kumelwe kuqala siphume esimweni sokulala, njengoba kufakazelwa amahlumela, bese kuthi emva kwalokho izimbali. U-Israyeli ongowomoya, oyiyo “impande kaJese,” wamukela ukuthululwa kwemvula okuqhubekela phambili. Kuqala “ngokufafazwa” bese kukhula kuze kube ukuthululwa okuphelele lapho umhlaba ugcwaliswa ngezithelo ezivezwe yisibonakaliso.

In Isaiah chapter twenty-seven, the starting point of the sprinkling of the rain is represented as taking place when the buds “shooteth forth.” When they first “shooteth forth,” the rain is identified as being poured out “in measure.” “In measure, when it shooteth forth.” On September 11, 2001 the sprinkling of the latter rain began to be poured out “in measure,” for at that time the wheat and tares, or the wise and the foolish were still mixed together.

Ku-Isaya isahluko samashumi amabili nesikhombisa, indawo yokuqala yokufafazwa kwemvula imelwe njengokwenzeka lapho amahlumela “ehluma.” Lapho eqala “ehluma,” imvula iboniswa njengothululwa “ngesilinganiso.” “Ngesilinganiso, lapho kuhluma.” Ngo-September 11, 2001 ukufafazwa kwemvula yokugcina kwaqala ukuthululwa “ngesilinganiso,” ngoba ngaleso sikhathi ukolweni nokhula, noma abahlakaniphileyo neziyiziwula, babesaxubene ndawonye.

> “The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

> “Ukuthululwa okukhulu koMoya kaNkulunkulu, okukhanyisela umhlaba wonke ngenkazimulo yakhe, ngeke kufike size sibe ngabantu abakhanyiselwe, abazi ngokuhlangenwe nakho ukuthi kusho ukuthini ukuba yizisebenzi ezisebenza kanye noNkulunkulu. Lapho sesinokuzinikela okuphelele, kwenhliziyo yonke, enkonzweni kaKristu, uNkulunkulu uyokuvuma lokho ngokuthululwa koMoya wakhe ngaphandle kwesilinganiso; kodwa lokhu ngeke kwenzeke ngesikhathi ingxenye enkulu kakhulu yebandla ingezona izisebenzi ezisebenza kanye noNkulunkulu. UNkulunkulu akanakuwuthulula uMoya wakhe lapho ubugovu nokuzitika ngokwakho kubonakala ngokusobala kangaka; lapho kubusa umoya okuthi, uma ungafakwa emazwini, uveze leyo mpendulo kaKayini,—‘Ngingumlondolozi womfowethu na?’ Uma iqiniso lalesi sikhathi, uma izibonakaliso eziya zanda nxazonke zonke, ezifakazela ukuthi ukuphela kwezinto zonke sekusondele, zinganele ukuvusa amandla alele alabo abathi bayalazi iqiniso, khona-ke ubumnyama obulingana nokukhanya obekukhanya buyobehlela le miphefumulo. Akukho ngisho nokubonakala kwesaba esingaba yisizathu sokungabi nandaba kwabo abangakwazi ukusethula kuNkulunkulu ngosuku olukhulu lokwahlulelwa kokugcina. Ngeke kube khona sizathu abangasinikeza ngokuthi kungani bengaphilanga, bengahambanga, futhi bengasebenzanga ekukhanyeni kweqiniso elingcwele lezwi likaNkulunkulu, kanjalo beveza ezweni elimnyama ngesono, ngokuziphatha kwabo, ngozwelo lwabo, nangentshiseko yabo, ukuthi amandla neqiniso levangeli kwakungeke kuphikiswe.” Review and Herald, July 21, 1896.

Isaiah twenty-seven identifies the history of the beginning of the outpouring of the latter rain, when the root buds out of a dry ground, and then all the way through until the earth is filled with fruit. The chapter identifies that “in measure, when it shooteth forth, thou wilt debate with it.” When the latter rain is being measured as a “sprinkling”, Sister White states that the latter rain, “may be falling on hearts all around us, but we shall not discern or receive it.”

U-Isaya amashumi amabili nesikhombisa uveza umlando wesiqalo sokuthululwa kwemvula yokugcina, lapho impande ihluma emhlabathini owomileyo, bese kuqhubeka njalo kuze kube yilapho umhlaba ugcwaliswa yisithelo. Lesi sahluko sikhomba ukuthi “ngesilinganiso, lapho siphuma, uyakuphikisana naso.” Lapho imvula yokugcina ilinganiswa “njengokufafaza”, uDade White uthi imvula yokugcina, “ingase ibe iwa ezinhliziyweni ezisizungezile, kodwa thina singayiqondi noma singayamukeli.”

In so doing she identifies a church that is mixed with those that recognize and others who do not recognize the falling of the rain. In the previous passage she identifies that when God pours the latter rain out without measure it marks when there is no longer a mixture of wise and foolish virgins by stating, “When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God.”

Ngokwenza kanjalo ukhomba ibandla elixubene nalabo abaqaphela kanye nalabo abangakuqapheli ukuwa kwemvula. Endimeni edlule ukhomba ukuthi lapho uNkulunkulu ethulula imvula yokugcina ngaphandle kwesilinganiso kuba uphawu lwesikhathi lapho kungasekho khona ukuxubana kwezintombi ezihlakaniphile neziyiziwula, ngokusho kwakhe ukuthi, “Lapho sesinokuzinikezela okuphelele, kwenhliziyo yonke, enkonzweni kaKristu, uNkulunkulu uyolibona lelo qiniso ngokuthululwa koMoya wakhe ngaphandle kwesilinganiso; kodwa lokhu ngeke kwenzeke ngesikhathi ingxenye enkulu yebandla ingakabi yizisebenzi ezisebenzisana noNkulunkulu.”

The larger portion of the church, or the majority of the church, are represented in Matthew twenty-five as foolish virgins, for biblically “many” are called but “few” are chosen. The wise and the foolish are providentially separated at the crisis at midnight, that precedes the soon-coming Sunday law. The separation creates a people who can then receive the full outpouring of the Spirit in the latter rain and become the “nation that is born in a day”. Then the root of Jesse will be lifted up as an ensign and fill the world with fruit.

Ingxenye enkulu yebandla, noma iningi lebandla, imelwe kuMathewu amashumi amabili nanhlanu njengezintombi eziyiziwula, ngokuba ngokweBhayibheli “abaningi” bayabizwa kodwa “bambalwa” bayakhethwa. Abahlakaniphileyo neziwula bahlukaniswa ngokuhlinzeka kukaNkulunkulu ngesikhathi sobunzima phakathi kwamabili, esandulela umthetho weSonto ozayo masinyane. Lokho kwehlukana kwakha abantu abangase bamukele ukuchitheka okuphelele koMoya emvuleni yakamuva bese beba “yisizwe esizalwa ngosuku olulodwa”. Khona-ke impande kaJese iyakuphakanyiswa ibe yisibonakaliso, igcwalise umhlaba ngezithelo.

Isaiah twenty-seven identifies that when the latter rain began to be poured out “in measure”, on September 11, 2001, “thou will debate with it.” “In measure, when it shooteth forth, thou wilt debate with it.” The event of September 11, 2001 became an immediate debate in the world and the church. To this very day–over twenty years later–there are still arguments against assigning those events to an act of Islam, as opposed to some form of a globalist conspiracy. The debate associated with the arrival of the sprinkling of the latter rain began on September 11, 2001, but the debates that are carried on in the world, are not the “debate” that is identified in God’s prophetic Word. The debate is about predictions such as the one that follows.

U-Isaya amashumi amabili nesikhombisa ukhomba ukuthi lapho imvula yokugcina iqala ukuthululwa “ngesilinganiso”, ngoSepthemba 11, 2001, “uyakuphikisana nayo.” “Ngesilinganiso, lapho iqhuma, uyakuphikisana nayo.” Isigameko sangoSepthemba 11, 2001 saba yimpikiswano esheshayo emhlabeni nasebandleni. Kuze kube yilolu suku—ngemva kweminyaka engaphezu kwamashumi amabili—kusakhona ukuphikisana nokubeka lezo zehlakalo njengesenzo sobuSulumane, kunokuthi kube yindlela ethile yozungu lwabaholi bomhlaba. Impikiswano ehlotshaniswa nokufika kokufafazwa kwemvula yokugcina yaqala ngoSepthemba 11, 2001, kodwa izimpikiswano eziqhubekayo emhlabeni azisiyo “impikiswano” ekhonjwa eZwini likaNkulunkulu lesiprofetho. Impikiswano imayelana nezibikezelo ezifana nalesi esilandelayo.

> “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.

> “Ngesinye isikhathi, ngiseseDolobheni laseNew York, ngabizwa ngesikhathi sobusuku ukuba ngibone izakhiwo zikhuphuka izitezi phezu kwezitezi ziya ngasezulwini. Lezi zakhiwo zazimenyezelwe njengezingashi, futhi zazakhiwe ukuze zikhazimulise abanikazi bazo nabazakhayo. Lezi zakhiwo zaqhubeka zikhuphukela phezulu, ziphakama njalo, futhi kuzo kwasetshenziswa izinto ezibiza kakhulu. Labo ababezingezabo lezi zakhiwo babengazibuzi ukuthi: ‘Singamkhazimulisa kanjani uNkulunkulu ngendlela engcono kakhulu?’ INkosi yayingekho emicabangweni yabo.

> “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.’

> “Ngacabanga ngathi: ‘O, sengathi labo abatshala izimali zabo ngale ndlela bengabona inkambo yabo njengoba uNkulunkulu eyibona! Baqongelela izakhiwo ezinhle kakhulu, kodwa ukuhlela nokusungula kwabo kuwubuwula obungakanani emehlweni oMbusi womhlaba wonke. Abafundi ngamandla onke enhliziyo nengqondo ukuthi bangamkhazimulisa kanjani uNkulunkulu. Lokhu sebekulahlekele ukukubona, okuwumsebenzi wokuqala womuntu.’”

> “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.

> “Ngesikhathi lezi zakhiwo eziphakeme zakhiwa, abanazo bajabula ngokuziqhenya kokuziphakamisa, ngokuthi babenemali yokuyisebenzisa ekwaneliseni ubuntu babo nasekuvuseni umona komakhelwane babo. Iningi lemali abayitshala ngaleyo ndlela lalitholwe ngokuncindezela, ngokubhidliza abampofu. Bakhohlwa ukuthi ezulwini kugcinwa umbhalo wakho konke ukuhwebelana; konke ukusebenzisana okungesikho ngobulungisa, sonke isenzo sobuqili, kubhalwe lapho. Isikhathi siyeza lapho, ekukhohliseni kwabo nasekuziphakamiseni kwabo, abantu beyofinyelela ezingeni iNkosi engayikubavumela ukuba baledlule, futhi bayofunda ukuthi kukhona umkhawulo ekubekezeleni kukaJehova.”

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

> “Isigcawu esalandela esadlula phambi kwami sasiyisexwayiso somlilo. Abantu babheka izakhiwo eziphakeme nezazicatshangwa ukuthi azingenwa umlilo bathi: ‘Ziphephe ngokuphelele.’ Kodwa lezo zakhiwo zadliwa umlilo sengathi zenziwe ngetiyela. Izinjini zomlilo zazingeke zenze lutho ukuvimba ukubhujiswa. Abacimi bomlilo babengakwazi ukusebenza ngalezo zinjini.” Testimonies, volume 9, 12, 13.

The Adventist church immediately after September 11, 2001 sought to hide passages such as this from the world. How could this not be about New York City, and the enormously high buildings which the fire engines could not stop the ensuing fires? How could a passage such as this from the writings that the Adventist church professes to be written by a prophetess not be proclaimed from the rooftops after such a fulfillment as that?

ISonto lama-Adventist ngokushesha ngemva kukaSepthemba 11, 2001 lafuna ukufihla emhlabeni iziqephu ezinjengalesi. Kungenzeka kanjani ukuba lokhu kungabi ngokweDolobha laseNew York, kanye nezakhiwo eziphakeme ngokwedlulele izinjini zomlilo ezingakwazanga ukunqanda imililo eyalandela? Kungenzeka kanjani ukuba isiqephu esinjengalesi esivela emibhalweni isonto lama-Adventist elivuma ukuthi yalotshwa umprofethikazi singamenyezelwa phezu kwezindlu ngemva kokugcwaliseka okunjalo?

The arrival of the sprinkling of the latter rain, that marks the arrival of the prophetic “debate,” also identifies the final rebellion of Adventism, for it is there that they fully reject the clear and simple words of the one they identify as the prophetess to the remnant.

Ukufika kokufafazwa kwemvula yasentwasahlobo yokugcina, okuphawula ukufika “kwempikiswano” yesiprofetho, futhi kuveza ukuvukela kokugcina kwe-Adventism, ngoba kulapho bewalahla ngokuphelele amazwi acacile nalula alowo abammisa njengomprofethikazi wensali.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “USathane uhlala njalo efaka okungamanga—ukuze ahole abantu babasuse eqinisweni. Inkohliso yokugcina kakhulu kaSathane iyakuba ukwenza ubufakazi boMoya kaNkulunkulu bungabi namphumela. ‘Lapho kungekho umbono, abantu bayabhubha’ (IzAga 29:18). USathane uyosebenza ngobuqili, ngezindlela ezehlukene nangamathuluzi ezehlukene, ukuze anyakazise ukwethenjwa kwabantu bakaNkulunkulu abaseleyo ebufakazini beqiniso.

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Kuyoba khona inzondo evuselwa ngokumelene noFakazi enobungcwele bukaSathane. Izenzo zikaSathane ziyoba ezokuphazamisa ukukholwa kwamabandla kubo, ngenxa yalesi sizathu: uSathane angeke abe nendlela ecace kangaka yokungenisa izinkohliso zakhe nokubopha imiphefumulo ezinkohlisweni zakhe uma izixwayiso, nokusola, nezeluleko zikaMoya kaNkulunkulu kulalelwa.” Selected Messages, book 1, 48.

The prophetic binding of both the wheat and the tares began on September 11, 2001, with the rebellion against the Spirit of Prophecy, which marked the conclusion of a progressive rebellion that began against the Bible in 1863.

Ukuboshwa okungokwesiprofetho kokubili kukakolweni nokhula kwaqala ngoSepthemba 11, 2001, ngokuvukela uMoya Wokuprofetha, okwaphawula isiphetho sokuvukela okuqhubekayo okwaqala ukumelana neBhayibheli ngo-1863.

> “We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.

> “Thina njengesizwe sivuma ukuthi sineqiniso ngaphambi kwazo zonke ezinye izizwe emhlabeni. Ngakho-ke ukuphila kwethu nesimilo sethu kufanele kuvumelane nokholo olunjalo. Usuku seluseduze impela lapho abalungileyo beyoboshwa njengohlamvu oluyigugu babe yizithungu zesipala sasezulwini, kuyilapho ababi, njengokhula, beqoqelwa imililo yosuku lokugcina olukhulu. Kodwa ukolweni nokhula ‘kukhula ndawonye kuze kube sekuvuneni.’” Testimonies, volume 5, 100.

How could Adventism ignore the following passage that states directly that when these buildings came down Revelation eighteen, verse one through three would be fulfilled?

I-Adventism yayingawunaka kanjani lo mhlathi osho ngokuqondile ukuthi lapho lezi zakhiwo ziwohloka, iSambulo isahluko seshumi nesishiyagalombili, ivesi lokuqala kuya kwelesithathu, siyogcwaliseka?

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Ingabe manje sekufikile yini izwi engathi ngimemezele ukuthi iNew York izoshanelwa yigagasi elikhulu lolwandle? Lokhu angikaze ngakusho. Ngike ngasho ukuthi, njengoba ngangibuka izakhiwo ezinkulu zakhiwa khona, isitezi phezu kwesinye, ‘Yeka izigameko ezesabekayo eziyokwenzeka lapho iNkosi isukuma ukuzamazamisa umhlaba ngokwesabeka! Khona-ke amazwi eSambulo 18:1–3 ayogcwaliseka.’ Sonke isahluko seshumi nesishiyagalombili seSambulo siyisexwayiso ngalokho okuza phezu komhlaba. Kodwa anginakho ukukhanya okukhethekile mayelana nalokho okuza phezu kweNew York, ngaphandle kokuthi ngiyazi ukuthi ngolunye usuku izakhiwo ezinkulu zalapho ziyodilizwa ngokuphenduka nangokugumbuqelwa kwamandla kaNkulunkulu. Ngokukhanya engikunikiweyo, ngiyazi ukuthi ukubhujiswa kusezweni. Izwi elilodwa elivela eNkosini, ukuthinta okukodwa kwamandla ayo amakhulu, futhi lezi zakhiwo ezinkulu zizokuwa. Kuyokwenzeka izigameko ukwesabeka kwazo esingeke sakucabanga.” Review and Herald, Julayi 5, 1906.

The issue we are addressing here is not whether these passages were fulfilled on September 11, 2001, for they absolutely were, but the issue we are seeking to address is the “debate” that would begin at that time. The debate was over correct or incorrect methodology. The Adventist church began its rejection of the fourteen rules of prophetic interpretation of William Miller in 1863, and they have progressed to the point now where you cannot purchase a book of biblical study written by Adventist theologians that isn’t repeatedly endorsed by the theologians of apostate Protestantism and Roman Catholicism. From 1863 to 2001, and still today, the methodology that was originally represented by William Miller’s rules of prophetic interpretation were set aside for the methodology of Roman Catholicism and apostate Protestantism. The prophetic “debate” that began when Revelation eighteen, verses one through three were fulfilled was over true or false methodology.

Indaba esibhekene nayo lapha akusikho ukuthi lezi zindima zagcwaliseka yini ngoSepthemba 11, 2001, ngoba ngempela zagcwaliseka, kodwa indaba esifuna ukubhekana nayo “yimpikiswano” eyaqala ngaleso sikhathi. Impikiswano yayimayelana nendlela efanele noma engafanele yokuchaza. Ibandla lama-Adventist laqala ukwenqaba imithetho eyishumi nane yokuhunyushwa kwesiprofetho kaWilliam Miller ngo-1863, futhi manje selifinyelele ezingeni lokuthi awusenakuthenga incwadi yokufunda iBhayibheli ebhalwe izazi zenkolo zama-Adventist engavunyelwana nayo kaningi yizazi zenkolo zobuProthestani obuhlubukile kanye nobuRoma Katolika. Kusukela ku-1863 kuya ku-2001, nanamuhla kusenjalo, indlela yokuchaza eyayimelelwe ekuqaleni yimithetho kaWilliam Miller yokuhunyushwa kwesiprofetho yabekelwa eceleni ngenxa yendlela yobuRoma Katolika kanye nobuProthestani obuhlubukile. “Impikiswano” yesiprofetho eyaqala lapho isAmbulo isahluko seshumi nesishiyagalombili, amavesi okuqala kuya kwelesithathu, sigcwaliseka, yayimayelana nendlela yeqiniso noma yamanga.

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

Sizoqhubeka nokucabangela kwethu “impikiswano” yesahluko samashumi amabili nesikhombisa sika-Isaya esihlokweni esilandelayo.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

> “Kufanele sazi ngokwethu ukuthi buyini ubuKristu, liyini iqiniso, luyini ukholo esilwamukelileyo, iyini imithetho yeBhayibheli—imithetho esiyinikwe yigunya eliphakeme kunawo wonke.” The 1888 Materials, 403.

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