The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.

ئەو حوکمە لێکۆڵینەوەییەی زیندووان لە 11ی سێپتەمبەری 2001 دەستی پێکرد، و حوکمە جێبەجێکارییەکە لە یاسای یەکشەممەی نزیکەوەهاتوو دەست پێدەکات. ئەو دوو ماوەیەی حوکم نوێنەرایەتی کارەکەی ئەو پەیامبەرە دەکەن کە ڕێگا بۆ پەیامبەری سێیەمی پەیمان ئامادە دەکات، و ئیلیای سێیەم، کە کۆتایی پەیامبەری ئیلیایە کە لە مێژووی Millerite دەستی پێکرد.

In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.

A Kristo a mmoanwie no wɔ **Apam no Somafoɔ** no mu no, ɔyii asase so asɔredan ankasa no ho mmienu, deɛ na ɛyɛ ne nipadua ne ne honhom mu asɔredan no sunsuma. Ne asase so asɔredan ankasa no fii ase sɛ sare so Ahyiaeɛ Ntomadan no, ɛno akyi no, Salomo asɔredan no, ɛno akyi no, asɔredan a wɔsan sii no wɔ mfeɛ aduɔson nnommumfa a wɔde wɔn kɔɔ Babilon no akyi, ne saa ara asɔredan no bio wɔ mfeɛ aduanan nsia nsakraeɛ adwuma a Herode yɛeɛ no akyi.

God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.

Ang pisikal nga presensya sa Diyos nagpanalangin sa Tabernakulo nga templo ug sa templo ni Solomon, apan dili sa templong gitukod pag-usab human sa pagkabinihag; hinoon, kadtong giayo nga templo gipanalanginan pinaagi sa pisikal nga presensya ni Cristo. Sa kasaysayan sa giayo ni Herodes nga templo, si Cristo kaduha nga naghinlo sa templo sa katumanan sa Malakias kapitulo tres. Sa nahaunang pagpanghinlo, giila ni Cristo ang templo ingon nga balay sa Iyang Amahan, apan sa kataposang pagpanghinlo sa templo giila kini ni Cristo ingon nga balay sa mga Judio.

In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.

Milleritakunapa historiapim Kristuqa 1798 watamanta 1844 watakama tawa chunka suqta watakunapi huk espirituwal templota sayarichirqan. 1844 wata, octubre killapa 22 p’unchawninpi, Malaquías libro kimsa kaq capitulopi nisqanta hunt’aspa, usqhayllam templonman hamurqan, chayhinaqa mana yuyayniyuq doncellakunata picharqan. Chaymantataq kimsa kaq angel hina chayamurqan iskay kaq hinaspa qhipa pichayta hunt’ananpaq; ichaqa ñawpaq Israelpa qallariyninpi hina, kunan pacha Israelqa llamk’ayta tukuchinampaq munasqa iñiyniyuqchu karqan.

On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”

11 Septiembre 11, 2001-kama, Cristoqa kutimurqan iskay kaq templota pichayta rurananpaq, chaymi hunt’akunqa mana yuyayniyuq virgenkuna qichusqa kaptinku utqaylla hamuq domingo kamachiypi, maypachachus rikch’arispa yachakunku mana entiendenkuchu 1989 watapi kichasqa yachay yapakuqta. Chay yachay yapakuqmi qepa para willakuynin, chaymi Chawpi Tuta Qapariy willakuy, chunka virgenkunaq rikch’ayninmanta qhawarispa churakusqa kaptin. Daniel chunka hukniyuq qhipa soqta versiculonkunapa willakuynin, mayqanmi pacha tukukuypi 1989 watapi kichasqa karqan, chay versokunapi tawa chunka tawa versiculopi rikuchisqa kachkan “inti lloqsimuymanta, chanta altonmanta willakuykuna” nispa.

The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).

Äkhirkï jañbırdıñ habarı — Tün Ortasındağı Şaqırudıñ habarı, jäne ol şığıs pen soltüstiktiñ habarı. Şığıs pen soltüstik tiesinşe Islamdı jäne papalıqtı bildiredi, al habar retinde olar 2001 jılğı 11 qırküyek pen jaqında keletin jeksenbilik zañ arasında Laodikeialıq Adventizm qalbaqtağan habardı bildiredi. 2001 jılğı 11 qırküyek Islamdı (şığıs) bildiredi, al jeksenbilik zañ añnıñ tañbasın (soltüstik) bildiredi.

The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.

ᎳᎣᏗᏏᏯᏂ ᎠᏧᏂᏴᏫᏯ ᎠᏓᏫᏯᏛᏍᎩ ᎤᏂᏲᎱᏎᎢ ᎠᏤᎵ ᎠᏓᏅᏙ ᏗᎦᏙᎵᎨᏂ ᎨᏒ ᎠᏰᎸᏍᏗ ᎠᏂᏔᎵ ᏗᏕᎭᎷᏱ ᎠᏰᎸᏍᏗ ᎠᎴ ᎤᏟᎶᏍᏔᏅ ᎤᏲᎢ ᏙᎯᏧᏁᎶᎯ ᎤᏲᎱᏒ ᎠᏛᏓᏍᏗ ᏧᎵᏓᏍᏗ ᎠᎵᏏ ᎠᎴ ᎠᏓᏅᏙ ᎠᎦᎶᏂ ᎠᏰᎸᏍᏗ ᎨᏎᎢ። ᎤᏂᏲᎱᏎᎢ ᎠᏤᎵ ᎠᏓᏅᏙ ᎤᏃᎴ ᎠᏂᎩᎵᏲ ᏧᏂᏓᎴᎲᏍᎦ ᎤᎵᏍᏆᎸᏔᏅ ᎠᏓᏟᎶᏍᏗ ᎠᏢᎬ ᎠᏓᏁᎳᏅᎯ ᎤᏤᎵ ᏴᏫ ᎤᏂᎪᎵᏰᏗ ᎠᏰᎸᏍᏗ Ꮎ “ᎧᎸᎬ ᏗᏒᎯᏱ ᎠᎴ ᏧᏴᏢ ᎤᎾᏄᎪᏫᏒ ᏗᏃᎪᎯᏍᏗ” ᎠᏂᏍᎦᎢᎸ ᏥᎦᎾᎩᏍᎪ ᏆᏆᎵ ᎤᎵᏂᎩᏛ ᎠᎴ ᎤᏍᏗᏱᏙᎰ ᎤᎵᏍᏆᎸᏗ ᎠᏓᎯᏯᏗᏗᏍᎬᎢ ᎠᏓᏁᎳᏅᎯ ᎤᏤᎵ ᏴᏫ ᎨᏒᎢ። Ꮎ ᎠᏕᎶᆑᏍᎬᎢ ᎤᎵᏍᏔᏂᏙᎰ Ꮎ ᎩᎳ ᏅᏓᏳᎵᏰᎢ ᏆᎾᏙ ᎤᎾᎵᏍᏆᎸᏗ ᎤᎵᏍᏆᎸᏗ ᏧᏓᏅᏙ ᏗᎧᎿᎭᏩᏛ ᏗᎦᏚᎲ ᎠᎹᏰᏟ ᏂᎦᎥ ᎢᏳᎵᎬᎢ, ᎾᎿᎭᎢ ᎠᎴ ᎾᎯᏳ ᎢᏳᎢ ᎢᏍᎳᎻ ᎦᎳᏉ ᎤᏓᏠᏆᏍᏔᏅ ᎤᎶᏒ ᎠᎴ ᎤᏙᏢᏒ ᎢᏳᏍᏗ ᎠᏰᎸᏍᏗ ᏦᎢᏁ ᎤᏲ ᎤᎵᏰᎢ። Ꮎ ᏄᏍᏛ ᎤᏓᎵᏰᏍᏗ ᎠᏍᏆᎾᎵᏍᏛ ᎤᏖᎸᎲ ᎠᏰᎵ ᏱᎦᎾᏄᎪᏫᏍᎪ ᎢᏳᎬᏁᎸᎯ ᎤᎾᎵᏛᏂᏍᎪ ᎠᎴ ᎤᏂᏆᏘᏍᎪ ᎠᏰᎵ ᎤᏤᎵᎬ ᎠᎴ ᏗᎨᏒ ᎤᎬᏙᏗ ᎠᏓᎵᏰᎵᏍᎬᎢ Ꮎ ᏂᎦᏛ ᎠᏰᎵ ᏧᏂᎳᏫᏨ ᎢᏍᎳᎻ ᎠᏃᎮᏍᎩ, ᎠᏂᎦᎵᏍᏗ Ꮎ ᏦᎢ ᎢᏳᏓᏑᏴᏒ ᏧᏓᎵᎪᏁᎸ ᎠᏓᏅᏙ, ᎤᏃᎴ ᎠᏓᏅᏙ, ᎠᎴ ᎦᏥᎪᎥ ᏙᎯᏧᏁᎶᎯ።

In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.

Sáaniyk rugaari matsmshi dɨ́ĩgá ályéja ts’íin, n’íiká wóyuñi ályéja mats’óojí t’aaba, dɨ́gín t’áa dragón, n’áa bestia, n’áa profeta falso kʉ́ʉ́ri dɨgáa, Islam nɨ́gá Diosi atíi mats’íin kʉ́ʉ́ri juicioga naagá, papado marká autoridadi matsmó’óñi worship kʉ́ʉ́ri meni punishmentíshi dɨgáa. T’áa Rome t’aaba, Babylon t’aaba, Elijah t’aaba, n’áa way prepare kʉ́ʉ́ri mensajero t’aaba shi naagá ályéja, Woe t’aaba ályéja triple applicationi matsmó’óñi established dɨgáa.

And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

E vi, e ouvi um anjo voando pelo meio do céu, dizendo com grande voz: Ai, ai, ai dos que habitam sobre a terra, por causa das outras vozes da trombeta dos três anjos que ainda hão de tocar! Apocalipse 8:13.

Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.

Sora White okyefoɔ mu den pa ara maa Smith nhoma no, Daniel and Revelation, de kyerɛe sɛ ɛsɛ sɛ Seventh-day Adventist biara nya saa nhoma no, ɛwom sɛ wannyae no anka no tẽẽ sɛnea meakyerɛw yi, nanso nokwasɛm no da hɔ wɔ n’akamfo no mu.

“The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.

«Տէրը կը կանչէ մշակներ, որպէսզի մուտք գործեն գիրքաբաշխութեան դաշտը, որպէսզի ներկայ ճշմարտութեան լոյսը պարունակող գրքերը շրջանառուին։ Աշխարհի մէջ եղող ժողովուրդը պէտք է գիտնայ, թէ ժամանակներու նշանները կը կատարուին։ Անոնց տարէք այն գրքերը, որոնք զիրենք պիտի լուսաւորեն։ Դանիէլ եւ Հայտնութիւն, Մեծ Պայքարը, Նահապետներ եւ Մարգարէներ, եւ Դարերու Փափաքը հիմա պէտք է աշխարհ ելլեն։ Դանիէլ եւ Հայտնութիւն գրքին մէջ պարունակուած վսեմ խրատը Աւստրալիոյ մէջ շատերու կողմէ մեծ փափաքով ընթերցուած է։ Այս գիրքը միջոց եղած է՝ շատ թանկագին հոգիներ ճշմարտութեան գիտութեան բերելու։ Ամէն ինչ, որ կարելի է ընել, պէտք է ընուի՝ Դանիէլի եւ Հայտնութեան Մտքեր-ը շրջանառելու համար։ Ես ուրիշ գիրք մը չեմ գիտեր, որ կրնայ անոր տեղը գրաւել։ Ան Աստուծոյ օգնական ձեռքն է»։

“Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.

«Аиқәтәраҿы иаанхон ҵакыс аиаша иарҭахқәаз рыцәыргылоуп. Урҭ рыцқьароуп Аԥсы Святой ала. Ахԥатәи ангел иҳамҭа рҳәатәуп абжьы дула. Ҳаԥхьа иҳацәгылоуп азҵаарақәа зынӡа иреилыкку. Уақыт ҳҭахӡам ибжьахра. Анцәа иҭахым, ҳазшәыгәамҵар алсақ, илагам-лагам азҵаарақәа ирыҩнамыргыло аԥштәы адунеи аҭара хашааз аҷыдара.» Manuscript Releases, volume 21, 444.

The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.

ᎪᏂᏬᏂ, ᏗᎨᏒ ᎤᏂᏲᎢ ᎠᎴ ᎤᏂᏲᎢ ᎤᏂᏟᏌᏅᎢ ᎠᏂᎯᎵᏯᏍᏗ ᎻᎳᎳᏘ ᎤᏬᏂᏍᎬ “the daily” ᎠᏓᏂᏤᎵᏍᎬ ᏕᏂᏯᎵ ᎪᏪᎵ, ᎠᏥᏙᎴᎰᏍᏔᏁ “ᎤᏁᎳᏅᎯ ᎤᎵᏍᏕᎸᏗ ᎤᏬᏰᏂ.” ᎢᏳᏃ ᎤᏁᎳᏅᎯ ᏧᏤᎵ ᏴᏫ ᎠᏥᏁᎸ ᎠᎦᏘᏯ ᎤᏂᏒᏂᎸ Ꮎ ᏗᎪᏪᎵ ᎠᏂᏁᎵᏔᏅᎯ ᎦᏳᎳ ᎠᏥᏃᎮᏍᎬ, ᎾᏍᎩ ᎤᏪᏟᏌᏅ ᎤᏁᎳᏅᎯ ᏧᏤᎵ ᏴᏫ ᎠᏎ ᎤᎾᏤᎵᎦ ᏱᎨᏎᏍᏗ Ꮎ ᎪᏪᎵ. Ꮎ ᎪᏪᎵ ᎠᏰᎵ ᎤᏂᎵᏍᏓᏁᎸ ᎤᎾᏁᏤᎵᏛ ᎠᏂᎦᏔᎲᎢ Ꮎ ᎤᏂᏲ “new” ᎤᏬᏂᏍᎬ “the daily” ᎠᏓᏂᏤᎵᏍᎬ ᏕᏂᏯᎵ ᎪᏪᎵ, ᎾᏍᎩᏰᏃ Ꮎ ᎪᏪᎵ ᎤᏂᏚᎵᏍᎨ ᎤᏂᏁᏤᎵᏙᏗᏱ ᎠᎴ ᎤᏂᏄᎪᎢᏙᏗᏱ ᎤᏓᎵᎸᎾ ᎤᏬᏂᏍᎬ “the daily”.

When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.

Noong tumukoy si Sister White sa dalawang pangunahing pinuno sa paghihimagsik ukol sa “ang palagian” sa aklat ni Daniel, madalas niyang itinuro na sila (Prescott at Daniells) ay walang kakayahang “mangatwiran mula sa sanhi tungo sa bunga.” Ang mga makasaysayang rebisyunistang Laodiceang Adventista ay waring may gayon ding suliranin.

The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”

Ñoqonakuna qamachikuq runakuna, 1888 watamanta qallarispa hucha hatariypa willakuy historiapi, sapanka kawsayninkupi huk kutillapas “sapa p’unchay” nisqa llulla yachachiyta chaskirqanku. Hatariyninkuqa “ruwasqa qhipa rikuriy” karqan, “sapa p’unchay” nisqamanta pantasqa yuyayniytaq “imataq chayta paqarichirqan” karqan. Laodicea Adventista qillqasqa musuqchasqankuta qatipaqkuna mana yachasqa runakunata pusanku Adventista historiapi chay kikin ñawpaq hatariqkunata mana cheqaqta hatarisqa kasqankuta creenankupaq, ichaqa paykuna musuqchasqa willakuyninkuqa manam hayk’aqpas Bibliaq willakuyninwan ni Profecía Espíritu nisqaq willakuyninwanpas sayachisqa kanchu. “Ruwasqa qhipa rikuriyta” mana hatariy hina qhawarispa, “imataq chayta paqarichirqan” mask’anapaq atiyta wichq’anku.

As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.

جلونك دواران، وسنونو طيرانان، كالشأث بلا سبب لا يجيء. أمثال 22:6.

God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.

Bhíobail Dé do aithint an éirí amach, agus nuair a dhéanann siad sin, is ceart dóibh an chúis a lorg. Ansin is ceart dóibh an chúis sin a leigheas. Sa sliocht seo a leanas, tá Sister White ag trácht ar scéal Achan.

“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.

«Μου ἐδείχθη ὅτι ἐνταῦθα ὁ Θεός καταδεικνύει πῶς θεωρεῖ τὴν ἁμαρτίαν μεταξὺ ἐκείνων οἵτινες ὁμολογοῦσιν ὅτι εἶναι ὁ τηρῶν τὰς ἐντολὰς λαός Του. Ἐκεῖνοι τοὺς ὁποίους ἰδιαιτέρως ἐτίμησε, ἐπιτρέψας αὐτοῖς νὰ γίνωσι μάρτυρες τῶν ἐξαισίων ἐκδηλώσεων τῆς δυνάμεώς Του, καθὼς ὁ ἀρχαῖος Ἰσραήλ, καὶ οἵτινες ἔτι καὶ τότε τολμήσωσι νὰ παραβλέψωσι τὰς ρητὰς ὁδηγίας Του, θὰ γίνωσιν ἀντικείμενα τῆς ὀργῆς Του. Θέλει νὰ διδάξῃ τὸν λαὸν Του ὅτι ἡ ἀνυπακοὴ καὶ ἡ ἁμαρτία εἶναι εἰς ὑπερβολικὸν βαθμὸν προσβλητικαὶ δι’ Αὐτόν καὶ δὲν πρέπει νὰ θεωρῶνται ἐλαφρῶς. Μᾶς δείκνυσιν ὅτι, ὅταν ὁ λαὸς Του εὑρίσκεται ἐν ἁμαρτίᾳ, ὀφείλει ἀμέσως νὰ λάβῃ ἀποφασιστικὰ μέτρα, διὰ νὰ ἀπομακρύνῃ τὴν ἁμαρτίαν ἀπὸ μέσου αὐτοῦ, ἵνα ἡ δυσμένειά Του μὴ ἐπαναπαύηται ἐπὶ πάντας αὐτούς. Ἀλλ’ ἐὰν αἱ ἁμαρτίαι τοῦ λαοῦ παραβλέπωνται ὑπὸ ἐκείνων οἵτινες κατέχουσι θέσεις εὐθύνης, ἡ δυσμένειά Του θὰ ἐπέλθῃ ἐπ’ αὐτούς, καὶ ὁ λαὸς τοῦ Θεοῦ, ὡς σύνολον, θὰ θεωρηθῇ ὑπεύθυνος διὰ τὰς ἁμαρτίας ταύτας. Ἐν ταῖς πράξεσί Του πρὸς τὸν λαὸν Του κατὰ τὸ παρελθόν, ὁ Κύριος καταδεικνύει τὴν ἀναγκαιότητα τοῦ καθαρισμοῦ τῆς ἐκκλησίας ἀπὸ τὰ κακῶς κείμενα. Εἷς ἁμαρτωλὸς δύναται νὰ διαχύσῃ σκότος, ὃ θὰ ἀποκλείσῃ τὸ φῶς τοῦ Θεοῦ ἀπὸ ὁλόκληρον τὴν συνάθροισιν. Ὅταν ὁ λαὸς ἀντιληφθῇ ὅτι σκότος κατακάθηται ἐπ’ αὐτόν, καὶ δὲν γνωρίζῃ τὴν αἰτίαν, ὀφείλει νὰ ἐκζητῇ τὸν Θεὸν ἐν θέρμῃ, μετὰ πολλῆς ταπεινώσεως καὶ αὐτοταπεινώσεως, ἕως ὅτου αἱ ἀδικίαι αἵτινες λυποῦσι τὸ Πνεῦμά Του ἀναζητηθῶσι καὶ ἀποβληθῶσιν.»

“The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.

“ܗܿܘ ܩܕܡܘܬܐ ܕܐܬܬܥܝܪܬ ܥܠܝܢ ܡܛܠ ܕܟܐ ܕܘܟܬ̈ܐ ܕܠܐ ܟܐܢܘܬܐ ܐܝܠܝܢ ܕܐܠܗܐ ܚܘܝܢܝ ܕܐܝܬܝܗܝܢ، ܘܩܠܐ ܕܐܬܪܝܡ ܕܩܫܝܘܬܐ ܘܚܡܬܐ، ܠܐ ܙܕܩ. ܐܠܗܐ ܦܩܕ ܠܢ ܕܢܡܠܠ، ܘܠܐ ܢܫܬܘܩ. ܐܢ ܓܝܪ ܚܛܗ̈ܐ ܓܠܝ̈ܢ ܒܥܡܗ، ܘܥܒܕ̈ܘܗܝ ܕܐܠܗܐ ܥܒܪܝܢ ܥܠܝܗܝܢ ܟܕ ܠܐ ܒܠܝܒܐ، ܒܫܪܪܐ ܡܣܬܥܕܪܝܢ ܘܡܙܕܩܝܢ ܠܚܛܝܐ، ܘܫܘܝܢ ܒܚܘܒܐ، ܘܐܝܟܢܐ ܕܘܐܬܐ ܢܩܒܠܘܢ ܪܘܓܙܗ ܕܐܠܗܐ؛ ܡܛܠ ܕܥܠ ܚܛܗ̈ܘܢ ܕܚܝܒ̈ܐ ܢܬܬܒܥܘܢ. ܒܚܙܘܐ ܐܬܚܘܝܬ ܠܝ ܠܣܓܝ̈ܐܬܐ ܕܒܗܝܢ ܐܬܬܒܥܬ ܪܘܓܙܗ ܕܐܠܗܐ ܡܛܠ ܕܠܐ ܐܬܥܒܕ ܡܢ ܥܒܕ̈ܘܗܝ ܠܡܬܦܠܚܘ ܥܡ ܥܘܠܐ ܘܚܛܗ̈ܐ ܕܐܝܬ ܗܘܘ ܒܝܢܬܗܘܢ. ܐܝܠܝܢ ܕܚܣܘ ܥܠ ܗܠܝܢ ܥܘܠ̈ܐ ܐܬܚܫܒܘ ܡܢ ܥܡܐ ܕܐܢܘܢ ܛܒ̈ܐ ܘܪܚܝܡ̈ܐ ܒܛܒܥܗܘܢ، ܡܛܠ ܕܐܬܪܚܩܘ ܡܢ ܡܠܝܘ ܚܘܒܐ ܦܫܝܩܐ ܟܬܒܝܐ. ܫܘܠܐ ܗܢܐ ܠܐ ܗܘܐ ܡܫܬܦܪ ܠܪ̈ܓܫܝܗܘܢ؛ ܘܡܛܠ ܗܢܐ ܥܪܩܘ ܡܢܗ.” Testimonies, volume 3, 265.

The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.

अ‍ॅडव्हेंटिझममधील जे नेते बंडखोरीत गेले, त्यांच्या इतिहासांवरून हे स्पष्ट दिसून येते की त्यांच्या बंडखोरीत जवळजवळ नेहमी आढळणाऱ्या टप्प्यांपैकी एक असा होता की, त्यांच्या वैयक्तिक अनुभवात एखाद्या टप्प्यावर त्यांनी “the daily” याविषयीचा खोटा दृष्टिकोन स्वीकारला. असे असले तरी, स्मिथ यांचे पुस्तक प्रेरित नसून त्यात काही शिकवणीविषयक समस्या आहेत, तरीही प्रकाशितवाक्याच्या आठव्या आणि नवव्या अध्यायांबद्दलच्या पायोनियर समजुतीचे ते एक उत्कृष्ट विहंगावलोकन प्रदान करते; तेथे पहिल्या सहा तुर्यांची भविष्यवाणीतील इतिहासरूप मांडणी आपल्याला दिसते. तीन हायांच्या त्रिविध अनुप्रयोगाचा विचार सुरू करताना, आम्ही स्मिथ यांच्या Daniel and Revelation या पुस्तकातील त्यांच्या भाष्यावर अवलंबून राहू.

Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.

እኅት ዋይት ዊልያም ሚለር በራእይ መጽሐፍ ላይ ታላቅ ብርሃን እንደ ተሰጠው ትነግረናለች፤ ነገር ግን ስለ ምዕራፍ አሥራ ሦስት እና አሥራ ስድስት እስከ አሥራ ስምንት ያለው አስተዋሉ የተሳሳተ ነበር፥ ምክንያቱም በታሪክ ውስጥ ሦስት እንጂ ሁለት የማያቋርጡ ኃይላት እንዳሉ ለማየት ትክክለኛው የመመልከቻ አቀማመጥ ላይ አልነበረምና። ታላቁ ብርሃኑ በራእይ ምዕራፍ ሁለት እስከ ዘጠኝ ላይ ነበር።

“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

“Atilaykankunaqtaq runakunaqtaq Apocalipsis librota qhawarqanku mana allin yachay atisqaña, hinaspa Sagradas Escrituraspa huk rakikunaq mantapas aswan pisiyachisqa hina. Ichaqa ñuqaqa rikurqani kay libroqa cheqaqtapuni revelación kasqanta, qhipa p’unchaykunapi kawsanankupaq runakunapa especial allinpaq qusqa, cheqaq maypi kasqankuta hinaspa imata ruranankuta reqsinankupaq pusarinanpaq. Diosqa William Millerpa yuyayninta profecíakunaman pusarqa, hinaspa Apocalipsis libroq hawapi hatun k’anchayta qorqa.” Early Writings, 231.

Miller set forth his understanding of the churches, seals, trumpets and vials as follows.

Miller aykilkati nuyichv̱v̱sdi nitsv hadvtanv hiyohistv, atsadi, nalvdi, oski dvhnv vla atsi ayetligvhi ale nigesv.

“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

«የእስያ ሰባቱ ቤተ ክርስቲያናት የክርስቶስ ቤተ ክርስቲያን በሰባቱ መልክዎቿ ውስጥ ያለችውን ታሪክ፣ በሁሉም መጣመሞቿና መመላለሶቿ፣ በሁሉም ስኬቷና መከራዋ፣ ከሐዋርያት ዘመን ጀምሮ እስከ ዓለም ፍጻሜ ድረስ ያመለክታሉ። ሰባቱ ማኅተሞች በተመሳሳይ ዘመን ላይ የምድር ኀይሎችና ነገሥታት በቤተ ክርስቲያን ላይ ያከናወኗቸውን ክንውኖች፣ እንዲሁም እግዚአብሔር ሕዝቡን ያደረገላቸውን ጥበቃ የሚያቀርቡ ታሪክ ናቸው። ሰባቱ መለከቶች በምድር፣ ወይም በሮማውያን መንግሥት ላይ የተላኩ ሰባት ልዩና ከባድ ፍርዶች ታሪክ ናቸው። ሰባቱ ጽዋዎችም በጳጳሳዊት ሮም ላይ የተላኩ ሰባቱ የመጨረሻ መቅሰፍቶች ናቸው። ከእነዚህ ጋር ብዙ ሌሎች ክስተቶች የተቀላቀሉ ናቸው፤ እንደ ተጨማሪ ጅረቶች ተሸመኑ በመግባት ታላቁን የትንቢት ወንዝ ይሞላሉ፣ እስከሚለውም ሁሉ በዘላለም ውቅያኖስ ውስጥ ያበቃል።»

“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

“Achu, chej ñuqa-manqa, Juanpa profecianpa planinmi Revelación libropi. Chaymanta, kay librota entiendenayta munak runaqa, Diospa siminpa huk partikunamanta sumaq yachayniyuq kanan tiyan. Kay profecíapi apasqa rikch’achiykuna hinaspa metáforakunaqa, manam llapallanchu kikinpi sut’inchasqa kanku, aswanpas huk profetakunapi tarinapaqmi, hinaspa Escrituraq huk pasajekunapi sut’inchanapaq. Chayrayku sut’iyllam rikurin: Diosqa llapanta yachakuyta wakichisqa, mayqin partimantapas sut’i yachayta tarinapaq.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.

Kemoçti le üçüncü haberçi, Antlaşma Elçisinin yolunu hazırlayan, kilisenin yargısının içsel tarihini temsil ediyorsa, buna karşılık modern Babil’in yargısında dışsal bir tarihi temsil eden üçüncü İlyas da öyledir; öncülerin kiliseler ve mühürler hakkındaki anlayışı da aynı içsel-dışsal tanıklığı belirlemiştir.

“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.

«АгӀваназул хӀасила кӏвар гьабула Революциоялъул 4-нуб, 5-нуб ва 6-нуб кӏалтӏазда. Гьел агӀваназул гъоркь рихьизе кколел манзарал кӏалъана Революциоялъул 6-нуб кӏалтӏалда ва Революциоялъул 8-нуб кӏалтӏалъул тӏоцев васалда. Гьел, рахьдалго, бугеб диспенсациялъул рагьиялдаса Христос вачӏинегӏан черквиялда хурхун бугеб хӀодисабазул үстӏазе ккола».

“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.

«Baxmayaraq ki, yeddi kilsə kilsənin daxili tarixini təqdim edir, yeddi möhür onun xarici tarixinin böyük hadisələrini göz önünə gətirir». Uriah Smith, The Biblical Institute, 253.

Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.

Uriah Smith akava achitsanangura kunzwisisa kwevaMillerite pamusoro pehukama hwemukati nehwokunze hwemakereke, uye James White anopa mufananidzo wakafanana maererano nenhoroondo dzinofambirana pamwe chete.

“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.

“Pam laeng ini tay nanan-awan tayo dagiti iglesia, dagiti sello, ken dagiti animal wenno sibibiag a parsua, agingga iti pagpadaan da a manglawlawag kadagiti isu met laeng a panawen. Pito ti bilang dagiti sello, ngem uppat laeng dagiti animal. Ket nalabit a naimbag a pakapansaan ditoy, a idi panaglukat ti umuna, maikadua, maikatlo ken maikauppat a sello, nangngeg dagiti umuna, maikadua, maikatlo ken maikauppat a animal a kunada, ‘Umayka ket kitaem;’ ngem idi nalukatan dagiti maikalima, maikanem ken maikapito a sello, awanen ti kasta a timek a nangngeg. Wenno kasta met, saan a magpadaan dagiti maudi a tallo nga iglesia ken dagiti maudi a tallo a sello, a kas manglawlawag kadagiti isu met laeng a panawen, a kas iti aramid dagiti umuna nga uppat nga iglesia ken dagiti umuna nga uppat a sello. Ngem, kas impakitami, agtutunos dagiti iglesia, sello ken animal, a manglawlawag kadagiti isu met laeng a panawen iti uneg ti agarup 1800 a tawen, agingga a bumaba tayo iti bassit nga ad-adu ngem kaguduaan a siglo iti agdama a tiempo.” James White, Review and Herald, February 12, 1857.

We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.

Naaniił nihikáá’go bee áda’dílwoʼígíí Millerite history biyiʼ ádáhodílyeedii áłahda tʼáá ajiłii da. Tʼáá ajiłii dóó tááʼ nihá “the daily” biyiʼ bee haneʼígíí haneʼ yáʼátʼéehgo yádaatiʼ, dóó tʼáá ajiłii ałtsoníígíí churches, seals, dóó trumpets biyiʼ haneʼígíí tʼáá shikaadééłgo, bee hózhǫ́ǫ́gi kʼad bee haneʼígíí Miller nitsáhákeesgo yádaatʼééhígíí dóó bíkááʼgo nánízínígíí biyiʼ kʼad.

“When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.

«Urepi kuimba oikurya ovandu ava va hala okushunifa omupini nande omuti gumwe po olufuko olo Kalunga a tulila po mOmbepo Yaye Iyapuki, naa vakulupa ava va li ovapioneri momulimo wetu va popye sha puka; kandi naa ava va fya va popye yo, mokupandjulwa natango omashangwalelo avo momapepandjulo etu. Longitha pamwe omingheli doveluko lOukalunga odo Kalunga a yandja ngaashi a kwata po ovandu Vaye, e va twala po kashona kashona mondjila yoshili. Oshili ei otai kala i na ondando yokukonga po komafimbo nomomayelelo.» Manuscript Release, 760, 10.

On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.

11 de septiembre de 2001-pe, Apocalipsis capítulo dieciocho-gi ángel hatunmi uraykamurqan, chaymanta qallariqmi hanaq pachamanta chayraq uraykamusqa T’antata chaskispa mikhuyta munasqakunata Jeremías capítulo seispi nisqa “ñawpaq ñankuna”man kutichinapaq rurasqanta. Alfa y Omegaqa necesitakurqanmi, pachak tawa chunka tawa waranqa ukhupi kaypaq kallpachakuspa chayman yaykuyta munasqakunaqa rikunankupaq, payta 11 de agosto de 1840-pe hanaq pachamanta uraykachimuq imaqa mana huk pacha willakuy nisqa profecíapa hunt’akuyninllachu kasqanta, aswanpas iskay kaq Ay nisqa pacha profecíapa hunt’akuynin kasqanta. Payqa llaqtanta necesitakurqanmi ñawpaq ñankunata musuqmanta tariqkunankupaq, maypi payqa 1798-manta 1844-kama tawa chunka suqta watakunapi Milleritaspa templonta sayarichirqan, chay historiapi.

That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).

නොමිලේ බොරළු, ව්‍යාජ කාසි හා මැණික්වලින් ආවරණය කර දමා තිබුණේ එම ඉතිහාසයය. යුගයන්ගේ ශිලා පර්වතය මත නොව, වැලි මත ගොඩනැගූ ව්‍යාජ මූලික පණිවිඩයක් නිසා එම ඉතිහාසය අපැහැදිලි කර තිබුණේය. එය පිහිටියේ මිලෙරයිට්වරුන්ගේ ඉතිහාසය තුළය—පේතෘස් එය විස්තර කරන පරිදි, “කලින් කාලයෙහි ජනතාවක් නොවූ,” නමුත් පසුව “දෙවියන්වහන්සේගේ ජනතාව” බවට පත් වූ, “ආත්මික ගෘහයක්” හා “ශුද්ධ පූජකත්වයක්” ලෙස උද්ධරිත කර ගොඩනගන ලද මිලෙරයිට්වරුන්ගේ ඉතිහාසය තුළය. යූදා ගෝත්‍රයේ සිංහයා 2001 සැප්තැම්බර් 11 වන දින බැස ආයේ, මිලෙරයිට් මන්දිරය උද්ධරිත කරනු ලැබූ ඉතිහාසයේ “මන්දිරය” පවිත්‍ර කර ඉවත් කිරීමේ කාර්යයට, තමන්ගේ අවසාන-දින ජනතාව මෙහෙයවීමටය. එම කාර්යය පෙරදසුන් කර තිබුණේ, ස්වාමීන්වහන්සේ යෝෂියා යන නම් ඇති මනුෂ්‍යයෙකු (එහි අර්ථය දෙවියන්ගේ අත්තිවාරමය) උද්ධරිත කරන බව පූර්වකථනය කළ අනාවැකියක් මඟිනි.

When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.

Na Josaya a sɔree no ma ɛbaa mu sɛnea odiyifoɔ a ɔanyɛ osetie no nkɔmhyɛ kaeɛ no, ɔhyɛɛ aseɛ siesiee Asɔredan no a na asɛe. Wɔ siesie ne hohoro adwuma no mu no, wohunuu “Mose nnome no,” na bere a wɔkenkan no kyerɛɛ Josaya no, ɛde Josaya nsakraeɛ baeɛ. Yɛbɛka saa nkɔmhyɛ no ho asɛm, ne “mmere nson” no a wɔsanhunuu no bio no, wɔ September 11, 2001 akyi.

We will begin that study in the next article.

Ñañepyrũta upe estudio pe artículo oúvape.

“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

«وکتى حقنى ئېتىراپ قىلىدىغانلار شەيتانغا خىزمەت قىلىۋاتقانلا بولسا، ئۇنىڭ دوزاخىي سايىسى ئۇلارنىڭ خۇدا ۋە ئاسمان توغرىسىدىكى قاراشلىرىنى توسۇپ تۇرىدۇ. ئۇلار دەسلەپكى مۇھەببىتىنى يوقاتقانلارغا ئوخشاش بولىدۇ. ئۇلار ئەبەدىي ھەقىقەتلەرنى كۆرەلمەيدۇ. خۇدا بىز ئۈچۈن تەييارلىغان نەرسە زەكەرىيا كىتابىنىڭ 3- ۋە 4-بابلىرىدا، شۇنداقلا 4:12–14 دە تەمسىل قىلىنغان: “ۋە مەن يەنە جاۋاب بېرىپ ئۇنىڭغا: بۇ ئىككى زەيتۇن شېخى نېمە، يەنى ئىككى ئالتۇن تۇرۇبا ئارقىلىق ئۆزلىرىدىن ئالتۇن ياغنى ئاققۇزۇپ چىقىرىۋاتقانلار؟ — دېدىم. ئۇ ماڭا جاۋاب بېرىپ: بۇلارنىڭ نېمە ئىكەنلىكىنى بىلمەمسەن؟ — دېدى. مەن: ياق، ئى رەببىم، — دېدىم. شۇندا ئۇ: بۇلار پۈتكۈل يەرنىڭ رەببىنىڭ يېنىدا تۇرىدىغان ئىككى مەسھ قىلىنغانلاردۇر، — دېدى.”»

“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

“Ugqobhoyi uzaliswe zizibonelelo. Akanakunqongophala kwezixhobo. Kungenxa yokuswela kwethu ukholo, ubunxantathu bethu behlabathi, intetho yethu engelaxabiso, ukungakholwa kwethu, okubonakaliswa encokweni yethu, le nto izithunzi ezimnyama ziqokelelana zisijikeleze. UKristu akatyhilwa ngelizwi okanye ngesimilo njengOthandekayo ngokupheleleyo, nowongamele amashumi amawaka. Xa umphefumlo waneliseka kukuziphakamisa uye ebubhanxini, uMoya weNkosi unokwenza kancinane kuwo. Umbono wethu omfutshane ubona isithunzi, kodwa awunako ukubona uzuko olungaphaya. Iingelosi zibambe imimoya emine, emelwe njengehashe elinomsindo elifuna ukuqhawuka lize ligaleleke phezu kobuso bomhlaba wonke, lithwele intshabalalo nokufa endleleni yalo.”

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

«На самом ли краю вечного мира мы будем спать? Неужели мы будем вялыми, холодными и мёртвыми? О, если бы в наших церквах Дух и дыхание Божие были вдунуты в Его народ, чтобы он стал на ноги свои и ожил. Нам необходимо увидеть, что путь тесен и врата узки. Но когда мы проходим через тесные врата, их широта безгранична». Manuscript Releases, т. 20, 216, 217.