The increase of knowledge that was produced when the vision of the Ulai River was unsealed in 1798, produced a testing process that reached its climax in the movement of the Midnight Cry in 1844. The Midnight Cry of the last days, that is now being unsealed, has been represented by that history, and includes the very same testing truths of that history, for the Midnight Cry message that is now being unsealed is a restoration of Miller’s jewels.
1798 ၌ ဥ္လာယီမြစ်ဆိုင်ရာ ရူပါရုံကို ဖွင့်လှစ်တော်မူသဖြင့် ပေါ်ပေါက်လာသော အသိပညာတိုးပွားမှုသည် 1844 ခုနှစ်ရှိ သန်းခေါင်ယံကြွေးကြော်သံ လှုပ်ရှားမှု၌ အထွတ်အထိပ်သို့ ရောက်ရှိသော စမ်းသပ်ခြင်းလုပ်ငန်းစဉ်တစ်ရပ်ကို ဖြစ်ပေါ်စေခဲ့သည်။ ယခု ဖွင့်လှစ်လျက်ရှိသော နောက်ဆုံးသောနေ့ရက်များ၏ သန်းခေါင်ယံကြွေးကြော်သံကို ထိုသမိုင်းက ကိုယ်စားပြုထားပြီး၊ ယခု ဖွင့်လှစ်လျက်ရှိသော သန်းခေါင်ယံကြွေးကြော်သံသည် မီလာ၏ ရတနာများကို ပြန်လည်ထူထောင်ခြင်းဖြစ်သောကြောင့်၊ ထိုသမိုင်း၏ စမ်းသပ်သော သမ္မာတရားများအတိအကျကိုလည်း ထည့်သွင်းပါဝင်သည်။
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.
«Los verdades que recibimos en 1841, ‘42, ‘43 y ‘44 han de ser ahora estudiadas y proclamadas. Los mensajes del primer, segundo y tercer ángel serán en lo por venir proclamados con gran voz. Serán dados con ferviente determinación y con el poder del Espíritu». Manuscript Releases, tomo 15, 371.
The primary theme of the prophetic message of the Midnight Cry of our time is the role of Islam of the third woe. The three woes of Islam are all represented upon the two tables of Habakkuk. The message of the Midnight Cry of the last days, began to be unsealed at the disappointment of July 18, 2020, when the tarrying time of the last days arrived. Just as the Midnight Cry message of Millerite history, the message of the last days is progressively developed until it reaches the point represented by the Exeter camp meeting. At that point the virgins either have the oil, or they don’t.
Ayban amezwaru n yizen n unabi n Uɣaṛ n Talemmast n wakud nneɣ d tawuri n Lislam n wanu wis kraḍ. Tlata n wanuyen n Lislam ttwaseknen merra ɣef sin lwayen n Ḥabakkuk. Yizen n Uɣaṛ n Talemmast n yixef n wussan, yebda ad yettufkk-d s usuref deg usmenyif n 18 Yulyu 2020, mi d-yewweḍ wakud n uṛaǧu n yixef n wussan. Am akken i yella yizen n Uɣaṛ n Talemmast deg umazray n yimilitiyen, yizen n yixef n wussan yettwasnefli s kra s kra alamma yessaweḍ ɣer tenqiḍt i d-yettwaseknen s ugraw n yixxamen n Exeter. Deg tenqiḍt-agi, tiɛzriyin ya ad sɛunt zzit, ya ulac.
Isaiah’s pronouncement of woe upon the scornful men that rule the people of Jerusalem, identifies that the vision has become to the drunkards of Ephraim as a book that is sealed. In the passage of Isaiah, the work of changing a satanic symbol unto a godly symbol, as has been accomplished in the history of Adventism, is to be esteemed as potter’s clay. That work was establishing the definition of “the daily,” as a symbol of Christ, when it is a symbol of Satan. When Daniel employed the word “tamid” as a symbol of paganism, he chose the word for a symbolic purpose, for the word means “continual”.
Կեանքի իշխող Երուսաղէմի ժողովրդին վրայ իշխող ծաղրող մարդկանց դէմ Եսայիի արտասանած «վայ»-ը ցոյց կու տայ, որ տեսիլքը Եփրեմի հարբեցողներուն համար կնքուած գիրքի մը պէս եղած է։ Եսայիի հատուածին մէջ, սատանայական խորհրդանիշ մը աստուածապաշտ խորհրդանիշի փոխելու գործը, ինչպէս որ ադվենտականութեան պատմութեան ընթացքին կատարուած է, պէտք է գնահատուի որպէս բրուտի կաւ։ Այդ գործը «օրապահը» Քրիստոսի խորհրդանիշ սահմանելը եղած է, մինչդեռ անիկա Սատանայի խորհրդանիշ մըն է։ Երբ Դանիէլ «tamid» բառը գործածեց որպէս հեթանոսութեան խորհրդանիշ, ան այդ բառը ընտրեց խորհրդանշական նպատակի համար, որովհետեւ բառին իմաստը «յարատեւ» է։
There are three powers that lead the world to Armageddon, and the first of those three powers is the dragon (paganism). The dragon began his warfare against God in heaven. The dragon carries on that warfare until the end of the thousand-year millennium, when he is finally destroyed.
ئەس دنیان ئارماگېدۆنن گۆتەس سێ هێزات هەن، و ئەو سێ هێزان یێ ئەوّەل ئەژدهاکەیە (پەگانیسم). ئەژدهاک جنگا خۆ دژی خودێ ل ئاسمانێ دەست پێ کر. ئەژدهاک ئەو جنگێ هەتا داوییا هەزار سالییەکە دەوام پێ ددەت، کاتێ کو ل ئەنجامدا بە تەواوی تێک دەچیت.
And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20:7–10.
Ati ni igba ti ẹgbẹrun ọdún bá pé, a ó tú Satani sílẹ̀ kúrò nínú ẹ̀wọ̀n rẹ̀, ó sì máa jáde láti tan àwọn orílẹ̀-èdè tí ń bẹ ní igun mẹ́rin ayé jẹ, Gog àti Magog, láti kó wọn jọ sí ogun; iye wọn sì dàbí iyanrìn etí òkun. Wọ́n sì gòkè lọ káàkiri ilẹ̀ ayé, wọ́n sì yí àgọ́ àwọn ẹni mímọ́ àti ìlú àyànfẹ́ náà ká; iná sì sọ̀kalẹ̀ láti ọ̀dọ̀ Ọlọ́run láti ọ̀run, ó sì run wọ́n. A sì ju Èṣù tí ó tan wọn jẹ sínú adágún iná àti sulfuru, níbi tí ẹranko náà àti wòlíì èké wà; a ó sì máa dá wọn lóró ọ̀sán àti òru títí láé àti láéláé. Ìfihàn 20:7–10.
The beast (the papacy) that is the second of the three powers that leads the world to Armageddon, and the false prophet (the United States) the third of those three powers, both arrived in history after the history of the cross, and both are destroyed at the Second Coming of Christ.
Lo shtika (papado) nga isu maikadua han tulo nga gahum nga nagmando han kalibutan ngadto ha Armagedon, ngan an buwaon nga manaragna (an Estados Unidos) an ikatulo hiton tulo nga gahum, inabot ngatanan ha kasaysayan katapos han kasaysayan han krus, ngan hira nga duha ginpapoo ha Ikaduha nga Pag-anhi ni Cristo.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.
Dən the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived den that had received the mark of the beast, and den that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.
When Daniel chose the Hebrew word “continual” as a symbol of paganism (Satan), he chose a word that identified that it is Satan that has continually fought against God. The other two powers are only active in their warfare against God for specified periods of time. Daniel’s choice of the word “tamid” (continual) was purposeful, and accurate.
En Daniel, cuando escogió la palabra hebrea «continuo» como símbolo del paganismo (Satanás), escogió una palabra que identificaba que es Satanás quien continuamente ha combatido contra Dios. Los otros dos poderes solo están activos en su guerra contra Dios durante períodos de tiempo determinados. La elección de Daniel de la palabra «tamid» (continuo) fue intencional y exacta.
As Isaiah’s narrative of woe upon those who the Lord poured out the spirit of deep sleep, and closed their eyes, continues on from chapter twenty-eight into chapter thirty, he records:
ئیشایاہؑ کی اس بیانِ مصیبت میں، جو اُن لوگوں پر ہے جن پر خداوند نے گہری نیند کی روح اُنڈیل دی اور اُن کی آنکھیں بند کر دیں، جب باب اٹھائیس سے باب تیس تک آگے بڑھتی ہے، وہ یہ قلم بند کرتا ہے:
Now go, write it before them in a table, and note it in a book, that it may be for the time to come forever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. Isaiah 30:8–15.
الآن امضِ، واكتب هذا لديهم في لوح، ودوِّنه في سفر، ليكون للزمن الآتي إلى الأبد والدهر: لأن هذا شعب متمرِّد، أبناء كاذبون، أبناء لا يشاءون أن يسمعوا شريعة الرب؛ الذين يقولون للرائين: لا تروا؛ وللأنبياء: لا تتنبأوا لنا بالحقائق المستقيمة، بل كلِّمونا بالأمور الناعمة، وتنبأوا بالأباطيل. حيدوا عن الطريق، ميلوا عن السبيل، ودَعوا قدوس إسرائيل يكفّ عن أن يكون أمامنا. لذلك هكذا يقول قدوس إسرائيل: لأنكم رفضتم هذه الكلمة، واتكلتم على الظلم والاعوجاج، واستندتم إليهما، لذلك يكون لكم هذا الإثم كصدعٍ موشكٍ أن يسقط، بارزٍ في جدارٍ عالٍ، يأتي انهدامه بغتةً في لحظة. ويحطِّمه كتحطيم إناء الخزّاف المكسور إلى قطع؛ لا يُشفق، حتى لا توجد في حطامه شِقفةٌ يُؤخذ بها نار من الموقد، أو يُغترف بها ماء من الجب. لأنه هكذا قال السيد الرب، قدوس إسرائيل: بالرجوع والسكون تخلصون؛ بالهدوء والطمأنينة تكون قوتكم. ولكنكم أبيتم. إشعياء 30: 8–15.
The “table” that is written, is the tables of Habakkuk chapter two, that were designed so that those that read them could “run” and spread the message. The “book” which made “note” of the “table” is Habakkuk. The “table” from the “book” of Habakkuk, represents a testing process which manifests “a rebellious people, lying children, children that will not hear the law of the Lord.” The “rebellious people” that refuse to “hear,” are those in Jeremiah that refuse to hear the sound of the watchman’s trumpet.
“मेज़” जे लिखल गेल अछि, से हबक्कूक अध्याय दूक पट्टिकासभ छथि, जाहि लेल एहि प्रकारेँ बनाओल गेल छल जे जे कियो तिनका पढ़य, से “दौड़ि” कऽ सनेस फैला सकय। ओ “पुस्तक” जाहि मेँ “मेज़”क “टिप्पणी” कएल गेल अछि, से हबक्कूक अछि। हबक्कूकक “पुस्तक” सँ “मेज़” एक परीक्षण-प्रक्रियाक प्रतिनिधित्व करैत अछि, जे “एक विद्रोही जाति, मिथ्यावादी सन्तान, एहन सन्तान जे परमेश्वरक व्यवस्था सुनबाक इच्छुक नहि अछि” केँ प्रगट करैत अछि। ओ “विद्रोही लोग” जे “सुनबाक” अस्वीकार करैत छथि, से यिर्मयाह मेँ ओहि लोकसभ छथि जे पहरेदारक तुरहीक शब्द सुनबाक अस्वीकार करैत छथि।
Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.
Edwuma no so mepaw ahwɛfoɔ maa mo sɛ wɔbɛka sɛ, Muntie totorobɛnto no nne. Nanso wɔkae sɛ, Yɛrentie. Yeremia 6:17.
The rebellious are those in Isaiah’s history and also in the history of Christ who would not hear.
ဂုဏ်မကျေမနပ်ပြုသူတို့သည် ဣရှာယ၏ သမိုင်း၌လည်းကောင်း၊ ခရစ်တော်၏ သမိုင်း၌လည်းကောင်း နားမထောင်လိုသူများဖြစ်ကြသည်။
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
And he said, Mimarna, je obol jela loqok, Alataye lolo, qusi imon; ne alose lolo, qusi ulon. Marnangna je eoloqok no molo, je eloia pange, ne je imonengga qoroqolo; aqena alose ne qoroqolo, alataye ne pange, imon ne eoloqok no molo, ne qonon, ne kangiso. Isaiah 6:9, 10.
Isaiah’s deaf rebels can “hear,” but they don’t “hear,” and their refusal to “hear” identifies that they “understand not.” It is Daniel’s wicked, who are also Matthew’s foolish virgins, who do not understand the increase of knowledge represented on the “table” that is noted in the “book” of Habakkuk. If Isaiah’s deaf rebels would hear, they could be converted and healed, but their heart is fat, so they cannot understand the message of the Midnight Cry. Jesus provided a second witness of the deaf rebels.
Исаянин глухи бунтовници могат да „чуят“, но не „чуват“, и отказът им да „чуват“ показва, че те „не разбират“. Това са нечестивите от Даниил, които са също и неразумните девици от Матей, които не разбират увеличаването на познанието, представено на „трапезата“, която е отбелязана в „книгата“ на Авакум. Ако глухите бунтовници на Исая биха чули, те биха могли да се обърнат и да бъдат изцелени, но сърцето им е затлъстяло, затова не могат да разберат вестта на Среднощния вик. Исус даде второ свидетелство за глухите бунтовници.
And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.
姅个门徒来到伊跟前，对伊讲：“侬啥个缘故对伊拉用比喻讲道？” 伊回答伊拉讲：“因为天国个奥秘，是赐拨侬拉晓得个；不过对伊拉，并呒没赐拨伊拉。因为凡有个，还要赐拨伊，叫伊更加丰盛；凡呒没个，连伊所有个，也要从伊身浪夺去。所以我对伊拉用比喻讲，是因为伊拉看看看看弗见，听听听弗着，也弗明白。 在伊拉身浪，应验了以赛亚个预言，就是讲： ‘侬拉听是听见了，总弗明白； 看是看见了，总弗晓得。 因为这百姓个心油蒙了， 耳朵发沉， 眼睛闭着； 免得伊拉眼睛看见， 耳朵听见， 心里明白， 回转过来， 我就医治伊拉。’ 不过，侬拉个眼睛有福了，因为看得见；侬拉个耳朵有福了，因为听得见。我实在告诉侬拉：从前有许多先知同义人，切切想要看侬拉所看见个，却呒没看见；想要听侬拉所听见个，却呒没听见。” 马太福音 13:10–17
The wise understand the mystery of the parables, which is truth that is represented line upon line. The wise are blessed for they see and hear, and the wise and the blessed are both represented in Daniel chapter twelve. The “wise” are those who understand (with their hearts) the increase of knowledge, represented by the “table” that has been noted in the “book” of Habakkuk, and the “blessed” are those that wait.
Ari maama no enti asembisa no, a ɛyɛ nokware a wɔde nkyerɛkyerɛ mu line so line. Wɔhyira anyansafo no, efisɛ wohu na wɔte; na anyansafo no ne wɔn a wɔhyira wɔn no nyinaa wɔyɛ wɔn ho mfonini wɔ Daniel ti dumienu mu. “Anyansafo” no ne wɔn a wɔte ase (wɔ wɔn koma mu) nimdeɛ nkɔanim no, a wɔde “pon” no gyina hɔ ma no, sɛnea wɔaka ho asɛm wɔ Habakkuk “nhoma” no mu; na “wɔn a wɔhyira wɔn” no ne wɔn a wɔtwɛn.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:9–13.
ঔর তিনি কহিলেন, যাও, দানিয়েল; কারণ এই বাক্যসমূহ অন্তকালের সময় পর্যন্ত রুদ্ধ ও মুদ্রাঙ্কিত থাকিবে। অনেকেই শুদ্ধ হইবে, শুভ্র করা হইবে, এবং পরীক্ষিত হইবে; কিন্তু দুষ্টেরা দুষ্টতাই করিবে; আর দুষ্টদের মধ্যে কেহই বুঝিবে না; কিন্তু জ্ঞানীগণ বুঝিবে। এবং যে সময় হইতে নিত্য বলি উঠাইয়া লওয়া হইবে, ও যে বিরানকারী ঘৃণ্য বস্তু স্থাপিত হইবে, সেই সময় হইতে এক হাজার দুই শত নব্বই দিন হইবে। ধন্য সেই ব্যক্তি, যে প্রতীক্ষা করে, এবং এক হাজার তিন শত পঁয়ত্রিশ দিনে উপস্থিত হয়। দানিয়েল ১২:৯–১৩।
The Millerites correctly understood that the thirteen hundred and thirty-five days began when paganism (“the daily”), was “taken away” in the year 508. The blessing was promised to those who were waiting in 1843. The word “cometh” in the passage means “touches.” The year 1843 “touched” the year 1844 when it concluded. When the year 1843 concluded, the “tarrying time” of Habakkuk arrived, and a blessing was pronounced upon those who waited as commanded in the “book” that noted the “tables.” The “book” of Habakkuk commanded those to “wait” for the vision.
A Millerici compreenderam corretamente que os mil trezentos e trinta e cinco dias começaram quando o paganismo (“o contínuo”) foi “tirado” no ano 508. A bênção foi prometida àqueles que estavam esperando em 1843. A palavra “vem” na passagem significa “toca”. O ano de 1843 “tocou” o ano de 1844 quando terminou. Quando o ano de 1843 terminou, chegou o “tempo de tardança” de Habacuque, e foi pronunciada uma bênção sobre aqueles que esperaram conforme ordenado no “livro” que mencionava as “tábuas”. O “livro” de Habacuque ordenava àqueles que “esperassem” pela visão.
Daniel identifies the history of 1798 (the time of the end), when his book was unsealed, and there was then produced a three-step testing process (purified, and made white, and tried). That process reached its conclusion in the manifestation of the hidden history of the seven thunders. That hidden history is the three waymarks of truth, represented by the first disappointment, the message of the Midnight Cry and the great disappointment. The blessing of arriving at the first disappointment represents a three-step testing process at the end of the history of 1798 through 1844.
Daniel badəmānākī tarīx-e 1798-rā—zamān-e pāyān—ke dar ān ketāb-aš gōšāde šod, moʿarrefī mīkonad; va dar ān hengām farāyandī se-marḥaleʾī az āzmāyeš padīd آمد (pāk šodan, safīd گردیدن، va āmūxta/āzmūda شدن). Ān farāyand dar zohūr-e tarīx-e penhān-e haft رعد be natīja-ye nehhāyī-ye xod resid. Ān tarīx-e penhān همان سه waymark-e ḥaqīqat ast ke bā نخستین nā-omīdī، payām-e Faryād-e Nīmašab، va nā-omīdī-ye bozorg نمāyandegī mīšavad. Barakat-e residan be نخستین nā-omīdī, نمāyāngar-e yek farāyand-e se-marḥaleʾī az āzmāyeš dar pāyān-e tarīx-e 1798 tā 1844 ast.
The history of 1798, through to the great disappointment of 1844, typifies the history of 1989, through to the soon-coming Sunday law. There is a blessing promised for those that wait for the vision that began to tarry at the first disappointment. The “wise” of Daniel twelve, are those who are “blessed,” and who “wait.” The wicked are those who do not “hear” with their hearts, and who do not “see.” The entire experience of the Millerite movement is summarized in Daniel’s four verses, and those verses also represent the history of the sealing of the one hundred and forty-four thousand.
Ihistoria ya 1798, mpaka kufikia fedheha kuu ya 1844, ni mfano wa historia ya 1989, mpaka kufikia sheria ya Jumapili inayokuja upesi. Kuna baraka iliyoahidiwa kwa wale wanaolingojea ono lililoanza kukawia katika fedheha ya kwanza. “Wenye hekima” wa Danieli kumi na mbili ni wale ambao “wamebarikiwa,” na ambao “wanangoja.” Waovu ni wale wasio “sikia” kwa mioyo yao, na wasio “ona.” Uzoefu wote wa vuguvugu la Wamileriti umefupishwa katika aya nne za Danieli, na aya hizo pia zinawakilisha historia ya kutiwa muhuri kwa wale mia moja arobaini na nne elfu.
The sacred history represented in those four verses, is premised upon understanding the increase of knowledge that was represented upon Habakkuk’s tables, and the increase of knowledge Jesus identified as He taught through the methodology of line upon line. He presented parable after parable, in order to explain the mystery of prophecy to “the wise”. “The wicked” in Daniel twelve do not understand, and in 2 Thessalonians, chapter two, their lack of understanding is represented as a hatred of truth, which brings strong delusion. The truth which the wicked do not love in Paul’s letter was “the daily,” and in Daniel’s four verses, the prophetic truth that is specifically identified is “the daily.”
ئەو چوار ئايەتەدا نیشان دراوەی مێژووی پیرۆز، لەسەر تێگەیشتن بە زیادبوونی زانیارییەکە بنیاد نراوە کە لەسەر خشتەکانی حەبەقوق نیشان درابوو، و هەروەها زیادبوونی زانیارییەکەی کە عیسا ناساندی کاتێک بە ڕێبازى “هێڵ لەسەر هێڵ” فێر دەکرد. ئەو نموونە بەدوای نموونە پیشان دەدا بۆ ئەوەی نهێنیی پێشبینی بۆ “دانایان” ڕوون بکاتەوە. “بەدکاران” لە دانیال دوازدەدا تێناگەن، و لە 2 Thessalonians، بەشی دوودا، ئەو نەفامەییەیان وەک ڕق لە ڕاستی نیشان دراوە، کە گومڕاییەکی بەهێز دێنێتەوە. ئەو ڕاستییەی کە بەدکاران لە نامەی پۆڵسدا خۆشیان ناوێت “the daily” بوو، و لە چوار ئايەتەکانی دانیالدا، ئەو ڕاستییەی پێشبینییە کە بە تایبەتی دیاری کراوە “the daily” ـە.
Jesus told the disciples that they were blessed, and in so doing he was contrasting them with those in Isaiah who refused to see and hear, that they might be converted. Those that are blessed in Daniel twelve, are those who wait. The four verses in Daniel chapter twelve, and also the fulfillment of those verses in the history of the Millerites, and also the contrast of Isaiah with a class who refused to hear and see, and also the very same distinction of the two classes by Christ, all point forward to the hidden history of the seven thunders that arrived on July 18, 2020. The final testing process of Millerite history that began at the first disappointment is now being repeated. Some will see, and others will refuse to see.
عیسیٰ نے شاگردوں سے فرمایا کہ وہ مبارک ہیں، اور ایسا کرتے ہوئے اُس نے اُن کا تقابل یسعیاہ میں مذکور اُن لوگوں کے ساتھ کیا جو دیکھنے اور سننے سے انکار کرتے تھے تاکہ وہ تبدیل نہ ہوں۔ دانی ایل بارہ میں جو مبارک ہیں، وہ وہی ہیں جو انتظار کرتے ہیں۔ دانی ایل باب بارہ کی چار آیات، اور نیز میلریوں کی تاریخ میں اُن آیات کی تکمیل، اور نیز یسعیاہ کا اُس طبقہ کے ساتھ تقابل جس نے سننے اور دیکھنے سے انکار کیا، اور نیز مسیح کی طرف سے انہی دو طبقوں کے مابین بعینہٖ وہی امتیاز، سب کے سب 18 جولائی 2020 کو آنے والی سات گرجوں کی پوشیدہ تاریخ کی طرف پیشگی اشارہ کرتے ہیں۔ میلری تاریخ کے امتحان کے آخری عمل، جو پہلی مایوسی سے شروع ہوا تھا، اب دوبارہ دہرایا جا رہا ہے۔ بعض دیکھیں گے، اور بعض دیکھنے سے انکار کریں گے۔
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
«1840–1844 жылдарында берілген барлық хабарлар қазір пәрменді түрде жария етілуге тиіс, өйткені өз бағдарынан айырылған адамдар көп. Бұл хабарлар барлық шіркеулерге жетуге тиіс. »
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
«Քրիստոս ասաց. “Երանի՜ ձեր աչքերին, որովհետև տեսնում են, և ձեր ականջներին, որովհետև լսում են. որովհետև ճշմարիտ ասում եմ ձեզ, որ շատ մարգարեներ և արդարներ ցանկացան տեսնել այն, ինչ դուք եք տեսնում, և չտեսան, և լսել այն, ինչ դուք եք լսում, և չլսեցին” [Matthew 13:16, 17]։ Երանելի են այն աչքերը, որոնք տեսան այն, ինչ երևաց 1843 և 1844 թվականներին։»
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Ayong mensahe ket naiteden. Ket awan koma ti pannakaitantan iti panangul-ulit iti mensahe, ta dagiti pagilasinan dagiti panawen ket matmatungpalda; ti maudi a trabaho ket masapul a maragpat. Maysa a naindaklan a trabaho ti maaramid iti ababa a tiempo. Maysa a mensahe ti asidegen a maited babaen iti pannakaituding ti Dios a dumakkel agingga iti maysa a napigsa a ikkis. Kalpasanna, ni Daniel ket tumakderto iti pasetna, tapno itedna ti pammaneknekna.” Manuscript Releases, volume 21, 437.
William Miller was led by angels to understand that “the daily,” was a symbol of pagan Rome. Sister White directly confirmed he was correct in that understanding. That understanding which was represented upon the “tables” that are noted in the “book” of Habakkuk, is “for the time to come.” The unsealing of that “book” manifests “a rebellious, lying children”. “Children” is a symbol of the last generation, so the “time to come,” in Isaiah’s passage is specifically marked as the last days of the investigative judgment.
UWilliam Miller waholelwa yizingelosi ukuba aqonde ukuthi “okwemihla ngemihla” kwakuyisifanekiselo seRoma yobuqaba. USister White waqinisekisa ngokuqondile ukuthi wayeqondile kulokho kuqonda. Lokho kuqonda okwafanekiselwa phezu “kwamatafula” aphawulwa “encwadini” kaHabakuki, “kungokwesikhathi esizayo.” Ukuvulwa kwaleyo “ncwadi” kuveza “abantwana abavukelayo, abangamanga.” “Abantwana” bayisifanekiselo sesizukulwane sokugcina, ngakho “isikhathi esizayo,” endimeni ka-Isaya, simakwa ngokukhethekile njengezinsuku zokugcina zokwahlulela kophenyo.
Isaiah states that the “lying children” will reject the prophetic message represented upon the “table” that is noted in the “book,” for they say “to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.” In 1863 Laodicean Adventism began an escalating process of fulfilling the request of the lying children. That work is represented by Isaiah as rejecting the old paths of the Millerite foundations, for they said, “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path which is the way, is Jeremiah’s old paths.
یعیاہ بیان کرتا ہے کہ «جھوٹے بچے» اُس نبوی پیغام کو رد کریں گے جو «میز» پر اور «کتاب» میں مذکور ہے، کیونکہ وہ «غیب بینوں سے کہتے ہیں، نہ دیکھو؛ اور نبیوں سے، ہم سے راست باتیں نبوت میں نہ کہو، ہم سے نرم نرم باتیں کہو، فریب کی نبوت کرو۔» 1863 میں لاودیکیائی ایڈونٹ ازم نے جھوٹے بچوں کی اس درخواست کو پورا کرنے کے ایک بڑھتے ہوئے عمل کا آغاز کیا۔ یسعیاہ اس کام کو میلری بنیادوں کی قدیم راہوں کو رد کرنے کے طور پر پیش کرتا ہے، کیونکہ انہوں نے کہا، «راستہ چھوڑ دو، راہ سے ہٹ جاؤ، اسرائیل کے قدوس کو ہمارے سامنے سے موقوف کرو۔» وہ راہ جو طریق ہے، یرمیاہ کی قدیم راہیں ہیں۔
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.
И вот что говорит Господь: станьте на путях и посмотрите, и расспросите о древних стезях, где путь благой, и идите по нему, и найдёте покой душам вашим. Но они сказали: «Не пойдём по нему». Иеремия 6:16.
The “lying children’s” rejection of Jeremiah’s “old paths” is the rejection of the message of the Midnight Cry, which is where “rest” is to be found, which is also the “rest and the refreshing” that they would not hear in Isaiah, which is also the refreshing of the latter rain message. That message is the message of the Midnight Cry that is represented in the history of the Millerites and illustrated upon the “tables” that are noted in a “book.” The lying children’s rejection of the message of the Midnight Cry is represented by their desire to “cause the Holy One of Israel to cease from before” them. Ellen White’s first vision, which Alpha and Omega would certainly employ to represent the end, identifies the path of the righteous, marking the light at its beginning and who it is that leads “the wise” unto the end of the path.
“Si wɔn a wɔfrɛ wɔn ‘mma atorɔfo’ no po Yeremia “akwan dada” no yɛ anadwo mu sufrɛ no nkrasɛm a wɔapo no; ɛhɔ na wohu “ahomegye,” na saa ara nso na ɛyɛ “ahomegye ne ahotew foforo” a wɔamma wɔn aso amma ho wɔ Yesaia mu no, na ɛno nso ne osutɔ a etwa to no nkrasɛm no mu ahotew foforo no. Saa nkrasɛm no ne anadwo mu sufrɛ no nkrasɛm a wɔgyina Millerfo abakɔsɛm no so gyina hɔ ma no na wɔde yɛ mfonini wɔ “apon” no so a wɔaka ho asɛm wɔ “nwoma” bi mu no. Wɔn a wɔfrɛ wɔn ‘mma atorɔfo’ no a wɔpo anadwo mu sufrɛ no nkrasɛm no, wɔde gyina hɔ ma no denam wɔn pɛ a wɔpɛ sɛ “wɔma Israel Kronkronni no fi wɔn anim gyae” no so. Ellen White anisoadehu a edi kan no, a Alpha ne Omega de bɛyɛ adwuma ampa ara de agyina hɔ ama awiei no, kyerɛ atreneefo no kwan no, na ɛhyɛ hann a ɛwɔ ne mfiase no agyirae, ne nea ɔno ne ɔde “anyansafo” no kɔ kodu ɔkwan no awiei no.”
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Тэдний замын эхэнд, ар талд нь тод гэрэл асаасан байсан бөгөөд нэгэн тэнгэрэлч надад энэ нь ‘шөнийн дундын хашхираан’ гэж хэлсэн. Энэ гэрэл замын туршид бүхэлдээ гэрэлтэж, тэд бүдрэхгүй байхын тулд хөлд нь гэрэл өгч байлаа.
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“ꞌYesu, ni wuon ka nyimegi, ma ongꞌetogi dhi e dala, ne gigen; ka gima ne nyimegi ne orito e iwangꞌogi, ne gigen. To maboro, moko kuomgi nolokore ma giol, kendo ginyalo ni dala ne nitie mabor ahinya, kendo negi geno ni gineno donjoie chon. Eka Yesu ne jukogi chuny kuom tingꞌo bade mamalo ma ler, kendo kuom bade ne oluongo mar ler ma ne yweyo ewi oganda mar advent, kendo gigiwo ni, ‘Alleluia!’ Jomoko bende ne giweyo ler mane ni chiengꞌgi gi dwaro maricho, kendo ginyalo ni ok Nyasaye ma ne otelogi ogie kama nyaka kama. Ler mane ni chiengꞌgi ne otho, kendo oweyo tiendgi e mudho matut kabisa, kendo ne gikobore, kendo gipuodho ranyisi gi Yesu, kendo gopogore kuom yo gichakore piny e piny mar mudho gi timbe maricho ma nitie piny.” Christian Experience and Teachings of Ellen G. White, 57.
It was the light of the Midnight Cry in the beginning and at the ending. It was Jesus (the Holy One of Israel) who they wished to cease from being in front of them. The light from Jesus’ glorious right arm was the light of the Midnight Cry as represented upon the “tables” that were noted in the “book”. The “lying children’s” rejection of the message of the Midnight Cry of Christ, and the path they were to walk upon, brought God’s judgment upon them as they fell off the path. The “high wall” that is broken suddenly, is the “wall” of the separation of church and state that is destroyed at the soon-coming Sunday law. That judgment comes “suddenly at an instant,” and it will be “as the breaking of the potter’s vessel that is broken in pieces.” It is the judgment that is associated with turning the satanic symbol of “the daily” upside down, and identifying it as a symbol of Christ.
Hä gije qärə säatä mäkäläy wäynä aytäwä gize, tä Midnät Qrayi bərhan näbäru. Yesu (Qəddusä Isra’el) iye, nəsu qädamom yəhonu kämmäqäm yəwäddu yänbäru. Kä Yesu məskər bərhan yämiyäfärräq bä kəburi qänña qəndu yäwätäwäw bərhan, bä “säwəlat” lay indätätäläw bä “mäṣḥaf” wəsṭ yätäzäggäbäw, yä Midnät Qrayi bərhan näbäru. Yä “wäššat lijjočč” yä Kristos Midnät Qrayi mäl’äkt sämmätaččäwənna yämmihädubbatən məngäd māsärräfāččäw, kä məngädu siwädqu, yä’Igzi’abəher fird ʿaläyhonu amättä. Yä “rəgzim qəṭṭä bäzuhənna dängät yäyyäsäbbärä gənb,” bəqärəb yämmimät’äw yä Ihud sämmäta hǝgg gize yämmifäräsäw yä bétä-kristiyanənna yä mängəst mäläyä “gənb” naw. Yih fird “dängät bä and gize” yämmimät’a naw, “əndä yäšəklila šäwa yämmisäbbäräwna yämmiqäṭṭäṭṭäw” yihonal. Yih, yä Sayṭan mäləkt yähonäwən “yä tägägäwən” gälbäṭo bä mäqäbäl, yän Kristos mäləkt indähonä məlaqäq yämmitayäz fird naw.
Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.
أَمَا إِنَّ قَلْبَكُمُ الأُمُورَ رَأْسًا عَلَى عَقِبٍ يُعَدُّ كَطِينِ الْفَخَّارِيِّ؛ فَهَلْ يَقُولُ الْمَصْنُوعُ عَنْ صَانِعِهِ: لَمْ يَصْنَعْنِي؟ أَوْ يَقُولُ الْمُصَوَّرُ عَنْ مُصَوِّرِهِ: لَيْسَ لَهُ فَهْمٌ؟ إشعياء 29:16.
The “daily” is the prophetic truth which ties together the four verses in Daniel twelve, that identify the distinction between the wicked and the wise. “The daily” is the truth that is hated by those who receive strong delusion in 2 Thessalonians. “The daily” represents the desire of the “lying children” to cause the Holy One of Israel to get out of their way. And their punishment is represented by the breaking of a potter’s vessel, and what remains is an illustration of the lost condition of the foolish virgins, for with the broken and remaining pieces of the shattered potter’s vessel there, “shall not be found” “a sherd to take fire from the hearth, or to take water withal out of the pit.”
“te’ẽ ára ha ára” ha’e pe añetegua marandupy rehegua ombojoajúva irundy véso Daniel mokõipa papype, omombe’úva mba’éichapa ojehechakuaa ijoavy umi hekoañáva ha umi arandu apytépe. “Te’ẽ ára ha ára” ha’e pe añetegua ojeguaraháva umi oguerohorýva pe jejavy mbarete 2 Tesalonicenses-pe. “Te’ẽ ára ha ára” ohechauka umi “ta’ýra japúva” rembipota, omoĩ hag̃uáicha Israel Santo osẽ hag̃ua ijapágui. Ha ijastigo ojehechauka peteĩ mba’yru ñai’ũ apohára mba’e ojekytĩramo guáicha, ha umi pehẽngue opytáva ha’e peteĩ ta’anga ohechaukáva umi kuñataĩ kaigue rekove okañýva, pórke umi pehẽngue oñembyai ha opytáva pe mba’yru ñai’ũ apohára ojekytĩva guive, upépe “ndojuhu mo’ãi” “peteĩ pehẽngue jepe ojegueraha hag̃ua tata tatakua guive, térã y ojeguenohẽ hag̃ua yvykua guive.”
Both “fire” and “water” are symbols of the Holy Spirit, as is the oil in the parable of the ten virgins. When the Midnight Cry comes suddenly at an instant, as it did at the Exeter camp meeting in August of 1844, it will be impossible for the “lying children” to find any oil (water or fire). They were called to “return” after the first disappointment as was Jeremiah, but they refused.
“आग” और “पानी” दोनों पवित्र आत्मा के प्रतीक हैं, जैसे दस कुँवारियों के दृष्टान्त में तेल भी है। जब “मध्यरात्रि का पुकार” एकाएक, एक क्षण में आता है, जैसा कि अगस्त 1844 में एक्सेटर के कैम्प-मीटिंग में हुआ था, तब “झूठे बच्चे” किसी भी प्रकार का तेल (पानी या आग) पाना असम्भव पाएँगे। उन्हें पहली निराशा के बाद, यिर्मयाह की नाईं, “लौट आने” के लिए बुलाया गया था, परन्तु उन्होंने इन्कार कर दिया।
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Сенің сөздерің табылды, мен оларды жедім; Сенің сөзің менің жүрегіме қуаныш пен шаттық болды; өйткені мен Сенің атыңмен аталдым, Уа, Әскерлердің Құдайы Жаратқан Ие. Мен мысқылдаушылардың жиналысында отырған жоқпын, қуанған да жоқпын; Сенің қолыңның әсерінен жалғыз отырдым, өйткені Сен мені indignation-ға толтырдың. Неліктен менің қайғым үздіксіз, ал жарам жазылмайтын, емделуден бас тартатын? Сонда Сен мен үшін жалғаншыдай, суы тартылып қалатын сулардай болмақсың ба? Сондықтан Жаратқан Ие былай дейді: егер сен қайтсаң, Мен сені қайта қабылдаймын, сонда сен Менің алдымда тұрасың; ал егер сен қымбаттыны арсыздан ажыратсаң, Менің аузымдай боласың; олар саған қайтып келсін, бірақ сен оларға қайтып барма. Мен сені осы халыққа қоршалған қола қабырға етемін; олар саған қарсы соғысады, бірақ сені жеңе алмайды; өйткені Мен сені құтқару және азат ету үшін сенімен біргемін, — дейді Жаратқан Ие. Мен сені зұлымдардың қолынан құтқарамын, әрі қатыгездердің қолынан сатып аламын. Еремия 15:16–21.
Jeremiah represents those who returned after the first disappointment. Those who entered into the work of separating “the precious from the vile,” in order to “stand before” the Lord and be as the Lord’s “mouth”. They are those represented by Daniel in chapter nine, as understanding their scattered condition, and thereafter praying the Leviticus twenty-six prayer. They are those represented by Daniel, Jeremiah and Habakkuk’s watchmen who are contrasted with the “lying children.” The “lying children” were also called by “the Holy One of Israel” when He said, “in returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not”.
Երեմիան ներկայացնում է նրանց, ովքեր վերադարձան առաջին հիասթափությունից հետո։ Նրանց, ովքեր մտան «թանկագինը անարգից» զատելու գործի մեջ, որպեսզի «կանգնեն» Տիրոջ առջև և լինեն Տիրոջ «բերանը»։ Նրանք են նրանք, որոնց ներկայացնում է Դանիելը իններորդ գլխում՝ որպես իրենց ցրված վիճակը հասկացողներ, և ապա Ղևտացոց քսանվեցերորդ գլխի աղոթքն աղոթողներ։ Նրանք են նրանք, որոնց ներկայացնում են Դանիելը, Երեմիան և Ամբակումի պահապանները, որոնք հակադրվում են «ստախոս որդիներին»։ «Ստախոս որդիները» նույնպես կոչվեցին «Իսրայելի Սուրբի» կողմից, երբ Նա ասաց. «դառնալով և հանգիստ լինելով պիտի փրկվեք. հանդարտության և վստահության մեջ պիտի լինի ձեր զորությունը. բայց դուք չկամեցաք»։
Miller’s jewels are the truths represented on Habakkuk’s tables that represent the test of the Midnight Cry message that produces two classes of worshippers. The symbol of the rebellion that is manifested against those jewels is “the daily.” Miller was accurate in his understanding of “the daily,” but his understanding was limited by the history he lived in, and the jewels he was used to place upon the table in the center of his room are now shining ten times brighter than they did when Miller first placed them upon his table. They are now in a casket that is larger, for the casket now represents not only the Bible, as it did for Miller’s time, but it now represents both the Bible and the Spirit of Prophecy.
Milleri ngilyakunaqa Habakkukpa tablankunapi rikuchisqa cheqaq-kunam, chaykunaqa Chaupi Tuta Qapariy willakuypa pruebanm rikuchin, iskay laya yupaychaqkunata paqarichiq. Chay ngilyakunapa contranpi rikurimuq hatarikuypa unanchanqa “sapa p’unchaymi” nisqaqa. Millerqa “sapa p’unchaymanta” hamutayninpi chiqap karqa, ichaqa hamutayninqa kawsasqan pacha historiarayku pisi tupu karqa; hinaspa paypa wasin chawpinpi mesa pataman churayta yachasqa ngilyakunaqa kunan chunka kuti aswan lliphipin, Miller ñawpaq kutipi mesanman churashqanmantapas aswan. Kunanqa aswan hatun cajonpi kachkan, imaraykuchus chay cajonqa kunanqa manaña Biblia sapallantachu rikuchin, imaynachus Millerpa pachanpi karqa hina, aswanpas iskayninta rikuchin: Bibliatawan Profeciapa Espirituntawan.
It is these two witnesses that produce the testing light in the last days, and it is these two witnesses that become a primary battleground in the last days. Miller saw the battle, for in his dream they took his casket (the Bible), and tore it up. John, representing “the wise” in the last days, “was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.” John was being persecuted for believing the message of both the Bible and the writings of Ellen White.
Asenyi ayena anan no na wɔde sɔhwɛ hann no ba wɔ nna a edi akyiri mu, na saa adansefo baanu yi ara na wɔbɛyɛ koɛbea titiriw wɔ nna a edi akyiri mu. Miller hui ɔko no, efisɛ wɔ ne dae mu wɔfaa ne daka no (Bible no), na wɔtetew mu. Yohane a ogyina hɔ ma “anyansafo” no wɔ nna a edi akyiri mu no, “na ɔwɔ supɔw a wɔfrɛ no Patmos no so, Onyankopɔn asɛm no nti, ne Yesu Kristo adansedi no nti.” Ná wɔretaataa Yohane efisɛ na ogye nkrasɛm a efi Bible no ne Ellen White akyerɛw no baanu nyinaa di.
We will continue the consideration of the truths which are represented by the vision of the Ulai River that was unsealed in 1798, in the next article.
1798 жылы мөрі ашылған Ұлай өзені көрінісі арқылы бейнеленген ақиқаттарды қарастыруды келесі мақалада жалғастырамыз.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Ngaiƚa aŋɛlɛkərɔ gələŋ aŋa ka maɣa ɨn aɣaŋ, sa maɣa aŋa ka fɔrɔm kəŋa ŋgai Ɨrɛl aŋa kədiŋ aŋa, nda ŋa kəlaŋəŋ ŋgai ɨn tɔrɔŋa ɨn ndʉra aŋa.” Life Sketches, 196.