We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.
আমরা অবগত হয়েছি যে, “ঈশ্বর উইলিয়াম মিলারের মনকে ভবিষ্যদ্বাণীগুলোর প্রতি পরিচালিত করেছিলেন এবং প্রকাশিত বাক্য পুস্তকের ওপর তাঁকে মহান আলো দিয়েছিলেন।” যে ইতিহাসের প্রেক্ষাপটে তিনি উত্থাপিত হয়েছিলেন, তা-ই মিলারকে প্রকাশিত বাক্যের দ্বাদশ, ত্রয়োদশ, ষোড়শ, সপ্তদশ ও অষ্টাদশ অধ্যায়ে অবস্থিত “মহান আলো” বুঝতে বাধা দিয়েছিল; কারণ ঐ অধ্যায়গুলো সেই সকল ভাববাণীমূলক রাজ্যের কার্যাবলি চিহ্নিত করেছিল, যা তিনি তাঁর ঐতিহাসিক অবস্থান থেকে দেখতে পারেননি।
The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.
ᎠᎦᏘᏯ ᎤᏪᏥᏙᏗ ᎠᏥᏁᎸ ᎻᎳ ᎤᏓᎴᎾᏍᏗ ᎪᎱᏍᏗ ᎤᏬᏪᎳᏅᎯ ᎤᏂᏢᎩᏍᎬᎢ ᎨᎵᏌᏛ, ᏗᎦᎵᏍᏙᏗ, ᎠᎴ ᏗᏤᎷᎨᏂ ᏥᎾᏍᏗ ᎨᏒᎢ, ᎠᎴ Ꮎ ᎤᎵᏍᎪᎸ ᏦᎢ ᏗᏤᎷᎨᏂ, Ꮎ ᎠᏂᏔᎵᎭ ᎾᏍᎩ “ᏦᎢ ᎤᏲᎢ” ᏧᏙᎢᏛ ᎨᏒᎢ, ᎾᏍᎩ ᏥᏓᏰᎸᎭ ᎮᏆᎫᎩ ᎠᏂᏔᎵ ᏗᎦᏍᎩᎸᎢ. Ꮎ “ᎤᏣᏘ ᎢᎦᎦᏘᏯ,” ᎠᏥᏁᎸ ᎻᎳ ᎤᏓᎴᎾᏍᏗ ᎪᎱᏍᏗ ᎤᏬᏪᎳᏅᎯ ᎤᏂᏢᎩᏍᎬᎢ ᎠᎵᏍᎳᎻ ᎤᏓᏠᏯᏍᏗ ᎤᏍᏛ ᏗᎧᏃᎮᏛ ᎤᏙᎯᏳᎯ ᎠᎦᏙᎴᎰᎯ ᎠᏓᏅᏙᎢ. ᎠᏎ Ꮎ ᏍᏗᏯ “ᎤᏣᏘ ᎢᎦᎦᏘᏯ” ᎤᏃᎸᎢᏍᏔᏅ ᎨᏎ ᎤᏪᏙᎸ ᎤᏜᏓᏅᏛ ᎠᏰᎵ ᎨᏒᎢ.
“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.
«ئاسىيانىڭ يەتتە جامائىتى» مەسىھنىڭ جامائىتىنىڭ يەتتە خىل شەكلىدىكى تارىخىدۇر؛ ئۇنىڭ بارچە بۇرۇلۇش-بۇرمىلىرىدا، بارچە گۈللىنىشى ۋە قىيىنچىلىقىدا، ئەلچىلەر دەۋرىدىن تارتىپ دۇنيانىڭ ئاخىرىغىچە بولغان مەزگىلدە. «يەتتە مۆھۈر» يەر يۈزىنىڭ ھۆكۈمران كۈچلىرى ۋە پادىشاھلىرىنىڭ جامائەت ئۈستىدە قىلغان ئىشلەرىنىڭ، شۇنىڭدەك خۇدانىڭ ئۆز خەلقىنى شۇ ئوخشاش دەۋر ئىچىدە قوغدىشىنىڭ تارىخىدۇر. «يەتتە كاناي» يەر يۈزىگە، يەنى رىم پادىشاھلىقىغا، ئەۋەتىلگەن يەتتە ئالاھىدە ۋە ئېغىر ھۆكۈمنىڭ تارىخىدۇر. «يەتتە قەدەھ» بولسا پاپالىق رىمغا ئەۋەتىلگەن ئاخىرقى يەتتە بالادۇردۇر. بۇلار بىلەن ئارىلىشىپ، يەنە كۆپلىگەن باشقا ۋەقەلەر بار بولۇپ، قوشۇلما ئېقىنلارغا ئوخشاش توقۇلۇپ كىرىپ، پەيغەمبەرلىك ئۇلۇغ دەرياسىنى تولدۇرۇپ بارىدۇ، تاكى پۈتۈنلۈكى بىلەن ئەبەدىيەت دېڭىزىغا قۇيۇلغۇچە.
“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.
“Yat, para kanak, amo an laragway sang tagna ni Juan sa libro sang Pahayag. Kag ang tawo nga luyag makahangpan sing sini nga libro kinahanglan may bug-os kag madalom nga ihibalo sang iban nga mga bahin sang Pulong sang Dios. Ang mga hulagway kag mga metapora nga gin-gamit sa sini nga tagna wala tanan ginpahayag sa amo man sini, kundi dapat makita sa iban nga mga manalagna kag mapatin-aw sa iban nga mga teksto sang Kasulatan. Gani maathag nga ang Dios nagtuyo nga pagaton-an ang kabug-osan, agod makab-ot ang matin-aw nga pagkilala bisan sang ano man nga bahin.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.
Dikembe cewa Miller ya fahimci annobai bakwai na ƙarshe a matsayin hukunce-hukuncen nan bakwai a kan Roma ta papacy. Bai iya fahimtar cewa an yi wa Roma ta papacy wani mummunan rauni mai kisa wanda kuma za a warkar da shi ba. Ya gane ƙaho bakwai ɗin a matsayin “tarihin hukunce-hukunce bakwai na musamman masu nauyi da aka aiko a kan duniya, ko mulkin Roma,” amma bai iya gane bambanci tsakanin mulkokin Roma ta arna da Roma ta papacy ba. Saboda haka, iyawarsa ta ganin bambanci tsakanin ƙaho huɗu na farko da ƙaho uku na ƙarshe ta kasance iyakantacciya.
Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.
मिलर यो चिन्ह्न असमर्थ भए कि रोममाथि ल्याइएका न्यायहरू आइतबारको पालन लागू गरिनुका विरुद्ध परमेश्वरको प्रतिक्रिया थिए, किनकि मिलरवादीहरू आफ्नो इतिहासको त्यस चरणमा अझै पनि आइतबारकै आराधना गरिरहेका थिए। रोममाथिका न्यायहरू नै तुरहीहरू हुन् भन्ने कुरा चिन्ह्नमा मिलर सही थिए, तर ती न्यायहरू ल्याइनुको विशिष्ट कारण, साथै पहिलो चार र अन्तिम तीन तुरहीहरूबीचको भेद, सीमित थियो वा प्रायः अस्तित्वहीन नै थियो। त्यस्तो सीमित दृष्टिकोणका साथ पनि, इस्लामका तीनवटा हायहरूको “रत्न” अझै ती चार्टहरूमा समावेश थियो, जुन परमेश्वरको हातद्वारा निर्देशित थिए, र तिनलाई परिवर्तन गरिनु हुँदैन।
Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.
الحكمة المستنيرة تُمكِّن دارس النبوّة «الحكيم» من أن يُدرك أن الله لم يُلهم الرجال القديسين الذين كتبوا الكتاب المقدّس فحسب، بل إنه أيضًا دَبَّر عمل الرجال الذين ترجموا كتاب الملك جيمس المقدّس، وهو يصرّح على وجه الخصوص بأنه استخدم النوع نفسه من الإشراف الإلهي في إعداد الخريطتين المقدّستين.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.
“Sue jewelyka” Miller nisqa pichqa, soqta, qanchis Trompetakunamanta (Islam), chunka kuti aswan lliphipin qhepa p’unchaykunapi, imaraykuchus tukupay Chawpi Tuta Qapariyninpa yuyayninta reqsichin. Milleritakunapa historiankupi Chawpi Tuta Qapariypa yuyayninqa karqan profetakuq pachakunapa tukukuynin p’unchaymi, chaymanta kayman hina qhepa p’unchaykunapa “Chawpi Tuta Qapariy” willakuyninqa (mayqinchus Islampa kinsa kaq Llaqakuy willakuynin) October 22, 1844 p’unchaywanmi unanchasqa karqan. Chay p’unchay Milleritakunapa historiankupi utqaylla hamuq domingo kamachiyta unanchan, hinaspataq iskayninku, October 22, 1844 ima, domingo kamachiy ima, Cruzwanmi unanchasqa karqanku; chay Cruzqa Cristopa Triumphal Entry nisqampa tukukuyninmi karqan.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.
जिन् मिल्लरक “पाँचम, छठम आ सातम तुरही” (इसलाम) केर “रत्न” अछि, ओ अन्तिम दिनसभ मे दस गुना बेसी ज्योतिर्मय भऽ उठैत अछि, किएक तँ इ अन्तिम-दिवसक सुधार-आन्दोलनक विषयवस्तु सँ सहमति रखैत इसलामक पहिचान करैत अछि, जे तृतीय हाय केर इसलाम अछि। अतः, जहिना एक सय चवालीस हजारक अन्तिम सुधार-आन्दोलनक विषयवस्तु रूपेँ इ ठहरैत अछि, तहिना पूर्ववर्ती प्रत्येक सुधार-आन्दोलनक विषयवस्तु द्वारा एकर प्रतिरूपण कएल गेल अछि—चाहे से मसीहक सुधार-आन्दोलन मे “पुनरुत्थान” केर विषय होअय, मिल्लरवादीसभक इतिहास मे “भविष्यद्वाणीसम्बन्धी समय” केर विषय होअय, दाऊदक सुधार-आन्दोलन मे “परमेश्वरक सन्दूक” केर विषय होअय, अथवा मूसा क सुधार-आन्दोलन मे “वाचा” केर विषय होअय।
Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!
ᏃᏍᏓᏴ ᎦᏅᏍᎩ ᎤᏓᎷᎸᎢ ᎤᎵᏍᏆᏂᎪᏗ ᏧᏓᎴᎩ ᎦᏙᎯ ᎠᏂᏴᏫᏯ, 1844 ᎾᎿᎭ ᎠᏂᏙᎯ 22, ᎠᎴ ᎠᏂᎬᏫᏳ ᏧᏓᏅᏖᎸ ᎤᏓᏅᏙ ᎤᏓᏠᏍᎩ ᎠᏂᎦᏔᎲ ᎤᏕᏤᏍᏗ ᏗᎧᏃᎮᏛ, ᏂᎦᎥ ᎤᏓᏅᏙ ᎠᎴ ᎤᏓᎷᎸ ᎠᏎ ᎤᏲᎱᏍᏗ ᎠᎴ ᎬᏃᏛ ᎤᏓᏅᏙ ᎤᏜᏓᏅᏛ ᎠᏓᏛᏂᏍᎩ ᎤᏍᏗ ᎠᏂᏴᏫᏯ ᎾᎯᏳ ᎠᏁᎳ. ᎻᎳᎵ ᎤᏤᎵ “ᎤᎬᏫᏳ” Ꮎ ᏦᎢ ᎤᏂᎪᎵᏰᏗ ᎢᏍᎳᎻ ᎤᎬᏩᎶᏗ ᎠᏎ ᎤᏲᎱᏍᏗ ᎠᎴ ᎬᏃᏛ ᎤᏓᏅᏙ ᎠᏓᏛᏂᏍᎩ ᎤᏍᏗ, ᎾᏍᎩ ᎠᏟᎶᏍᏛ ᎠᎦᏪᏟᎶፍᏗ ᏔᎳᏚ ᎠᏂᏛᏅᎢᏍᏗ ᎠᏂᎨᏴ ᎢᏳᏍᏗ Ꮎ “ᎦᏢᏍᏗ” ᎠᏟᏃᎮᏍᎬᎢ. ᎻᎳᎵ ᏧᎬᏫᏳ ᎢᎬᏱᏱ ᎤᎵᎮᎵᏍᏗ ᎤᏤᎵ ᎤᎵᏍᏆᏂᎪᏗ ᎤᏃᎩᏳᎸ ᏅᏙ ᏅᏙᎯ ᎤᎾᏄᎪᎸ ᏅᏙ ᎢᎦ, ᎠᏎᏃ ᎤᎵᏍᏆᏂᎪᏗ ᎤᏍᏆᎸᎲ ᎤᎾᏄᎪᎸ “ᏍᎪᎯ ᎢᏳᏍᏗ ᎤᏟ ᎢᎦᎦᏘᏍᏔᏅ.” ᎻᎳᎵ ᏧᎬᏫᏳ ᎤᏁᎶᏗ ᎨᎶᏏᏂ (ᎠᎩᏍᏗ ᎦᏢᏍᏗ) ᎤᏂᏣᏔᏅ ᎤᏃᎯᏳᏒ ᎻᎳᎵᏓᏍ ᎠᏁᎲᎢ, ᎪᎯᏍᏗᏍᎩᏂ Ꮎ ᏧᎬᏫᏳ ᏧᏂᏃᏍᏗ ᎠᎦᏔᎲ ᎤᏓᏢᏍᏗ!
The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.
UMillerites baqiqa bayfule, futhi bayisebenzisa ngokufanele, isiprofetho sesikhathi samaSulumane seWe yesibili, esagcwaliseka ngo-August 11, 1840; kodwa ukuqonda kwabo ngeWe yesithathu, okuyiCilongo lesiKhombisa, kwakungeke kubona iWe yesithathu ifika njengokwahlulela phezu kombuso wesithupha wesiprofetho seBhayibheli, ngokuba babengawubonanga umbuso wesihlanu, ingasaphathwa-ke eyesithupha yesiprofetho seBhayibheli. Nokho “ukukhanya okukhulu” ngeSambulo okwanikwa uMiller kumelwe kukhanye ngokuphindwe kayishumi e-“Midnight Cry” yezinsuku zokugcina.
The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.
ꯍꯕꯥꯛꯀꯨꯛꯀꯤ ꯇꯦꯕꯜ ꯑꯅꯤꯗ ꯈꯨꯗꯝ ꯑꯣꯏꯔꯤꯕ ꯑꯍꯥꯅꯕ ꯋꯥꯍꯩꯁꯤꯡ ꯑꯁꯤ ꯑꯗꯣꯝ ꯑꯁꯦꯡꯕꯗ ꯃꯃꯥꯡꯒꯤ ꯂꯥꯏꯔꯤꯛ ꯄꯨꯡꯂꯣꯜꯗ ꯃꯄꯨꯡ ꯐꯥꯕ ꯋꯥꯍꯩꯁꯤꯡꯅꯤ꯫ ꯆꯥꯔꯠꯁꯤꯡ ꯑꯁꯤ ꯃꯤꯂꯔ ꯅ ꯃꯥꯄꯨꯡ ꯐꯥꯅꯕꯥ ꯍꯣꯡꯕ ꯑꯣꯏꯔꯝꯕ ꯃꯇꯝꯒꯤ ꯄꯨꯔꯣꯐꯦꯁꯤꯁꯤꯡꯒꯤ ꯃꯊꯛꯇ ꯌꯨꯝꯐꯝ ꯊꯣꯛꯂꯛꯄꯅꯤ, ꯑꯃꯁꯨꯡ ꯃꯇꯝꯒꯤ ꯄꯨꯔꯣꯐꯦꯁꯤ ꯑꯗꯨ ꯄꯨꯝꯅꯃꯛ 1844 ꯒꯤ ꯃꯇꯨꯡꯗ ꯂꯣꯏꯁꯤꯟꯈꯤ꯫ ꯑꯈꯔꯕ ꯅꯨꯃꯤꯠꯁꯤꯡꯗ ꯃꯇꯝꯒꯤ ꯄꯨꯔꯣꯐꯦꯁꯤ ꯑꯁꯤ ꯍꯦꯟꯅ ꯉꯥꯡꯂꯛꯀꯅꯤ, ꯃꯔꯝꯗꯤ ꯃꯤꯂꯔꯥꯏꯠ ꯂꯥꯏꯔꯤꯛ ꯄꯨꯡꯂꯣꯜꯗ ꯑꯣꯏꯈꯤꯕ ꯑꯗꯨꯝꯅ ꯑꯁꯤꯒꯤ ꯅꯨꯃꯤꯠꯇꯒꯤꯁꯨ ꯑꯗꯣꯝ ꯑꯆꯨꯝꯕ ꯑꯣꯏꯔꯤꯕ ꯈꯪꯂꯒꯅꯤ; ꯑꯗꯨꯕꯨ ꯑꯁꯤꯅ ꯑꯈꯔꯕ ꯅꯨꯃꯤꯠꯁꯤꯡꯒꯤ ꯃꯇꯝꯒꯤ ꯃꯥꯏꯄꯥꯛ ꯑꯣꯏꯔꯤꯕ ꯄꯨꯔꯣꯐꯦꯁꯤꯒꯤ ꯋꯥꯔꯣꯜ ꯍꯥꯏꯕ ꯑꯃꯠꯇ ꯌꯥꯎꯗꯦ꯫ ꯑꯗꯨꯕꯨ, ꯃꯃꯥꯡꯗ ꯃꯈꯣꯏꯅ ꯈꯨꯗꯝ ꯑꯣꯏꯔꯝꯕ ꯂꯥꯏꯔꯤꯛ ꯄꯨꯡꯂꯣꯜꯁꯤꯡꯒꯤ ꯍꯟꯅ ꯍꯟꯅ ꯄꯨꯔꯣꯐꯦꯇꯤꯛ ꯃꯈꯜ ꯑꯃꯁꯨꯡ ꯇꯥꯏꯞꯁꯤꯡ ꯄꯤꯕꯒꯤ ꯃꯇꯦꯡ ꯄꯥꯡꯊꯣꯛꯄꯅꯤ, ꯑꯁꯨꯡ ꯃꯤꯂꯔꯒꯤ ꯅꯣꯔꯥ ꯈꯔꯒꯥ ꯂꯣꯏꯅꯅ, ꯃꯐꯝ ꯂꯥꯏꯕ ꯄꯨꯔꯣꯐꯦꯁꯤ ꯋꯥꯔꯣꯜꯁꯤꯡ ꯃꯥꯏꯄꯥꯛꯇ ꯈꯨꯗꯝ ꯑꯣꯏꯕ ꯑꯣꯏꯔꯦ꯫
The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.
Ti ebé iṣẹ́ Kristi nínú ibi mímọ́ ti ọ̀run, tí ó bẹ̀rẹ̀ ní ọdún 1844, ń bá a lọ títí iṣẹ́ náà yóò fi parí. Àsọtẹ́lẹ̀ ọjọ́ ẹgbẹ̀rún méjìláàádọ́ta [2300], àti iṣẹ́ ìwẹ̀nùmọ́ tí ó tọ́ka sí, ṣì wà “ní ipò ìmúṣẹ̀ lọ́wọ́lọ́wọ́,” gẹ́gẹ́ bí Sister White ṣe sọ nípa àwọn Odò Ulai àti Hiddekel; nítorí náà àsọtẹ́lẹ̀ náà ní ìmúṣẹ̀ ní ìparí ayé.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“ᎦᎵᎶᎯ ᏕᏥᎸᏉᏗ ᎤᏁᎬ ᏗᎤᏓᏁᎸᎢ ᏥᎨᏒ ᎤᏓᏁᎸ ᎠᎴ ᎦᏙ ᏄᎵᏍᏔᏅ ᎤᎾᏓᏡᎬᎢ ᎤᎶᏒᎯ ᎨᏒ ᎾᏍᎩ ᎤᏪᎲ ᎤᏃᎮᎸᎯ ᏗᎦᎵᏍᏓᏴᏗ ᎯᎠ ᎤᎵᏱᎶᏒ ᎢᎦᎵᏒᎢ. ᎠᏂᎮᎵᏍᎬ ᏥᎤᎪᎲ ᎤᎶᏒᎯ ᎤᏴᏢ ᎡᎶᎢ ᎠᎴ ᎮᏕᎩᎵ, ᏧᏔᎵᏁ ᎡᏉᎯ ᏧᏖᎳ ᏏᏅᎠ, ᎿᎭᏉ ᎠᎵᏍᏆᏂᎪᏗ ᎾᏍᎩ ᎤᏂᎧᎿᎭᏩᏛ ᎢᎬᏁᎸᎯ, ᎠᎴ ᏂᎦᎥ ᎾᏍᎩ ᎠᏙᎴᎰᎯ ᎠᏰᎸᏍᎬᎢ ᎤᏂᎷᏤᎵᏒ ᎤᎵᏍᏆᎸᎲ ᎤᎵᏍᏔᏅᎯ ᎨᏎᏍᏗ.” Testimonies to Ministers, 112.
Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.
អ្វីខ្លះនៃនិមិត្តក្នុងដានីយ៉ែល ជំពូក ៧ និង ៨ ដែលមាននៅលើតារាងទាំងពីរ នោះនៅតែជាការអនាគត ពីព្រោះនិមិត្តទាំងពីរនោះសម្គាល់ការងាររបស់ព្រះគ្រីស្ទក្នុងទីសក្ការៈ។ ទោះយ៉ាងណា ប្រវត្តិសាស្ត្រនៃនគរទាំងឡាយក្នុងពាក្យទំនាយព្រះគម្ពីរ នៅក្នុងជំពូកទាំងពីរនោះ បញ្ចប់ដោយរ៉ូមប៉ាបទទួលរបួសមរណៈរបស់ខ្លួន។ «ថ្ម» ដែល «ត្រូវបានកាត់ចេញពីភ្នំដោយឥតប្រើដៃ» និងនគរទីប្រាំបីនៃដានីយ៉ែល ជំពូក ២ នៅតែជាការអនាគត។ ប៉ុន្តែ ភាគច្រើននៃអ្វីដែលត្រូវបានបង្ហាញនៅលើតារាងទាក់ទងនឹងដានីយ៉ែល ជំពូក ២, ៧ និង ៨ បានសម្រេចរួចហើយ។
The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.
Masihning muqaddas makondagi xizmati va Islomning uchinchi Voyi, mohiyatan, Millerchilar zamonidan keyingi bashoratli tarixni ifodalovchi ikki mavzudir. Shu ikki mavzu bilan birga, ikki jadval bir chiziq ustida birlashtirilganda timsollanadigan oxirgi kunlar tarixi ham mavjuddir. Bu amalga oshirilganda, birinchi jadvalda ifodalangan 1843-yildagi birinchi umidsizlik o‘z tuzatishini ikkinchi jadvalda topadi. Ular birgalikda hozir Iso Masihning Vahiysining muhrdan ochilishi bilan bog‘liq holda muhrdan ochilayotgan Yetti Momaqaldiroqning “yashirin tarixi”ni yuzaga chiqaradi va aniqlab beradi.
That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.
Энэ “далд түүх” нь “үнэн” дээр бүтээгдсэн бөгөөд “үнэн” гэдэг нь нийлж “үнэн” гэсэн үгийг үүсгэдэг еврей хэлний гурван үсэг юм. Тэр үг нь еврей цагаан толгойн эхний, арван гурав дахь, эцсийн үсгүүдээс бүрэлддэг бөгөөд Есүсийг зөвхөн Үнэн төдийгүй Альфа ба Омега болохыг илэрхийлдэг. Энэхүү “далд түүх” нь урам хугаралтайгаар эхэлж, урам хугаралтайгаар төгсдөг бөгөөд дунд нь бослого оршдог. Учир нь “арван гурав” бол бослогыг төлөөлдөг тоо юм.
The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.
Mwaka wa 1843, uwo walongosedwe pa tchati ya kutanga, utondola kukunguluka kwa kutanga na kufika kwa nyengo ya kudikirira. Nyengo ya kudikirira yikulongozga ku kufika kwa uthenga wa Kulira kwa Pakatikati pa Usiku, apo kupanduka kwa azimayi aziziru kukuwonekera. Uthenga wa Kulira kwa Pakatikati pa Usiku uku upharazgika kufikira ku kukunguluka kwaumaliro. “Mbiri yakubisika” iyo ya Kulira kwa Pakatikati pa Usiku yikuwerezgekaso (nanga ni mu chilembo cheneko) mu mazuŵa ghaumaliro.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
«Na suelón referíeme a la parábola de les diez vírxenes, cinco de les cualos yeren prudentes, y cinco insensates. Esta parábola cumplióse y cumpliráse hasta la mesma lletra, porque tien una aplicación especial pa esti tiempu, y, al igual que’l mensaxe del tercer ánxel, cumplióse y va siguir siendo verdá presente hasta’l fin del tiempu». Review and Herald, 19 d’agostu de 1890.
When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.
Sasa ka mapi nuu yaantse, tsan nuu tsikua’aá taa ka’nuu nte’e nuu kivi mwisho, ñayuu ka kuu ndisa ini in grupo ka’nuu ni ndotoo na’an in kuee, ndasa kuu ka kuu nda’a o ka kuu ndija, ta kuu ndija virgenes necios o virgenes prudentes. In kuee yukan kuu sa’a ka’an tiempo de tardanza, ta in parábola yukan, “ni nkuu ta koo nkuu cumplimiento ndee nuu letra kuenda letra,” sa’a fundamento nuu efecto ka sa’a ini maa inka virgenes ini in tiempo de tardanza yáa kesa’a nuu in kuee. In kuee yáa ni ka’ni nuu “uu testigos” ini calle ñuu yukan, ta ni sa’a ndee kuenda yiki ndii, yiki ichi, ini valle de la muerte, ni kanda’a kivi 18 de julio de 2020. Adventismo, nuu ka’nuu ndisa, tu ni kuu parte nuu in kuee yukan. Sani, ndee ka’nuu, ni ka kusii ini nuu predicción ni kuu falla, mientras “uu testigos” ka ndaa jiti ini calle. “Ndee nuu letra kuenda letra” ka’an ndisa “ndee nuu letra kuenda letra.”
In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.
Na historia do movimento milerita, o povo da antiga aliança (o protestantismo) celebrou a predição fracassada de 1843 (o primeiro desapontamento), e naquele ponto os protestantes ultrapassaram os limites do seu tempo probatório de prova. O tempo de prova havia começado em 11 de agosto de 1840, quando o anjo poderoso de Apocalipse dez desceu no cumprimento da profecia de tempo do segundo Ai (o islamismo). Os protestantes rejeitaram o tempo profético no primeiro desapontamento, pois a predição errônea lhes forneceu uma desculpa para não mais buscarem a verdade. O tema de todos os marcos da história milerita era “profecia de tempo”.
On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.
Pada 11 September 2001, malaikat Wahyu delapan belas turun pada penggenapan nubuatan Celaka yang ketiga (Islam). Tema dari semua penanda jalan pada hari-hari terakhir adalah Islam. Kekecewaan yang pertama menandai berakhirnya suatu pembersihan atas umat perjanjian terdahulu, karena pada waktu itu umat perjanjian terdahulu diberi suatu alasan untuk tidak lagi mencari kebenaran. Masa ujian kemudian dimulai bagi “para perawan” pada hari-hari terakhir, sebab masa pengujian atas umat perjanjian terdahulu yang dimulai dengan turunnya malaikat itu berakhir pada kekecewaan yang pertama. Dengan demikian, pengujian atas mereka yang dilambangkan sebagai perawan dimulai, dan proses pengujian itu pada akhirnya akan menyatakan apakah para perawan itu bodoh atau bijaksana.
Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.
ᱟᱹᱜᱤᱞ ᱟᱨ ᱪᱟᱹᱣᱟ ᱵᱷᱟᱹᱜᱽ ᱵᱷᱤᱛᱨᱮ ᱢᱤᱫᱱᱟᱭᱤᱴ ᱠᱨᱟᱭ ᱨᱮᱱ ᱵᱟᱨᱛᱟ ᱢᱮᱱᱟᱜᱼᱟ। ᱢᱤᱞᱟᱨᱟᱭᱤᱴᱠᱚ ᱨᱮᱱ ᱢᱤᱫᱱᱟᱭᱤᱴ ᱠᱨᱟᱭ ᱨᱮᱱ ᱵᱟᱨᱛᱟ ᱨᱮᱱ ᱥᱟᱨᱛᱟ “ᱚᱠᱛᱚ” ᱛᱟᱦᱮᱱᱟ, ᱟᱨ ᱪᱟᱵᱟ ᱢᱟᱦᱟᱸ ᱠᱚ ᱨᱮ ᱢᱤᱫᱱᱟᱭᱤᱴ ᱠᱨᱟᱭ ᱨᱮᱱ ᱵᱟᱨᱛᱟ ᱨᱮᱱ ᱥᱟᱨᱛᱟ “ᱤᱥᱞᱟᱢ” ᱠᱟᱱᱟ। ᱢᱤᱞᱟᱨ ᱨᱮᱱ ᱥᱚᱯᱱᱚ ᱨᱮ ᱩᱱᱤ ᱢᱤᱫ ᱦᱟᱹᱠ (ᱠᱨᱟᱭ) ᱛᱮ ᱡᱟᱜᱟᱣᱼᱟ, ᱟᱨ ᱩᱱ ᱚᱠᱛᱚ ᱨᱮ ᱩᱱᱤᱭᱟᱹᱜ ᱨᱚᱛᱚᱱᱠᱚ ᱢᱟᱨᱟᱝ ᱛᱮᱢᱥᱟ ᱵᱮᱥᱤ ᱡᱮᱞ ᱠᱟᱱᱟ, ᱡᱮᱢᱚᱱ ᱢᱟᱲᱟᱝ ᱨᱮ ᱡᱮᱞ ᱠᱟᱱᱟ ᱛᱟᱦᱮᱱᱟ। ᱪᱟᱨᱴᱠᱚ ᱨᱮ ᱛᱟᱦᱮᱱ ᱨᱚᱛᱚᱱᱠᱚ, ᱡᱟᱦᱟᱸ ᱪᱟᱵᱟ ᱢᱟᱦᱟᱸ ᱨᱮᱱ ᱢᱤᱫ ᱟᱜᱚᱨ ᱵᱟᱝ ᱠᱚ ᱥᱚᱡᱷᱮ ᱚᱞ ᱫᱚᱦᱚᱭᱟ, ᱚᱱᱟ ᱠᱟᱱᱟ ᱤᱥᱞᱟᱢ ᱟᱨ ᱛᱚᱞᱟᱥ ᱾ᱱᱤᱭᱟᱭ। ᱱᱚᱰᱮ ᱛᱮ, ᱢᱤᱫᱱᱟᱭᱤᱴ ᱠᱨᱟᱭ ᱨᱮᱱ “ᱵᱟᱨᱛᱟ” ᱨᱮᱱ ᱯᱚᱨᱤᱠᱷᱟ ᱟᱨ ᱛᱚᱞᱟᱥ ᱾ᱱᱤᱭᱟᱭ ᱛᱮ ᱪᱤᱛᱨᱤᱛ “ᱟᱱᱩᱵᱷᱚᱵ” ᱨᱮᱱ ᱯᱚᱨᱤᱠᱷᱟ, ᱢᱟᱨᱟᱝ ᱪᱩᱠᱛᱤ ᱨᱮᱱ ᱦᱚᱲᱠᱚ ᱥᱮᱫ ᱵᱟᱝ, ᱢᱮᱱᱠᱷᱟᱱ ᱩᱱᱠᱩ ᱥᱮᱫ ᱡᱮ ᱟᱯᱱᱟᱜᱤ ᱠᱚ ᱪᱟᱵᱟ ᱠᱚᱱᱭᱟᱠᱚ ᱢᱮᱱᱛᱮ ᱠᱩᱥᱤᱭᱟ។
The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.
ꯃꯄꯨꯡ ꯑꯅꯤ ꯆꯥꯔ꯭ꯠ ꯑꯅꯤ ꯂꯣꯏꯅꯃꯛ ꯄꯨꯡꯁꯤꯟꯂꯛꯄꯗ ꯑꯁꯤꯗ ꯄꯣꯛꯄ ꯑꯌꯦꯠꯄ ꯑꯁꯤꯅ ꯑꯍꯥꯟꯕꯗꯒꯤ ꯑꯔꯣꯏꯕ ꯃꯥꯅꯥ ꯊꯤꯅꯃꯤꯡꯂꯤ꯫ ꯃꯁꯤꯅ ꯃꯤꯡꯊꯤꯜꯂꯤ ꯃꯍꯥꯛ ꯃꯇꯝꯗ “ꯂꯣꯏꯁꯤꯟꯕ ꯄꯨꯋꯥꯔꯤ” ꯍꯥꯏꯕ ꯁꯦꯚꯦꯟ ꯊꯟꯗꯔꯁꯀꯤ ꯄꯨꯋꯥꯔꯤ ꯍꯣꯡꯗꯣꯛꯄ ꯃꯇꯝꯗ, ꯏꯟꯚꯦꯁ꯭ꯇꯤꯒꯦꯇꯤꯚ ꯖꯠꯖꯃꯦꯟꯇꯀꯤ ꯑꯔꯣꯏꯕ ꯊꯕꯛ ꯑꯁꯤ ꯃꯄꯨꯡ ꯐꯥꯎꯕ ꯊꯧꯔꯛꯏ꯫ ꯃꯁꯤꯒꯤ ꯑꯔꯣꯏꯕ ꯊꯕꯛ ꯑꯁꯤꯅ ꯃꯔꯝ ꯑꯣꯏꯔꯤ ꯃꯤꯌꯥ ꯆꯍꯤ ꯃꯔꯤ ꯊꯔꯥ ꯃꯔꯤꯁꯨ ꯂꯤꯁꯤꯡꯒꯤ ꯃꯇꯥꯡ ꯁꯤꯜꯂꯕꯅꯤ, ꯑꯃꯁꯨꯡ ꯃꯁꯤ ꯊꯣꯛꯄꯥꯅꯤ ꯗꯦꯅꯤꯌꯦꯜ ꯅꯥꯏꯟꯒꯤ “ꯋꯥꯍꯧꯔꯕ ꯃꯇꯝ” ꯑꯁꯤꯗ, ꯔꯦꯚꯦꯂꯦꯁꯟ ꯏꯂꯦꯚꯦꯟꯒꯤ ꯖꯥꯇꯤꯁꯤꯡꯒꯤ ꯈꯣꯡꯖꯦꯜ ꯁꯦꯟꯕ ꯃꯇꯝꯗ, ꯔꯦꯚꯦꯂꯦꯁꯟ ꯆꯥꯞꯇꯔ ꯁꯦꯚꯦꯟꯒꯤ “ꯃꯔꯤ ꯅꯨꯡꯁꯤꯠ” ꯍꯣꯜꯂꯤꯕ ꯃꯇꯝꯗ, ꯏꯁꯥꯏꯌꯥ ꯆꯥꯞꯇꯔ ꯇ꯭ꯋꯦꯟꯇꯤ-ꯁꯦꯚꯦꯟꯒꯤ “ꯆꯥꯎꯈꯠꯄ ꯅꯨꯡꯁꯤꯠ ꯑꯗꯨ ꯅꯣꯡꯄꯣꯛ ꯅꯨꯡꯁꯤꯠꯀꯤ ꯅꯨꯃꯤꯠꯇ ꯂꯦꯞꯂꯤꯕ” ꯃꯇꯝꯗ, ꯑꯃꯁꯨꯡ ꯃꯥꯂꯦꯝꯗ ꯁꯤꯕ ꯑꯃꯁꯨꯡ ꯃꯥꯡꯍꯟꯕ ꯄꯨꯔꯛꯅꯕ ꯂꯧꯊꯣꯛꯄ ꯍꯣꯠꯅꯔꯤꯕ “ꯈꯣꯡꯖꯦꯜ ꯁꯦꯟꯕ ꯃꯣꯔꯦꯡ” ꯑꯗꯨ ꯊꯝꯍꯜꯂꯤꯕ ꯃꯇꯝꯗ ꯍꯣꯏ꯫ ꯃꯈꯣꯏ ꯄꯨꯝꯅꯃꯛ ꯑꯁꯤ ꯄꯨꯡꯔꯦꯟ ꯋꯥꯔꯤ ꯁꯥꯛꯁꯤ ꯑꯣꯏꯅ ꯂꯩ, ꯑꯗꯨꯒ ꯁꯦꯛꯔꯦꯠ ꯆꯥꯔ꯭ꯠꯁꯤꯡꯗ ꯎꯠꯄ ꯃꯇꯨꯡ ꯏꯁ꯭ꯂꯥꯝ ꯑꯁꯤ ꯑꯍꯨꯝꯁꯨꯕ ꯋꯣ ꯑꯗꯨꯒ ꯃꯈꯥ ꯃꯥꯟꯅꯕꯅꯤ꯫
The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.
خَبَقُّوق کی دو مقدّس چارٹس کے وہ تین بنیادی عناصر جو خاص طور پر اُن واقعات سے متعلق ہیں جو اِن چارٹس کی اشاعت کے بعد مستقبل میں پیش آنے والے تھے، ایک لاکھ چوالیس ہزار پر مُہر لگایا جانا، اسلام، اور دس کنواریوں کی تمثیل کی تکمیل ہیں۔ یہ چارٹس ایک آزمائشی اور مُہر لگائے جانے کے عمل کی نشان دہی کرتی ہیں، جو ایک طرف “تجربہ” اور دوسری طرف “پیغام” دونوں سے متعلق ہے۔ ایک احمق کنواری کے لیے ضروری تجربہ “مسیح تم میں، جلال کی اُمید” ہے، جو اُس کاملیت کی نمائندگی کرتا ہے جس کی نمائندگی ایک لاکھ چوالیس ہزار کرتے ہیں۔
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.
ᎾᏍᏉ ᎤᏕᎵᏛ Ꮎ ᎤᏍᏆᎳᎩ ᎤᏕᎵᏛ ᎤᏕᎵᏛ ᎤᏓᏢᏔᏅ ᎤᏓᏰᎸᎢ ᎠᎴ ᎤᏂᎩᎶᏓᏅ, ᎠᏎᏃ ᎪᎯ ᎢᎦ ᏗᎬᏩᎾᏄᎪᏫᏒ ᎤᏤᎵ ᎤᎾᏓᏅᏘ: ᎾᏍᎩ ᎠᎬᏱ ᎤᏚᎵᎭ ᎢᏳ ᎬᏁᎸ ᎢᎬᏱᏍᏗ ᎤᏣᏘ ᎦᏛᎬ Ꮎ ᎤᏤᎸ ᎤᏕᎵᏛ ᎠᏰᎵ ᎠᏂᏴᏫ ᎨᏒ ᏄᎬᏫᏳᎯ; ᎾᏍᎩ ᎦᎶᏁᏛ ᏂᎯ ᎨᏒ, ᎤᏚᎩ ᎬᏩᏁᎸ ᎦᏙᎯ: ᎾᏍᎩ ᎣᏥᏃᎮᎭ, ᏂᎦᏛ ᏴᏫ ᎣᏥᏯᏙᎸᎢ, ᎠᎴ ᏂᎦᏛ ᏴᏫ ᎣᏥᏰᎲᏍᎦ ᏂᎦᎥ ᎠᎦᏙᎲᎢ; ᎾᏍᎩ ᏂᎦᏛ ᏴᏫ ᏗᎨᏥᏲᎯᏎᎸᎯ ᎦᎶᏁᏛ ᏥᏌ ᎭᏫᎾᏗᏢ ᏂᎨᏒᎾ ᏫᏙᏥᎧᎲᎦ. ᎪᎳᏏ 1:26–28.
The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.
ꯑꯃꯁꯨꯡ ꯃꯔꯤ ꯃꯔꯤ ꯑꯃ ꯂꯤꯁꯤꯡ ꯃꯔꯤ ꯍꯨꯝꯂꯤꯕꯁꯤ ꯑꯃ ꯑꯣꯏꯔꯤꯕ ꯃꯤꯌꯥꯝ ꯑꯃꯒꯤ ꯃꯐꯝꯗ ꯎꯠꯂꯒꯥ “ꯀꯥꯏꯗꯤ” ꯑꯃꯗꯒꯤ ꯐꯥꯎꯔꯛꯂꯕ ꯃꯤꯌꯥꯝ ꯑꯃꯅꯤ ꯍꯥꯏꯅ ꯐꯣꯡꯗꯣꯀꯏ। ꯔꯤꯕꯤꯂꯦꯁꯟꯒꯤ ꯂꯥꯏꯔꯤꯛꯇ ꯃꯥꯎꯁꯥ ꯎꯠꯂꯕ ꯀꯥꯏꯗꯤ ꯑꯗꯨ ꯂꯝꯖꯤꯡ ꯑꯃꯗ ꯅꯨꯝꯤꯠ ꯑꯍꯨꯝ ꯑꯃꯁꯨꯡ ꯈꯨꯗꯛꯀꯤ ꯃꯇꯝ ꯃꯄꯥꯜ ꯁꯤꯕ ꯂꯩꯔꯤꯕ ꯀꯥꯏꯗꯤ ꯑꯗꯨꯅꯤ, ꯃꯁꯤ ꯔꯤꯕꯤꯂꯦꯁꯟ ꯆꯦꯞꯇꯔ ꯏꯂꯦꯕꯟꯗ ꯎꯠꯂꯤ। ꯃꯥꯎꯁꯥ ꯑꯣꯏꯕ ꯁꯤꯕ ꯑꯃꯒꯤ ꯀꯥꯏꯗꯤꯅ “ꯁꯦꯚꯦꯟ ꯇꯥꯏꯝꯁ” ꯂꯦꯕꯤꯇꯤꯀꯁ ꯇ꯭ꯋꯦꯟꯇꯤ-ꯁꯤꯛꯁꯀꯤ ꯃꯊꯛ ꯎꯠꯂꯤ, ꯑꯃꯁꯨꯡ ꯃꯁꯛ ꯀꯥꯏꯗꯤ ꯑꯗꯨꯅ ꯔꯤꯄꯦꯟꯇꯦꯟꯁꯀꯤ ꯎꯠꯄ ꯍꯥꯕ ꯇꯥꯕ ꯂꯩ, ꯃꯁꯤ ꯗꯥꯅꯤꯌꯦꯜꯒꯤ ꯄ꯭ꯔꯦꯌꯔ, ꯆꯦꯞꯇꯔ ꯅꯥꯏꯟꯗ, ꯎꯠꯂꯕ ꯃꯇꯨꯡ ꯏꯖꯨꯁꯤꯟꯅ ꯎꯕꯥ ꯑꯃꯅꯤ।
When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.
কিন্তু যখন মৃত শুষ্ক অস্থিসমূহ আবার জীবনে ফিরিয়ে আনা হয়, তখনই তাদেরকে অবিলম্বে একটি “পতাকা”রূপে উত্তোলন করা হয়। মৃত্যুর অবস্থায় তাদের অন্তরে খ্রীষ্ট ছিলেন না, যিনি মহিমার আশা। তাদের আবশ্যক অনুতাপের একটি অংশ ছিল এই স্বীকারোক্তি যে, তারা ঈশ্বরের বিরুদ্ধাচরণে চলেছিল, এবং ঈশ্বরও তাদের বিরুদ্ধাচরণে চলেছিলেন। যখন তারা ভাববাণীমূলকভাবে নির্ধারিত শর্তসমূহ পূরণ করে, তখন খ্রীষ্ট “হঠাৎ তাঁর মন্দিরে আসেন”, এবং সেই “অভিজ্ঞতা” লাভ করা যায় যা তখন উত্তোলিত সেই পতাকার সদস্য হওয়ার জন্য প্রয়োজনীয়।
The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.
Ҳангоме ки ду нақша бо ҳам оварда мешаванд, он «таҷрибае», ки тасвир мегардад, ба воситаи кори ниҳоии Масеҳ дар муқаддасгоҳи осмонӣ ба анҷом мерасад. Он «таҷриба» бо рӯъёи «mareh» муаррифӣ мешавад, ки он рӯъёи «зоҳиршавӣ» аст. Он «паёме», ки лозим аст, рӯъёи «chazon» мебошад, яъне рӯъёи таърихи набавӣ. Он «паём» ҳамчун паёми доварии наздикшавандаи Худо бар ҷаҳони исёнгар шинохта мешавад, ки ба воситаи Исломи Войи сеюм ба амал оварда мешавад.
In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.
ꯑꯩꯒꯤ 1856 ꯆꯝꯃꯥ, ꯑꯥꯐꯠꯄ ꯑꯗꯨꯅ ꯑꯦꯗꯕꯦꯟꯇꯤꯖꯝꯗ ꯁ꯭ꯄꯤꯔꯤꯆꯨꯑꯦꯜ ꯖꯦꯔꯨꯁꯦꯂꯦꯝꯒꯤ ꯔꯤꯕꯤꯜꯗꯤꯡ ꯑꯗꯨ ꯂꯣꯏꯁꯤꯟꯕꯒꯤ ꯍꯣꯠꯅꯔꯛꯈꯤ꯫ 1798 ꯗꯒꯤ 1844 ꯐꯥꯎꯕꯒꯤ ꯃꯅꯨꯡꯗ ꯑꯍꯥꯟꯕ ꯑꯦꯟꯖꯦꯜ ꯑꯍꯨꯝꯒꯤ ꯂꯥꯛꯄꯒꯤ ꯃꯈꯥꯗ, ꯃꯤꯂꯔꯥꯏꯠ ꯇꯦꯝꯄꯜ ꯑꯗꯨ ꯐꯥꯎꯟꯗꯦꯁꯟꯁꯤꯡꯒꯤ ꯃꯊꯛꯇ ꯁꯦꯝꯈꯤ, ꯃꯁꯤ ꯃꯤꯂꯔꯒꯤ ꯃꯪꯍꯜꯗ “jewels” ꯑꯣꯏꯅ ꯈꯨꯠꯁꯝꯈꯤ, ꯃꯁꯤ 1843 ꯑꯃꯁꯨꯡ 1850 ꯒꯤ ꯄꯥꯏꯑꯣꯅꯤꯌꯔ ꯆꯥꯔꯠ ꯑꯅꯤꯗ ꯂꯩꯕ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯇ꯭ꯔꯨꯠꯁꯤꯡꯅ ꯈꯨꯠꯁꯝꯈꯤ, ꯑꯗꯨꯅ ꯍꯕꯛꯀꯨꯛ ꯆꯦꯞꯇꯔ ꯇꯨ ꯃꯄꯨꯡ ꯐꯥꯔꯤ꯫ ꯃꯇꯝ ꯑꯗꯨꯗ ꯃꯍꯥꯛꯅ ꯃꯤꯌꯣꯏꯄꯨ ꯃꯍꯥꯛꯀꯤ ꯅꯨꯃꯤꯠ ꯇꯔꯦꯠ ꯁꯕꯕꯊ ꯂꯥꯎꯒꯤ ꯄꯥꯔꯤꯡ ꯑꯗꯨ ꯑꯔꯣꯛꯄꯥ ꯌꯥꯝꯅ ꯁꯦꯝꯕꯒꯤ ꯂꯝꯕꯤ ꯄꯤꯈꯤ, ꯑꯃꯁꯨꯡ “old paths” ꯍꯥꯌꯕ ꯑꯁꯤ ꯑꯣꯏꯅ ꯂꯨꯈꯛꯄ ꯏꯁ꯭ꯔꯥꯏꯜ ꯑꯗꯨꯒꯤ ꯂꯝꯁꯤꯡꯗ ꯃꯈꯣꯏꯕꯨ ꯍꯟꯅ ꯍꯨꯡꯒꯠꯈꯤ, ꯃꯁꯤ “street to walk in” ꯍꯥꯌꯕ ꯊꯕꯛ ꯑꯗꯨ ꯂꯣꯏꯁꯤꯟꯕꯒꯤꯗꯃꯛꯅꯤ꯫ ꯑꯗꯨꯕꯨ, ꯂꯨꯈꯛꯄ ꯂꯝꯁꯤ ꯑꯁꯤꯗ ꯗꯣꯛꯇ꯭ꯔꯤꯟ ꯑꯃ, ꯄ꯭ꯔꯣꯐꯦꯁꯤ ꯑꯃ ꯌꯥꯎꯔꯤ—ꯃꯁꯤ ꯃꯈꯣꯏꯕꯨ ꯆꯥꯡꯌꯦꯡꯅꯕ ꯑꯃꯁꯨꯡ ꯈꯟꯕꯒꯤꯗꯃꯛ ꯑꯁꯦꯡꯕ ꯑꯣꯏꯅ ꯁꯦꯝꯈꯤ꯫ 1863 ꯆꯝꯃꯥ, ꯑꯦꯗꯕꯦꯟꯇꯤꯖꯝꯅ “seven times” ꯍꯥꯌꯕ ꯆꯥꯡꯌꯦꯡ ꯑꯗꯨ ꯃꯥꯏ ꯄꯥꯛꯈꯤ, ꯑꯗꯨꯒ ꯂꯥꯎꯗꯤꯁꯤꯌꯥꯒꯤ ꯍꯥꯛꯀꯤꯡ ꯂꯝꯗ ꯆꯠꯅ ꯂꯧꯖꯔꯛꯈꯤ꯫
October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.
1844 nisan 22 nukə ŋonpʋ dəŋtɔɔ la nyɛ Sunday law si ni, eye le Sunday law me la, dɔwɔnu si Daniel fia be e kple dzifowo ɖeka kple adre-blukui eneawo le afɔɖeɖe kple gɔmedzedze me la, woawɔe nu si ɖe asi le mɔ kple xɔɖoɖo nuwuwu le xaxa me ta.
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.
Aferin, hátun qalas hám bízanin ka la darchûní farmán bo gerandnewa u bunyadnaní Orşelîm heta Mesiha, Şazáda, hawt háfta u şêst u du háfta dábêt; şeqamakaş dîsán bunyad denrêt, u diwarakaş, hata la demêki por la naxoşî u tengana. Daniel 9:25.
All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.
چاوەلێکەکان هەموویان لەگەڵ یەکتر هاوڕان، و «کاتە سەختەکان»ی دانیالیش هەمان شتێکە کە لەو دەقەی Early Writings ـەوە کە ئێمە لێی دەکۆڵینەوە دیاری کراوە.
“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.
«Өмірді құтқару ісі аяқталып келе жатқан сол кезде, жер бетіне қиыншылық түседі, ал халықтар қаһарланатын болады, бірақ үшінші періштенің ісіне кедергі келтірмеу үшін тежеліп ұсталып тұрады. Сол уақытта Жаратқан Иенің алдынан келетін “кешкі жаңбыр”, яғни сергіту, үшінші періштенің қатты даусына күш беру және әулиелерді жеті соңғы пәле төгілетін кезеңде берік тұруға дайындау үшін келеді.» Early Writings, 85.
We will continue this study in the next article.
Yachachisqanchik kay yachayta qhipa qillqapi llamk'achispa qatipasaq.
“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.’
«Дөрөсөө ном номногчид Сатанд зүдөж байх зуур, түүний тамын сүүдэр Бурхан ба тэнгэрийн тухай тэдний үзлийг халхлан тасална. Тэд анхны хайраа алдсан хүмүүс мэт байх болно. Тэд мөнхийн бодит байдлыг харж чадахгүй. Бурхан бидэнд бэлтгэсэн тэр зүйл нь Захариа номын 3 ба 4-р бүлгүүд, мөн 4:12–14-т дүрслэгдсэн байдаг: “Тэгээд би дахин хариулж, түүнд — Эдгээр хоёр алтан хоолойгоор дамжин өөрсдөөсөө алтан тосыг юүлж буй энэ хоёр чидун мөчир юу вэ? — гэж асуув. Тэр надад хариулж — Эдгээр юу болохыг чи мэдэхгүй гэж үү? — гэв. Би — Үгүй, эзэн минь, — гэв. Тэгэхэд тэр — Эдгээр нь бүх газрын Эзэний дэргэд зогсогч хоёр тослогдсон нэгэн мөн, — гэв.”»
“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.
«ᎤᎬᏫᏳᎯ ᎤᎧᎿᎭᎢ ᎤᏣᎴᎩ ᎤᏍᏗᏱ ᎾᏍᎩ ᎠᏎ ᏂᎦᎥ ᎤᏩᏛᎯ ᎠᎴ ᎥᏝ ᎪᎱᏍᏗ ᎤᏚᎸᎢ ᏱᎩ. ᎢᏳᏍᏗ ᎠᏴᏒ ᎡᎲ ᎤᏍᏗ ᎢᎦᎵᎡᎵᏤᏗ ᎨᏒᎢ, ᎡᎶᎯ ᎡᎳᏗ ᎢᎦᎵᏍᎩᏗ ᎨᏒᎢ, ᎤᏃᏍᏛ ᎠᎦᏬᏂᏍᎬᎢ, ᎢᏳᏃ ᏄᎬᏫᏳᎲᏛ ᏱᏗᎪᎯᏳᎲᏍᎬ ᎾᏍᎩ ᎠᏂᎦᏬᏂᏍᎬ ᎬᏗ ᎬᏂᏍᎬᎢ, ᎤᎵᏏᎩ ᎤᎾᏁᎶᏗ ᎤᎵᏏᎬᎢ ᎢᎩᏚᏫᏍᏙᏗ ᎨᏐᎢ. ᎦᎶᏁᏛ ᎥᏝ ᎧᏁᎬ ᎠᎴ ᎤᏂᎩᏛ ᎠᎫᏴᎢ ᎬᏗ ᏱᎦᎾᏄᎪᏫᏍᎦ, ᎾᏍᎩ ᎤᏂᎪᎵᏰᏍᏗ ᏂᎦᎥ ᎤᏰᎸᏛ ᏥᎩ, ᎠᎴ ᎤᎬᏫᏳᎯ ᎢᏯᏂᎩᎸ ᎠᏍᎪᎯ ᎢᏯᏂᎦᏛ ᎤᏟ ᎢᎦᎸᏉᏗ ᏥᎩ. ᎦᏓ ᎠᏓᏅᏙ ᏳᏚᎵᏍᎨ ᎠᏍᏓᏱᏗᏱ ᎤᏩᒃᎯᏍᏗᏱ ᎠᏎ ᏄᏍᏛ ᎤᏆᏒ ᎠᏓᏅᏙ, ᎤᎬᏫᏳᎯ ᎠᏓᏅᏙ ᎤᏍᏗ ᎤᏛᏁᏗ ᎨᏐᎢ ᎾᏍᎩ ᎬᏩᏁᎭ. ᎢᎦᏛ ᎢᎦᎦᏘᏩᏛ ᎢᎦᎪᎲᎢ ᎤᎪᏩᏘᏍᎪ ᎤᎵᏏᎬᎢ, ᎠᏎ ᎥᏝ ᏱᎪᎩᏍᎪ ᎤᎬᏫᏳᏌᏛ ᎤᏓᏠᏆᏍᏗ ᎾᏍᎩ ᎤᏪᏴ. ᏗᎧᎿᎭᏩᏛ ᎠᏂᏂᏴᎭ ᏅᎩ ᏗᎦᏃᎸᏗ, ᎾᏍᎩ ᎤᏎᎵᏓ ᎠᏐᎢ ᏥᏂᎦᏛᏁᎭ ᎤᎦᏔᎲᎾ ᎤᏓᏱᎸ ᎢᏳᏛᏁᏗᏱ ᎠᎴ ᎤᏍᏗᏱ ᏩᏍᏚᏫᏛ ᏂᎬᎾᏛ ᎡᎶᎯ ᎤᎧᏛᎢ, ᎠᏲᏍᎬ ᎤᏲᎱᏍᏗ ᎠᎴ ᎠᏓᏛᏗ ᎠᎢᎬᏱᏍᎬ ᎦᏅᏅ.»
“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, 217.
“¿Habremos de dormir al mismo borde del mundo eterno? ¿Hemos de estar torpes, fríos y muertos? ¡Oh, que en nuestras iglesias tuviéramos el Espíritu y el aliento de Dios soplados sobre Su pueblo, para que puedan ponerse en pie y vivir! Necesitamos ver que el camino es angosto, y la puerta estrecha. Pero al pasar por la puerta estrecha, su amplitud no tiene límite.” Manuscript Releases, tomo 20, 217.