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.
Uguhishurirwa kw’ubumenyi kwabonetse igihe iyerekwa ry’Umugezi wa Ulai ryafungurwaga mu 1798, kwabyaye inzira yo kugeragezwa yageze ku ndunduro yayo mu rugendo rw’Induru ya Saa Sita z’ijoro mu 1844. Induru ya Saa Sita z’ijoro yo mu minsi y’imperuka, ubu irimo gufungurwa, yagereranyijwe n’ayo mateka, kandi ikubiyemo ukuri kumwe n’uko kugerageza kwari muri ayo mateka, kuko ubutumwa bw’Induru ya Saa Sita z’ijoro ubu burimo gufungurwa ari ugusubizwaho kw’imitako ya Miller.
“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.
« Les vérités que nous avons reçues en 1841, 1842, 1843 et 1844 doivent maintenant être étudiées et proclamées. Les messages des premier, deuxième et troisième anges seront, à l’avenir, proclamés d’une voix forte. Ils seront donnés avec une détermination fervente et dans la puissance de l’Esprit. » Manuscript Releases, vol. 15, p. 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.
Maudu kuu ya ujumbe wa kinabii wa Kilio cha Usiku wa manane cha wakati wetu ni wajibu wa Uislamu wa ole ya tatu. Ole tatu za Uislamu zote zimewakilishwa juu ya mbao mbili za Habakuki. Ujumbe wa Kilio cha Usiku wa manane wa siku za mwisho ulianza kufunuliwa muhuri wake katika kufadhaishwa kwa Julai 18, 2020, wakati wa kukawia wa siku za mwisho ulipowadia. Kama ilivyokuwa kwa ujumbe wa Kilio cha Usiku wa manane katika historia ya Wamillerite, ujumbe wa siku za mwisho huendelezwa hatua kwa hatua mpaka ufikie kiwango kinachowakilishwa na mkutano wa kambi wa Exeter. Katika hatua hiyo mabikira ama wana mafuta, au hawana.
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”.
Verkið um Ísaiás, har hann boðar spottsku monnunum, sum ráða yvir fólkinum í Jerúsalem, vísir á, at sjónin er vorðin fyritiknu drykkjumonnunum í Efraim sum ein innsiglað bók. Í hesum broti hjá Ísaiási skal tað verk, at broyta eitt satanskt ímyndarligt tekin til eitt gudiligt tekin, soleiðis sum er framt í søgu adventismunnar, metast sum leir hjá pottasmiðinum. Hetta verk var at staðfesta týðingina av “hinum dagliga” sum einum tekni um Kristus, tá tað í veruleikanum er eitt tekin um Satan. Tá Dánjal nýtti orðið “tamid” sum eitt tekin um heidinskap, valdi hann orðið í symbolskum endamáli, tí orðið merkir “støðugt”.
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.
Il y a trois puissances qui conduisent le monde à Armageddon, et la première de ces trois puissances est le dragon (le paganisme). Le dragon commença sa guerre contre Dieu dans le ciel. Le dragon poursuit cette guerre jusqu’à la fin du millénium de mille ans, où il est finalement détruit.
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.
ខណៈពេលដែលមួយពាន់ឆ្នាំបានផុតកំណត់ទៅហើយ សាតាំងនឹងត្រូវបានដោះលែងចេញពីគុករបស់វា ហើយវានឹងចេញទៅបញ្ឆោតប្រជាជាតិនានា ដែលស្ថិតនៅគ្រប់ជ្រុងទាំងបួននៃផែនដី គឺ កោក និង ម៉ាកោក ដើម្បីប្រមូលពួកគេមកសម្រាប់សង្គ្រាម ដែលចំនួនរបស់ពួកគេមានដូចខ្សាច់សមុទ្រ។ ហើយពួកគេបានឡើងមកលើផ្ទៃធំទូលាយនៃផែនដី ហើយឡោមព័ទ្ធជុំវិញជំរំរបស់ពួកបរិសុទ្ធ និងទីក្រុងជាទីស្រឡាញ់; ហើយភ្លើងបានចុះមកពីព្រះអង្គចេញពីស្ថានសួគ៌ ហើយបំផ្លាញពួកគេ។ ហើយអារក្សដែលបានបញ្ឆោតពួកគេ ត្រូវបានបោះចូលទៅក្នុងបឹងភ្លើង និងស្ពាន់ធ័រ ជាកន្លែងដែលសត្វសាហាវ និងហោរាក្លែងក្លាយនៅ ហើយនឹងត្រូវរងទុក្ខវេទនាទាំងយប់ទាំងថ្ងៃ អស់កល្បជានិច្ច។ វិវរណៈ 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.
La bête (la papauté), qui est la deuxième des trois puissances conduisant le monde à Armageddon, et le faux prophète (les États-Unis), la troisième de ces trois puissances, sont tous deux apparus dans l’histoire après l’histoire de la croix, et tous deux sont détruits lors de la seconde venue du Christ.
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.
Et la bête fut prise, et avec elle le faux prophète, qui avait opéré des miracles devant elle, par lesquels il avait séduit ceux qui avaient reçu la marque de la bête et ceux qui adoraient son image. Tous deux furent jetés vivants dans l’étang de feu embrasé de soufre. Apocalypse 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.
Ete ke Daniel a tshwanetseng go tlhopha lefoko la Sehebera le le reng “kamehla” jaaka sesupo sa boheitane (Satane), o ne a tlhopha lefoko le le bontshang gore ke Satane yo o ileng a nna a lwa le Modimo ka tsotlhe tsotlhe. Mebuso e mengwe e mebedi yone e diragala fela mo ntweng ya yone kgatlhanong le Modimo ka dinako tse di rileng tse di beilweng. Tlhopho ya ga Daniel ya lefoko “tamid” (kamehla) e ne e le ya maikaelelo, e bile e nepagetse.
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:
Исаияның Жаратқан Ие терең ұйқы рухын төгіп, көздерін жұмғандар туралы қасірет жөніндегі баяндауы жиырма сегізінші тараудан отызыншы тарауға ұласқанда, ол былай деп жазады:
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.
«Пойди теперь, начертай это перед ними на доске и запиши в книгу, чтобы это осталось на будущие времена, навеки: ибо это народ мятежный, дети лживые, дети, которые не хотят слушать закона Господня; которые говорят прозорливцам: “Не прозревайте”, и пророкам: “Не пророчествуйте нам правды, говорите нам лестное, предсказывайте обман; сойдите с дороги, уклонитесь от пути, устраните от лица нашего Святого Израилева”. Посему так говорит Святой Израилев: за то, что вы отвергаете слово сие и надеетесь на угнетение и извращение, и опираетесь на это, — потому беззаконие это будет для вас, как трещина, готовая обрушиться, выпятившаяся в высокой стене, разрушение которой наступает внезапно, в одно мгновение. И Он сокрушит ее, как разбивают сосуд горшечника, разбиваемый без пощады, так что в обломках его не найдется и черепка, чтобы взять огонь из очага или зачерпнуть воды из водоема. Ибо так говорит Господь Бог, Святой Израилев: в обращении и покое вы были бы спасены; в тишине и уповании была бы крепость ваша; но вы не захотели». Исаия 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.
“टेबल” जे लिहिले गेले आहे, ते हबक्कूक अध्याय दोनमधील त्या पट्ट्या आहेत, ज्या अशा रीतीने ठरविण्यात आल्या होत्या की ज्या त्यांना वाचतील ते “धावतील” आणि संदेश पसरवतील. “टेबल”ची “नोंद” करणारे “पुस्तक” म्हणजे हबक्कूक. हबक्कूकच्या “पुस्तकातील” “टेबल” ही एका परीक्षण-प्रक्रियेचे प्रतिनिधित्व करते, जी “बंडखोर लोक, खोटारडी मुले, परमेश्वराची व्यवस्था ऐकणार नाहीत अशी मुले” प्रकट करते. जे “बंडखोर लोक” “ऐकण्यास” नकार देतात, ते यिर्मयामधील तेच आहेत जे राखणदाराच्या तुतारीचा नाद ऐकण्यास नकार देतात.
Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.
Kuongezea hilo niliweka walinzi juu yenu, nikisema, Sikilizeni sauti ya tarumbeta. Lakini wao wakasema, Hatutasikiliza. Yeremia 6:17.
The rebellious are those in Isaiah’s history and also in the history of Christ who would not hear.
Die Widerspenstigen sind jene in der Geschichte Jesajas und auch in der Geschichte Christi, die nicht hören wollten.
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.
Et il dit: Va, et dis à ce peuple: Vous entendrez bien, et vous ne comprendrez point; vous verrez bien, et vous n’apercevrez point. Appesantis le cœur de ce peuple, rends ses oreilles pesantes, et ferme ses yeux; de peur qu’il ne voie de ses yeux, qu’il n’entende de ses oreilles, qu’il ne comprenne de son cœur, qu’il ne se convertisse, et qu’il ne soit guéri. Ésaïe 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.
Les rebelles sourds d’Ésaïe peuvent « entendre », mais ils n’« entendent » pas, et leur refus d’« entendre » révèle qu’ils « ne comprennent point ». Ce sont les méchants de Daniel, qui sont aussi les vierges folles de Matthieu, qui ne comprennent pas l’accroissement de la connaissance représenté sur la « table » mentionnée dans le « livre » d’Habacuc. Si les rebelles sourds d’Ésaïe voulaient entendre, ils pourraient être convertis et guéris ; mais leur cœur est engraissé, de sorte qu’ils ne peuvent comprendre le message du Cri de Minuit. Jésus a fourni un second témoignage des rebelles sourds.
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.
Kad ang mga disipulo mingduol kaniya ug miingon, Nganong magasulti ka kanila pinaagi sa mga sambingay? Mitubag siya ug miingon kanila, Tungod kay gihatag kaninyo ang pagkaila sa mga tinago sa gingharian sa langit, apan kanila wala kini ihatag. Kay bisan kinsa nga adunay anaa, kaniya pagahatagan, ug siya makabaton pa ug labi ka daghan; apan bisan kinsa nga walay anaa, bisan ang anaa kaniya pagakuhaon pa gikan kaniya. Busa magasulti ako kanila pinaagi sa mga sambingay: kay bisan nagtan-aw sila, dili sila makakita; ug bisan nagapatalinghug sila, dili sila makadungog, ni makasabut sila. Ug diha kanila natuman ang tagna ni Esaias, nga nagaingon, Sa pagpakadungog kamo makadungog, ug dili makasabut; ug sa pagpakakita kamo makakita, ug dili makaila: Kay ang kasingkasing niining katawhan nahimong mabaga, ug ang ilang mga dalunggan mabug-at na sa pagpakadungog, ug ang ilang mga mata ilang gipiyong; aron tingali nga sila makakita pinaagi sa ilang mga mata ug makadungog pinaagi sa ilang mga dalunggan, ug makasabut pinaagi sa ilang kasingkasing, ug makabig, ug sila akong ayohon. Apan bulahan ang inyong mga mata, kay sila makakita: ug ang inyong mga dalunggan, kay sila makadungog. Kay sa pagkatinuod magaingon ako kaninyo, nga daghang mga propeta ug mga matarung nga tawo nangandoy sa pagtan-aw niadtong mga butanga nga inyong nakita, ug wala makakita niini; ug sa pagdungog niadtong mga butanga nga inyong nadungog, ug wala makadungog niini. Mateo 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.
Nuoŋkɛŋtɔŋkɛŋ pa̱ra̱bo̱lɛ́ɛi a̱ la̱gɛ̱rɛ̱ puɔ̱th, kɛ ɛ lɛ̱ɛ̱rɛ̱ tɔ̱ɔ̱ŋ lɛ̱ŋ tɔ̱ɔ̱ŋ kuɛ̱n. Nuoŋkɛŋkɛ bɛ̱ piɔ̱u, ba̱ lɔ̱ɔ̱r ku ba̱ raan; kɛ nuoŋkɛŋkɛ ku bɛ̱ piɔ̱u, ba̱ rotɛ̱ɛ̱r piny Daniel ca̱pter twelve. “Nuoŋkɛŋkɛ” e ba̱n lɛ̱ɛ̱r (ku kɛ̱ ciɛ̱ŋkɔ̱ɔ̱r ba̱), kɛ lɔnɔ̱ŋ yiɛ̱n looi, kɛ rotɛ̱ɛ̱r ku “table” kɛ ac na̱ŋ “book” Habakkuk; kɛ “bɛ̱ piɔ̱u” e ba̱n rɔ̱ɔ̱r.
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.
Na a li: Kɔ w’akwan so, Daniel; efisɛ wɔato nsɛm no mu na wɔasɔ ano akosi awiei bere no. Wɔbɛtew bebree ho, na wɔayɛ wɔn fitaa, na wɔasɔ wɔn ahwɛ; nanso amumɔyɛfo no bɛyɛ amumɔyɛ, na amumɔyɛfo no mu biara rennte ase; na anyansafo no de, wɔbɛte ase. Na efi bere a wobeyi daa afɔrebɔ no afi hɔ, na wɔde akyiwade a ɛma ɔsɛe no asi hɔ no, nna apem ahannu aduɔkron bɛba. Nhyira ne nea otwɛn, na oduu nna apem ahaasa aduasa anum no. Daniel 12:9–13.
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.
Millerites yakka sirriittiin hubatan guyyoonni kuma tokkoo fi dhibba sadii fi soddoma shan sun yeroo waaqeffannaan mootummaa Roomaa durii (“kan guyyaa hundaa”) bara 508 keessa “kaafame” jalqaban. Eebbi sun warra bara 1843 keessatti eeggachaa turan irratti abdachiifame. Jechi “dhufa” jedhu kutaa sana keessatti “tuqa” jechuu dha. Bara 1843 yeroo xumurame bara 1844 “tuqe.” Yeroo bara 1843 xumurame, “yeroon turtii” kan Hab 2 irra jiru dhufe, eebbisni immoo warra akkuma “kitaaba” keessatti ajajametti eegan irratti labsame; kitaabni sun “gabateewwan” akka barreessaman ni akeeka. “Kitaabni” Hab 2 warra sana mul’ataaf akka “eegan” ajaje.
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 identifica la historia de 1798 (el tiempo del fin), cuando su libro fue desellado, y entonces se produjo un proceso de prueba de tres pasos (purificados, emblanquecidos y probados). Ese proceso alcanzó su conclusión en la manifestación de la historia oculta de los siete truenos. Esa historia oculta son los tres hitos de la verdad, representados por el primer chasco, el mensaje del Clamor de Medianoche y el gran chasco. La bendición de llegar al primer chasco representa un proceso de prueba de tres pasos al final de la historia de 1798 a 1844.
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.
Historia ya 1798 hadi kwa mshangao mkuu wa 1844 ni mfano wa historia ya 1989 hadi kwa sheria ya Jumapili inayokaribia kuja. Kuna baraka iliyoahidiwa kwa wale wanaolingoja ono lililoanza kukawia katika mshangao wa kwanza. “Wenye hekima” wa Danieli kumi na mbili ni wale walio “wabarikiwa,” na ambao “wanangoja.” Waovu ni wale ambao “hawasikii” kwa mioyo yao, na ambao “hawaoni.” Uzoefu wote wa vuguvugu la Millerite umefupishwa katika aya nne za Danieli, na aya hizo pia zinawakilisha historia ya kutiwa muhuri kwa wale laki moja na 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.”
ההיסטוריה המקודשת המיוצגת בארבעת הפסוקים הללו מושתתת על הבנת גידול הדעת אשר יוצג על לוחות חבקוק, ועל גידול הדעת שישוע זיהה כאשר לימד במתודולוגיה של קו על קו. הוא הציג משל אחר משל, כדי לבאר את מסתורין הנבואה ל״משכילים״. ״הרשעים״ בדניאל י״ב אינם מבינים, ובאיגרת השנייה אל התסלוניקים, פרק ב׳, חוסר הבנתם מיוצג כשנאת האמת, המביאה אשליה חזקה. האמת אשר הרשעים אינם אוהבים באיגרתו של פולוס הייתה ״התמיד״, ובארבעת הפסוקים של דניאל, האמת הנבואית המזוהה במפורש היא ״התמיד״.
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.
Jesús dijo a los discípulos que eran bienaventurados, y al hacerlo los estaba contrastando con aquellos de Isaías que rehusaron ver y oír, para no convertirse. Los que son bienaventurados en Daniel doce son los que esperan. Los cuatro versículos de Daniel capítulo doce, así como el cumplimiento de esos versículos en la historia de los milleritas, y también el contraste en Isaías con una clase que rehusó oír y ver, y asimismo la misma distinción entre las dos clases hecha por Cristo, todo ello señala de antemano la historia oculta de los siete truenos que llegó el 18 de julio de 2020. El proceso final de prueba de la historia millerita que comenzó en el primer chasco se está repitiendo ahora. Algunos verán, y otros rehusarán ver.
“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.
«Сите пораките дадени од 1840–1844 треба сега да се изнесат со сила, зашто има многу луѓе што го изгубиле своето духовно насочување. Пораките треба да одат до сите цркви. »
“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.
« Le Christ a dit : “Heureux vos yeux, parce qu’ils voient ; et vos oreilles, parce qu’elles entendent. Car je vous le dis en vérité, beaucoup de prophètes et de justes ont désiré voir les choses que vous voyez, et ne les ont point vues ; et entendre les choses que vous entendez, et ne les ont point entendues” [Matthieu 13:16, 17]. Heureux les yeux qui ont vu les choses qui furent vues en 1843 et en 1844. »
“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.
A na-enye ozi ahụ. Ọ gaghịkwa adị mkpa inwe ihe ọ bụla na-egbu oge n’ime ikwughachi ozi ahụ, n’ihi na ihe ịrịba ama nke oge ndị a na-emezu; a ghaghị imecha ọrụ mmechi ahụ. A ga-arụ nnukwu ọrụ n’oge dị mkpirikpi. N’oge na-adịghị anya, a ga-enye ozi site n’ịhọpụta nke Chineke nke ga-abawanye ruo n’ime oke mkpu. Mgbe ahụ Daniel ga-eguzo n’òkè ya, inye àmà ya.” 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.
William Miller kelgenis angelis ad cognoscendum quod “the daily” esset symbolum Romae paganae. Sister White directe confirmavit eum recte in ea intelligentia stetisse. Illa intelligentia, quae in “tabulis” repraesentata erat, de quibus in “libro” Habacuc memoratur, est “for the time to come.” Resolutio sigillorum illius “libri” manifestat “a rebellious, lying children”. “Children” est symbolum ultimae generationis; ita “the time to come,” in loco Isaiae, specifice designat novissimos dies iudicii investigativi.
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.
Ésaïe déclare que les « enfants menteurs » rejetteront le message prophétique représenté sur la « table » qui est mentionnée dans le « livre », car ils disent « aux voyants : Ne voyez pas ; et aux prophètes : Ne nous prophétisez pas des choses droites, dites-nous des choses agréables, prophétisez des tromperies. » En 1863, l’adventisme laodicéen commença un processus croissant d’accomplissement de la requête des enfants menteurs. Cette œuvre est représentée par Ésaïe comme un rejet des anciens sentiers des fondements millérites, car ils disaient : « Ôtez-vous du chemin, détournez-vous du sentier, faites cesser devant nous le Saint d’Israël. » Le sentier qui est la voie, ce sont les anciens sentiers de Jérémie.
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.
Ainsi parle l’Éternel : Tenez-vous sur les chemins, regardez, et demandez quels sont les anciens sentiers, quelle est la bonne voie ; marchez-y, et vous trouverez du repos pour vos âmes. Mais ils ont dit : Nous n’y marcherons pas. Jérémie 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.
Die Verwerfung der „lügenden Kinder“ gegenüber Jeremias „alten Pfaden“ ist die Verwerfung der Botschaft des Mitternachtsrufs, wo die „Ruhe“ zu finden ist, die auch jene „Ruhe und Erquickung“ ist, auf die sie in Jesaja nicht hören wollten, und die zugleich die Erquickung der Botschaft des Spätregens ist. Diese Botschaft ist die Botschaft des Mitternachtsrufs, die in der Geschichte der Milleriten dargestellt und auf den „Tafeln“ veranschaulicht wird, die in einem „Buch“ verzeichnet sind. Die Verwerfung der Botschaft des Mitternachtsrufs durch die lügenden Kinder wird durch ihr Verlangen dargestellt, den „Heiligen Israels“ vor ihnen „aufhören zu lassen“. Ellen Whites erste Vision, deren sich Alpha und Omega gewiss bedienen würden, um das Ende darzustellen, kennzeichnet den Pfad der Gerechten, markiert das Licht an seinem Anfang und zeigt, wer es ist, der „die Weisen“ bis an das Ende des Pfades führt.
“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.
“Wọn ní ìmọ́lẹ̀ didán kan tí a gbé kalẹ̀ lẹ́yìn wọn ní ìbẹ̀rẹ̀ ọ̀nà náà, èyí tí áńgẹ́lì kan sọ fún mi pé ni ‘igbe ọ̀gànjọ́.’ Ìmọ́lẹ̀ yìí ń tàn káàkiri gbogbo ọ̀nà náà, ó sì ń tan ìmọ́lẹ̀ fún ẹsẹ̀ wọn, kí wọn má bàa kọsẹ̀.
“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.
“បើពួកគេរក្សាភ្នែករបស់ខ្លួនឲ្យផ្តោតជាប់លើព្រះយេស៊ូវ ដែលទ្រង់គង់នៅខាងមុខពួកគេ ដឹកនាំពួកគេទៅកាន់ទីក្រុង នោះពួកគេមានសុវត្ថិភាព។ ប៉ុន្តែមិនយូរប៉ុន្មាន មានខ្លះនឿយហត់ ហើយនិយាយថា ទីក្រុងនោះនៅឆ្ងាយណាស់ ហើយពួកគេបានរំពឹងថានឹងបានចូលទៅដល់វារួចមកហើយ។ បន្ទាប់មក ព្រះយេស៊ូវទ្រង់នឹងលើកព្រះហស្តស្ដាំដ៏រុងរឿងរបស់ទ្រង់ឡើង ហើយពីព្រះហស្តរបស់ទ្រង់ មានពន្លឺមួយចែងចាំងរំភើយលើក្រុមអាដវេនទីស្ត ហើយពួកគេក៏ស្រែកឡើងថា ‘អាលេលូយ៉ា!’ ឯអ្នកផ្សេងទៀតវិញ បានបដិសេធពន្លឺដែលនៅពីក្រោយពួកគេដោយប្រញាប់ប្រញាល់ ហើយនិយាយថា មិនមែនព្រះទេដែលបានដឹកនាំពួកគេចេញមកឆ្ងាយដល់ប៉ុណ្ណេះ។ ពន្លឺដែលនៅពីក្រោយពួកគេក៏រលត់ទៅ ទុកឲ្យជើងរបស់ពួកគេស្ថិតនៅក្នុងសេចក្តីងងឹតយ៉ាងពេញលេញ ហើយពួកគេក៏ជំពប់ បាត់បង់ការមើលឃើញទីសម្គាល់ និងព្រះយេស៊ូវ ហើយធ្លាក់ចេញពីផ្លូវចុះទៅក្នុងលោកិយខាងក្រោម ដែលងងឹត និងអាក្រក់នោះ។” 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.
Yalnızca verilecek metni akıcı, doğal ve yayıma uygun ff diline çevirmemi istediniz; ancak “ff” hangi dil olduğunu belirtmiyor. Lütfen hedef dili yazın.
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.
Անշուշտ ձեր ամեն բան գլխիվայր շրջելը պիտի համարվի իբրև բրուտի կավը. որովհետև մի՞թե գործը պիտի ասի իրեն ստեղծողին. «Նա ինձ չստեղծեց», կամ մի՞թե կազմավորվածը պիտի ասի իրեն կազմողին. «Նա ըմբռնում չուներ»։ Եսայիա 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.”
“Le continuel” est la vérité prophétique qui relie entre eux les quatre versets de Daniel douze, lesquels identifient la distinction entre les méchants et les sages. “Le continuel” est la vérité qui est haïe par ceux qui reçoivent une puissance d’égarement dans 2 Thessaloniciens. “Le continuel” représente le désir des “enfants menteurs” de faire que le Saint d’Israël se retire de devant eux. Et leur châtiment est représenté par le brisement d’un vase de potier, et ce qui en reste est une illustration de la condition perdue des vierges folles; car parmi les morceaux brisés et demeurés de ce vase de potier fracassé, “on ne trouvera pas” “un tesson pour prendre du feu au foyer, ou pour puiser de l’eau de la fosse.”
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.
“Աստվածային Հոգու” խորհրդանիշներ են թե՛ «կրակը» և թե՛ «ջուրը», ինչպես նաև՝ յուղը տասը կույսերի առակում։ Երբ «Կեսգիշերյան աղաղակը» հանկարծակի հնչի մի ակնթարթում, ինչպես եղավ 1844 թվականի օգոստոսին Էքսեթերի ճամբարային ժողովում, «ստախոս որդիների» համար անհնար կլինի որևէ յուղ (ջուր կամ կրակ) գտնել։ Առաջին հիասթափությունից հետո նրանց կոչ էր արվել «վերադառնալ», ինչպես Երեմիայի պարագայում, բայց նրանք հրաժարվեցին։
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.
Kata-kata-Mu didapati, lalu aku memakannya; dan firman-Mu menjadi bagiku sukacita dan kegirangan hatiku, sebab aku dipanggil dengan nama-Mu, ya TUHAN, Allah semesta alam. Aku tidak duduk dalam perkumpulan pencemooh, dan tidak bersukaria; aku duduk seorang diri oleh karena tangan-Mu, sebab Engkau telah memenuhi aku dengan geram. Mengapakah kesakitanku terus-menerus, dan lukaku tidak tersembuhkan, yang enggan disembuhkan? Masakan Engkau sungguh-sungguh menjadi bagiku seperti sungai yang menipu, seperti air yang mengecewakan? Sebab itu beginilah firman TUHAN: Jika engkau kembali, Aku akan mengembalikan engkau, sehingga engkau akan berdiri di hadapan-Ku; dan jika engkau memisahkan yang berharga dari yang hina, engkau akan menjadi seperti mulut-Ku. Biarlah mereka kembali kepadamu, tetapi janganlah engkau kembali kepada mereka. Dan Aku akan membuat engkau terhadap bangsa ini menjadi tembok tembaga yang berkubu; mereka akan memerangi engkau, tetapi tidak akan mengalahkan engkau, sebab Aku menyertai engkau untuk menyelamatkan engkau dan melepaskan engkau, demikianlah firman TUHAN. Dan Aku akan melepaskan engkau dari tangan orang-orang fasik, dan Aku akan menebus engkau dari tangan orang-orang yang ganas. Yeremia 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”.
ಯಿರೆಮಿಯನು ಮೊದಲ ನಿರಾಶೆಯ ನಂತರ ಹಿಂದಿರುಗಿದವರನ್ನು ಪ್ರತಿನಿಧಿಸುತ್ತಾನೆ. ಅವರು “ಅಮೂಲ್ಯವಾದುದನ್ನು ಅಯೋಗ್ಯವಾದುದರಿಂದ” ಬೇರ್ಪಡಿಸುವ ಕಾರ್ಯದಲ್ಲಿ ಪ್ರವೇಶಿಸಿದವರು, ಇದರಿಂದ ಅವರು ಕರ್ತನ “ಸನ್ನಿಧಿಯಲ್ಲಿ ನಿಲ್ಲಲು” ಮತ್ತು ಕರ್ತನ “ಬಾಯಿಯಂತೆ” ಇರಲು ಸಾಧ್ಯವಾಗುತ್ತದೆ. ಅವರು ಒಂಬತ್ತನೇ ಅಧ್ಯಾಯದಲ್ಲಿರುವ ದಾನಿಯೇಲನಿಂದ ಪ್ರತಿನಿಧಿಸಲ್ಪಟ್ಟವರೇ ಆಗಿದ್ದಾರೆ; ಅಲ್ಲಿ ಅವರು ತಮ್ಮ ಚದರಿಸಿಕೊಂಡ ಸ್ಥಿತಿಯನ್ನು ಅರಿತು, ಅದರ ನಂತರ ಲೇವ್ಯಕಾಂಡ ಇಪ್ಪತ್ತಾರುನೇ ಅಧ್ಯಾಯದ ಪ್ರಾರ್ಥನೆಯನ್ನು ಮಾಡುತ್ತಾರೆ. ಅವರು ದಾನಿಯೇಲ, ಯಿರೆಮಿಯ ಮತ್ತು ಹಬಕ್ಕೂಕನ ಕಾವಲಿಗರಿಂದ ಪ್ರತಿನಿಧಿಸಲ್ಪಟ್ಟವರೇ ಆಗಿದ್ದಾರೆ; ಇವರು “ಸುಳ್ಳಾಡುವ ಮಕ್ಕಳಿಗೆ” ವಿರುದ್ಧವಾಗಿ ನಿಲ್ಲಿಸಲ್ಪಟ್ಟಿದ್ದಾರೆ. “ಸುಳ್ಳಾಡುವ ಮಕ್ಕಳನ್ನು” “ಇಸ್ರಾಯೇಲಿನ ಪರಿಶುದ್ಧನು” ಈ ಮಾತುಗಳನ್ನು ಹೇಳಿದಾಗಲೂ ಹಾಗೆಯೇ ಕರೆದನು: “ಹಿಂತಿರುಗುವದಲ್ಲಿಯೂ ವಿಶ್ರಾಂತಿಯಲ್ಲಿ ನಿಮಗೆ ರಕ್ಷಣೆ ಉಂಟಾಗುವುದು; ಶಾಂತತೆಯಲ್ಲಿಯೂ ಭರವಸೆಯಲ್ಲಿಯೂ ನಿಮ್ಮ ಬಲವಿರುವುದು; ಆದರೆ ನೀವು ಒಪ್ಪಲಿಲ್ಲ.”
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.
Milera dārgakmeņi ir patiesības, kas attēlotas uz Habakuka plāksnēm un kas ataino Pusnakts sauciena vēsts pārbaudi, kura rada divas pielūdzēju šķiras. Dumpja simbols, kas izpaužas pret šiem dārgakmeņiem, ir “ikdienas”. Milers savā izpratnē par “ikdienas” bija pareizs, taču viņa izpratni ierobežoja vēsture, kurā viņš dzīvoja, un dārgakmeņi, kurus viņš bija aicināts nolikt uz galda savas istabas vidū, tagad spīd desmitkārt spožāk nekā tad, kad Milers tos pirmoreiz nolika uz sava galda. Tie tagad atrodas lādītē, kas ir lielāka, jo šī lādīte tagad attēlo ne vien Bībeli, kā tas bija Milera laikā, bet tagad tā attēlo gan Bībeli, gan Pravietojuma Garu.
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.
Kae, iir duu marag serɛñ yi a dii mooy jur njàng mi nuy nattu ci mujjugi fan yi, te itam iir duu marag serɛñ yi a nekk benn xeetu bërebu mag ci mujjugi fan yi. Miller gis na xare ba, ndax ci ay géntam dañu jël saaru ndeyam (Biibël bi), te dagg ko. Yowaana, miy tegtal “ñi xam-xam yi” ci mujjugi fan yi, “nekkoon na ci dunu bi ñuy wax Patmos, ndax Kàddug Yàlla ak seedey Yeesu Kirist.” Yowaana dafa doon ñu koy fitnaal ndax gëm na yégle bu aju ci ñaar-ñi: Biibël bi ak mbind yi mu Ellen White.
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.
Nous poursuivrons, dans le prochain article, l’examen des vérités représentées par la vision du fleuve d’Ulai, qui fut descellée en 1798.
“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.
« Nous n’avons rien à craindre pour l’avenir, sinon d’oublier la manière dont le Seigneur nous a conduits, ainsi que son enseignement dans notre histoire passée. » Life Sketches, 196.