Christ pointed His people to the budding trees of Spring, in order that they would understand the “signs” and the implication of the “signs” of the last days.

Kristo aereke abantu Be ku miti eyatuntumukaga ya mu Kyanda, kugira ngu basobore kwetegereza “obumanyiso” n’eki “obumanyiso” obwo burikumanyisa mu biro eby’enkomerero.

“Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 308.

“مەسیح بە گەلەکەی خۆی فەرمانی دا کە چاودێری نیشانەکانی هاتنی خۆی بکەن و خۆشحاڵ بن کاتێک نیشانەکانی هاتنی پاشای داهاتوویان دەبینن. وتی: ‘کاتێک ئەم شتانە دەست پێدەکەن ڕوودەدەن، ئەوا سەر هەڵبڕن و سەرتان بەرز بکەن؛ چونکە ڕزگاربوونتان نزیک دەبێتەوە.’ ئەو ئاماژەی بە شووشەداربوونی دارەکانی بەهار کرد و وتی: ‘کاتێک ئێستا گەڵا دەدەن، خۆتان دەبینن و دەزانن کە هاوین ئێستا نزیکە. بە هەمان شێوە، ئێوەش، کاتێک دەبینن ئەم شتانە ڕوودەدەن، بزانن کە شانشینی خودا نزیکە.’ لۆقا 21:28, 30, 31.” مەلە گەورەکە، 308.

The “signs” of the last days were typified by the “signs,” that announced and ushered in the movement of the first angel. Those “signs” included the shaking of the heavens, but Joel identifies that the “signs” of the last days, the days when the iniquity of Israel shall be sought for and not found, when God’s holy mountain is holy forever, for no strangers will ever pass through her again, the shaking of the powers of the heavens, will also include the shaking of the powers of earth. Sister White identifies the distinction between the shaking of the powers of the heavens and the powers of the earth.

“ishara” za siku za mwisho zilifananishwa kwa “ishara” zile zilizotangaza na kuanzisha mwendo wa malaika wa kwanza. “Ishara” hizo zilijumuisha kutikiswa kwa mbingu, lakini Yoeli anatambulisha kwamba “ishara” za siku za mwisho—siku ambazo uovu wa Israeli utatafutwa wala hautaonekana, wakati mlima mtakatifu wa Mungu utakuwa mtakatifu milele, kwa maana wageni hawatapita tena ndani yake kamwe, kutikiswa kwa nguvu za mbingu—zitajumuisha pia kutikiswa kwa nguvu za dunia. Dada White anatambulisha tofauti iliyopo kati ya kutikiswa kwa nguvu za mbingu na nguvu za dunia.

“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

“1848年12月16日、主はわたしに、天のもろもろの力の震動についての幻をお与えになった。わたしは見た。主がマタイ、マルコ、ルカによって記されたしるしをお与えになるにあたり、『天』と言われたとき、それは天を意味し、『地』と言われたとき、それは地を意味しておられたのである。天の力とは、太陽、月、星である。それらは天において支配している。地の力とは、地の上を支配するものである。天の力は神の御声によって震わされる。そのとき、太陽、月、星はその場所から動かされる。それらは過ぎ去るのではなく、神の御声によって震わされるのである。

“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

Megha nzito na zenye giza zilipanda na kugongana zenyewe kwa zenyewe. Anga lilipasuka na kukunjuka nyuma; ndipo tukaweza kutazama juu kupitia nafasi iliyo wazi katika Orioni, ambamo ilitoka sauti ya Mungu. Mji Mtakatifu utashuka kupitia nafasi hiyo iliyo wazi. Nikaona kwamba mamlaka za dunia sasa zinatikiswa na kwamba matukio huja kwa mpangilio. Vita, na habari za vita, upanga, njaa, na tauni ndivyo vya kwanza kutikisa mamlaka za dunia; kisha sauti ya Mungu itatikisa jua, mwezi, na nyota, na dunia hii pia. Nikaona kwamba kutikiswa kwa mamlaka katika Ulaya siyo, kama wengine wanavyofundisha, kutikiswa kwa mamlaka za mbinguni, bali ni kutikiswa kwa mataifa yaliyokasirika.” Early Writings, 41.

The shaking of the heavens in Matthew, Mark and Luke represent the shaking of the powers that rule the heavens, as represented by the sun, moon and stars. All of these heavenly powers were shaken, and produced the “signs,” which ushered in and announced the movement of the first angel. Those heavenly powers will be again shaken during the movement of the third angel. But in the movement of the third angel, the powers of earth will also be shaken. The powers of earth are the powers that rule the earth. On September 11, 2001, the powers of earth, not heaven, were shaken.

لەڕزینی ئاسمانەکان لە مەتی، مەرقۆس و لوقا نوێنەرایەتی لەڕزینی ئەو هێزانە دەکات کە حوکمڕانی بەسەر ئاسمانەکاندا دەکەن، وەک لە خۆر، مانگ و ئەستێرەکاندا نیشان دراوە. هەموو ئەم هێزە ئاسمانیانە لەرزان، و «نیشانە»کان هێنایانە ئاراوە، کە جوڵەی فریشتەی یەکەم پێشوازی کرد و ڕاگەیاند. ئەو هێزە ئاسمانیانە دیسان لە ماوەی جوڵەی فریشتەی سێیەمدا دەلەرزن. بەڵام لە جوڵەی فریشتەی سێیەمدا، هێزەکانی زەویش هەروەها دەلەرزن. هێزەکانی زەوی ئەو هێزانەن کە حوکمڕانی بەسەر زەویدا دەکەن. لە 11ی ئەیلوولی 2001دا، هێزەکانی زەوی، نەک ئاسمان، لەرزان.

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

“ئەو وشەیە ئێستا دێت کە من ڕاگەیاندووە نیویۆرک دەبێت بە شەپۆلی باوەڕاوە لاببرێت؟ من هەرگیز ئەمەمن نەگوتووە. من گوتووم، کاتێک سەیری ئەو بینا گەورانەم دەکرد کە لەوێ بەرز دەبوونەوە، نهۆم دوای نهۆم، ‘چەند دیمەنە ترسناک ڕوودەدەن کاتێک یەزدان هەستێت بۆ ئەوەی زەوی بە توندی بلەرزێنێت! ئەوسا وشەکانی ئاشکراکردنەوەی 18:1–3 بەجێ دێن.’ تەواوی بەشی هەژدەی ئاشکراکردنەوە ئاگادارکردنەوەیە لەوەی کە دێتە سەر زەوی. بەڵام من هیچ ڕووناکییەکی تایبەتم نییە سەبارەت بەوەی چی بەسەر نیویۆرک دێت، تەنها ئەوە دەزانم کە ڕۆژێک ئەو بینا گەورانەی لەوێ هەڵدەوەرێنرێن بە هۆی سووڕانەوە و وەرگێڕانەوەی هێزی خودا. لەو ڕووناکییەی پێم دراوە، دەزانم کە وێرانکاری لە جیهاندا هەیە. یەک وشە لەلایەن یەزدانەوە، یەک دەستدانانێک لە هێزی بەهێزی ئەو، و ئەم دامەزراوە زەبەلاحانە دەکەون. دیمەنێک ڕوودەدات کە ترسناکییەکەی ناتوانین خەیاڵی بکەین.” Review and Herald, July 5, 1906.

In the history of the Millerites one of the signs recorded by Luke was the “distress of nations.” The nations represent the powers that rule the earth, and on September 11, 2001, every nation on earth was shaken as the third Woe arrived into prophetic history. That earthly shaking was represented in Luke twenty-one, but not by the biblical expression of the shaking of the powers of the earth. It was represented by the phrase, “the distress of nations,” as was brought upon the nations of the world when the great buildings of New York were brought down. “The distress of nations” in Luke is the shaking of the powers of earth, and it was fulfilled in the history of the Millerites.

ਮਿਲਰਾਈਟਾਂ ਦੇ ਇਤਿਹਾਸ ਵਿੱਚ ਲੂਕਾ ਵੱਲੋਂ ਦਰਜ ਕੀਤਿਆਂ ਨਿਸ਼ਾਨਾਂ ਵਿੱਚੋਂ ਇੱਕ “ਕੌਮਾਂ ਦੀ ਘਬਰਾਹਟ” ਸੀ। ਕੌਮਾਂ ਧਰਤੀ ਉੱਤੇ ਰਾਜ ਕਰਨ ਵਾਲੀਆਂ ਸ਼ਕਤੀਆਂ ਦਾ ਪ੍ਰਤੀਕ ਹਨ, ਅਤੇ 11 ਸਤੰਬਰ, 2001 ਨੂੰ, ਜਦੋਂ ਤੀਜੀ ਹਾਏ ਭਵਿੱਖਬਾਣੀ ਦੇ ਇਤਿਹਾਸ ਵਿੱਚ ਆ ਪਹੁੰਚੀ, ਧਰਤੀ ਦੀ ਹਰ ਕੌਮ ਹਿਲਾ ਦਿੱਤੀ ਗਈ। ਉਹ ਧਰਤੀਵੀ ਹਿਲਾਵਟ ਲੂਕਾ ਇਕੀ ਵਿੱਚ ਦਰਸਾਈ ਗਈ ਸੀ, ਪਰ ਧਰਤੀ ਦੀਆਂ ਸ਼ਕਤੀਆਂ ਦੇ ਹਿਲਾਏ ਜਾਣ ਦੀ ਬਾਈਬਲੀ ਅਭਿਵਿਆਕਤੀ ਰਾਹੀਂ ਨਹੀਂ। ਇਹ “ਕੌਮਾਂ ਦੀ ਘਬਰਾਹਟ” ਵਾਲੇ ਵਾਕਾਂਸ਼ ਰਾਹੀਂ ਦਰਸਾਈ ਗਈ ਸੀ, ਜਿਵੇਂ ਸੰਸਾਰ ਦੀਆਂ ਕੌਮਾਂ ਉੱਤੇ ਉਸ ਵੇਲੇ ਆਈ ਜਦੋਂ ਨਿਊਯਾਰਕ ਦੀਆਂ ਮਹਾਨ ਇਮਾਰਤਾਂ ਢਾਹ ਦਿੱਤੀਆਂ ਗਈਆਂ। ਲੂਕਾ ਵਿੱਚ “ਕੌਮਾਂ ਦੀ ਘਬਰਾਹਟ” ਧਰਤੀ ਦੀਆਂ ਸ਼ਕਤੀਆਂ ਦਾ ਹਿਲਾਇਆ ਜਾਣਾ ਹੈ, ਅਤੇ ਇਹ ਮਿਲਰਾਈਟਾਂ ਦੇ ਇਤਿਹਾਸ ਵਿੱਚ ਪੂਰਾ ਹੋਇਆ ਸੀ।

“I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

“Nakamona bahwa kapangyarihan ti daga ket maiyuyugyog itan, ket dagiti paspasamak umayda iti naurnos a pannakasurot. Gubat, ken dagiti dindinngeg maipapan iti gubat, kampilan, bisin, ken didigra, isuda ti umuna a mangiyuyogyog kadagiti kapangyarihan ti daga; kalpasanna, ti timek ti Dios iyuyogyogna ti init, bulan, ken dagiti bituen, ken kasta met daytoy a daga. Nakamona kwamba ti panagiyuyogyog dagiti kapangyarihan idiay Europa saan, kas isursuro dagiti sumagmamano, a dayta ti panagiyuyogyog dagiti kapangyarihan ti langit, no di ket isu ti panagiyuyogyog dagiti nasungdo a nasion.” Early Writings, 41.

The “shaking of the powers of the angry nations,” is the shaking of the “powers of earth,” as illustrated in the early history of Adventism by the shaking of the “powers in Europe.” Uriah Smith identified what was shaking the powers in Europe in 1838.

“mihnakod inangaw no’ a puwersa di mga nasisikapan a nasyon,” ket isu met ti panagkintayeg dagiti “puwersa ti daga,” a naiparangarang idiay immuna nga istoria ti Adventismo babaen ti panagkintayeg dagiti “puwersa idiay Europa.” Inammuan ni Uriah Smith no ania ti mangikintayeg kadagiti puwersa idiay Europa idi 1838.

“As the prophetic period of this [6th] trumpet commenced by the voluntary surrender of power into the hands of the Turks by the Christian emperor of the East, so we might justly conclude that its termination would be marked by the voluntary surrender of that power by the Turkish Sultan back again into the hands of the Christians. In 1838 Turkey became involved in war with Egypt. The Egyptians bid fair to overthrow the Turkish power. To prevent this, the four great powers of Europe, England, Russia, Austria, and Prussia, interfered to sustain the Turkish government. Turkey accepted their intervention. A conference was held in London at which an ultimatum was drawn up to be presented to Mehemet Ali, the Pacha of Egypt. It is evident that when this ultimatum should be placed in the hands of Mehemet, the destiny of the Ottoman Empire would be virtually lodged in the hands of the Christian powers of Europe. This ultimatum was placed in the hands of Mehemet on the 11th day of August 1840! and on that very day the Sultan addressed a note to the ambassadors of the four powers, inquiring what should be done in case Mehemet refused to comply with the terms which they had proposed. The answer was that he need not alarm himself about any contingency that might arise; for they had made provision for that. The prophetic period ended, and on that very day the control of Mohammedan affairs passed into the hands of Christians, just as the control of Christian affairs had passed into the hands of the Mohammedans 391 years and 15 days before. Thus the second woe ended, and the sixth trumpet ceased its sounding.” Uriah Smith, Synopsis of Present Truth, 218.

“Kama kipindi cha unabii cha baragumu hii ya [6] kilivyoanza kwa kusalimu kwa hiari mamlaka mikononi mwa Waturuki na mfalme Mkristo wa Mashariki, vivyo hivyo twaweza kwa haki kuhitimisha kwamba mwisho wake ungewekwa alama na kusalimu kwa hiari mamlaka hiyo na Sultani wa Kituruki tena kurudi mikononi mwa Wakristo. Mwaka wa 1838 Uturuki ulihusishwa katika vita na Misri. Wamisri walionekana kuwa karibu kuuangusha utawala wa Kituruki. Ili kuzuia jambo hilo, mamlaka nne kuu za Ulaya—Uingereza, Urusi, Austria, na Prussia—ziliingilia kati ili kuitegemeza serikali ya Kituruki. Uturuki ilikubali uingiliaji wao. Mkutano ulifanyika London ambapo hati ya mwisho ilitungwa ili iwakilishwe kwa Mehemet Ali, Pasha wa Misri. Ni dhahiri kwamba hati hii ya mwisho ilipowekwa mikononi mwa Mehemet, hatima ya Milki ya Othmania kwa hakika ingewekwa mikononi mwa mamlaka za Kikristo za Ulaya. Hati hii ya mwisho iliwekwa mikononi mwa Mehemet siku ya 11 ya Agosti 1840! na siku iyo hiyo Sultani aliwaandikia mabalozi wa zile mamlaka nne waraka, akiuliza ni nini kilichopaswa kufanywa iwapo Mehemet angekataa kukubaliana na masharti waliyokuwa wamependekeza. Jibu lilikuwa kwamba hapaswi kujitia hofu kuhusu hali yoyote ambayo ingeweza kutokea; kwa maana walikuwa wamefanya maandalizi kwa ajili ya hilo. Kipindi cha unabii kikafikia mwisho, na siku iyo hiyo usimamizi wa mambo ya Kiislamu ukapita mikononi mwa Wakristo, kama vile usimamizi wa mambo ya Kikristo ulivyokuwa umepita mikononi mwa Waislamu miaka 391 na siku 15 kabla yake. Hivyo ole ya pili ikaisha, na baragumu ya sita ikaacha kulia.” Uriah Smith, Synopsis of Present Truth, 218.

Islam of the second Woe, had passed the zenith of its power, which according to God’s word was to continue for three hundred and ninety-one years and fifteen days. Yet in the 1830’s Egypt was attempting to re-establish a caliphate in Egypt for the purpose of continuing the second great jihad of Muslim history. The possibility of more Islamic warfare was causing the European powers to shake in fear. For decades the crisis of Islam re-igniting its warfare was labelled by the historians and the reporters of those years as the “Eastern Question.” The warfare of the children of the east had been carried out for centuries against the nations of Europe, who derived their religion from the Roman church. In 1838, “the distress of nations,” referred to by Christ represented the shaking of the angry nations that was produced by the warfare brought against the former Roman Empire by Islam.

ইসলামের দ্বিতীয় সন্তাপ তার শক্তির মধ্যগগন অতিক্রম করিয়াছিল, যাহা ঈশ্বরের বাক্য অনুসারে তিন শত একানব্বই বৎসর ও পনের দিন স্থায়ী হইবার কথা ছিল। তথাপি ১৮৩০-এর দশকে মিসর, মুসলিম ইতিহাসের দ্বিতীয় মহা জিহাদ অব্যাহত রাখিবার উদ্দেশ্যে, মিসরেই পুনরায় এক খিলাফত প্রতিষ্ঠা করিবার চেষ্টা করিতেছিল। আরও ইসলামি যুদ্ধ সংঘটিত হইবার সম্ভাবনা ইউরোপীয় শক্তিসমূহকে ভয়ে কাঁপাইতেছিল। বহু দশক ধরিয়া ইসলামের পুনরায় যুদ্ধ প্রজ্বলিত হইবার এই সংকটকে ঐ সময়ের ইতিহাসবিদ ও সংবাদদাতাগণ “Eastern Question” নামে অভিহিত করিয়াছিলেন। প্রাচ্যের সন্তানদের যুদ্ধ বহু শতাব্দী ধরিয়া ইউরোপের সেই সকল জাতির বিরুদ্ধে পরিচালিত হইয়াছিল, যাহারা রোমীয় মণ্ডলী হইতে আপনাদের ধর্ম লাভ করিয়াছিল। ১৮৩৮ সালে, খ্রিষ্ট কর্তৃক উল্লিখিত “জাতিসকলের ক্লেশ” ইসলামের দ্বারা প্রাক্তন রোমীয় সাম্রাজ্যের বিরুদ্ধে আনীত যুদ্ধের ফলে উদ্ভূত ক্রুদ্ধ জাতিসমূহের কম্পনকেই নির্দেশ করিতেছিল।

“By [loosing] the four angels which are bound in the great river Euphrates, I understand that God was now about to suffer the four principal nations of which the Ottoman empire was composed, which had in vain attempted to subdue the Eastern Empire at Constantinople, and made but little progress in conquering Europe, now to take Constantinople, and to overrun and subdue one third part of Europe, which was the fact about the middle of the fifteenth century.” Works of William Miller, Volume 2, 121.

“ಯೂಫ್ರೇಟೀಸ್ ಮಹಾನದಿಯಲ್ಲಿ ಬಂಧಿಸಲ್ಪಟ್ಟಿರುವ ನಾಲ್ಕು ದೂತರನ್ನು [ಬಿಡಿಸುವುದರಿಂದ], ಒಟ್ಟೊಮಾನ ಸಾಮ್ರಾಜ್ಯವು ಸಂಯೋಜಿತವಾಗಿದ್ದ ನಾಲ್ಕು ಮುಖ್ಯ ಜನಾಂಗಗಳನ್ನು—ಕಾನ್ಸ್ಟಾಂಟಿನೋಪಲ್‌ನಲ್ಲಿದ್ದ ಪೂರ್ವ ಸಾಮ್ರಾಜ್ಯವನ್ನು ಅಧೀನಪಡಿಸಿಕೊಳ್ಳಲು ವ್ಯರ್ಥವಾಗಿ ಪ್ರಯತ್ನಿಸಿದ್ದರೂ, ಯೂರೋಪನ್ನು ಜಯಿಸುವಲ್ಲಿ ಅಲ್ಪ ಪ್ರಗತಿಮಾತ್ರ ಮಾಡಿಕೊಂಡಿದ್ದ ಅವುಗಳನ್ನು—ದೇವರು ಈಗ ಕಾನ್ಸ್ಟಾಂಟಿನೋಪಲ್ ಅನ್ನು ವಶಪಡಿಸಿಕೊಳ್ಳಲು ಮತ್ತು ಯೂರೋಪಿನ ಮೂರನೇ ಭಾಗವನ್ನು ಆಕ್ರಮಿಸಿ ಅಧೀನಪಡಿಸಿಕೊಳ್ಳಲು ಅನುಮತಿಸಲಿದ್ದನು ಎಂದು ನಾನು ಅರ್ಥಮಾಡಿಕೊಳ್ಳುತ್ತೇನೆ; ಮತ್ತು ಇದೇ ಸಂಗತಿ ಹದಿನೈದನೇ ಶತಮಾನದ ಮಧ್ಯಭಾಗದಲ್ಲಿ ನಿಜವಾಗಿಯೂ ಸಂಭವಿಸಿತು.” Works of William Miller, Volume 2, 121.

The distress of nations in the narrative found in Luke was “with perplexity; the sea and the waves roaring,” and with men’s “hearts failing them for fear, and for looking after those things which are coming on the earth.” The perplexity of the Eastern Question continued to agitate the powers of earth all the way into the twentieth century, and the symbol of that distress was “men’s hearts failing them for fear” and the “sea and waves roaring.”

Li gorî vegotina ku di Lûqa de tê dîtin, tengasiya netewan “bi matmayînê bû; derya û pêl digiriyan,” û dilên mirovan “ji tirsê, û ji çavdêriya wan tiştên ku li ser erdê tên, diweli bûn.” Matmayîna Pirsa Rojhilatê heta serdema sedsala bîstan jî hêzên erdê her tim dihejand, û nîşana wê tengasiyê ev bû ku “dilên mirovan ji tirsê diweli bûn” û “derya û pêl digiriyan.”

“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.

“Uku kushātidiga kwa batumishi ba Mungu ni kyo kimoja kabisa na kile ekyo kyalyolesibwa Hezekieli mu maono. Yohana naye akaba omujulizi wa obushuuruzi obu obw’okutangaza muno. Akareeba enyanja n’amayengo gaayo nigakunga, kandi emitima y’abantu n’egwaho amaani olw’obutiini. Akabona ensi n’egyemebwa, n’ensozi ne zisindikwa mu kati k’enyanja (eky’amananu kiriho nikibaaho), amaizi gaayo nigakunga kandi nigahungabana, n’ensozi nizatetema olw’okubyimba kwabyo. Akolesibwa embaga, endwara z’akataano, enjara, n’okufa nibikora obutumwa bwabyo obw’entiisa.” Testimonies to Ministers, 445.

When John was shown the sealing of the one hundred and forty-four thousand, he saw the distress of nations, as represented by the seas and waves roaring, and men’s hearts failing for fear, and it was the same sealing that Ezekiel was shown in chapter nine. Ezekiel was shown the internal elements of the sealing and John was shown the external elements associated with the sealing. John saw that the angering of the nations is associated with the sealing of the one hundred and forty-four thousand, and the angering of the nations is also Luke’s distress of nations which is historically identified as the Eastern Question. John was shown that Islam of the third Woe, is the external sign of the sealing of the one hundred and forty-four thousand.

Nzambi a monisaki Yoane kotyama elembo ya bato nkóto nkama moko na ntuku minei na minei, amonaki mpasi ya bikólo, lokola emonisami na mbu mpe mbonge oyo ezali konguluma, mpe mitema ya bato ezali kolemba mpo na kobanga; mpe ezalaki kaka kotyama elembo yango Ezekiele amonisamaki na mokapo ya libwa. Ezekiele amonisamaki biteni ya kati ya kotyama elembo yango, mpe Yoane amonisamaki biteni ya libándá oyo esangani na kotyama elembo yango. Yoane amonaki ete kosilikisa bikólo esangani na kotyama elembo ya bato nkóto nkama moko na ntuku minei na minei, mpe kosilikisa bikólo yango ezali mpe mpasi ya bikólo ya Luka oyo eyebani na lisolo lokola Motuna ya Ɛsti. Yoane amonisamaki ete Islam ya Mawa ya misato ezali elembo ya libándá ya kotyama elembo ya bato nkóto nkama moko na ntuku minei na minei.

“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

“Eriino nu bwire obw’okutina ennyo eri bonna abalamu. Abafuzi n’abanyapolitiki abakulu, abasajja abali mu bifo eby’obwesige n’obuyinza, abasajja n’abakazi abategeera okuva mu biti by’abantu byonna, essanyu lyabwe lyonna baliteekedde ku bintu ebigenda mu maaso okutwetooloola. Batunuulira enkolagana ezikakanyiziddwa era ezitawulirizika eziri wakati w’amawanga. Balaba obukambwe obw’amaanyi obutwala buli kintu eky’omu nsi, era bategeera nti waliwo ekintu ekinene era ekisalawo ekinaatera okubaawo—nti ensi eri ku mabbali g’akaseera ak’entiisa ennyo.”

“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

“Vatumwa vala veererya mpepo sha dipwano, opo vihepe kukunka nafiyo ounyuni au warnedwa kombinga yehwemo lyawo tali uya; ndele omhepo yodula tai longwele, ya pewa liwa okulopoka kombada yedu; ndele opo Kalunga ta lombwele vatumwa Vaye va mangulule mpepo, opa ke uya oshiningwanima shidipwano shonhumba yi peni inashi pondola oku shi faafaneka.

“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 179, 180.

“Baibuli, kandi Baibuli yokka, niyo etuha okutegeera okutuufu okw’ebintu bino. Wano kwe kubikkulirwa ebifaananyi eby’enkomerero eby’amaanyi mu byafaayo by’ensi yaffe, ebyo ebigambo byabyo ebimaze dda okutandika okusuula ebisiikirize byabyo nga tebinnatuuka, n’eddoboozi ly’okusemberera kwabyo nga lireetera ensi okukankana n’emitima gy’abantu okubulwa amaanyi olw’okutya.” Education, 179, 180.

In Luke chapter twenty-one Jesus identified the “signs” that ushered in the Millerite movement, and all those “signs”, according to Sister White, were fulfilled. The Lisbon earthquake, the dark day, the falling of the stars, and the distress of nations, which represented the shaking of the powers of earth that was fulfilled by Islam in the fear produced by the Eastern Question, are all fulfilled. The Millerite “signs” also include the Son of man coming with a cloud which was fulfilled in the correct order that the “signs” were given by Christ, for after the distress of nations ended with the restraint of the Ottoman supremacy in 1840, Christ came to the Most Holy Place on October 22, 1844, and when He came He came with clouds.

Mu Luka sura ya makumi abiri na rimwe, Yesu alitambulisha “ishara” zilizoingiza mwendo wa Wamileriti, na “ishara” hizo zote, kulingana na Dada White, zilitimizwa. Tetemeko la ardhi la Lisbon, siku ya giza, kuanguka kwa nyota, na fadhaa ya mataifa, iliyowakilisha kutikiswa kwa mamlaka za dunia iliyotimizwa na Uislamu katika hofu iliyozalishwa na Swali la Mashariki, vyote vimetimizwa. “Ishara” za Wamileriti pia zinamjumuisha Mwana wa Adamu akija pamoja na wingu, jambo lililotimizwa katika utaratibu sahihi ambao “ishara” zilitolewa na Kristo, kwa maana baada ya fadhaa ya mataifa kumalizika kwa kuzuiwa kwa ukuu wa Kiothmani mwaka 1840, Kristo alikuja Patakatifu pa Patakatifu tarehe 22 Oktoba 1844, na alipokuja, alikuja pamoja na mawingu.

“‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.” The Great Controversy, 479.

“‘Mundu mukundi wa Muntu, enyukile! waiza ne mavi a ku zulu, waiza kuli wa Manda a Mazuva, kabamutwala palaba pami. Kandi bamupela bukokeshi, ne lukumo, ne bufumu, pakuba bantu bonse, na mikoka, na ndimi, bamutumikile: bukokeshi bwandi bukokeshi bwa myaka yonse, bwa kushiya po to.’ Daniele 7:13, 14. Kwiza kwa Klisto uku kwaambulwa pano te kwiza kwandi kwa cibili pe pano nsi. Wiiza kuli wa Manda a Mazuva mu zulu pakusambilako bukokeshi ne lukumo ne bufumu, ebyo akapelwa pa kusila kwa mulimo wandi nga Mupatanishi. Kuno kwe kwiza, kabili te kwiza kwandi kwa cibili pe pano nsi, kwe kwaambilwe mu buprofita ukuti kukaba pa mpela ya miku 2300 mu mwaka wa 1844. Ashipa ne bangeli ba mu zulu, Shimapepo wetu Mukalamba ayingila mu ncende iya mushilo nganshi, kabili kulya aloleka mu menso akwa Lesa pakwikatako mu milimo ya kulekelesha iya butumishi bwandi pa mulandu wa muntu—ukukwata mulimo wa bupingushi bwa kusenununa no kupanga impongolo ya lubembu pa bonse abo abalangwa ukuti balingile ku mikayandilo yakwe.” The Great Controversy, 479.

The “signs” associated with the history of the Millerites typified the “signs” associated with the history of the one hundred and forty-four thousand. When Christ provided the second witness to the historical narrative with the parable, He pointed His disciples to “the budding trees of spring.” He informed them that when the trees begin to bud out you know you are near the end of the world, and that the generation that witnesses the budding trees of spring will live to see the heavens and the earth pass away, in the fires of His second coming.

Millerites에 관한 역사와 연관된 “징조들”은 십사만 사천의 역사와 연관된 “징조들”의 예표였다. 그리스도께서 비유로 그 역사적 서사에 대한 둘째 증언을 제시하셨을 때, 그분은 제자들에게 “봄의 움트는 나무들”을 가리키셨다. 그분은 나무들이 싹트기 시작할 때 너희가 세상 끝에 가까운 줄 알게 되며, 봄의 움트는 나무들을 목격하는 그 세대가 그분의 재림의 불 가운데서 하늘과 땅이 사라지는 것을 살아서 보게 되리라고 그들에게 알리셨다.

When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:30–33.

Anga ge kuheli kwoho ishinge, mwamona no kuhasa kwo mwaveni kuti luho luli hafu. Na nyenye yo mwene, apa mwamona evi vindu kuvahokela, manya kuti Wang’anda wa Kalunga uli hafu. Chikupu ngwami kuli nyenye ngwavo, eci kisemi kaceshi kukapita ko, konima ya vyosena kuvulisiwa. Ulu no nsi vikapita ko; shina mazwi ami kaveshi kukapita ko. Luka 21:30–33.

The question then becomes, “when did the trees begin to shoot forth?” The latter rain began to sprinkle on September 11, 2001, which according to Isaiah is “the day” of God’s “rough wind in the day of the east wind.”

Aṅanā a hia pawh, “thingkungte chu eng tikah nge an ṭawhchhuah tan?” tih a ni. Ruah hnuhnung chu September 11, 2001-ah a tla tan a, chu chu Isaia sawi dânin Pathianin “chhimthang thli ni-ah a thli khauh ni” a ni.

In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:8–13.

អ្វីៗកើតឡើងតាមខ្នាត កាលណាទ្រង់បណ្ដាលឲ្យវាលូតចេញ ទ្រង់នឹងជជែកដោះស្រាយជាមួយវា; ទ្រង់ទប់ខ្យល់កាចរបស់ទ្រង់ នៅថ្ងៃនៃខ្យល់ខាងកើត។ ដូច្នេះ ដោយហេតុនេះ អំពើទុច្ចរិតរបស់យ៉ាកុបនឹងត្រូវជម្រះបំបាត់; ហើយនេះជាផលទាំងមូល ដើម្បីដកយកបាបរបស់គាត់ចេញ; គឺនៅពេលដែលគាត់ធ្វើឲ្យថ្មទាំងអស់នៃអាសនៈ ដូចជាថ្មស ដែរត្រូវគេវាយបំបែកជាបំណែកៗ នោះបង្គោលព្រៃបូជា និងរូបព្រះនានា នឹងមិនអាចឈរឡើងបានទេ។ ទោះជាយ៉ាងណាក៏ដោយ ក្រុងដែលមានកំពែងការពារ នឹងត្រូវស្ងាត់ជ្រងំ ហើយទីលំនៅនឹងត្រូវបោះបង់ចោល និងទុកឲ្យដូចជាទីរហោស្ថាន: នៅទីនោះ កូនគោនឹងស៊ីស្មៅ ហើយនៅទីនោះវានឹងដេកចុះ និងស៊ីបំផ្លាញមែករបស់វា។ កាលណាមែករបស់វាស្វិតហើយ នោះគេនឹងបំបែកវាចេញ: ស្ត្រីៗនឹងមក ហើយយកវាទៅដុតភ្លើង: ដ្បិត នេះជាប្រជាជនដែលគ្មានការយល់ដឹងឡើយ: ដូច្នេះ ព្រះអង្គដែលបានបង្កើតពួកគេ នឹងមិនមេត្តាករុណាដល់ពួកគេទេ ហើយព្រះអង្គដែលបានបង្កើតរូបពួកគេ នឹងមិនបង្ហាញព្រះគុណដល់ពួកគេទេ។ ហើយនៅថ្ងៃនោះ នឹងកើតមានថា ព្រះអម្ចាស់នឹងវាយស្រង់ចេញ ចាប់តាំងពីប្រឡាយនៃទន្លេ រហូតដល់ជ្រោះទឹកនៃអេហ្ស៊ីប ហើយអ្នករាល់គ្នានឹងត្រូវប្រមូលមកម្តងម្នាក់ៗ ឱ កូនចៅអ៊ីស្រាអែលអើយ។ ហើយនៅថ្ងៃនោះ នឹងកើតមានថា ត្រែធំនឹងត្រូវផ្លុំឡើង ហើយពួកអ្នកដែលជិតនឹងវិនាសនៅស្រុកអាស្ស៊ីរី និងពួកអ្នកនិរទេសនៅស្រុកអេហ្ស៊ីប នឹងមក ហើយនឹងថ្វាយបង្គំព្រះអម្ចាស់ នៅលើភ្នំបរិសុទ្ធនៅក្រុងយេរូសាឡឹម។ អេសាយ 27:8–13។

The latter rain began to sprinkle (measured) on September 11, 2001, and the debate over the message of the latter rain and the counterfeit peace and safety message began. The history of that debate is where the iniquity of Jacob is removed (purged, meaning atoned for). The history of the debate, which is the debate of Habakkuk, is the period of the sealing of the one hundred and forty-four thousand, that concludes with the Laodicean Seventh-day Adventist being spewed out of the mouth of the Lord, for it, as “the defenced city,” shall be desolate, for it had become the city of a people of no understanding, who find no mercy or favor. At that time the “second voice” of Revelation eighteen, will blow a great trumpet, which is the seventh trumpet and the third woe, and God’s other flock shall come and worship at “Jerusalem”, which will have become the movement of the church triumphant.

Imvura y’inyuma yatangiye kugwa buhoro buhoro (ku rugero) ku wa 11 Nzeri 2001, maze impaka zerekeye ubutumwa bw’imvura y’inyuma n’ubutumwa bw’amahoro n’umutekano bw’impimbano ziratangira. Amateka y’izo mpaka ni ho gukiranirwa kwa Yakobo gukurwaho (gutunganywa, ari byo bivuga ko gutambirwa impongano). Amateka y’izo mpaka, ari zo mpaka za Habakuki, ni igihe cyo gushyirwaho ikimenyetso kwa bamwe ibihumbi ijana na mirongo ine na bine, kikarangirana n’uko Umulawodikiya w’Umudiventisiti w’Umunsi wa Karindwi arukwa mu kanwa k’Umwami, kuko we, nk’“umudugudu ukomeye ukikijwe n’inkike,” azaba umusaka, kuko yahindutse umudugudu w’ubwoko butagira ubwenge, butabonera imbabazi cyangwa ubuntu. Muri icyo gihe “ijwi rya kabiri” ryo mu Ibyahishuwe igice cya cumi n’umunani, rizavuga impanda nini, ari yo mpanda ya karindwi n’ishyano rya gatatu, kandi izindi ntama z’Imana zizaza zisengere i “Yerusalemu”, hazaba hahindutse urugendo rw’itorero rinesha.

September 11, 2001, identifies that the last generation of earth’s history has arrived, and only those that recognize the budding trees of spring will receive the rain that is causing the trees to bud. Only those that recognize that Islam of the third woe, is what marks the arrival of the latter rain and the sealing of the one hundred and forty-four thousand, will be among that group.

ថ្ងៃទី១១ ខែកញ្ញា ឆ្នាំ២០០១ បញ្ជាក់ថា ជំនាន់ចុងក្រោយនៃប្រវត្តិសាស្ត្រផែនដីបានមកដល់ហើយ ហើយមានតែអ្នកដែលស្គាល់ដើមឈើកំពុងប៉ុណ្ណោះក្នុងរដូវនិទាឃរាជ ទើបនឹងទទួលបានភ្លៀងដែលកំពុងធ្វើឲ្យដើមឈើទាំងនោះប៉ុណ្ណោះ។ មានតែអ្នកដែលស្គាល់ថា សាសនាអ៊ីស្លាមនៃវេទនាទីបី គឺជាអ្វីដែលសម្គាល់ការមកដល់នៃភ្លៀងចុងក្រោយ និងការបោះត្រារបស់មនុស្សមួយសែនបួនម៉ឺនបួនពាន់នាក់ ប៉ុណ្ណោះ ទើបនឹងស្ថិតក្នុងក្រុមនោះ។

“Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.

“Vangali avo ve vakulanda nga ha vutivi ku vonakala loku va nga na kona hi vona ntsena lava nga ta amukela ku vonakala lokukulu. Loko hi nga ri ku ya emahlweni siku ni siku eku kombiseni ka mahanyelo ya matimu lama tirhaka ya Vukriste, a hi nge swi koti ku lemuka ku vumbiwa ka Moya lowo Kwetsima emfun’weni wa nkarhi wa mpfula ya le ndzhaku. Wu nga ha va wu ri karhi wu nela ehenhla ka timbilu hinkwato leti hi rhendzeleke, kambe a hi nge wu lemuki kumbe ku wu amukela.” Testimonies to Ministers, 507.

“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations’ (Isaiah 61:11). The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

“Heba ikiğorela mvura y’igihe cya nyuma. Iraje ku bazamenya kandi bakakira ikime n’imvura y’umugisha bitugwirira. Iyo dukoranya uduce twose tw’umucyo, iyo duha agaciro imbabazi z’ukuri z’Imana, yo ikunda ko tuyiringira, ni bwo isezerano ryose rizasohora. ‘Kuko nk’uko isi imeza urubuto rwayo, kandi nk’uko ubusitani butuma ibyabibwemo bimera; ni ko Uwiteka Imana izatuma gukiranuka n’ishimwe bimera imbere y’amahanga yose’ (Yesaya 61:11). Isi yose igomba kuzuzwa ubwiza bw’Imana.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

We will continue the study in the next article.

Tukwendelee na funzo hili katika makala inayofuata.

“Unless those who can help in——are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.

“ꯃꯈꯣꯏꯒꯤ ꯐꯪꯕ ꯍꯦꯜꯄ ꯇꯧꯕ ꯉꯝꯕ ꯃꯤꯁꯤꯡꯁꯤꯡ—ꯇꯧꯕꯤꯗꯨꯅ ꯃꯈꯣꯏꯒꯤ ꯊꯧꯗꯥꯡꯒꯤ ꯋꯥꯈꯜ ꯑꯃꯁꯨꯡ ꯈꯪꯍꯜ ꯂꯥꯛꯇ꯭ꯔꯕꯗꯤ, ꯑꯍꯨꯝꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯑꯋꯥꯡꯕ ꯀꯥꯎꯁꯤꯜ ꯇꯥꯔꯛꯄ ꯃꯇꯝꯗ, ꯃꯈꯣꯏꯅ ꯑꯇꯩ ꯑꯃꯅ ꯏꯁ꯭ꯋꯔꯒꯤ ꯊꯕꯛ ꯈꯪꯕ ꯉꯝꯂꯣꯏ। ꯃꯥꯡꯂꯤ ꯃꯄꯥꯟꯗ ꯆꯠꯂꯒ ꯃꯂꯦꯝꯕꯨ ꯃꯥꯡꯍꯜꯕ ꯃꯇꯝꯗ, ꯃꯈꯣꯏꯅ ꯄ꯭ꯔꯚꯨꯒꯤ ꯃꯇꯦꯡ ꯄꯥꯡꯅꯕꯥ ꯂꯥꯛꯄꯒꯤ ꯃꯍꯨꯠꯇ, ꯃꯈꯣꯏꯒꯤ ꯑꯄꯥꯝꯕ ꯈꯖꯤꯛꯇꯪ ꯋꯥꯈꯜꯁꯤꯡꯗ ꯆꯥꯟꯅꯕꯥ ꯃꯈꯣꯏꯅ ꯃꯍꯥꯛꯀꯤ ꯊꯕꯛ ꯃꯥꯏꯔꯤꯕꯥ ꯄꯥꯝꯒꯅꯤ। ꯑꯩꯅ ꯑꯗꯣꯝꯗ ꯍꯥꯏꯔꯤ: ꯑꯁꯤ ꯑꯔꯣꯏꯕ ꯊꯕꯛꯁꯤꯗ ꯄ꯭ꯔꯚꯨꯅ ꯇꯧꯔꯒꯅꯤ ꯑꯃꯁꯨꯡ ꯃꯁꯤ ꯃꯍꯥꯛ ꯂꯦꯡꯒꯠꯄꯥ ꯃꯑꯣꯡꯗ, ꯃꯁꯤ ꯁꯥꯗꯥꯔꯟ ꯃꯑꯣꯡ ꯆꯥꯎꯅ ꯋꯥꯡꯕ ꯑꯃꯁꯨꯡ ꯃꯤ ꯑꯃꯠꯇꯅꯒꯤ ꯄꯥꯟꯗꯝ ꯑꯃꯗꯁꯨ ꯆꯥꯟꯗꯅꯕ ꯂꯝꯗꯝ ꯑꯃꯅ ꯑꯣꯏꯔꯒꯅꯤ। ꯑꯩꯈꯣꯏꯒꯤ ꯃꯔꯛꯇ ꯂꯩꯕ ꯈꯔꯅ ꯏꯁ꯭ꯋꯔꯒꯤ ꯊꯕꯛ ꯃꯇꯝ ꯄꯨꯝꯅꯃꯛꯇ ꯀꯟꯠꯔꯣꯜ ꯇꯧꯅꯕ ꯄꯥꯝꯃꯤ; ꯃꯂꯦꯝꯗ ꯄꯤꯕ ꯐꯪꯂꯤꯕ ꯃꯁꯦꯖꯇ ꯑꯍꯨꯝꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯗ ꯌꯥꯎꯖꯤꯟꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯃꯐꯝ ꯃꯇꯨꯡ ꯏꯅ ꯊꯕꯛ ꯃꯄꯥꯟ ꯆꯠꯂꯛꯄ ꯃꯇꯝꯗ, ꯀꯔꯝꯕ ꯈꯨꯠꯂꯥꯡꯁꯤꯡ ꯇꯧꯒꯗꯒꯦ ꯍꯥꯏꯕ ꯐꯪꯗꯨꯅ ꯃꯈꯣꯏꯅ ꯍꯥꯏꯕ ꯄꯥꯝꯃꯤ। ꯏꯁ꯭ꯋꯔꯅ ꯃꯑꯣꯡ ꯑꯃꯁꯨꯡ ꯈꯨꯠꯂꯥꯡꯁꯤꯡ ꯁꯤꯖꯤꯟꯅꯔꯒꯅꯤ, ꯃꯁꯤꯗ ꯃꯍꯥꯛꯀꯤ ꯃꯐꯥꯝꯗ ꯃꯍꯥꯛ ꯃꯁꯥꯒꯤ ꯈꯨꯠꯇꯪꯗ ꯄꯨꯔꯛꯈꯤꯕ ꯃꯔꯝ ꯎꯇꯀꯅꯤ। ꯃꯍꯥꯛꯀꯤ ꯑꯆꯨꯝꯕꯥ ꯊꯕꯛ ꯄꯥꯡꯊꯣꯛꯅꯕ ꯑꯃꯁꯨꯡ ꯃꯄꯨꯡ ꯐꯥꯔꯛꯅꯕꯥ ꯃꯍꯥꯛꯅ ꯁꯤꯖꯤꯟꯅꯒꯗꯕꯥ ꯑꯁꯥꯟꯕ ꯈꯨꯠꯂꯥꯡꯁꯤꯡꯗ ꯊꯕꯛꯄ ꯃꯤꯁꯤꯡ ꯑꯉꯥꯡꯕ ꯑꯣꯏꯒꯅꯤ।” Testimonies to Ministers, 300.