The increase of knowledge that was produced when the vision of the Ulai River was unsealed in 1798, produced a testing process that reached its climax in the movement of the Midnight Cry in 1844. The Midnight Cry of the last days, that is now being unsealed, has been represented by that history, and includes the very same testing truths of that history, for the Midnight Cry message that is now being unsealed is a restoration of Miller’s jewels.
1798-ին Ուլայ գետի տեսիլքը բացվելու ժամանակ առաջացած գիտության աճը ծնեց փորձության մի ընթացք, որն իր գագաթնակետին հասավ 1844 թվականի Կեսգիշերյան աղաղակի շարժման մեջ։ Վերջին օրերի Կեսգիշերյան աղաղակը, որ այժմ բացվում է, ներկայացված է եղել այդ պատմությամբ և ներառում է նույն այդ պատմության փորձող ճշմարտությունները, որովհետև Կեսգիշերյան աղաղակի լուրը, որ այժմ բացվում է, Միլլերի գոհարների վերականգնումն է։
“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.
“Unene u twakāngīlè mu 1841, ‘42, ‘43, na ‘44, luluno lwafwainwa ukusambilwa no kulandilila. Ifipo fya bamalayika ba ntanshi, ba cibili, na ba citatu fikalandililwa ku ntanshi ne shiwi ilikalamba. Fikapelwa ne kusimikila kwa maka ne ku kukakatila kwa cishinka, no mu maka ya Mupashi.” Manuscript Releases, volume 15, 371.
The primary theme of the prophetic message of the Midnight Cry of our time is the role of Islam of the third woe. The three woes of Islam are all represented upon the two tables of Habakkuk. The message of the Midnight Cry of the last days, began to be unsealed at the disappointment of July 18, 2020, when the tarrying time of the last days arrived. Just as the Midnight Cry message of Millerite history, the message of the last days is progressively developed until it reaches the point represented by the Exeter camp meeting. At that point the virgins either have the oil, or they don’t.
Mada kuu ya ujumbe wa kiunabii wa Kilio cha Usiku wa Manane cha wakati wetu ni nafasi ya Uislamu wa ole ya tatu. Ole tatu za Uislamu zote zimewakilishwa juu ya mbao mbili za Habakuki. Ujumbe wa Kilio cha Usiku wa Manane cha siku za mwisho ulianza kufunuliwa muhuri wake katika kuvunjika moyo kwa tarehe 18 Julai, 2020, wakati wa kukawia wa siku za mwisho ulipowadia. Kama vile ujumbe wa Kilio cha Usiku wa Manane wa historia ya Wamileri, ujumbe wa siku za mwisho hukuzwa hatua kwa hatua mpaka ufikie hatua inayowakilishwa na mkutano wa kambi wa Exeter. Katika hatua hiyo mabikira ama wanayo mafuta, ama 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”.
Yesaya atangaza ole juu ya watu wenye dharau wanaowatawala watu wa Yerusalemu, na kutambulisha kwamba ono limekuwa kwa walevi wa Efraimu kama kitabu kilichotiwa muhuri. Katika kifungu cha Isaya, kazi ya kubadili ishara ya kishetani iwe ishara ya kimungu, kama ilivyotimizwa katika historia ya Uadventista, yapasa kuhesabiwa kuwa udongo wa mfinyanzi. Kazi hiyo ilikuwa ni kuanzisha ufafanuzi wa “the daily,” kuwa ishara ya Kristo, ilhali ni ishara ya Shetani. Danieli alipotumia neno “tamid” kama ishara ya upagani, alilichagua neno hilo kwa kusudi la kiishara, kwa maana neno hilo humaanisha “ya daima”.
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.
Ku na buyahtiya irushatu bitatu bitleka isi ku Armagedoni, kandi icya mbere muri ibyo bintu bitatu ni uruzoka (ubupagani). Uruzoka rwatangiye intambara yarwo irwanya Imana mu ijuru. Uruzoka rukomeza iyo ntambara kugeza ku iherezo ry’imyaka igihumbi y’ingoma y’imyaka igihumbi, igihe amaherezo ruzarimburwa burundu.
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.
Na miaka elfu itakapokwisha, Shetani atafunguliwa kutoka kifungoni mwake, naye atatoka kwenda kuyadanganya mataifa yaliyo katika pande nne za dunia, Gogu na Magogu, ili awakusanye pamoja kwa ajili ya vita; hesabu yao ni kama mchanga wa bahari. Wakapanda juu ya upana wa nchi, wakauzunguka marago ya watakatifu na mji ule mpendwa; moto ukashuka kutoka kwa Mungu mbinguni, ukawala. Naye Ibilisi aliyewadanganya akatupwa katika ziwa la moto na kiberiti, alimo yule mnyama na nabii wa uongo; nao watateswa mchana na usiku milele na milele. Ufunuo 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.
Shetani (upapa), ambayo ni nguvu ya pili kati ya nguvu tatu zinazoiongoza dunia kwenda Har–Magedoni, na nabii wa uongo (Marekani), yaani nguvu ya tatu kati ya nguvu hizo tatu, zote mbili ziliingia katika historia baada ya historia ya msalaba, na zote mbili zinaangamizwa katika Kuja kwa Pili kwa Kristo.
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.
Na mnyama yule akakamatwa, na pamoja naye nabii wa uongo, aliyefanya miujiza mbele yake, ambayo kwa hiyo aliwapotosha wale waliokuwa wameipokea chapa ya yule mnyama, na wale walioiabudu sanamu yake. Hawa wote wawili walitupwa wakiwa hai katika ziwa la moto liwakalo kwa kiberiti. Ufunuo 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.
Daniele aponisaki neno la Kiebrania “tamid” (endelevu) kuwa ishara ya upagani (Shetani), alichagua neno lililotambulisha kwamba ni Shetani ambaye amekuwa akipigana daima dhidi ya Mungu. Mamlaka yale mengine mawili hushiriki tu katika vita vyao dhidi ya Mungu kwa vipindi maalumu vya wakati. Chaguo la Danieli la neno “tamid” (endelevu) lilikuwa la makusudi, na sahihi.
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:
Kama simulizi ya Isaya ya ole juu ya wale ambao Bwana aliwamiminia roho ya usingizi mzito, na kuyafumba macho yao, inavyoendelea kutoka sura ya ishirini na nane hadi sura ya thelathini, anaandika:
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.
None oya, usinde imbere yabo ku kibaho, kandi ubyandike mu gitabo, kugira ngo bibeho ku gihe kizaza, iteka ryose: Kuko ubu ari ubwoko bwigomeka, abana b’abanyabinyoma, abana batemera kumva amategeko y’Uwiteka: Babwira abarezi bati, Ntimurebe; kandi babwira abahanuzi bati, Ntimuduhanurire ibikwiriye; mutubwire ibyoroshya amatwi, muduhanurire ibishukana: Nimumare mu nzira, muyoboke mive mu mpathi, mukure Uwera wa Isirayeli imbere yacu. Ni cyo gituma Uwera wa Isirayeli avuga ati, Kubera ko musuzuguye iri jambo, mukiringira akarengane n’ubugoryi, mukabishingikirizaho: Ni cyo gituma ubu bugome buzababera nk’umwenge uri hafi guhirima, ubyimbye mu rukuta rurerure, ugusenyuka kwawo kukaza gitunguranye, mu kanya nk’ako guhumbya. Kandi azawumenagura nk’uko bamenagura urwabya rw’umubumbyi rugacikagurwamo ibice; ntazagira imbabazi: ku buryo mu bice byarwo bimenetse hatazabonekamo agace ko gukura umuriro ku ziko, cyangwa ko kuvomesha amazi mu rwobo. Kuko Uwiteka Imana, Uwera wa Isirayeli, avuga atya ati, Mu kugaruka no mu kuruhuka ni mo muzabonera agakiza; imbaraga zanyu zizaba mu gutuza no mu kwiringira: ariko ntimwabyemeye. Yesaya 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.
“Meza” ile iliyoandikwa, ni meza za Habakuki sura ya pili, ambazo ziliandaliwa ili wale wazisomao wapate “kukimbia” na kuieneza ile ujumbe. “Kitabu” kilichoandika “kumbukumbu” ya ile “meza” ni Habakuki. Ile “meza” kutoka katika “kitabu” cha Habakuki, inawakilisha mchakato wa kujaribiwa unaodhihirisha “watu waasi, watoto waongo, watoto wasiopenda kusikia sheria ya Bwana.” Hao “watu waasi” wanaokataa “kusikia,” ndio wale katika Yeremia wanaokataa kusikia sauti ya tarumbeta ya mlinzi.
Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.
Nami nikabeka walinzi juu yenu, nikisema, Sikilizeni sauti ya tarumbeta. Lakini wao wakasema, Hatusikii. Yeremia 6:17.
The rebellious are those in Isaiah’s history and also in the history of Christ who would not hear.
Abahakanyi ni abo mu mateka ya Yesaya, kandi no mu mateka ya Kristo, batashatse kwumva.
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.
Naye akavuga ati: Genda, ubwire ubu bwoko uti: Nimwumve rwose, ariko ntimusobanukirwe; kandi nimurebe rwose, ariko ntimubimenye. Unonese umutima w’ubu bwoko, uremere amatwi yabo, uhumye amaso yabo; kugira ngo batarebesha amaso yabo, kandi batumvisha amatwi yabo, kandi badasobanukirwa n’umutima wabo, maze bagahinduka bagakira. Yesaya 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.
Yisaya’nın sağır asileri “işitebilirler”; fakat “işitmezler” ve onların “işitmeyi” reddedişi, “anlamadıklarını” ortaya koyar. Daniel’in kötüleri de, aynı zamanda Matta’nın akılsız bakireleri olup, Habakkuk’un “kitabında” kaydedilen “sofra” üzerinde temsil edilen bilgi artışını anlamazlar. Eğer Yisaya’nın sağır asileri işitselerdi, döndürülebilir ve iyileştirilebilirlerdi; fakat yürekleri semizleşmiştir, bu yüzden Gece Yarısı Feryadı’nın mesajını anlayamazlar. İsa, sağır asiler hakkında ikinci bir tanıklık sundu.
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.
Awo oyekuafo no baa ne nkyɛn, na wɔka kyerɛɛ no sɛ, Adɛn nti na wode mmebusɛm na ɛkasa kyerɛ wɔn? Ɔbuaa wɔn sɛ, Efisɛ wɔde ama mo sɛ munhu ɔsoro ahenni no ahintasɛm, na wɔn de, wɔmfa mma wɔn. Na obiara a ɔwɔ no, wɔde bɛma no, na obenya bebree so; na nea onni no de, nea ɔwɔ mpo wobegye afi ne nsam. Eyi nti na mede mmebusɛm kasa kyerɛ wɔn, efisɛ wɔhwɛ de, wonhu; na wɔte de, wonte, na wonte ase nso. Na Esaias nkɔmhyɛ no ba mu wɔ wɔn mu, a ɛka sɛ, Mote de mobɛte, na monnte ase; na mohu de mobɛhu, na monnhu mu. Efisɛ saa ɔman yi koma ayɛ kusuu, na wɔn aso ayɛ den wɔ asoateɛ mu, na wɔakata wɔn ani; anyɛ saa a, anka wɔde wɔn ani behu ade, na wɔde wɔn aso ate, na wɔde wɔn koma ate ase, na wɔasakra wɔn adwene, na mesa wɔn yare. Na mo ani wɔ nhyira, efisɛ ehu ade; na mo aso nso, efisɛ ɛte. Na nokware mese mo sɛ, adiyifo bebree ne atreneefo bebree pɛɛ sɛ wɔhu deɛ mohu yi, nanso wɔanhu; na wɔte deɛ mote yi, nanso wɔante. 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.
अकिलिमशे पराबलनंगि गोपोयना विवेचना लहा, अङ्गिमा सत्य पंक्तिरि पंक्ति रेप्रस्तुत कियागना। अकिलिमशे आशीषित, यतः ते देखना आऊ सुना; आऊ अकिलि आशीषित दुही डानिएल अध्याय बारह रे प्रस्तुत कियागना। “अकिलि” से अङ्गिमा माने, जे ज्ञान-वृद्धि-कु (निज हृदयरे) बुझना, जहा “हबक्कूक”र “पुस्तक”रे उल्लेखित “मेज़” द्वारा प्रस्तुत कियागना; आऊ “आशीषित” से अङ्गिमा माने, जे प्रतीक्षा करना।
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.
Û wî jê re got: “Daniel, here rêya xwe; çimkî ev gotin heta dema dawiyê hatine girtin û mohrkirin. Gelek dê paqij bibin, sipî bibin û were ceribandin; lê xerabkar dê xerabî bikin; û yek ji xerabkaran fêm nake; lê aqilmend dê fêm bikin. Û ji wê demê ve ku qurbaniya rojane were rakirin, û qirêjiya ku wêranî çêdike were danîn, hezar û du sed û nod roj dê hebin. Xwezî bi wî yê ku li bendê dimîne û digihîje hezar û sê sed û pêncî û pênc rojan re.” 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.
Abakurikira ba Miller basobanukiwe neza ko iminsi igihumbi kimwe magana atatu na mirongo itatu n’itanu yatangiye ubwo ubupagani (“iby’iteka”), bwakuweho mu mwaka wa 508. Umugisha wasezeraniwe abari bategereje mu wa 1843. Ijambo “aza” muri uwo murongo risobanura “gukoraho.” Umwaka wa 1843 “wakozeho” umwaka wa 1844 igihe warangiraga. Ubwo umwaka wa 1843 warangiraga, “igihe cyo gutinda” cyo muri Habakuki cyageze, kandi umugisha utangazwa ku bari bategereje nk’uko byategetswe mu “gitabo” cyavuze “ibyapa.” “Igitabo” cya Habakuki cyategetse abantu “gutegereza” iyerekwa.
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 akọwa the akụkọ ihe mere eme nke 1798 (oge nke ọgwụgwụ), mgbe e meghere akwụkwọ ya, ma e mesịa wepụta usoro ule nke nzọụkwụ atọ (a sachara, a mee ka ha dị ọcha, a nwalee ha). Usoro ahụ rutere ná njedebe ya n’ịpụta ìhè nke akụkọ ihe mere eme zoro ezo nke égbè eluigwe asaa. Akụkọ ihe mere eme ahụ zoro ezo bụ akara ụzọ atọ nke eziokwu, nke nkụda mmụọ mbụ, ozi nke Mkpu Etiti Abalị, na nnukwu nkụda mmụọ nọchiri anya ha. Ngọzi nke iru nkụda mmụọ mbụ na-anọchi anya usoro ule nke nzọụkwụ atọ na njedebe nke akụkọ ihe mere eme nke 1798 ruo 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.
1798의 역사로부터 1844년의 대실망에 이르기까지의 역사는, 1989년의 역사로부터 곧 닥칠 일요일 법에 이르기까지의 역사를 예표한다. 첫 번째 실망 때부터 더디하기 시작한 이상을 기다리는 자들에게는 약속된 복이 있다. 다니엘 12장의 “지혜 있는 자들”은 “복 있는” 자들이며, 또한 “기다리는” 자들이다. 악인들은 그 마음으로 “듣지” 아니하는 자들이며, 또한 “보지” 아니하는 자들이다. 밀러파 운동의 전 경험은 다니엘의 네 절에 요약되어 있으며, 그 절들은 또한 십사만 사천의 인침의 역사를 나타낸다.
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.”
Mambo ya historia takatifu yaliyoonyeshwa katika aya hizo nne yanategemea ufahamu wa kuongezeka kwa maarifa kulikowakilishwa juu ya mbao za Habakuki, na kuongezeka kwa maarifa ambako Yesu alikitambulisha alipofundisha kwa njia ya mstari juu ya mstari. Aliwasilisha mfano baada ya mfano, ili kufafanua siri ya unabii kwa “wenye hekima.” “Waovu” katika Danieli kumi na mbili hawaelewi, na katika 2 Wathesalonike, sura ya pili, kukosa kwao kuelewa kunawakilishwa kuwa ni kuuchukia ukweli, jambo liletao upotevu wenye nguvu. Ukweli ambao waovu hawaupendi katika waraka wa Paulo ulikuwa “sadaka ya daima,” na katika aya nne za Danieli, ukweli wa kinabii unaotambuliwa kwa namna ya pekee ni “sadaka ya daima.”
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.
Yesu akabwira abigishwa be ko bahiriwe, kandi mu kubigenza atyo yabagereranyaga n’abo muri Yesaya banze kubona no kumva, kugira ngo bihinduke. Abo bahiriwe muri Daniyeli 12 ni abategereza. Imirongo ine yo muri Daniyeli igice cya 12, kimwe no gusohora kw’iyo mirongo mu mateka y’Abamilerite, kimwe n’iryo tandukaniro ryo muri Yesaya n’itsinda ryanze kumva no kubona, ndetse n’iryo tandukaniro nyaryo ry’ayo matsinda yombi ryakozwe na Kristo, byose byerekana mbere amateka yahishwe y’inkuba ndwi yageze ku wa 18 Nyakanga 2020. Uburyo bwa nyuma bwo kugeragezwa bwo mu mateka y’Abamilerite bwatangiye ku gucika intege kwa mbere ubu burimo kongera gusubirwamo. Bamwe bazabona, naho abandi bazanga kubona.
“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.
“Pepê hemû ku di navbera 1840–1844 de hatine dayîn, divê niha bi hêz werin ragihandin, çimkî gelek kes hene ku arasteya xwe winda kirine. Divê ev peyam biçin hemû dêrê.”
“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.
Kristo yavuze ati: “Hahirwa amaso yanyu, kuko abona; n’amatwi yanyu, kuko yumva. Kuko ni ukuri mbabwira yuko abahanuzi benshi n’abakiranutsi bifuje kubona ibyo mwebwe mubona, ariko ntibabibona; no kumva ibyo mwebwe mwumva, ariko ntibabyumva” [Matayo 13:16, 17]. Hahirwa amaso yabonye ibintu byabonetse mu 1843 no mu 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.
“Ujumbe umetolewa. Wala kusiwe na kuchelewa kuurudia ujumbe huo, kwa maana ishara za nyakati zinatimizwa; kazi ya kufunga lazima ifanywe. Kazi kuu itafanywa kwa muda mfupi. Hivi karibuni ujumbe utatolewa kwa agizo la Mungu ambao utakua na kuwa kilio kikuu. Ndipo Danieli atasimama katika sehemu yake, kutoa ushuhuda wake.” 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.
विलियम मिलरलाई स्वर्गदूतहरूले “the daily” मूर्तिपूजक रोमको प्रतीक हो भन्ने कुरा बुझाइदिए। सिस्टर व्हाइटले उनी त्यस समझमा सही थिए भनी प्रत्यक्ष पुष्टि गरिन्। हबक्कूकको “book” मा उल्लेख गरिएका “tables” माथि प्रस्तुत गरिएको त्यो समझ “for the time to come” हो। त्यस “book” को मोहोर खोलेर “a rebellious, lying children” प्रकट हुन्छ। “Children” अन्तिम पुस्ताको प्रतीक हो, त्यसैले यशैयाको उक्त खण्डमा “time to come” विशेष रूपमा अनुसन्धानात्मक न्यायका अन्तिम दिनहरूका रूपमा चिन्हित गरिएको छ।
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.
Isaya anavuga yuko “abana b’abanyabinyoma” bazanga ubutumwa bw’ubuhanuzi bugaragajwe ku “meza” buvugwa mu “gitabo,” kuko bavuga bati “ababonekerwa muti, Ntimubone; n’abahanuzi muti, Ntimuduhanurire ibitunganye; mutubwire ibyoroshya amatwi, muduhanurire ibishukana.” Mu 1863, Uwadivantisimu bw’i Lawodikiya watangiye inzira igenda yiyongera yo gusohoza icyifuzo cy’abo bana b’abanyabinyoma. Uwo murimo ugaragazwa na Isaya nk’ukwanga inzira za kera z’imfatiro z’Abamileri, kuko baravuze bati, “Nimuvemo mu nzira, mive ku path, mutume Uwera wa Isirayeli aduhagarika imbere.” Inzira, ari yo way, ni inzira za kera za Yeremiya.
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.
Kukĩ-rĩa Jehova oigire atĩrĩ, ĩmĩrĩrai njĩra-inĩ, mũrore, na mũũrĩrie njĩra cia tene, kũrĩa njĩra njega ĩrĩ, na mũgĩthiĩrĩre, nĩguo mũgaacagĩra nguũĩra ya ngoro cianyu. No maroiga atĩrĩ, Tũtigathĩĩra njĩra-inĩ iyo. Jeremiah 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.
“Ulukai matanauhĩ” va’e omboyke Jeremías rembiporu “tape yma guaréva” hína pe marandu Pyhare Mbyte Sapukái rehegua; upépe ojejuhu “pytu’u”, ha upéva avei hína pe “pytu’u ha ñembopyahu” hendápe nohenduséiva’ekue Isaíaspe, ha avei hína pe ñembopyahu ama pahague marandu rehegua. Upe marandu hína pe marandu Pyhare Mbyte Sapukái rehegua, ojehechaukáva umi Millerita rembiasakuépe ha oñemombe’úva umi “mesa” ári ojehechakuaáva peteĩ “kuatiañe’ẽme”. Ulukai matanauhĩ va’e omboykévo pe marandu Pyhare Mbyte Sapukái rehegua ojehechauka ijehupytyvõme “omoĩ hag̃ua Israel Santope opyta’ỹ hag̃ua henondépekuéra”. Ellen White jehecha peteĩha, Alpha ha Omega katuete oipurútava ohechauka hag̃ua opa ára, omyesakã pe tape umi hekojoja va’éva rehegua, omarkáva pe tesape iñepyrũme ha máva hína ogueraháva “aranduha” kuérape tape paha peve.
“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.
“Waykang milingkag daangan aniha likod daan ta sugdan ta dalan, nga giingnan aken ta usang anghel nga mao kana ka ‘tingog ta tungang gabii.’ Kalingkag daangan aani nagsanag ta bilog nga dalan, daw naghatag ta kapawa para ta iran mga paa, aged dili iran masandad.
“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.
“Bāĩma maithe marĩ na maitho mao marĩkĩte Jesũ, ũrĩa warĩ mbere yao, akũmahotithia gũthiĩ kũu gũkũrũ, nĩ maahotaga kũrĩa thayũ. No itina-inĩ andũ amwe makĩnoga, makiuga atĩ kũu gũkũrũ kwarĩ kũraya mũno, na nĩ meciiragia atĩ nĩ mangĩkinyire kuo tene. Hĩndĩ ĩyo Jesũ nĩ aarĩhoyagia ngoro na gũkinya agakinya guoko gwake kwa ũrĩa mũnene wa ũtheri; na kuuma guokoinĩ gwake gũkiumaga ũtheri ũrĩa waingĩhaga igũrũ rĩa kĩrũngano kĩa advent, nao makaanirĩria makiuga, ‘Alleluia!’ Arĩa angĩ marĩ na ũhũũri makĩgana ũtheri ũrĩa warĩ nyuma yao, makiuga atĩ ti Ngai warĩ ũmahotithirie guuma kũu nginya hau. Ũtheri ũrĩa warĩ nyuma yao ũkĩhinya, ũtigĩra magũrũ mao marĩ nduma-inĩ ndagĩthirĩru, nao makĩgũa na makĩona gĩthimo kĩu hamwe na Jesũ gĩtigĩte maitho-inĩ mao, na makĩgua kuuma njĩra-inĩ ĩyo magĩkira thĩ gũkũ thĩ-inĩ ya nduma na ya ũũru ĩrĩa yarĩ munsi.” 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.
Ogo kwali u sa te u ka lo gu te ŋma mu ka tsɔ tsɔ ni u ka lo gu te nu. Yesu (O Tsɔŋmɔ Kpe Nɔɔ Yisraɛl) nɛ he wɔ e ni o yɛ ni e ba kɛ e he ni wɔnɔ. Kɛji ni e ba lɛ Yesu he ni e kɛ nɔɔ lɛ e gboi-jii ni o yɛ ni “Midnight Cry” kɛji, ni e ba tsɔ he kɛ “table” mli, amɛ ni e ba yɛ lɛ e wɔ “book” mli. “Bi tsui-nyɛɛ amɛ” ni e ba kɛ Kristo “Midnight Cry” kɛji se, kɛji ni lɛ e ba tsɔ wɔnɔ ni e ba nya ni e ba ya mli, e kɛ Mawu he gbɛjɛ ni wɔnɔ, si lɛ e ba tso mli lɛ wɔnɔ kɛ. “Laa kɛ nɔ ni e gbɔ ni kɛji kɛji” la, e ye “laa” ni eklesia kɛ amɛ ni shikpon kɛ nɔɔ mli kɛji-faa ni e ba gbɔ wɔ Sunday law ni e ba ba kɛji la. Gbɛjɛ he ba “kɛji kɛji ni gboɔ ni kɛji mli,” ni e ba ye “he ni amɛkɛkerɛni gboi ni e ba gbɔ ni kɛjɛkɛjɛ mli.” E ye gbɛjɛ ni e kɛ nɔɔ kɛ “the daily” satan kɛji tsɔŋtsɔŋ ni e ba kpaa tsui-he nɔ, ni e ba tsɔ he no lɛ e ye Kristo kɛji-fii.
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.
Nukanina kuenu kuhindura ibintu ukavyubika umutwe hasi kuzoharurwa nk’ibumba ry’umubumvyi; mbega igikozwe cobwira uwagikoze kiti: Ntiyangize? canke ikibumbwe cobwira uwakibumvye kiti: Nta bwenge yari afise? Yesaya 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.”
“dairee” ni, Daniel sura kumi na mbili ya mivungu inya iya mu’ono wa kinabii ihunganisha hamwe, iyo itambulisha utofauti kati ya waovu na wenye hekima. “dairee” ni kweli inachukiwa ni ahera awo apokea upotovu mkali katika 2 Wathesalonike. “dairee” yawakilisha tamaa ya “wana wa uongo” ya kumfanya Mtakatifu wa Israeli aondoke njiani yao. Na adhabu yao yawakilishwa ni kuvunjwa kwa chombo cha mfinyanzi, na kile kisalacho ni mfano wa hali ya kupotea ya wanawari wapumbavu; kwa maana kwa vipande vilivyovunjika na vilivyobaki vya hicho chombo cha mfinyanzi kilichovunjwa, “hakutapatikana” “kigae cha kutwaa moto kutoka jikonini, wala kutekea maji kutoka shimoni.”
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.
“Muliro” ne “maizi” vyose ni ibimenyetso vy’Umwuka Yera, nk’uko n’amavuta ari ikigereranyo c’abigeme cumi abigereranya. Igihe Induru yo mu Gicugu izozana giturumbuka mu kanya nk’ako gukubita ijisho, nk’uko vyabaye ku nama y’ihema y’i Exeter mu kwezi kwa Munyonyo kwa 1844, bizoba bidashoboka ko “abana b’ababeshi” baronka amavuta ayo ari yo yose (amazi canke umuriro). Barahamagawe “kugaruka” inyuma y’ugutenguha kwa mbere nk’uko Yeremiya yahamagawe, ariko baranse.
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.
A Biswa byo byasangwîre, nzaabirya; kandi ijambo ryawe ryambereye umunezero n’ibyishimo by’umutima wanjye; kuko nitirirwa izina ryawe, Uwiteka Imana Nyiringabo. Sinicaye mu iteraniro ry’abakobanyi, habe no kwishimana na bo; nicaye jyenyine kubera ukuboko kwawe: kuko wanyujujemo uburakari. Ni iki gituma ububabare bwanjye buhoraho, n’igikomere cyanjye kikaba kidakira, cyanga gukira? Mbese koko uzambera nk’umubeshyi, kandi nk’amazi ayoyoka? Ni cyo gituma Uwiteka avuga atya ati: Nugaruka, nanjye nzakugarura, kandi uzahagarara imbere yanjye; kandi nutandukanya iby’igiciro n’ibitagira umumaro, uzamera nk’akanwa kanjye: bo bazakugarukira, ariko wowe ntuzabasange. Kandi nzakugira inkike ikomeye y’umuringa kuri ubu bwoko: kandi bazakurwanya, ariko ntibazakunesha: kuko ndi kumwe nawe kugira ngo ngukize kandi nkurokore, ni ko Uwiteka avuga. Kandi nzagukiza ukuboko kw’abanyabyaha, kandi nzagucungura ukuboko kw’abanyamwaga. Yeremiya 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”.
Yeremia ni wale waliorejea baada ya kukatishwa tamaa kwa kwanza. Ni wale walioingia katika kazi ya kutenga “kilicho cha thamani na kilicho kibaya,” ili “kusimama mbele za” Bwana na kuwa “kinywa” cha Bwana. Hao ndio wanaowakilishwa na Danieli katika sura ya tisa, kama wanaoelewa hali yao ya kutawanyika, na baadaye kuomba ombi la Mambo ya Walawi ishirini na sita. Hao ndio wanaowakilishwa na Danieli, Yeremia, na walinzi wa Habakuki, wanaowekwa kinyume na “watoto wa uongo.” “Watoto wa uongo” hao pia waliitwa na “Mtakatifu wa Israeli” aliposema, “katika kurudi na kustarehe mtaokolewa; katika utulivu na tumaini ndipo utakapokuwa nguvu zenu; lakini hamkutaka”.
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.
Vito vya thamani vya Miller ni kweli zinazowakilishwa juu ya mbao za Habakuki, ambazo zinawakilisha jaribu la ujumbe wa Kilio cha Usiku wa Manane linalozalisha makundi mawili ya waabudu. Alama ya uasi unaodhihirishwa dhidi ya vito hivyo vya thamani ni “sadaka ya daima.” Miller alikuwa sahihi katika ufahamu wake wa “sadaka ya daima,” lakini ufahamu wake ulikuwa na mipaka kwa sababu ya historia aliyoiishi, na vito vya thamani alivyozoea kuviweka juu ya meza katikati ya chumba chake sasa vinang’aa mara kumi zaidi kuliko vilivyong’aa wakati Miller alipoviweka kwanza juu ya meza yake. Sasa vimo ndani ya kisanduku kilicho kikubwa zaidi, kwa maana kisanduku hicho sasa hakiwakilishi Biblia peke yake tu, kama ilivyokuwa katika siku za Miller, bali sasa kinawakilisha Biblia pamoja na Roho ya Unabii.
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.
Ku mashahidi hawa wawili ndio wanaozalisha nuru ya kupima katika siku za mwisho, na ni mashahidi hawa wawili ndio wanaokuwa uwanja mkuu wa vita katika siku za mwisho. Miller aliona pambano hilo, kwa maana katika ndoto yake waliichukua sanduku lake la maiti (Biblia), wakalirarua. Yohana, akiwawakilisha “wenye hekima” katika siku za mwisho, “alikuwa katika kisiwa kiitwacho Patmo, kwa ajili ya neno la Mungu, na ushuhuda wa Yesu Kristo.” Yohana alikuwa akiteswa kwa kuamini ujumbe wa Biblia na maandishi ya 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.
Atwende bintu bya cine bibikijwe ne kimwesho kya Mwela wa Ulai, ico cabumbulwibwe mu 1798, mu ciyandiko gikurikira.
“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.
“Kwa wakati ujao hatuna jambo la kuogopa, isipokuwa tu pale tutakaposahau njia ambayo Bwana ametuongoza, na mafundisho yake katika historia yetu ya zamani.” Life Sketches, 196.