We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.
Tusisibwe nti, “Katonda yalungamya ebirowoozo bya William Miller eri obunnabbi era n’amuwa omusana mungi ku kitabo ky’Okubikkulirwa.” Miller yaleetebwa embeera z’ebyafaayo mwe yasitibwamu obutategeera “omusana omungi” oguli mu ssuula ey’ekkumi n’ebbiri, ey’ekkumi n’essatu, ey’ekkumi na mukaaga, ey’ekkumi n’omusanvu ne ey’ekkumi n’omunaana ez’Okubikkulirwa, kubanga ezo zazuula omulimu gw’obwakabaka obw’obunnabbi gwe yali tayinza kulaba ng’ayimiridde ku kifo kye eky’ebyafaayo.
The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.
Ronahiya ku li ser pirtûka Vahiyê ji Miller re hat dayîn, Dêr, Mohir û Borî bûn; û ew sê Boriyên dawî ne, yên ku wekî “sê Weyl” têne nasandin, ku li ser du tabloyên Habakkukê hatine temsîl kirin. “Ronahiya mezin” a ku di pirtûka Vahiyê de ji Miller re hat dayîn, têkildarî rola Îslamê di pêşbîniya Kitêba Pîroz de ye. Lê heta ew “ronahiya mezin” jî bi cihê dîrokî yê wî ve sînordar bû.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“ਅਸੀਆ ਦੀਆਂ ਸੱਤ ਕਲੀਸੀਆਂ ਮਸੀਹ ਦੀ ਕਲੀਸੀਆ ਦਾ ਇਤਿਹਾਸ ਹਨ, ਉਸ ਦੇ ਸੱਤ ਰੂਪਾਂ ਵਿੱਚ, ਉਸ ਦੀਆਂ ਸਾਰੀਆਂ ਮੋੜਾਂ ਅਤੇ ਵਟਾਂ ਵਿੱਚ, ਉਸ ਦੀ ਸਾਰੀ ਖੁਸ਼ਹਾਲੀ ਅਤੇ ਦੁੱਖਕਲੇਸ਼ ਵਿੱਚ, ਰਸੂਲਾਂ ਦੇ ਦਿਨਾਂ ਤੋਂ ਲੈ ਕੇ ਸੰਸਾਰ ਦੇ ਅੰਤ ਤੱਕ। ਸੱਤ ਮੁਹਰਾਂ ਧਰਤੀ ਦੀਆਂ ਸ਼ਕਤੀਆਂ ਅਤੇ ਰਾਜਿਆਂ ਦੇ ਕਲੀਸੀਆ ਉੱਤੇ ਹੋਣ ਵਾਲੇ ਕਾਰਜਾਂ ਦਾ, ਅਤੇ ਉਸੇ ਸਮੇਂ ਦੌਰਾਨ ਪਰਮੇਸ਼ੁਰ ਵੱਲੋਂ ਆਪਣੇ ਲੋਕਾਂ ਦੀ ਰੱਖਿਆ ਦਾ ਇਤਿਹਾਸ ਹਨ। ਅਤੇ ਸੱਤ ਤੁਰਹੀਆਂ ਧਰਤੀ, ਅਰਥਾਤ ਰੋਮੀ ਰਾਜ, ਉੱਤੇ ਭੇਜੇ ਗਏ ਸੱਤ ਵਿਸ਼ੇਸ਼ ਅਤੇ ਭਾਰੀ ਨਿਆਂਵਾਂ ਦਾ ਇਤਿਹਾਸ ਹਨ। ਅਤੇ ਸੱਤ ਕਟੋਰੇ ਪਾਪੀ ਰੋਮ ਉੱਤੇ ਭੇਜੀਆਂ ਗਈਆਂ ਆਖ਼ਰੀ ਸੱਤ ਮਾਰਾਂ ਹਨ। ਇਨ੍ਹਾਂ ਨਾਲ ਹੋਰ ਬਹੁਤ ਸਾਰੀਆਂ ਘਟਨਾਵਾਂ ਵੀ ਰਲੀਆਂ ਹੋਈਆਂ ਹਨ, ਜੋ ਸਹਾਇਕ ਧਾਰਿਆਂ ਵਾਂਗ ਇਸ ਵਿੱਚ ਬੁਣੀਆਂ ਹੋਈਆਂ ਹਨ, ਅਤੇ ਭਵਿੱਖਬਾਣੀ ਦੀ ਮਹਾਨ ਨਦੀ ਨੂੰ ਭਰਦੀਆਂ ਜਾਂਦੀਆਂ ਹਨ, ਜਦ ਤੱਕ ਕਿ ਇਹ ਸਮੂਹ ਅੰਤ ਵਿੱਚ ਸਾਨੂੰ ਅਨੰਤਤਾ ਦੇ ਮਹਾਸਾਗਰ ਵਿੱਚ ਨਾ ਲੈ ਜਾਵੇ।”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Khaki, kwa maoni yangu, ndio mpango wa unabii wa Yohana katika kitabu cha Ufunuo. Naye mtu atakaye kutaka kulielewa kitabu hiki, hana budi kuwa na ujuzi wa kina wa sehemu nyingine za neno la Mungu. Vielelezo na sitiari zilizotumiwa katika unabii huu hazikuelezwa zote humo humo, bali sharti zipatikane katika manabii wengine, na kufafanuliwa katika vifungu vingine vya Maandiko. Kwa hiyo ni dhahiri ya kuwa Mungu amekusudia kujifunza kwa ujumla kote, hata ili kupata ujuzi ulio wazi wa sehemu yoyote.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.
Taubethele kꞌu Miller waakwiseneeti aaba tꞌaawíi daḵáat saax̱úx̱ as x̱ʼéisʼ yóox̱ at uwasáakw papal Rome jee. Tlél wudu.éexʼ kꞌu papal Rome x̱ʼéidei has du jee x̱ʼéix̱ʼ sáwé yaa at yoo x̱ʼatángi, wé x̱ʼéix̱ʼ yéi at yoo six̱ánk. Aas kawduwasáakw aaba tꞌoochʼ trumpets as “shukáx̱ tóonáx̱ has at yatee aaba tꞌaawíi daḵáat saax̱úx̱ x̱ʼéisʼ yóox̱ at uwasáakw du een Roman kingdom, ax̱ toowú klatseenx̱i ḵúnáx̱,” áyá, yáanáx̱ tlél du ee yéi x̱ʼéix̱ʼ yatee kꞌu pagan Rome ḵa papal Rome a x̱wasakóo. Aadéi át, du ee has kawduwasáakwí ḵúnáx̱ aa yaa sigóo kꞌu wé aadé kóonáx̱ tlein trumpets ḵa wé g̱eix̱ú trumpets has du jee x̱wasakóo.
Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.
Miller akakiri kulingingya ko bilumbulushi byatwalwanga ku Roma byali kukandamikwa kwa Lesa pa kukakamanishibwa kwa Sonto, pantu abaMillerite mu mpito ya bulando bwabo bachili baabombelanga pa Sonto. Miller aali waololoke mu kulingingya ko amakonde yaliko bilumbulushi pa Roma, lelo insonga iyine iyo bilumbulushi byaletelwe, kabili nokupusana pakati ka Makonde ya ntanshi yane na atatu ya kulekelesha, fyali fyakupwisha amano, nangu ukuboolela takwali. Mu kulolesha uko ukapela, “ibuye ilya mutengo” ilya mapwo atatu aya Islam cali cikali mu mapu ayaatwalilwanga ku kuboko kwa Lesa, kabili tayafwile ukupilibulwa.
Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.
Kusonukirwa kwa bukole bwa myumviro kukwasha omuyizi “ow’amagezi” ow’obunnabbi okutegeera nti Katonda teyafumita busa abantu abatukuvu abaawandiika Bayibuli, naye era yalungamya omulimu gw’abasajja abaavvuunula Bayibuli ya King James, era agamba mu ngeri entegeerekeka nti yakozesa okufuga kwa Katonda okw’engeri y’emu mu kukola emyapa ebiri ebitukuvu.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.
Miller ၏ ပဉ္စမ၊ ဆဋ္ဌမနှင့် သတ္တမ တံပိုးများ (Islam) ဆိုင်ရာ “ရတနာ” သည် နောက်ဆုံးသောနေ့ရက်များ၌ ဆယ်ဆပို၍ တောက်ပလျက်ရှိသည်၊ အကြောင်းမူကား ထိုရတနာသည် နောက်ဆုံးသော သန်းခေါင်အော်ဟစ်သံ၏ အကြောင်းအရာကို သတ်မှတ်ဖော်ပြပေးသောကြောင့် ဖြစ်သည်။ Millerite သမိုင်းတွင် သန်းခေါင်အော်ဟစ်သံ၏ အကြောင်းအရာမှာ ပရောဖက်ပြုကာလများ အဆုံးသတ်သည့် ရက်စွဲဖြစ်ခဲ့ပြီး၊ ဤအဓိပ္ပာယ်အရ နောက်ဆုံးသောနေ့ရက်များ၏ “သန်းခေါင်အော်ဟစ်သံ” သတင်းစကား (တတိယ အမင်္ဂလာနှင့်ဆိုင်သော Islam ၏ သတင်းစကားဖြစ်သည်) သည် 1844 ခုနှစ်၊ အောက်တိုဘာ 22 ရက်စွဲအားဖြင့် ပုံဆောင်ကြိုတင်ဖော်ပြခြင်းခံခဲ့ရသည်။ Millerite သမိုင်းအတွင်း ထိုရက်စွဲသည် မကြာမီရောက်လာမည့် တနင်္ဂနွေဥပဒေကို ပုံဆောင်ကြိုတင်ဖော်ပြပြီး၊ 1844 ခုနှစ်၊ အောက်တိုဘာ 22 ရက်စွဲနှင့် တနင်္ဂနွေဥပဒေ နှစ်မျိုးလုံးကိုလည်း ခရစ်တော်၏ အောင်ပွဲခံဝင်ရောက်ခြင်း၏ အဆုံးသတ်ဖြစ်သော လက်ဝါးကပ်တိုင်အားဖြင့် ပုံဆောင်ကြိုတင်ဖော်ပြထားခဲ့သည်။
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.
ਮਿਲਰ ਦਾ ਪੰਜਵੀਂ, ਛੇਵੀਂ ਅਤੇ ਸੱਤਵੀਂ ਤੂਰ੍ਹੀ (ਇਸਲਾਮ) ਸੰਬੰਧੀ “ਰਤਨ” ਅੰਤਿਮ ਦਿਨਾਂ ਵਿੱਚ ਦਸ ਗੁਣਾ ਵਧ ਕੇ ਚਮਕਦਾ ਹੈ, ਕਿਉਂਕਿ ਇਹ ਇਸਲਾਮ ਦੀ ਪਛਾਣ ਅੰਤਿਮ ਦਿਨਾਂ ਦੇ ਸੁਧਾਰਕ ਆੰਦੋਲਨ ਦੇ ਵਿਸ਼ੇ ਨਾਲ ਸਹਿਮਤੀ ਵਿੱਚ ਕਰਦਾ ਹੈ, ਜੋ ਤੀਸਰੀ ਹਾਏ ਦਾ ਇਸਲਾਮ ਹੈ। ਇਸ ਲਈ, ਇੱਕ ਲੱਖ ਚੁਮਾਲੀਹ ਹਜ਼ਾਰਾਂ ਦੇ ਅੰਤਿਮ ਸੁਧਾਰਕ ਆੰਦੋਲਨ ਦੇ ਵਿਸ਼ੇ ਵਜੋਂ, ਇਸ ਦਾ ਪੂਰਵਲੇ ਹਰ ਇਕ ਸੁਧਾਰਕ ਆੰਦੋਲਨ ਦੇ ਵਿਸ਼ੇ ਦੁਆਰਾ ਪ੍ਰਤੀਕ-ਰੂਪ ਵਿੱਚ ਪੂਰਵਚਿੱਤਰਣ ਕੀਤਾ ਗਿਆ ਹੈ, ਚਾਹੇ ਉਹ ਮਸੀਹ ਦੇ ਸੁਧਾਰਕ ਆੰਦੋਲਨ ਵਿੱਚ “ਪੁਨਰੁੱਥਾਨ” ਦਾ ਵਿਸ਼ਾ ਹੋਵੇ, ਮਿਲਰਾਈਟਾਂ ਦੇ ਇਤਿਹਾਸ ਵਿੱਚ “ਭਵਿੱਖਬਾਣੀਕ ਸਮਾਂ” ਦਾ ਵਿਸ਼ਾ ਹੋਵੇ, ਦਾਊਦ ਦੇ ਸੁਧਾਰਕ ਆੰਦੋਲਨ ਵਿੱਚ “ਪਰਮੇਸ਼ੁਰ ਦੇ ਸੰਦੂਕ” ਦਾ ਵਿਸ਼ਾ ਹੋਵੇ, ਜਾਂ ਮੂਸਾ ਦੇ ਸੁਧਾਰਕ ਆੰਦੋਲਨ ਵਿੱਚ “ਵਾਚਾ” ਦਾ ਵਿਸ਼ਾ ਹੋਵੇ।
Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!
Msalaba wa tukio, tarehe ya Oktoba 22, 1844, au mada mbalimbali za mienendo ya matengenezo—kila tarehe na kila mada vilikuwa swali la majaribio la uzima-au-kifo kwa kizazi cha wakati huo. “Kito” cha Miller kuhusu Ole tatu za Uislamu ni swali la majaribio la uzima-au-kifo, kama linavyowakilishwa katika mfano wa mabikira kumi kwa upande wa “mafuta.” Vito vya Miller mwanzoni mwa ndoto yake viling’aa kama jua, lakini mwisho wa ndoto yake viling’aa “mara kumi zaidi.” Vito vya Miller vilikuwa kama mafuta ya taa katika historia ya Wamillerite, lakini leo vitu hivyo ni mafuta ya roketi!
The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.
বাইবেলের ভবিষ্যদ্বাণীতে উল্লিখিত দ্বিতীয় আক্ষেপের ইসলাম-সম্পর্কিত কালভবিষ্যদ্বাণী মিলারাইটগণ বুঝিয়াছিলেন এবং তাহা যথাযথভাবে প্রয়োগও করিয়াছিলেন, যাহা ১৮৪০ খ্রিষ্টাব্দের ১১ আগস্ট পূর্ণ হইয়াছিল; কিন্তু তৃতীয় আক্ষেপ সম্বন্ধে—যাহা সপ্তম তূর্য—তাহাদের বোধশক্তি এমন পর্যায়ে পৌঁছেনি যে, তাহারা তৃতীয় আক্ষেপকে বাইবেলের ভবিষ্যদ্বাণীর ষষ্ঠ রাজ্যের উপরে আগমনকারী বিচাররূপে দেখিতে পারে; কারণ তাহারা পঞ্চম রাজ্যই দেখেনি, বাইবেলের ভবিষ্যদ্বাণীর ষষ্ঠ রাজ্য তো আরও নয়। তথাপি প্রকাশিত বাক্য সম্বন্ধে মিলারকে যে “মহান আলো” দেওয়া হইয়াছিল, তাহা অন্তিম দিনের “মধ্যরাত্রির ক্রন্দন”-এ দশগুণ অধিক উজ্জ্বলতায় প্রকাশিত হইবে।
The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.
Ukuri kwagereranyijwe ku bisate bibiri bya Habakuki ni, mu by’ukuri, ukuri kwasohoreye mu mateka ya kera. Imbonerahamwe zishingiye ku buhanuzi bw’ibihe Miller yayobowe gukoranya, kandi ubwo buhanuzi bwose bw’ibihe bwari bwarangiye mu 1844. Ubwo buhanuzi bw’ibihe buzamurika cyane kurushaho mu minsi ya nyuma, kuko buzabonwa ko bufite ukuri nk’uko bwari bumeze mu mateka y’Abamillerite, ariko ntibukubiyemo ubuhanuzi bw’ibihe bwerekeye mu buryo butaziguye iminsi ya nyuma. Nyamara ariko, butanga ibigereranyo by’ubuhanuzi bisubiramo amateka bwagereranyaga mu gihe cyahise; ariko kandi, hamwe na bimwe mu bisigazwa by’agaciro bya Miller, ubuhanuzi bwerekeye ibizaza bugaragazwa mu buryo butaziguye.
The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.
1844년에 시작된 하늘 성소에서의 그리스도의 사역은 그 일이 마쳐질 때까지 계속된다. 이천삼백 주야의 예언과 그것이 가리킨 정결케 하는 사역은, 자매 화잇이 울라이 강과 힛데겔 강에 관하여 말한 바와 같이, 여전히 “성취되어 가는 과정”에 있으므로, 그 예언은 세상 끝에 이루어질 성취를 지닌다.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Kumurika kw’a Danyeli yahawe n’Imana kwatanzwe by’umwihariko ku bw’iyi minsi y’imperuka. Iyerekwa yabonye ku nkengero z’Ulai na Hidekeli, imigezi minini y’i Shinari, ubu riri mu nzira yo gusohora, kandi ibyabaye byose byahanuwe bizaba vuba.” Testimonies to Ministers, 112.
Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.
Kuyerekezera kwina kwa masomphenya a Danieli chaputala 7 ndi 8, amene ali pa matebulo awiriwo, kukadali m’tsogolo, pakuti onsewa amasonyeza ntchito ya Khristu ya m’kachisi. Komabe, mbiri za maufumu a uneneri wa m’Baibulo m’chaputala ziwirizo zimathera pa nthawi imene Roma ya upapa ilandira chilonda chake chakupha. “Mwala” umene “unadulidwa m’phiri osati ndi manja”, ndi ufumu wachisanu ndi chitatu wa Danieli 2, zikadali m’tsogolo. Koma zambiri mwa zimene zaimiridwa pa ma chart zokhudzana ndi Danieli chaputala 2, 7, ndi 8 zakwaniritsidwa.
The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.
Qulqulliġmiup sulianga qutsiktumi, aammalu Islamip pingajuat Ajortorsuassaa, pingaarnerpaallutik marluk pineqarput, taakkut tassaallutik pruffiitikkut oqaluttuarisaq Millerite-nit kingusinnerusukkut ingerlasoq takutikkaat. Qulequttat taakku marluk peqatigalugit, ullut kingullit oqaluttuarisaanerata ilusilersorneqarnera aamma pineqarpoq, taanna marlunnik titartaasiani ataatsimut ataasiinnarmik titarnermi katitigaangata assersuutitut takutinneqarpoq. Taamatut pisoqartillugu, 1843-mi siullerpaamik pakatsineq, siullermi titartakkami takutinneqartoq, aappaani titartakkami iluarsissutissaminik nassaartarpoq. Ataatsimoorlutik “oqaluttuarisaaneq isertugaq” Tulluarnerit Arfineq-Marluk pillugitittoq pilersippaat aammalu kinaassusersisarpaat, taanna maanna Jesus Kristusip Saqqummersitaanerata ammarneqarneranut atatillugu ammarneqaleruttorpoq.
That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.
ئەو «مێژووی نهێنی»یە لەسەر «ڕاستی» پێکهاتووە، کە بریتییە لە سێ پیتی عیبریی کاتێک پێکەوە دەبن، وشەی «ڕاستی» دروست دەکەن. ئەم وشەیە لە یەکەمین، سیانزەهەمین و دواهەمین پیتەکانی ئەلفوبێی عیبری پێکهاتووە، و عیسای مەسیح نیشان دەدەن نەک تەنها وەک ڕاستی، بەڵکو وەک ئەلفا و ئۆمێگا. ئەو «مێژووی نهێنی»یە بە هیوابڕانێک دەست پێدەکات و بە هیوابڕانێک کۆتایی دێت، و لە ناوەڕاستیدا یاخیبوون هەیە، چونکە «سیانزە» ژمارەیەکە کە نوێنەرایەتی یاخیبوون دەکات.
The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.
Yıl 1843, ilk çizelge üzerinde tasvir edildiği üzere, ilk hayal kırıklığını ve gecikme zamanının gelişini belirler. Gecikme zamanı, Akşam Yarısı Feryadı mesajının gelişine götürür; burada akılsız bakirelerin isyanı açığa vurulur. Akşam Yarısı Feryadı mesajı daha sonra son hayal kırıklığına dek ilan edilir. Akşam Yarısı Feryadı’nın o “gizli tarihi,” son günlerde tekrar edilir (harfi harfine).
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Ez gelek caran tê birîna min mîsala deh keçikan, ku pênc ji wan aqil bûn û pênc jî bêaqil. Ev mîsal heta her tîpê xwe hatiye û dê were bicihanîn, ji ber ku ji bo vê demê sepandinek taybet heye, û mîna peyama milyakêt sêyemîn, hatiye bicihanîn û dê heta dawiya demê rastiya heyî berdewam be.” Review and Herald, August 19, 1890.
When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.
Kama ilivyoeleweka kwa usahihi, kauli iliyotangulia inaonesha kwamba kundi pekee la watu katika siku za mwisho ambao wana uwezekano wa kuwa ama bikira mpumbavu au bikira mwenye hekima, ni watu walio ndani ya kundi ambalo limepatwa na kukatishwa tamaa. Kukatishwa tamaa huko ndiko kunakozalisha wakati wa kukawia, na mfano ambao “umetimizwa na utatimizwa kwa herufi yake yenyewe kabisa” umejengwa juu ya athari zinazozalishwa kwa ndani miongoni mwa mabikira wakati wa kukawia unaoanza kwa kukatishwa tamaa. Kukatishwa tamaa huko kulikowaua “wale mashahidi wawili” katika njia ya mji, na kuwafanya kuwa mifupa mikavu, iliyokufa, katika bonde la mauti, kulitukia tarehe 18 Julai 2020. Uadventista, kwa ujumla, haukuhusika katika kukatishwa tamaa huko. Kama kuna lolote, walisherehekea utabiri ulioshindwa huku “wale mashahidi wawili” wakiwa wamelala wameuawa katika njia. Kwa herufi yake yenyewe kabisa maana yake ni “kwa herufi yake yenyewe kabisa”.
In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.
Mu histori ya ba-Millerite, bantu ba nkata ya kala (Uprotestanti) basepelaki na esakoli oyo elongaki te ya mobu 1843 (kolemba motema ya liboso), mpe na ntango yango ba-Protestanti balekaki ndelo ya eleko na bango ya komekama ya probation. Eleko yango ya komekama ebandaki na mokolo mwa sanza ya mwambe 11, 1840, ntango anzelu ya nguya ya Emoniseli zomi akitaki na kokokisama ya esakoli ya ntango ya Mawa ya mibale (Islam). Ba-Protestanti baboyaki ntango ya esakweli na kolemba motema ya liboso, mpo esakoli ya libunga epesaki bango ntina ya kotika lisusu koluka solo. Motó ya likambo ya bilembo nyonso ya nzela ya histori ya ba-Millerite ezalaki “esakweli ya ntango”.
On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.
Ku wa 11 Sɛtɛmba, 2001, bɔfoɔ a ɔwɔ Adiyisɛm ti dunanwɔtwe no mu siane baeɛ wɔ nkɔmhyɛ a ɛfa Nnome a ɛtɔ so mmiɛnsa no ho (Islam) mu mmamu mu. Asɛntitiriw a ɛwɔ nsɛnkyerɛnneɛ no nyinaa mu wɔ nna a ɛtwa toɔ no mu ne Islam. Anidasoɔbuo a ɛdi kan no hyɛ apam dada no nkurɔfoɔ ho ahodwira bi awieeɛ agyiraeɛ, sɛdeɛ wɔmaa apam dada no nkurɔfoɔ no anoyieɛ bi sɛ wɔrenhwehwɛ nokorɛ bio. Afei sɔhwɛberɛ no hyɛɛ ase maa “mmabun no” a wɔwɔ nna a ɛtwa toɔ no mu, ɛfiri sɛ apam dada no nkurɔfoɔ sɔhwɛ a ɛhyɛɛ aseɛ bere a bɔfoɔ no siane baeɛ no baa awieeɛ wɔ anidasoɔbuo a ɛdi kan no mu. Enti, wɔn a wɔgyina hɔ ma wɔn sɛ mmabun no sɔhwɛ no hyɛɛ aseɛ, na saa sɔhwɛdwumadie no bɛda no adi awieeɛ koraa sɛ mmabun no yɛ nkwaseafoɔ anaa anyansafoɔ.
Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.
Di navbera bêhêvîtiya yekem û ya dawîn de peyama Banga Nîvê Şevê heye. Mijara peyama Banga Nîvê Şevê ji bo Milleriyan “dem” bû, û mijara peyama Banga Nîvê Şevê di rojên dawiyê de “Îslam” e. Di xewna Miller de ew bi qîrîneke (bangekê) tê şiyar kirin, û di wê demê de, zêvherên wî deh caran ji berê zêdetir dibiriqin. Zêvherên li ser nexşeyan ku bi awayekî rasterast pêşbîniyekê ji bo rojên dawiyê destnîşan dikin, Îslam û dadweriya lêkolînê ne. Ji ber vê yekê, ceribandinên “peyama” Banga Nîvê Şevê û ya “tecrûbeyê” ku bi dadweriya lêkolînê tê temsîl kirin, ne ji bo gelê peymanê yê berê ne, lê ji bo wan in ku xwe wekî keçikên dawî îkrar dikin.
The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.
Ngeeryo ekoorwa obu chaati zombi zikaletwa hamwe, ekimanyisa ebyafaayo kuruga omu ky’okubanza okuhitsya aha ky’okucwamu amaani eky’enkomerero, kiraga ngu omu biro ebyo “ebyafaayo ebihishirwe” eby’Enkuba Musanju birimu kubaho, omulimo gw’enkomerero ogw’omusango ogw’okukebera guri kukorwa. Ogwo mulimo gw’enkomerero ni okuhama akamanyiso aha kikumi kimwe na enkumi makumi ana na bina, kandi gukorwa omu “biro eby’oburemeezi” ebya Danieli mwenda, omu kurakaza amahanga okwa Okushuuruurwa ikumi na kimwe, omu kufubirwa kw’“emyoyo ena” okwa Okushuuruurwa eshuura ya musanju, “okuhagarika empewo embi aha izooba ly’empewo y’oburugwa-izooba,” okwa Isaaya eshuura makumi abiri na musanju, kandi n’omu kuziyiza “embaraasi ey’oburakari erikushaka kwetorora ekareeta okufa n’okucwekyereza” aha nsi. Abajurizi bano boona ab’obunabbi bamwekyerera Obusiraamu obw’Ekibi eky’Okushatu, nk’oku bwakiikirirwa aha chaati entukuvu.
The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.
ئەو سێ توخمە سەرەکییەی دوو خشتەی پیرۆزی حەبەقوق کە بە تایبەتی ئاماژە بۆ ڕووداوەکانی داهاتوو دەکەن لە پاش بڵاوکردنەوەی خشتەکان، بریتین لە مۆرکردنی سەد و چل و چوار هەزار، ئیسلام، و تەواوبوونی مەتەڵی دە کچە پاکیزەکان. خشتەکان پرۆسەیەکی تاقیکردنەوە و مۆرکردن دیاری دەکەن، هەردووکی «ئەزموونێک» و «پەیامێک». ئەو ئەزموونەی بۆ کچێکی پاکیزەی نەزان پێویستە «مەسیح لە ناو تۆدا، هیوای شکۆمەندی»یە، کە نیشانەی ئەو تەواوییەیە کە سەد و چل و چوار هەزار پێشکەش دەکات.
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.
Hata ile siri ile iliyofichwa tangu zamani na tangu vizazi, lakini sasa imefunuliwa kwa watakatifu wake; ambao kwao Mungu alitaka kujulisha jinsi ulivyo utajiri wa utukufu wa siri hii kati ya Mataifa; nayo ni Kristo ndani yenu, tumaini la utukufu; ambaye sisi tunamhubiri, tukimwonya kila mtu, na kumfundisha kila mtu katika hekima yote; ili tupate kumleta kila mtu mkamilifu katika Kristo Yesu. Wakolosai 1:26–28.
The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.
Abantu abali ikana na mirongo ina na bana bagereranywa nk’itsinda ry’abantu basohotse mu “bunyage”. Ubunyage bwerekanwa mu buryo butaziguye mu gitabo cy’Ibyahishuwe ni ubunyage bwo kuba bapfuye baryamye mu muhanda iminsi itatu n’igice, nk’uko bigereranywa mu Ibyahishuwe igice cya cumi na kimwe. Ubunyage bw’urupfu rw’ikigereranyo bugereranya “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu, kandi ubwo bunyage busaba kugaragazwa kw’ukwihana, nk’uko byerekanwa n’isengesho rya Daniyeli, mu gice cya cyenda.
When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.
Loko mafwa a matupu gabizigwa kubwelela ku bumi, amiweno gatakulwa pa mwanya nga “ensign”. Mu lufu, bakala batali na Kristo munda yabo, luponeso lwa lukumo. Cikamu ca kulapila kwabo kwakadi kukwata ku kwitavila kwabo ukuti bendaile mu kupingana na Leza, ne kuti Leza na yo abendaile mu kupingana nabo. Ilyo bakumana ne fyo fyalondololwa mu buprofita nga fya kufikilishiwa, apo Kristo “aisa bwangu ku tempile yakwe”, kabili “ubukomo” bulapokelelwa ubwafwa ukuti umuntu abe membala wa ensign iyo epela yatakulwa pa mwanya.
The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.
“Amano” otelelwe mozeevye ovyo vyaamatanda viivali ne vya siganyisiwa hamwe, oha kala ya pwa ko ya longwa no muingilo ya ndjiho ya Kristo mo muSanctuary yo meulu. “Amano” oo otelelwa no “mareh” vision, oyo e vision “yo ku monika.” “Etumeno” ndjo ya pumbiwa, e “chazon” vision, yo historia ya uporofeti. “Etumeno” oyo oya zimikwa ko etumeno ya Kalunga ya etokololo lye e li pite ko li ku longa po oluhodi ku nsi ya vaxuna, olo li eta po no Islam yo Woe ya katatu.
In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.
Na 1856, Mwene alombelanga kosukisa botongi lisusu ya Yerusaleme ya molimo kati na Adventisme. Na nse ya boyei ya baanzelu misato kobanda na 1798 kino 1844, tempelo ya ba-Millerite etongamaki likoló ya miboko, oyo emonisamaki lokola “mabanga ya motuya” na ndoto ya Miller, ndenge mpe emonisamaki na bosolo ya esakweli oyo ezalaki na bakarte mibale ya bapionnier (1843 mpe 1850) oyo ekokisaki Habakuki mokapo ya mibale. Bongo Akambaki bato na Ye mpo batɛlɛmisa lopango ya mobeko na Ye ya Sabata ya mokolo ya nsambo, mpe Azongisaki bango na “banzela ya kala” ya Yisraele ya kala mpo na kosukisa mosala ya “balabala ya kotambolela kati na yango”. KASI, nzela ya kala ezalaki mpe na liteya moko, esakweli moko, oyo ebongisamaki mpo na komeka mpe kokabola bango. Na 1863, Adventisme elongaki te komekama ya “mbala nsambo”, mpe ebandaki koyengayenga na esobe ya Laodikia.
October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.
Le 22 octobre 1844, ekenekî nivîsariya yaqîna ku dê zû were ya yasa Yekşemê ye, û di yasa Yekşemê de ew xebat dê temam bibe ku bi çil û neh salên qedandina kolan û dîwarê di demên tengasîyê de hatiye temsîl kirin, wekî ku Daniel ew nas kiriye.
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.
ئیدی بزانە و تێبگە، کە لە دەرچوونی فەرمانەکە بۆ گەڕاندنەوە و بنیادنانی ئۆرشەلیم هەتا مەسیح، سەرکردە، حەوت هەفتە و شەست و دوو هەفتە دەبێت؛ شەقامەکە دیسان بنیاد دەنرێتەوە، و شوورەکەش، تەنانەت لە کاتانی ناخۆشدا. دانیال 9:25
All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.
Abakurikiza bose bahuriza hamwe, kandi “ibihe by’umubabaro” byo muri Daniyeli na byo byagaragajwe muri uwo murongo wo mu Early Writings twari turimo gusuzuma.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Ni wakati uo, wakati kazi ya wokovu inakaribia kufungwa, taabu itakuwa inakuja juu ya dunia, na mataifa yatakuwa na hasira, lakini yatazuiliwa ili yasizuie kazi ya malaika wa tatu. Wakati uo ‘mvua ya masika,’ au kuburudishwa kunakotoka mbele za Bwana, itakuja, ili kuupa nguvu ule sauti kuu wa malaika wa tatu, na kuwaandaa watakatifu kusimama imara katika kipindi kile ambapo mapigo saba ya mwisho yatamiminwa.” Early Writings, 85.
We will continue this study in the next article.
Dê em êdîta pêş de em ê vê lêkolînê bidomînin.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Ukutengela aho abigamba ko bemera ukuri bakiri mu gukorera Satani, igicucu cye cyo mu muriro w’iteka kizobabuza kubona Imana n’ijuru. Bazoba nk’abatakaje urukundo rwabo rwa mbere. Ntibashobora kubona neza ivy’ukuri vy’ibihe bidashira. Ivyo Imana yaduteguriye bigaragazwa muri Zekariya, ibice 3 na 4, no muri 4:12–14: ‘Nongera kumwishura, ndamubaza nti: Ivyo biti bibiri vy’umwelayo ni ibiki, biri iruhande y’iyo miyoboro ibiri ya zahabu, isesura amavuta ya zahabu ava muri vyo? Aransubiza, arambaza ati: Mbega ntuzi ivyo ari vyo? Nanje ndamubwira nti: Oya, Mwami wanje. Aca aravuga ati: Aba ni bo barobanuwe babiri, bahagarara iruhande y’Umwami w’isi yose.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“אָמאָדְהָעָא תִּמְלֵא מִן מַשְׁאַבֵּי. לָא אִית לֵהּ חֶסְרוֹן בְּאֶמְצָעִים. מִשּׁוּם חֲסַר אֱמוּנָתָנָא, אַרְעִיּוּתָנָא, מִלַּיָּא זוּלָא, וְכָפְרוּתָנָא, דְּמִתְגַּלְיָא בְּשִׂיחָתָנָא, מִתְכַּנְּשִׁין טִלָּנִין חֲשׁוֹכִין סְבִיבָנָא. מְשִׁיחָא לָא מִתְגְּלֵי בְּמִלָּה אוֹ בְּסִיפוּרָא דְּאִיתוֹהִי הַהוּא דְּכֻלֵּהּ חֲבִיב, וְרֵישָׁא מִן רִבְבוֹתָא. כַּד נַפְשָׁא מִסְתַפְּקָא לְמֵיסַק גַּרְמָהּ לִסְרִיקוּתָא, רוּחָא דַּאדֹנָי יָכְלָא זְעוֹר לְמֶעְבַּד לָהּ. חֶזְוָתָנָא קְצַר רוּיָא חָזְיָא לְטִלָּא, אֲבָל לָא יָכְלָא לְמֶחֱזֵי לִיקָרָא דִּלְבַר מִנֵּהּ. מַלְאֲכִין אָחֲזִין בְּאַרְבַּע רוּחִין, דְּמִתְיַצְּגִין כְּסוּסָא רְגִיזָא דְּבָעֵי לְמִשְׁתְּרֵי וּלְמֵירַה עַל אַפֵּי כָל אַרְעָא, כַּד הוּא נָשֵׂא חֲבָלָא וּמוֹתָא בְּאוֹרְחֵהּ.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“ဤထာဝရလောက၏ အစွန်းနားတည့်တည့်၌ပင် ကျွန်ုပ်တို့ အိပ်စက်နေရမည်လော။ ကျွန်ုပ်တို့သည် မထက်မြက် မနွေးထွေးဘဲ သေကဲ့သို့ ဖြစ်နေရမည်လော။ အို၊ ဘုရားသခင်၏ ဝိညာဉ်တော်နှင့် အသက်ရှူခြင်းတော်ကို ကိုယ်တော်၏ လူမျိုးထဲသို့ မှုတ်သွင်းတော်မူ၍ သူတို့သည် မိမိတို့ခြေထောက်ပေါ်၌ ရပ်လျက် အသက်ရှင်နိုင်ကြပါစေဟု၊ ထိုသို့သောအရာကို ကျွန်ုပ်တို့၏ အသင်းတော်များ၌ ရှိစေခြင်းကို အကျွန်ုပ်တို့ ဆန္ဒပြုကြ၏။ လမ်းသည် ကျဉ်းမြောင်း၍ တံခါးသည် ကျဉ်းကျပ်ကြောင်းကို ကျွန်ုပ်တို့ မြင်ရမည်။ သို့ရာတွင် ကျွန်ုပ်တို့သည် ထိုကျဉ်းကျပ်သော တံခါးကို ဖြတ်သန်းဝင်ရောက်သည့်အခါ၊ ၎င်း၏ ကျယ်ဝန်းမှုသည် အကန့်အသတ်မရှိပေ။” Manuscript Releases, volume 20, 217.