The knowledge that was unsealed in the movement of the first angel is represented by the Ulai River vision in the book of Daniel. That vision represents chapters seven, eight and nine of Daniel, and the knowledge that was unsealed in the movement of the third angel is represented by the Hiddekel River vision, which represents chapters ten, eleven and twelve. The connections between the two movements are abundant. The two movements are linked together by the one hundred and twenty-six years from the rebellion of 1863, unto the time of the end in 1989.

Ubumenyi bwadeketswe mu murimo w’umumarayika wa mbere bushushanywa n’iyerekwa ry’Uruzi Ulai mu gitabo cya Daniyeli. Iryo yerekwa rihagarariye ibice bya karindwi, umunani n’icyenda bya Daniyeli, kandi ubumenyi bwadeketswe mu murimo w’umumarayika wa gatatu bushushanywa n’iyerekwa ry’Uruzi Hiddekel, rihagarariye ibice bya cumi, cumi na kimwe na cumi na bibiri. Amasano ari hagati y’iyo mirimo yombi ni menshi. Iyo mirimo yombi ihuzwa n’imyaka ijana na makumyabiri n’itandatu uhereye ku bugome bwo kwigomeka bwo mu 1863, kugeza ku gihe cy’iherezo mu 1989.

Both times of the end, in each movement, are marked by the “seven times,” of Leviticus twenty-six. Paganism and then papalism had trampled down the sanctuary and host until the time of the end in 1798. From the rebellion of 1863 until 1989, a spiritual trampling down had occurred as represented by the four abominations of Ezekiel chapter eight.

Mwisho wa nyakati zote mbili, katika kila vuguvugu, umewekwa alama na “nyakati saba” za Mambo ya Walawi ishirini na sita. Upagani, na kisha upapa, vilikuwa vimekanyagakanyaga patakatifu na jeshi mpaka wakati wa mwisho mwaka wa 1798. Tangu uasi wa 1863 hadi 1989, ukanyagaji wa kiroho ulikuwa umetukia, kama unavyowakilishwa na machukizo manne ya Ezekieli sura ya nane.

The forty-six years from the end of the first indignation until the end of the last indignation in 1844, in which Christ had erected a spiritual temple that He suddenly came into on October 22, 1844, parallels the time of the end in 1989, until the soon-coming Sunday law, when Christ is once again erecting a spiritual temple, that He will suddenly come unto at the hour of Revelation eleven’s great earthquake.

Umisaka makumi ana na mutandatu kuva ku iherezo ry’uburakari bwa mbere kugeza ku iherezo ry’uburakari bwa nyuma mu 1844, aho Kristo yari yarubakishije urusengero rw’umwuka, maze akarwinjiramo gitunguranye ku wa 22 Ukwakira 1844, bihura n’igihe cy’iherezo gitangira mu 1989 kugeza ku itegeko ryo ku cyumweru riri hafi kuza, ubwo Kristo yongeye kubaka urusengero rw’umwuka, azarugeramo gitunguranye mu isaha y’umutingito ukomeye wo mu Ibyahishuwe igice cya cumi na kimwe.

When the third angel arrived in 1844, the Messenger of the Covenant suddenly appeared to purify the sons of Levi, but by 1863, those unfaithful Levites rejected the message of Moses delivered by Elijah and turned to wander in the wilderness. In that testing process the “builders” would ultimately reject the “cornerstone” of the “seven times”, and then transition from the movement of Philadelphia unto the church of Laodicea. In the last days, when the Messenger of the Covenant suddenly comes to His temple, at the soon-coming Sunday law, He will use the faithful Levites to call His other flock. The faithful of the last days will have transitioned from the “church” of Laodicea unto the “movement” of Philadelphia.

Dema ku sêyem di sala 1844-an de hat, Pêyamberê Peymanê ji nişkêve xuya bû da ku kurên Lewî paqij bike; lê di sala 1863-an de, wan Lewîyên bêvefadar peyama Mûsa ku ji aliyê Îlyas ve hate gihandin red kirin û zivirîn ku di çolê de bigerin. Di wê pêvajoya ceribandinê de, “avaker” dê di dawiyê de “kevirê goşeyê” yê “heft caran” red bikin, û paşê ji tevgera Fîladelfyayê derbas bibin heta dêra Laodîkeyayê. Di rojên dawî de, gava ku Pêyamberê Peymanê ji nişkêve tê perestgeha Xwe, di qanûna Yekşemê ya nêzîk-hatî de, Ew ê Lewîyên dilsoz bi kar bîne da ku pezên din ên Xwe bang bike. Dilsozên rojên dawî dê ji “dêr” a Laodîkeyayê derbas bûbin heta “tevger” a Fîladelfyayê.

The movement of the first angel published its formalized message two hundred and twenty years after the King James Bible was published, and the movement of the third angel published its formalized message two hundred and twenty years after the Declaration of Independence was published. The formalized message of both movements was empowered with the fulfillment of a prophecy of Islam, which was marked by the descent of an angel. The arrival of the angel identified the beginning of the “debate” of Habakkuk chapter two, and led to the publication of Habakkuk’s tables.

ikorwa ry’umumarayika wa mbere ryatangaje ubutumwa bwaryo bwateguwe mu buryo bwa gihamya hashize imyaka magana abiri na makumyabiri nyuma y’aho Bibiliya y’Ubwami ya King James imenyekanishirijwe, kandi igikorwa cy’umumarayika wa gatatu cyatangaje ubutumwa bwacyo bwateguwe mu buryo bwa gihamya hashize imyaka magana abiri na makumyabiri nyuma y’aho Itangazo ry’Ubwigenge ryatangarijwe. Ubutumwa bwateguwe mu buryo bwa gihamya bw’izo ngendo zombi bwahawe imbaraga n’isohozwa ry’ubuhanuzi buvuga kuri Isilamu, bwari bwararanzwe no kumanuka k’umumarayika. Ukuza k’uwo mumarayika kwagaragaje intangiriro y’“impaka” zo muri Habakuki igice cya kabiri, kandi kuyobora gutangazwa kw’ameza ya Habakuki.

The empowered message represented by Habakkuk’s tables led to a disappointment, that ushered in a tarrying time, that led to the message of the Midnight Cry, that concluded with the fulfillment of the message of the Midnight Cry. The parallels which exist between the two movements are conclusive evidence for those who choose to see, that all the elements of Millerite history are connected to and are repeated in the history of the one hundred and forty-four thousand. The time period of the latter rain is typified in the Millerite movement, and it is fulfilled in the movement of Future for America. Repeatedly inspiration informs those willing to hear that only those who recognize the latter rain will receive it.

Ujumbe uliotiwa nguvu uliowakilishwa na mabamba ya Habakuki ulisababisha kukatishwa tamaa, ambako kuliingiza kipindi cha kukawia, kilichoongoza kwenye ujumbe wa Kilio cha Usiku wa Manane, kilichohitimishwa kwa kutimizwa kwa ujumbe wa Kilio cha Usiku wa Manane. Mifanano iliyopo kati ya harakati hizo mbili ni ushahidi wa mwisho kwa wale wanaochagua kuona, kwamba vipengele vyote vya historia ya Wamileraiti vimeunganishwa na, na vinarudiwa katika, historia ya wale mia moja arobaini na nne elfu. Kipindi cha wakati wa mvua ya masika ya mwisho kimefananishwa kwa mfano katika harakati ya Wamileraiti, na kinatimizwa katika harakati ya Future for America. Mara kwa mara ufunuo huwafahamisha wale walio tayari kusikia kwamba ni wale tu wanaoitambua mvua ya masika ya mwisho watakaoiipokea.

The period, movement, and message of the latter rain are all represented in the history of the Millerites, and the word “recognize” represents seeing something that you have seen before. The only way to see the period, movement and message of the latter rain is to recognize that it has been illustrated in Millerite history. It has also been illustrated in the other sacred reform movements. The Millerite movement was a beginning movement that represents an ending movement and therefore has many more direct references than the earlier reform movements. It also has the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing.

mvula ya makumwisho mu ntangu na yandi, mu kutambula na yandi, mpe mu nsangu na yandi nyonso me monisama na masolo ya ba-Millerite, mpe ndinga “zaba diaka” ke monisa kumona kima yina nge me monaka ntete. Nzila kaka ya kumona ntangu, kutambula, mpe nsangu ya mvula ya makumwisho kele kuzaba diaka ti yo me pesama kifwani na masolo ya ba-Millerite. Yo me pesama mpe kifwani na kati ya kutambula ya nkudulu ya santu yankaka. Kutambula ya ba-Millerite vandaka kutambula ya ebandeli yina ke tadisa kutambula ya nsuka, yo yina yo kele na bivinga mingi kuluta ya mbala mosi koleka kutambula ya nkudulu ya ntama. Yo kele mpe na kidimbu ya Alfa mpe Omega, Yina ke monisaka ntangu nyonso nsuka ya kima mosi na ebandeli ya kima mosi.

In the Millerite movement the foundations were established, and the central pillar was Daniel chapter eight, verses thirteen and fourteen. I am aware that Sister White identifies verse fourteen as the central pillar and foundation, but the reality is that verse fourteen is an answer to the question of verse thirteen. An answer is empty without understanding the question that elicits the answer. Verse thirteen identifies the vision of the trampling down, that is accomplished by two desolating powers, and verse fourteen is the vision of Christ restoring the temple and host which were trampled down. Two visions are directly connected by context, by grammar and by Palmoni, the Wonderful Numberer.

Mu ngendelo gwa baMillerite kwatekwe emisingi, ne nguzanchi ya pakati yali Daniel chapta ya kane na ya mwanda, mavesi ikumi na atatu ne ikumi na ine. Ndimanya ukuti Sister White alangisha vesi ya ikumi na ine ngo nguzanchi ya pakati ne nsingi, lelo ichine n’chakuti vesi ya ikumi na ine ni yanuko ku lukonko lwa vesi ya ikumi na itatu. Yanuko tayingaba ne fyakupilibula kano fye umuntu amvwishe ilukonko ilileta iyo yanuko. Vesi ya ikumi na itatu ilondolola ichimonwa ca kukandamizwa panshi, ico cilefikilishiwa na maka yabili ayaleta ubusanso; kabili vesi ya ikumi na ine e chimonwa ca kwa Kristu ukubwekesha itempile ne bumba ifyo fyakandamizwe panshi. Ifimonwa fibili fyapatikana ukutolokana ku mibele ya ndimi, ku gramari, na kuli Palmoni, Uwa Cishinka mu Kubala.

William Miller was used to identify the foundational truths, which would be Daniel chapter eight, verses thirteen and fourteen. The first jewel he discovered was the “seven times” that represents the trampling down of verse thirteen, and the framework which he built all of his prophetic structure upon was the “two desolating powers” motif represented in verse thirteen. Miller correctly identified that “the daily” abomination of verse thirteen was paganism, and the transgression of desolating power was papalism. In this sense the very “foundation” of the framework of Miller, and the “foundation” of the foundation and central pillar, was the understanding that “the daily” in chapter eight represented paganism. The foundation of the increase of knowledge from Millerite history was that “the daily,” of Daniel chapter eight was paganism, and inspiration was careful to identify that “those who gave the judgment hour cry had the correct view of the daily.”

Wiliamu Milla alitumiwa kutambua kweli za msingi, ambazo ni Danieli sura ya nane, aya ya kumi na tatu na ya kumi na nne. Kito cha kwanza alichokigundua kilikuwa ni “nyakati saba” zinazowakilisha kukanyagwa chini kwa aya ya kumi na tatu, na mfumo alioujenga muundo wake wote wa unabii juu yake ulikuwa ni dhana ya “mamlaka mbili zinazofanya ukiwa” inayowakilishwa katika aya ya kumi na tatu. Milla alitambua kwa usahihi kwamba “ya daima” chukizo la aya ya kumi na tatu lilikuwa ni upagani, na uasi wa mamlaka inayofanya ukiwa ulikuwa ni upapa. Kwa maana hii, “msingi” wenyewe wa mfumo wa Milla, na “msingi” wa msingi na nguzo kuu, ulikuwa ni ufahamu kwamba “ya daima” katika sura ya nane iliwakilisha upagani. Msingi wa kuongezeka kwa maarifa kutoka katika historia ya Wamilleriti ulikuwa ni kwamba “ya daima,” ya Danieli sura ya nane, ilikuwa ni upagani, na uvuvio ulikuwa mwangalifu kubainisha kwamba “wale waliotoa kilio cha saa ya hukumu walikuwa na uelewa sahihi wa ya daima.”

The foundation of the light represented as the “increase of knowledge” at the time of the end in 1989, is also “the daily.” It is simply another divine parallel. In order to recognize the increase of knowledge that is represented in the last six verses of Daniel eleven there is required an application of the writings of Ellen White. In her writings she identifies that the history of verse thirty-one of Daniel eleven will be repeated in the final verses of Daniel eleven. Without that inspired clue understanding the parallel history of verse thirty-one with verses forty and forty-one would be a much more difficult task.

1989년 끝의 때에 “지식의 증가”로 표상된 빛의 기초는 또한 “날마다”이다. 이것은 단지 또 하나의 신적 평행일 뿐이다. 다니엘 11장 마지막 여섯 절에 표상된 지식의 증가를 인식하기 위해서는 엘렌 화잇의 저술을 적용하는 일이 요구된다. 그녀는 자신의 저술에서 다니엘 11장 31절의 역사가 다니엘 11장 마지막 절들에서 반복될 것임을 밝힌다. 그 영감된 단서가 없다면, 31절의 평행한 역사를 40절과 41절과 연결하여 이해하는 일은 훨씬 더 어려운 과업이 될 것이다.

The “daily” in the book of Daniel represents paganism and is the foundation of the foundation for the Millerites, and it is the foundation of the message for the movement of the one hundred and forty-four thousand. It is also the truth which was purposely made into error by a “lie” that was introduced into the third generation of Laodicean Adventism, that was typified by the third abomination of “women weeping for Tammuz” in Ezekiel chapter eight, and the compromise represented by the third church of Pergamos.

“Ku siang ni” a pakabuk ni Daniel ket itakderna ti pagano ken isu ti pundasion ti pundasion para kadagiti Millerita, ken isu met ti pundasion ti mensahe para iti movimiento dagiti sangagasut ken uppat a pulo ket uppat a ribu. Isu pay ti kinapudno a sinadya a pinagbalin a biddut babaen iti maysa a “kinaulbod” a naiyeg iti maikatlo a kaputotan ti Laodicean a Adventismo, a naitipo babaen iti maikatlo nga aramid a makarimon a “babai a agsangsangit gapu kenni Tammuz” idi Ezekiel kapitulo walo, ken iti panagkompromiso a naipakita babaen iti maikatlo nga iglesia ti Pergamo.

The divine direction that guides the role of “the daily” as an issue in the time of the latter rain is absolutely astounding, and beyond the possibility of human construction. The fourth generation of Laodicean Adventism is portrayed as bowing down to the sun, thus representing an acceptance of the mark of the beast. Sister White identifies that to receive that mark is to come to the same mind as the beast, and that those who become confused upon the meaning of antichrist, will ultimately end up on the side of the man of sin. All this is represented by the ancient men in Jerusalem in Ezekiel chapter eight.

iyoooojo lyaa Mwene aa kabumba mulimo wa “caanda cindi ne cindi” kuti nkhani mu ciindi ca mvula ya mumaalelo, ncakukomya maningi kapati, alimwi cili kule ncobeni ku busobozi bwa kuti bantu bakabumbe. Cizukulwana ca bune ca Adventismu wa Laodikea cilangiziwa mbuli ciyakotama ku zuba, a boobo cimililila kutambula cimanyilo ca ciswango. Sista White ulatondezya kuti kutambula cimanyilo eco nkokuba a mizeezo njiyonya a ciswango, alimwi kuti aabo basobana pa bupanduluzi bwa antikristu, kumamanino bayooba ku lubazu lwa muntu wa cibi. Zyonse ezi zilangililidwe mu baalumi bakale mu Jerusalemu mu cipati ca luseleka ca Ezekieli.

In the third and fourth generation God judges those who hate Him, and that judgment is executed while the other class is receiving the seal of God’s approval. The very passage in the Scriptures that provided William Miller the light he needed to recognize that it was pagan Rome that was represented as “the daily” in the book of Daniel, is the most direct identification of the man of sin, who the ancient men bow to in chapter eight of Ezekiel. The chapter identifies the pope of the second desolating power, while also identifying the paganism of the first desolating power. And the truth that is the subject of the passage is the role of pagan Rome, who in 2 Thessalonians is the power that restrains the papacy from ascending the throne until 538.

Ku kizazi cha tatu na cha nne Mungu huwapatiliza hukumu wale wamchukiao, nayo hukumu hiyo hutekelezwa wakati tabaka lile jingine linapokea muhuri wa idhini ya Mungu. Kifungu kilekile katika Maandiko kilichompa William Miller nuru aliyohitaji kutambua kwamba ilikuwa ni Roma ya kipagani iliyowakilishwa kuwa “sadaka ya daima” katika kitabu cha Danieli, ndicho utambulisho wa moja kwa moja kabisa wa yule mtu wa dhambi, ambaye wazee wa kale humsujudia katika sura ya nane ya Ezekieli. Sura hiyo humtambulisha papa wa nguvu ya pili iharibuyo, huku pia ikitambulisha upagani wa nguvu ya kwanza iharibuyo. Nayo kweli iliyo kiini cha kifungu hicho ni wajibu wa Roma ya kipagani, ambaye katika 2 Wathesalonike ndiye nguvu izuiayo upapa usipande kwenye kiti cha enzi mpaka mwaka 538.

The “daily” which was Miller’s bedrock truth, that allowed him to produce a framework of prophecy based upon two desolating powers that trample down the sanctuary and host, is the truth identified by Paul as the truth which is rejected, and which brings strong delusion upon those who do not love that very truth in the last days. In agreement with the parallel histories, that very same truth, that is the bedrock truth, allowed Future for America to produce a framework of prophecy about the final three-fold union in the last days.

“hiçar rojane” ya ku rastiya bingehîn a Miller bû, ew rastiyê bû ku destûr da wî ku çarçoveyek pêxemberiyê ava bike li ser bingeha du hêzên wêraniyê yên ku pîrozgeh û leşker pêl dikin û binpê dikin; ew rastî ye ku Pawlos ew nas dike wekî ew rastî ya ku tê redkirin, û ku di rojên dawî de ji bo wan kesên ku heman wê rastiyê hez nakin gumanek bihêz tîne. Li gorî dîrokên hevbeş, heman wê rastiyê, ku ew rastiya bingehîn e, destûr da Future for America ku çarçoveyek pêxemberiyê derbarê yekbûna dawî ya sê-alî di rojên dawî de ava bike.

Not only that, but that foundational truth, which is the foundational truth for both parallel histories, is made into the “lie” that becomes the bedrock error and Paul’s strong delusion, for the framework of the false latter rain “peace and safety” message proclaimed by the men that will never again lift up their voices and show God’s people their transgressions. “The daily” represents the foundation of both the movement of the first and the third angel, and when the rebels of Laodicea turned its meaning upside down, by identifying the satanic symbol as a symbol of Christ, the false symbol became the foundation of the counterfeit message of the false latter rain.

Kwoka nakyo, naye amazima ago ag’omusingi, agali amazima ag’omusingi eri ebyafaayo byombi eby’enkanya, gafuulibwa “obulimba” obufuuka ensobi ey’oku musingi era n’okusikiriza okw’amaanyi Pawulo kw’ayogeraako, olw’enkola y’obubaka obw’enkuba ey’oluvannyuma ey’obulimba obw’“emirembe n’obukuumi” obulangirirwa abasajja abataaddayo nate kuyimusa maloboozi gaabwe ne balaga abantu ba Katonda ebyonoono byabwe. “Eky’ennaku zonna” kikiikirira omusingi gwonna ogw’entambula y’ekibiina eky’omubaka ow’olubereberye n’ow’omubaka ow’okusatu, era abajeemu ba Laodikiya bwe baakyusa amakulu gaakyo ne bagafuula eky’enjawulo ddala, nga bategeka akabonero aka Setaani ng’akabonero ka Kristo, akabonero ak’obulimba ne kafuuka omusingi gw’obubaka obw’okulimba obw’enkuba ey’oluvannyuma ey’obulimba.

Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? 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 29:9–16.

Mukisimeke, mushime ntemwa; lishotoloke, muvule: bakolwe, lelo ke na vino nansha; batalalalala, lelo ke na bikolwa bikole nansha. Pantu Yehova amiminenepo peenu mupashi wa tulo twakushinkana, kabili afimbile menso yenu: bapolofita na bakateka benu, ababoni, ebo abafimbile. Elyo ukumona kwa bonse kwabafikila nga mashina ya buku bwakakungwa, abo abantu bapela kuli uwishibe, bati, Belenga ici, ndapapata: nao ati, Nshingacibelenga; pantu cakakungwa: Elyo buku bupelwa kuli uushishibe, bati, Belenga ici, ndapapata: nao ati, Nshishibe ukubelenga. Eico Shikulu atile, Pantu abantu aba balensendelako mu kanwa kabo, kabili bampesha ne milomo yabo, lelo imitima yabo bayifumishepo kule na Ine, kabili ukuntina kwabo kuli Ine kwasambilishiwa ku mafunde ya bantu: Kanshi, moneni, nkatwalilila ukucita pakati ka bantu aba umulimo wa kusunguka, ee, umulimo wa kusunguka na cipeshamano: pantu amano ya ba mano babo yakapwa, kabili ukumfwa kwa ba mano yabo abacenekela kukafishiwa. Mwe bafiilwa abo abafwaya ukufisa amano yabo mu mashimo ukufuma kuli Yehova, kabili imilimo yabo ili mu mfifi, kabili batila, Nani utumona? kabili nani utwishiba? Cinshi, ukupilibula kwenu ifintu mu mulu no panshi kukabalwa nga bulongo bwa mubumbi: pantu bushe icintu icapangilwe cingalanda pa uwacipangile, ati, Tana mpangile? nangu bushe icintu icabumbilwe cingalanda pa uwacibumbile, ati, Tali na mano? Esaya 29:9–16.

All the prophets spoke of the last days, and openly lying in order to turn the meaning of “the daily,” upside down closely imitates the definition of the unpardonable sin. To assign a person as forever lost is beyond the ability, or moral authority, of men toward other men, but that is not what is here being identified.

Abahanuzi bose bavuze iby’iminsi y’imperuka, kandi kubeshya ku mugaragaro kugira ngo bahindure rwose ubusobanuro bw’“igitambo gihoraho” bakabuhindukiza umutwe hasi, bigana bya hafi cyane igisobanuro cy’icyaha kitabababarirwa. Kugenaho umuntu ko yazimiye iteka ryose birenze ubushobozi, cyangwa ubutware bwo mu rwego rw’imyitwarire, abantu bagira ku bandi bantu; ariko si cyo kiri hano kigaragazwa.

Those in Isaiah who turn things upside down, which is simply another expression for what Isaiah identifies elsewhere as calling darkness light or light darkness, are identified as the ancient men that rule Jerusalem as their final judgment is being represented.

Pehlih In Aisaia mi bang ke thilte hi a lehlam a sangsang uh, chu Aisaia in hmundangah thim chu êng tih leh êng chu thim tih a sawi hi a danglamna thu sawi dang mai a ni, chuho chu an tawpna rorêlna a entîr laiin Jerusalem rorêltute mipa hluiho tihin an hriat a ni.

Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward, and take away the righteousness of the righteous from him! Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:20–26.

Ole waxaya vaathu abatita owakhulanga okubi ngokuthi kuhle, nokuhle ngokuthi kubi; abamisa ubumnyama esikhundleni sokukhanya, nokukhanya esikhundleni sobumnyama; ababeka okubabayo esikhundleni sokumnandi, nokumnandi esikhundleni sokubabayo! Ole waxaya vaathu abahlakaniphileyo emehlweni abo, nabaqondayo ekuboneni kwabo! Ole waxaya vaathu abanamandla okuphuza iwayini, namadoda obuqhawe ekuxubeni isiphuzo esinamandla: abenza omubi abe ngolungileyo ngenxa yomvuzo, basuse ukulunga kolungileyo kuye! Ngakho-ke, njengokuba umlilo uqeda izibi, nelangabi liqothula amakhoba, ngokunjalo impande yabo iyakuba njengokubola, nembali yabo iyakukhuphuka njengothuli; ngokuba bayilahlile umthetho kaJehova wamabandla, badelela izwi loNgcwele ka-Israyeli. Ngakho intukuthelo kaJehova ivuthele abantu bakhe, welula isandla sakhe phezu kwabo, wabashaya; namagquma athuthumela, nezidumbu zabo zaba njengezinto ezidatshuliweyo phakathi kwezitaladi. Ngenxa yakho konke lokhu intukuthelo yakhe ayiphendukanga, kodwa isandla sakhe siseluliwe. Uyakuphakamisela izizwe ezikude ibhanela, azishayele ikhwelo eseziphethweni zomhlaba; bhekani, ziyakuza ngejubane, masinyane. U-Isaya 5:20–26.

God’s ensign (the one hundred and forty-four thousand) is lifted up as the ensign at the soon coming Sunday law, which is when “the anger of the Lord is kindled against his people”, and He stretches “forth his hand against them”, and “smites them”, and “their carcases will be torn in the midst of the streets.” The midst of the streets are the streets of Jerusalem when the destroying angels of Ezekiel chapter nine, are commanded to go forth “and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.” Ezekiel’s “ancient men”, who Sister White states are those who were to be the guardians of the people, are Isaiah’s “drunkards of Ephraim” who “turn things upside down” in chapters twenty-eight and twenty-nine.

Kalunga ka ensign yakwe (ba lukama lumo na bina na bine bya mafuku makumi ana na bane) kaluulwa ngwetu ensign pa ntangu ya nsiku ya Domingo yina ikesa masika, yina kele ntangu yina “nganzi ya Mfumu mepela na bantu na Yandi”, mpe Yandi wangana “diboko na Yandi na zulu na bo”, mpe “beti bo”, mpe “bikadulu na bo ta pasuka na kati-kati ya babalabala.” Kati-kati ya babalabala kele babalabala ya Yeruzalemi ntangu yina bawanzio babebisi ya Ezekiele kapu ya uvwa, bapekisami kubasika “mpe kubeta: disu na beno kubika ve, mpi beno wa mawa ve: Boma kieleka bankuluntu mpe bilenge, bana-bakento mpe bana ya fyoti, mpe bakento: kansi beno pusanaka ve pene-pene ya muntu nionso yina kele na kidimbu; mpe banda na kisika na Mono ya santu. Bongo bo bandaka na bakuluntu yina vandaka na ntwala ya nzo.” “Bakuluntu” ya Ezekiele, yina Mpangi-kento White ke tuba ti bo vandaka bantu yina fwete vanda bakalama ya bantu, kele “balawu ya Efraimi” ya Yezaya bayina “ke balulaka bima na nse-mpe-zulu” na bakapu ya makumi zole na nana mpe makumi zole na uvwa.

In chapter five they are those who are “mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward.” With the publication of the book Questions on Doctrine, the ancient men drank from the cup of apostate Protestantism, and presented the false gospel of justification that claims men cannot be sanctified, that Christ is our Substitute, but not our Example. In doing so, the book justified the wicked, for the reward of being accepted among the fallen churches of apostate Protestantism. The passage is identifying their ultimate judgment, and the reason for that judgment is that they “despised the word of the Holy One of Israel.” They did this by rejecting the understanding of “the daily,” presented by those who gave the judgment hour cry, and by drinking from the cup of apostate Protestantism.

Cha ku tano, hao ndio walio “mashujaa wa kunywa divai, na watu wenye nguvu wa kuchanganya kileo; wanaomhesabia haki mwovu kwa ajili ya zawadi.” Kwa kuchapishwa kwa kitabu *Questions on Doctrine*, wale watu wa kale walikunywa katika kikombe cha Uprotestanti ulioasi, nao wakawasilisha injili ya uongo ya kuhesabiwa haki inayodai kwamba wanadamu hawawezi kutakaswa, kwamba Kristo ni Badala wetu, lakini si Mfano wetu. Kwa kufanya hivyo, kitabu hicho kiliwahesabia haki waovu, kwa thawabu ya kukubaliwa miongoni mwa makanisa yaliyoanguka ya Uprotestanti ulioasi. Kifungu hicho kinatambulisha hukumu yao ya mwisho, na sababu ya hukumu hiyo ni kwamba “wamelidharau neno la Mtakatifu wa Israeli.” Walifanya hivyo kwa kuikataa fahamu ya “the daily,” iliyowasilishwa na wale waliotoa kilio cha saa ya hukumu, na kwa kunywa katika kikombe cha Uprotestanti ulioasi.

In the passage they turn what is sweet to bitter, and what is bitter to sweet. The message that is in the angel’s hand when He descends is sweet, but the conclusion of the message is bitter. They argue the true latter rain message that begins when the angel descends is bitter, and at the conclusion they identify a sweet false peace and safety message, for they can’t help themselves from turning things upside down.

وِسِمْبِتْسَوْ أُوكُولُونْغَوَهْ، بَاغُوِينْدُولَا أُوكُومْنَنْدِي أُكُبَا أُبُهْلُونْغُو، نُوأُكُومْنَنْدِي أُكُبَا أُبُهْلُونْغُو أُكُوْبَا أُكُبِهْلَا. أُمْلَايِزُو أُسِسَنْدْلِنِي سِكَا-نْجيلُوسِي لَفُوْنَا إِهْلَا يُونْغُومُنَنْدِي نْغَسِكْهَاتِي أُيِسْوِيْتِي، كَانْتِي أُسُونْدِيلِيلَوْ سَوْ أُيِبِهْلَا. بَافُونَا أُوكُوثِي أُمْلَايِزُو وَيْمْفُولَا يَوْكُوغْسِينَا وَقِينِيسُو، وِصِنِيسَوْ، أُولُوْقَالَا لَفُوْنَا إِهْلَا يِبِهْلَا، فُوتِي إِسِفُونْدُو سَوْ بَخُومْبَا أُمْلَايِزُو وُوكُوثُولَا نُوْكُوْزِيثُلَا وأُيِسْوِتِي أُكُيِنْقُولُتْهِنِي، نْغُوبَا بَانْغِيْكِ سَوْ بَزِيْغْوِيمِيسِي أُوكُوْفَاكَا إِيزِينْتُو أُنْغَقْوُبُو.

The passage where this sin is represented is at the close of their corporate probationary time. Therefore, it is appropriate to see that their actions of identifying the satanic work of paganism as the work of Christ is a prophetic parallel to the unpardonable sin, which is identifying the work of the Holy Spirit as the work of Satan. Placing the “lie” into the third generation of Adventism provided the foundational logic of their false latter rain message, and ultimately brings a strong delusion upon them. The very passage where Miller came to understand the correct meaning of “the daily” is where they are portrayed as being overthrown.

အပြစ်တော်ဤအရာကို ကိုယ်စားပြုဖော်ပြထားသော ထိုကျမ်းပိုဒ်သည်၊ သူတို့၏ အစုအဖွဲ့ဆိုင်ရာ စမ်းသပ်ကာလပိတ်သိမ်းချိန်၌ တည်ရှိသည်။ ထို့ကြောင့်၊ ပေဂံဝါဒ၏ စာတန်ဆိုင်ရာ လုပ်ဆောင်မှုကို ခရစ်တော်၏ လုပ်ဆောင်မှုအဖြစ် သတ်မှတ်ဖော်ထုတ်သော သူတို့၏ လုပ်ရပ်များသည်၊ သန့်ရှင်းသောဝိညာဉ်တော်၏ အမှုတော်ကို စာတန်၏ အမှုအဖြစ် သတ်မှတ်ဖော်ထုတ်ခြင်းဟူသော ခွင့်လွှတ်၍မရသော အပြစ်နှင့် ပရောဖက်ပြုဆိုင်ရာ အပြိုင်သဘောတရားဖြစ်ကြောင်း မြင်ရခြင်းသည် သင့်လျော်သည်။ “လိမ်လည်မှု” ကို အက်ဒဗင်တစ်ဝါဒ၏ တတိယမျိုးဆက်အတွင်း ထည့်သွင်းထားခြင်းသည် သူတို့၏ မှားယွင်းသော နောက်မိုးရေသွန်လောင်းခြင်းဆိုင်ရာ သတင်းစကား၏ အခြေခံယုတ္တိကို ပံ့ပိုးပေးခဲ့ပြီး၊ နောက်ဆုံးတွင် သူတို့အပေါ် အလွန်ပြင်းထန်သော မိုဟ်မှားယွင်းခြင်းကို ရောက်စေသည်။ Miller သည် “the daily” ၏ မှန်ကန်သော အဓိပ္ပာယ်ကို နားလည်လာခဲ့သော ထိုကျမ်းပိုဒ်တိတိ၌ပင်၊ သူတို့သည် ဖြိုဖျက်လှဲချခံရသူများအဖြစ် ပုံဖော်ဖော်ပြထားကြသည်။

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.

Ata syang makapanhimbung ha iyo ha bisan ano nga paagi: kay adto nga adlaw diri maabot, gawas kon mahiuna anay an pagtalikod, ngan maipahayag an tawo han sala, an anak han kapirdehan; nga nakontra ngan nagpapahitaas han iya kalugaringon labaw ha ngatanan nga gintatawag nga Dios, o ginsisingba; salit hiya, sugad nga Dios, nalingkod ha templo han Dios, nga iginapakita an iya kalugaringon nga hiya amo an Dios. Diri ba kamo nahinumdom nga, han kaupod ko pa kamo, ginsumatan ko kamo hini nga mga butang? Ngan yana maaram na kamo kon ano an nagpupugong, basi maipahayag hiya ha iya panahon. Kay an tinago nga buhat han karat-an nagbubuhat na yana: la an usa nga yana nagpapugong amo la gihapon an magpapadayon ha pagpugong, tubtob nga makuha hiya tikang ha dalan. Ngan kataposan maipapahayag an Maraot, nga an Ginoo mauubos ha espiritu han iya baba, ngan papapahawaon pinaagi han kasanag han iya pagkari: Bisan hiya, nga an iya pagkari sumunod ha pagbuhat ni Satanas upod an ngatanan nga gahum ngan mga timaan ngan buwa nga mga katingalahan, Ngan upod an ngatanan nga limbong han pagkadiri-matadong dida hadton mga nawawara; tungod kay waray nira karawata an gugma han kamatuoran, basi unta maluwas hira. Ngan tungod hini nga hinungdan an Dios magpapadara ha ira hin makusog nga kasaypanan, basi tumoo hira ha kabuwaan: Aron hira ngatanan paghukman nga salaan nga waray tumoo ha kamatuoran, kondi nalipay ha pagkadiri-matadong. 2 Tesalonica 2:3–12.

The prophets speak more of the last days than any other preceding sacred history, and this is true of this passage. The bedrock of Miller’s increase of knowledge, is also the bedrock of the increase of knowledge that arrived in 1989, for the correct understanding of the prophetic history associated with “the daily,” describes the history of verses forty and forty-one of Daniel eleven. What this means is that if a student of prophecy does not understand the role of paganism and its prophetic relationship to papal Rome, then the student will be unable to recognize that the work of first restraining the rise of the papacy, and then the work of placing the papacy on the throne of the earth was accomplished by paganism, and that work typifies the role of the earth beast of Revelation thirteen who at first restrains the papacy, but then changes and puts it on the throne of the earth. The role of the earth beast of Revelation thirteen is represented as the future for America.

Abahanuzabitumy bavuga iby’iminsi y’imperuka kuruta andi mateka ayo ari yo yose yera yabanje, kandi ni ko biri no kuri uyu murongo. Urufatiro rw’ukwiyongera kw’ubumenyi kwa Miller, ni na rwo rufatiro rw’ukwiyongera kw’ubumenyi kwaje mu 1989, kuko gusobanukirwa nyakuri amateka y’ubuhanuzi ahuriye ku “bya buri munsi,” bisobanura amateka y’imirongo ya mirongo ine n’iya mirongo ine n’umwe yo muri Daniyeli cumi na umwe. Icyo bisobanura ni uko, niba umunyeshuri w’ubuhanuzi adasobanukiwe uruhare rw’ubupagani n’isano yabwo y’ubuhanuzi na Roma ya gipapa, uwo munyeshuri ntazashobora kumenya ko umurimo wo kubanza gukumira izamuka ry’ubupapa, hanyuma umurimo wo gushyira ubupapa ku ntebe y’ubwami bw’isi, wakozwe n’ubupagani, kandi uwo murimo ushushanya uruhare rw’inyamaswa yo ku isi yo mu Byahishuwe cumi na bitatu, yo mbere ikumira ubupapa, ariko nyuma igahinduka ikabushyira ku ntebe y’ubwami bw’isi. Uruhare rw’inyamaswa yo ku isi yo mu Byahishuwe cumi na bitatu rugaragazwa nk’ahazaza h’Amerika.

We will continue our consideration of the unsealing of the light of the Hiddekel River in our next article.

Tukwata mu maelezo yetu ya kufunuliwa kwa nuru ya Mto Hidekeli katika makala yetu inayofuata.

“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

“Yule wî mútz wáts xaw, yule wî lútix̱ has du yáx̱ áwé, yoo x̱’atángi áwé yéi x̱wa.éix̱ sháa at du jeewú has du een x̱wasikóo: ‘Uwachx̱ánch áwé yéi áwé has du shukáx̱ né, du x̱’éináx̱ né, áx̱ toowúx̱ yéi x̱wasikóo has du yéewhán, has du x̱’éináx̱ aa káa, has du yoo x̱’atángi x̱ánt du jeewú aa jee yéi x̱wasaḵáawu áwé ch’u tleik yéi x̱wasikóo.’ Aaa, has du een yéi has du toowú has du yeisú, a tóon áwé has du toowú x̱áat has du léelk’w hás. Wáa sá iyatee has du yeisú, yéi áwé x̱wasaḵáawu has du jee; has du jín has du shukáx̱ yéi x̱wasaḵáawu has du yéesh; aadéi x̱wasikóo, ax̱ x̱wasiteen yoo x̱’atángi, tlél aadé has du x̱wasakóox̱; ax̱ x̱wasikéi, tlél has du x̱wasawadul. Tsa yéi áwé has du x̱’éix̱ áyá ayóo has du x̱washáat, ax̱ x̱’éix̱ tlél ḵúnáx̱ x̱wasiteen yéi x̱wasaḵáawu áwé has du yeisú x̱wasiteen.’ ‘Yéesh x̱wasiteen áwé Kadagóot yéi x̱wasaḵáawu has du jee, has du toowú x̱áat yéi x̱wasakóox̱ áwé kaa tlél áyá yéi x̱wasaḵáawu aatlein,’ aadéi x̱wasikóo, ‘yéesh áwé s’aax̱ú has du toowú x̱áat x̱wasiteen, has du toowú aadéi tlél x̱wasitee du léelk’w x̱áat, has du jee has du ḵusteeyí x̱áat tlél x̱wasakóox̱,’ ‘kein x̱’éináx̱ aa jee has du toowú x̱áat has du wasikóo.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’

“Omwegesa ow’omu Igulu yabuuza ati: ‘Kusikizibwa ki okusinga amaanyi ekiyinza okuwubisa amagezi okuggyako okwefuula nti ozimba ku musingi omutuufu era nti Katonda akkiriza emirimu gyo, ate nga mu mazima okozesa ebintu bingi ng’ogoberera enteekateeka ez’ensi era nga oyonoona eri Yakuwa? Ai, buno bulimba bunene, okusikizibwa okusikiriza ennyo, okubikka amagezi, abantu bwe baba nga baamala dda okumanya amazima ne bakyama ne bayisa ekifaananyi ky’okutya Katonda ng’ekintu kye kimu n’omwoyo n’amaanyi gaakyo; bwe balowooza nti bagagga era baayongerwako ebintu era tebeetaaga kintu kyonna, ate nga mu mazima beetaaga buli kintu kyonna.’”

“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

“Ngai ndabadilike kuhusiana na watumishi Wake waaminifu wanaozishika mavazi yao bila doa. Lakini wengi wanalia, ‘Amani na usalama,’ hali uharibifu wa ghafula unawajia. Isipokuwapo toba kamili, isipokuwa wanadamu wanyenyekeze mioyo yao kwa maungamo na kuipokea kweli kama ilivyo katika Yesu, hawataingia mbinguni kamwe. Utakaso utakapofanyika katika safu zetu, hatutakaa tena kwa kustarehe, tukijisifu kwamba tu matajiri, tumeongezeka kwa mali, wala hatuna haja ya kitu chochote.

“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

“Hiç kim doğrugirokî nikare bêje: ‘Zêrê me di agir de hate ceribandin; cilên me ji cîhanê bêlek in’? Min Mamosteyê xwe dît ku bi dest nîşanî cilên dadmendiya ku tenê bi navê wê tê gotin dikir. Gava ku Wan ji wan derxist, ew pîsî û nepakîya ku li binê wan bû eşkere kir. Piştre Wî ji min re got: ‘Ma tu nabînî ku wan bi xwepêşandan pîsî û çûnepelê karaktera xwe veşartiye? “Bajarê amîn çawa bûye fahişe!” Mala Bavê min bûye mala bazirganiyê, cihê ku hebûna ilahî û rûmeta wê ji wê derketiye! Ji ber vê yekê lawazî heye, û hêz tune ye.’” Testimonies, volume 8, 249, 250.