I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?
Ndzi fikelerile eka ndzawulo leyi ya xingheniso xa buku ya Yuwele leswaku ndzi humesa hi ku komisa yin’wana ya tinhla leti humaka eka swihloko swa nhungu swo sungula, ndzi tlhela ndzi kombisa leswi hi faneleke ku swi langutela eka buku ya Yuwele sweswi leswi hi yi sungulaka ku yi languta hi ku kongoma swinene; kutani, hakunene, sweswo swi fambelana njhani ni tinyimpi ta Rafiya na Paniyume ta Daniyele 11:11–16?
We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.
ئەمەنگ ئەم تەکیدی خستووەتە سەر گۆرانیی ڕەز، چونکە لە پێشبینییدا “ئەزموون” بە “گۆرانی” نوێنەرایەتی دەکرێت. یەکێک لە تایبەتمەندییەکانی سەد و چل و چوار هەزارەکە، کاتێک گۆرانیی موسا و بەرخ دەڵێن، ئەوەیە کە ئەمە تەنها شێوازی یۆحەننایە بۆ نوێنەرایەتیکردنی گۆرانیی ڕەزی ئیشایا. هەموو پێغەمبەرە گەورەکان کتێبەکانیان بە سەرزەنشتکردنی ئیسرائیل دەست پێدەکەن بەهۆی یاخیبوونیان، یان دەتوانیت بڵێیت هەموو پێغەمبەرە گەورەکان سەرەتا گۆرانیی ڕەز دەڵێن. من پێداگری لەسەر ئەوە دەکەم کە گۆرانیی ڕەزی یۆئیل لە بەشی یەکدا یەکێکە لە گرنگترین ئاشکراکردنەکان دەربارەی گۆرانیی ڕەز. ناتوانم بڵێم دروستم یان نا، بەڵام هۆکاری ئەو باوەڕەی من ئەوەیە کە ئەو پەیوەندییە پێغەمبەرانەیەی کە بە شێوەی هێمایی لە کتێبی یۆئیلدا نوێنەرایەتی کراون، وادیارە کلیلیکن، یان لەوانەیە گەردەلولی چەند پشکێک بن. شایەتیی یۆئیل تەنها لەگەڵ ئەو هێڵە هاوتاکانە پەیوەند نابەستێت، بەڵکو وا دەردەکەوێت خاڵێکی سەرنجڕاکێش بۆ پێوانە دانانێت، بە تایبەتی لە ڕێگەی ئەو هێمایەی ڕەز لە بەشی یەکدا وێران دەبێت، و دوو بەشی دواتر هەم کاتی تاقیکردنەوەی وێنەی ئاژەڵ لە ویلایەتە یەکگرتووەکان ناساندن، و هەم کاتی تاقیکردنەوەی وێنەی ئاژەڵ بۆ جیهان. هەموو ئەمانەش لە ناو چوارچێوەی ڕەزێکدا دانراون، و ڕەز ڕەزێکی زیندوو نابێت—ئەگەر باران وەرنەگرێت.
We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.
Tukwateekaho n’okuteera omutima ku kiseera kya bunabbi ekikiikirirwa akabonero ka “kumara obwire ki?” Nkahurira nikyetagisa kutwijutsya omusingye ogu ogwabanza ku “kumara obwire ki,” ngu tutere omutima ku “ibare ry’ahaiguru ery’okumaliraho,” eri ryabaireho kandi n’eriri omusingye n’ejjinja ery’omu nsonda. Okugigumisiriza okw’aha muheru okw’obutumwa bw’Okurira kw’Obutumbi, oku hati kurikubandizibwa, ni kwo “ibare ry’ahaiguru ery’okumaliraho.” Kihikire ku mishingye egyo, eryo bare ry’ahaiguru ery’okumaliraho ni eby’omuhendo bya Miller ebirikumyansa emirundi ikumi okukira oku byabaire biri aha kutandika.
Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.
Kulingana na “matendo ya ajabu” ya Mungu, jiwe la kilele ni wakati watu Wake wanapovuka kutoka katika uzoefu wa Laodikia kwenda katika uzoefu wa Filadelfia; hapo ndipo watu hao wanakuwa yule wa nane aliye wa wale saba, na pia hapo ndipo wanapovuka kutoka kwa kanisa linalopigana hadi kwa kanisa linaloshinda. Mpito huu ndio jiwe la kilele. Mpito huo hutimizwa wakati watu wa Mungu wanaposikia na kuona ujumbe wa “jiwe la kilele,” nao ni wa ajabu machoni pao. Ujumbe wa jiwe la kilele ndio upeo wa kilele, kwa maana huunganisha pamoja kweli zote za mfano za “jiwe la kilele.” Ujumbe wa “nyakati saba” ulikuwa jiwe la msingi la Miller, nao ulikusudiwa kuwa jiwe la kilele la Wamilleri. Pentekoste ilikuwa jiwe la kilele la kipindi cha Kipentekoste, kama vile Kilio cha Usiku wa Manane kilivyokuwa jiwe la kilele cha mwamko wa Wamilleri wa malaika wa kwanza na wa pili.
As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”
Kama kilele au jiwe la juu la kipindi cha miaka arobaini na sita ambacho ndani yake Kristo aliijenga hekalu ya Wamillerite ya malaika wa kwanza na wa pili, jiwe hilo la juu lilipaswa kuwa jiwe la msingi kwa kazi ya Kristo ya kujenga hekalu ya wale mia moja arobaini na nne elfu. Jiwe hilo la msingi liliwekwa mwaka 1844 kuwa nuru ya kuangaza njia iendayo mbinguni, na kwa sababu hii watu wa Mungu katika mwisho wa ulimwengu wanapaswa kurudi kwenye “njia za kale” ili wapate pumziko. Iwapo na watakaporudi kwenye historia ya waanzilishi ya Wamillerite, wataona kwamba ujumbe wa Kilio cha Usiku wa Manane ulikuwa kilele cha historia ya msingi. Kilio cha Usiku wa Manane kilikuwa udhihirisho wa kumwagwa kwa Roho Mtakatifu. Wakati nafsi inaporudi kwenye “njia za kale” na kuiona “nuru angavu” iliyowekwa mwanzoni au katika sehemu ya msingi ya njia, huikuta Kilio cha Usiku wa Manane, ambacho Yeremia anakitambulisha kuwa “pumziko.”
“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.
“Bali na mwangaza mkali umewekwa nyuma yao mwanzoni mwa njia, ambao malaika aliniambia ulikuwa ‘kilele cha usiku wa manane.’ Mwangaza huu uliangaza katika njia yote, na kuwapa nuru kwa miguu yao, ili wasijikwae.
“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.
"Pyé wo zì swó ǹgù Yesu, nɛ́ wà yi kɛ́ yìtà áná, ó ɓɛ́ ǹgà ká wó lo tɔ̀nà, wó ká ɓɛ́ kɛ̀lɛ̀. Àmá kó zɔ̀ŋ wó kɛ̀tɛ̀ kó ɓá ǹgù yà, kó pɔ̀ nà gɔ́, kɛ̀ yìtà áná yáa ɓɛ́ tɛ̀rɛ̀ zà, nɛ́ wó zì ɓá kɛ̀ wó dá kɛ́ tà kɔ̀ yìtà áná zí. Tɔ́ Yesu nɛ́ kà wó ɓá yìrì nɛ́, kɛ̀ ŋmɛ́ à zìrì dɔ̀ ɓá kɔ́ à ɓɛ́rɛ́ bɛ̀rɛ̀ tɛ́rɛ́, nɛ́ tɔ̀rɔ̀ kó zí à zìrì tɛ́rɛ́ yà, kà yì kó zú kɛ́lɛ́ kɔ́ ɓándà yìwà ádɛ́vɛ̀nɛ̀tì yà, nɛ́ wó kó pɔ̀, ‘Allelúia!’ Wó zɔ̀ŋ kó ɓá nɛ́ kɛ̀rɛ̀-kɛ̀rɛ̀, kó tà à tɔ̀rɔ̀ kà zí wó kɔ̀ yà, nɛ́ kó pɔ̀ kɛ̀ ɓá Màzà tɔ̀nà lo nɛ́ kà dɔ̀ wó zàa yá. Tɔ̀rɔ̀ kà zí wó kɔ̀ yà kó zú, nɛ́ kó lɛ̀ wó kɛ́lɛ́ yà ǹdùrù zùù kàkà, nɛ́ wó kó zɔ̀ŋ, kó mɔ̀ zàa ànà kɔ̀ yà nɛ́ Yesu, nɛ́ kó fɛ̀ kù yà kɔ̀, kó sìŋ tɔ̀ yà nà zà kùkù nɛ́ zà ɓá yà nɛ́ á tɔ̀rɔ̀." Christian Experience and Teachings of Ellen G. White, 57.
The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.
Capstone ya historia ya Wamilleri ni jiwe la msingi la historia ya wale laki moja arobaini na nne elfu. Tangu mwanzo wa malaika watatu mwaka 1798 hadi kanisa lishindalo litakapoinuliwa katika utimilifu wa kutakaswa kwa patakatifu wakati wa sheria ya Jumapili, njia imeangaziwa na ujumbe wa Kilio cha Usiku wa Manane, kwa maana mfano huo wahusu Uadventista, na jinsi Mungu huwainua watu ili waakisi kikamilifu tabia Yake wakati muda wa rehema kwa wanadamu unafungwa katika kipindi cha msukosuko wa sheria ya Jumapili.
On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.
Mu nzira, Yesu ni we uyoboye, kandi akomeza kumurikira iyo nzira azamura ukuboko kwe kw'iburyo kw'icyubahiro. Ni yo mpamvu hariho umucyo mwinshi ku ntangiriro y'inzira, kandi hariho n'umucyo mwinshi uyobora ugana ku mperuka y'inzira. Yesu nk'Alufa na Omega agaragaza iherezo ahuje n'intangiriro, bityo umucyo uri ku mpande zombi z'inzira ni ubutumwa bw'Induru yo mu Gicuku.
The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.
Malaika wa kwanza aliwasili mwaka 1798 na kutangaza kwamba saa ya hukumu Yake ilikuwa imefika, “Akisema … saa ya hukumu yake imekuja.” Saa ya hukumu ilifika mwaka 1798, na ilipoanza, ndoa kati ya Kristo na bibi-arusi wake mpya—Uadventista wa Kimilleri wa Filadelfia—ilianza. Kristo alipaswa kufunga ndoa tarehe 22 Oktoba 1844, na tangu 1798 hadi 1844 bibi-arusi aliandaliwa. Bibi-arusi alikuwa wa Filadelfia, kwa maana hapakuwa na hukumu ya adhabu juu ya bibi-arusi wa Kristo, kwa kuwa alijitayarisha mwenyewe—alikuwa safi. Tangazo la hukumu ndilo tangazo la ndoa mwanzoni mwaka 1798 lililofika mwisho wake mwaka 1844.
The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.
Mũthenya wa mũsingi na mũthenya wa gũthirĩrĩria wa ngwatanĩro ya Millerite nĩ ũhoro ũrĩa warutanĩirie ũhiki wa ndoa—ũhoro wa Kĩhũhũkanio gĩa Gatũrĩme. Kĩhũhũkanio gĩa Gatũrĩme nĩguo kĩari mũsingi na gĩthima gĩa gũthirĩrĩria gĩa mĩtugo ya marayika wa mbere na wa kerĩ o hamwe na mĩtugo ya Millerite, na gĩthima gĩa gũthirĩrĩria gĩa mĩtugo ya Millerite nĩrĩo ibue rĩa mũsingi rĩa mĩtugo ya ũhoro wa andũ ngiri imwe magana mana na mĩrongo ĩna na ĩna, o hamwe na gũtuĩka rĩrĩa rĩrĩ gĩthima gĩa gũthirĩrĩria. Kũombwo kwa hekarũ gũkũrũkana rĩrĩa gĩthima gĩa gũthirĩrĩria gĩikĩtwo, na wĩra wa gwĩka ibue rĩu rĩa mũthia, “rĩa kũgegania,” wambĩrĩirie mweri wa Mũgwanja mwaka wa 2023.
There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?
هەندێک جێبەجێبوونی پێغەمبەرانە هەن کە سنگی سەرپۆش پێکدەهێنن، بەڵام سنگی سەرپۆش هەروەها نوێنەری لووتکەی پەیامێکە. پەنتێکۆست سنگی سەرپۆشی پەیامی وەرزی پەنتێکۆستی بوو، هەروەک چۆن ڕووناکی «حەوت جار» کە لە ساڵی 1856 لە ڕێگای قەڵەمی Hiram Edson هات، ئەو سنگی سەرپۆشە مەبەستدارە بوو بۆ پەیامی Miller؛ چونکە یەکەم ڕاستییە بنەڕەتییەکەی Miller دۆزییەوە «حەوت جار» بوو. لە ساڵی 1856، ڕەتکردنەوەی ڕووناکی نوێی ڕاستیی سنگی سەرپۆش یەکسان بوو بە هەڵبژاردنی مردن لە چۆڵەوانیی Laodicea، وەک ئیسرائیلی کۆن لە ماوەی چل ساڵدا کردبووی. ئەمە مانگی تەممووزی 2023 دیاری دەکات وەک 1856، خاڵی وەرچەرخان لە Philadelphia بۆ Laodicea لە مێژووی Milleriteدا و پێچەوانەبوونەوە لە Laodicea بۆ Philadelphia لە مێژووی سەد و چل و چوار هەزار. مەسیح لە ساڵی 1844 ژنێکی پیس نەهێنا، چونکە ئەو Philadelphiaیی بوو و لە یاسای یەکشەممەدا بووکێک لە Philadelphia دەهێنێت. بەڵام سەرەتا دەبێت خۆی ئامادە بکات. ئایا تۆ ئامادەیت؟
Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.
Mwihe banga, ifuko rito; kuko ari byo So yanyu yishimira kubaha ubwami. Luka 12:32.
On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.
Pa 22 ya Oktoba, 1844, Mwene wakatora nthengwa wake uyo wakamunozgekera kuti wamulonde mu mbiri ya mungelo wachitatu, na vyose ivyo mungelo wachitatu wakwimira; kweni kufika mu 1863, mbiri ya mungelo wachitatu yikapatukira mu mapopa gha Laodikea. Mbiri ya 1844 kufika ku 1863 yikwimira nyengo ya mungelo wachitatu, ntheura yikupereka chiyerezgero cha mbikana zambura vinjeru mu nyengo ya kusindikizika kwa ŵanthu handiredi wani na forty-four sauzandi. Ŵaŵali mbingana na mapelele agho ghakupatukana mwa mauthenga agho ghakuyimirika na ŵangelo—pakuti ni ŵangelo awo ŵakuchita mulimo wa kupatula.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.
“Ndzi hambeta ndzi vona ntsumi ya vunharhu. Ntsumi leyi a yi ndzi fambisa yi ku: ‘Ntirho wa yona wa chaviseka. Vuavanyisi i ntirho wa yona. Hi yona ntsumi leyi faneleke ku hlawula koroni exikarhi ka mfava, ni ku fungha, kumbe ku boha, koroni leswaku yi ya vekiwa endlwini ya le tilweni. Swilo leswi swi fanele ku teka mianakanyo hinkwayo, ni ku khoma nyingiso hinkwawo.’” Early Writings, 119.
The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.
Ufunuo kumi na nne, ujumbe wa malaika watatu, ndio ujumbe wa mvua ya masika inayonyesha mwisho, ambao unawatenga na kuwaunganisha wale makundi mawili.
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
Յովհաննէսին բացուեցան խոր եւ սքանչելի հետաքրքրութիւն ներկայացնող տեսարաններ եկեղեցւոյ փորձառութեան մէջ։ Ան տեսաւ Աստուծոյ ժողովուրդին դիրքը, վտանգները, պայքարները եւ վերջնական ազատագրութիւնը։ Ան արձանագրեց այն եզրափակիչ պատգամները, որոնք պէտք է հասունցնեն երկրի հունձքը՝ կա՛մ որպէս խուրձեր երկնային շտեմարանին համար, կա՛մ որպէս խրձակապեր կործանման կրակներուն համար։ Անոր յայտնուեցան անչափ մեծ կարեւորութիւն ունեցող նիւթեր, մանաւանդ վերջին եկեղեցւոյ համար, որպէսզի անոնք, որոնք պիտի դառնան մոլորութենէն դէպի ճշմարտութիւն, խրատուին իրենց առջեւ գտնուող վտանգներուն եւ պայքարներուն մասին։ Ոչ ոք կարիք չունի խաւարի մէջ գտնուելու այն բանին վերաբերեալ, թէ ինչ պիտի գայ երկրի վրայ»։ Մեծ Պայքար, 341։
It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.
ئەوە «وشەکانی ڕاستی»یە کە لەم نەوەیەدا «پەیامە کۆتایییەکانن کە دەبێت دروێنەکە بگەنێنن»، و کە ئەو دوو پۆلە لێک جیا دەکەنەوە. ئەو کارە هەروەها کاری «پیاوی فڕچەی خۆڵ»یشە لە خەونی Miller.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘ئەو بادەدەرەی لە دەستی خۆیدایە، و هۆڵەکەی بە تەواوی پاک دەکاتەوە، و گەنمەکەی لە ئەنباری خۆی کۆ دەکاتەوە.’ مەتا 3:12. ئەمە یەکێک بوو لەو کاتانەی پاککردنەوە. بە وشەکانی ڕاستی، پوش و پەڵاش لە گەنم جیا دەکرایەوە. چونکە زۆر کەس زۆر بێهودە و خۆدادپەرستن بوون بۆ ئەوەی سەرزەنشت وەربگرن، و زۆر دڵبەستەی جیهان بوون بۆ ئەوەی ژیانێکی خاکسارانه بپذێرن، زۆرێک لە عیسا دوور کەوتنەوە. زۆر کەس هێشتا هەمان شت دەکەن. ئەمڕۆ ڕۆحەکان تاقی دەکرێن، هەروەک ئەو قوتابییانە لە کەنیشتی کەفەرناحوم تاقی کران. کاتێک ڕاستی دەگاتە ناو دڵ، دەبینن کە ژیانیان لەگەڵ خواستی خودا یەک ناگرێتەوە. دەبینن کە پێویستیان بە گۆڕانکارییەکی تەواو هەیە لە خۆیاندا؛ بەڵام ئامادە نین کاری سەختی خۆنەویستینەبوون هەڵبگرن. بۆیە تووڕە دەبن کاتێک گوناهەکانیان ئاشکرا دەبن. بە بێزاربوون دەڕۆن، هەروەک ئەو قوتابییانەی عیسایان بەجێهێشت، بە ناڕەزایی دەڵێن، ‘ئەم قسەیە سەختە؛ کێ دەتوانێت گوێی لێ بگرێت؟’” ئاواتی سەردەمان، 392.
Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?
Kutandikira pa kukhumudwa kukulu kwa 1844, zizindikiro za m’njira ndi zochitika kufika ku 1863 zikuyimira mbiri ya 9/11 mpaka ku lamulo la Lamlungu. Mufunsa kuti, n’chifukwa chiyani 1844/9/11?
Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.
نوسینەکانی خوشک وایت ڕوونن لەوەی کە فریشتەی سێیەم لە 22ی ئۆکتۆبەری 1844 هات، بەڵام هەروەها لە 1888یش هات کە نموونەی 9/11 ـە. گرنگتر لە هەمووش، هەموو پێغەمبەران خودی مێژووی 9/11 تا یاسای یەکشەممە جیا دەکەنەوە؛ بۆیە ئەوە تەنها شایەتیی دوو یان سێ نییە، بەڵکو شایەتیی یەکگرتووی هەموو ئەو شایەتانەیە لە وشەی خودا، کە 9/11 تا یاسای یەکشەممە ماوەیەکە کە تێیدا «ئەنجامی هەر بینینێک» تەواو دەبێت.
The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.
Hisitoria ya kuiza na kumalizika kwa malaika wa tatu ilikuwa kutoka 1844 hadi 1863, na inawakilisha kipindi cha kazi za ajabu za Mungu tangu 9/11 hadi sheria ya Jumapili. Historia hiyo pia inawakilishwa na 1840 hadi 1844, na katika mstari huo 1840 ni alfa na 1844 ni omega. Katika mstari wa 1844 hadi 1863, 1844 ni alfa na 1863 ni omega. 1844 ni alfa na omega pia.
The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.
Msalaba uvandamana na mwaka 1844, naye Alfa na Omega akamwaga damu Yake msalabani. Kuanzia 9/11 (1840) tunaona Ufunuo kumi ukiweka wazi historia inayoanza kwa Yohana kukila kile kitabu kidogo mwaka 1840, kisha masikitiko tumboni mwake mwaka 1844. Kula ndiko mwanzo; tumbo linaashiria mwisho. Aya ya mwisho ya sura ya kumi inawakilisha historia hiyo ikirudiwa katika historia ya wale laki moja na arobaini na nne elfu.
And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:10, 11.
Ndzi teka buku lentsongo evokweni ra ntsumi, ndzi yi dya hinkwayo; naswona enon’wini wa mina a yi tsokombela ku fana ni vulombe; kambe hi ku hatlisa loko ndzi yi dyile, khwiri ra mina ri vava. Kutani yi ku eka mina: U fanele ku tlhela u profeta emahlweni ka vanhu vo tala, ni matiko, ni tindzimi, ni tihosi. Nhlavutelo 10:10, 11.
Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.
Kusinukwila chapitre kumi ne Habakkuk chapitre ibili byadi byetu bya bipetre bibidi bitupesha bulebi bwa kipindi kya kiprofete kya 1840 kuja ku 1844. Historia ya 1844 kuja ku 1863 itatuka pa alama ya njila ya kuvunika mutima, ilondejibwe ne kupalangana, ne kupalangana ako kulondejibwe ne kukongana. Mu kipindi ako historia ya kiprofete ya meza ibili ya Habakkuk ikafika ku mpelo panji meza ya bubidi yaprintiwile mu 1849 ne kutangajiwa ku mikowa ya panze mu 1850. Kipindi kya meza ya Habakkuk kyadi kufuma mu Meyi wa 1842, panji chati ya 1843 yatangajiwile, ne kipindi kya kiprofete kyapwile ku mpelo apo kyatatukile, ne kutangajiwa kwa imo ya meza ibili ya Habakkuk. Chati ya 1843 ni alfa, ne chati ya 1850 ni omega.
In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.
Mu mwaka wa 1856 Hiram Edson yanditse urukurikirane rw’inyandiko zazamuye imyumvire ya William Miller ku birebana n’“ibihe birindwi” ku rwego rushya. Umurimo wa Edson wari omega y’umurimo wa Miller, uzana ukuri kw’ifatizo kwa Miller ku mwanya w’ibuye risoza inyubako, bwari bugenewe guha imbaraga ubwoko bw’Imana. Umucyo wa Miller ku “bihe birindwi” wari alufa, kandi umucyo wa Edson ku “bihe birindwi” wari omega.
In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.
Mu mwaka wa 1863 uwo muhari wahindutse Itorero, ari ryo ryari amaherezo kuzana undi muhari uvutse mu mubiri waryo bwite, nk’uko Abamillerite bavuye mu Baporotesitanti, kandi nk’uko abigishwa bavuye mu Bayuda bakinjira mu Bukristo, kandi nk’uko Yosuwa na Kalebu bavuye mu bwoko bw’isezerano rya mbere bwari bwaragenewe gupfira mu butayu.
In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.
Mu historia yene yosi, (1844 tuka 1863) pembe ya Kirepublican ya mnyama wa duniani inapitia mapambano yanayolingana ambayo hatimaye yanazuka na kuwa Vita vya wenyewe kwa wenyewe, ambavyo wanahistoria wote wanakubali kwamba vilifikia katikati yake mwaka 1863 kwa Tangazo la Ukombozi la Lincoln. Lincoln anawakilisha rais wa kwanza wa Kirepublican, aliyekula kiapo cha urais kufuatia rais wa Kidemokrasia aliyekuwa mbaya kuliko wote katika historia hadi wakati huo. Baadaye aliuawa. Sifa hizi zote za kinabii, na nyinginezo, zinarudiwa kwa rais wa mwisho wa Kirepublican.
1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.
لە ساڵی 1844ەوە تا 1863 پەرتەوازەبوون و کۆبوونەوەیەک لەخۆگرت. 1863 نوێنەرایەتی یاسای یەکشەممە دەکات، بۆیە ئەو پەرتەوازەبوونەی کە لە 1844 ڕوویدا تەنها پەرتەوازەبوونەکەیە تا 1863، کاتێک ئەدڤێنتیستەکانی حەوت ڕۆژی لاودیقیایی بۆ بیابانی لاودیقیا پەرتەوازەکران. 1844 پەرتەوازەبوونێکی بەرهەمهێنا و 1863یش پەرتەوازەبوونێکی بەرهەمهێنا، وەک شایەتێک بۆ ئەو ڕاستییەی کە ئەم مێژووە هێمایەکی پێغەمبەرانەی ناسراوە، چونکە بە پەرتەوازەبوونی ئەلفا لە 1844 دەست پێدەکات و بە پەرتەوازەبوونی ئۆمێگا لە 1863 کۆتایی دێت. یەکەم پەرتەوازەبوون لە 18ی تەممووزی 2020 هات، و پەرتەوازەبوونی کۆتاییی ئۆمێگا لە یاسای یەکشەممەدا تەواو دەبێت.
“The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.
“Ndziy kuza laha hi ta hambanisiwa hi tlhela hi hangalasiwa, naswona un’wana ni un’wana wa hina u ta fanela ku yima a ri yexe, a nga ha ri na lunghelo ra xinakulobye ni lava va nga ni ripfumelo leri fanaka leri nga ra nkoka; kutani u nga yima njhani loko Xikwembu xi nga ri etlhelo ka wena, naswona u swi tiva leswaku hi xona lexi ku rhangelaka ni ku ku kongomisa?” Review and Herald, March 25, 1890.
Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”
Khuv re lo lo boiveng feela “haufi le uena”; hape u tshwanetse “ho tseba hore oa u etella pele, a bile a u tataisa.” Taba ena ke sehlooho sa boprofeta se emeloang ke dipolelo tse fapa-fapaneng tse thehiloeng holim’a mantsoe ana: “le tla tseba Morena.”
And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.
Ne muraalya emboga nnyingi, ne mukkuta, ne mutendereza erinnya lya Mukama Katonda wammwe, eyabakoleredde eby’ekitalo; era abantu bange tebalyerabirwa n’akatono emirembe gyonna. Era mulimanya nga nze ndi wakati mu Isiraeri, era nga nze Mukama Katonda wammwe, so tewali mulala; era abantu bange tebalyerabirwa n’akatono emirembe gyonna. … Bwe mutyo bwe mulimanya nga nze Mukama Katonda wammwe abeera mu Sayuuni, olusozi lwange olutukuvu: kale Yerusaalemi aliba mutukuvu, so bannaggwanga tebaliyita mu ye nate. Yoeri 2:26, 27, 3:17.
When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”
Bule Yelusalemi Laba Buzila, Buye Ngeleesa ya Bawanansi, pantu ngeleesa ya pa nsi yaondoloka ukulondoloshiwa nga ngeleesa yakwete ingano ne fyabwe, kabili apo “tapakabe benyi abakapita” mu “Yelusalemi” “nakabili” abantu ba kwa Lesa “bakishiba” ukuti “alebalongwela no kubatungulula.” Balishiba, pantu ebo abo abasuminisha ipepo lya “inshita cine lubali,” ilyo lipatikishamo ukuvuma ukuti Lesa tali alekulongwela nga Laodikea, lelo nga mwaaluka no kuba Filadelufia mukeshiba ukuti “alebalongwela no kubatungulula” kabili ukuti Lesa ali “pakati ka Israeli.”
The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.
Ukukambangana kwa alfa (ukudumala) kwa-19 Ephreli, kanye nokukambangana kwa-omega (ukudumala) kwa-22 Okthoba, kuphawulwa yincwadi yokuqala esemthethweni eyashicilelwa emva kokudumala okukhulu kwa-22 Okthoba. Ukushicilela kuyisibonakaliso sesiprofetho emlandweni wamaMillerite nasemlandweni wesiprofetho wase-United States, ngakho-ke into yokuqala eyashicilelwa ngokusemthethweni emva kuka-1844 iyisikhonkwane salowo mlando, futhi leso sikhonkwane sikhomba ukukambangana.
1847—The Remnant Scattered Abroad
1847—Abasigaye Basasaanye mu Mahanga
“A Word to the ‘Little Flock.’
“Kundi Lya Lileli ku ‘Mikoko Minini.’”
“The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .
“Eki gikurikiraho byandikiwe The Day-Dawn, cyasohokaga i Canandaigua, New York, na O. R. L. Crosier. Ariko ubwo icyo kinyamakuru kitagisohoka ubu, kandi tukaba tutazi niba kizongera gusohoka, bamwe muri twe bo muri Maine babonye ko ari byiza kurushaho ko bitangwa muri ubu buryo. Nifuje guhamagarira kwitondera kwa ‘umukumbi muto’ kuri ibyo bintu bizaba bidatinze cyane kuri iyi si....”
“The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .
“Omusomi naayetegereza ngu obubaka butatu obwava mu kiwandiiko kya Nnyk. E. G. White bwateekebwa mu A Word to the ‘Little Flock.’ ...”
“The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.
خانمى وايتن دووەم پەیامى، کە لە لاپەڕەکانى 14–18 دا دۆزرایەوە، وەسفێکە لە یەکەم بینینى ئەو لە ژێر ناونیشانى «بۆ ماوەکەى پاشماوەى بڵاو بووەوە». ئەمە لە 20ى کانوونى یەکەمى 1845 نووسرا وەک نامەیەکى کەسى بۆ Enoch Jacobs، و یەکەم جار لەلایەن وەرگرەکەوە لە The Day-Star ـى 24ى کانوونى دووەمى 1846 بڵاو کرایەوە. پاشان لە 6ى نیسانى 1846، لەلایەن James White و H. S. Gurney ـەوە بە شێوەى broadside دووبارە چاپ کرایەوە. ئەو دەربڕینە، وەک لە A Word to the ‘Little Flock’ دا دەردەکەوێت، جگە لە گۆڕانکارییە دەستکاریکراوە بچووکەکان و زیادکردنى ئاماژە ئینجیلییەکان، یەکسانە لەگەڵ ئەو وەسفە تەواوەى بینینەکە وەک یەکەم جار چاپ کرابوو.” James White, A Word to the ‘Little Flock’, 25.
1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.
1844-ku, malaykaha waxa uu calaamad u yahay imaatin, iyo niyad-jab. Sannadkii 1845 waxaa la qoray riyadii ugu horraysay, waxaana la daabacay 1846. Riyadii ugu horraysay waxaa loo qoray “hadhaaga kala firidhsan dibadda.” Waxaan ka shakisanahay in nebiyaddii da’da-yareyd ee aan weli la guursan ay ogayd, markii ay qortay riyadeeda ugu horraysay, in astaamo nebiyeed oo “hadhaaga” ka mid ahi yahay in hadhaagu, sida daruuri nebiyeed ah, uu u baahnaan doono inuu noqdo “mid dibadda u kala firidhsan,” taas oo ka mid ah astaamaha boqolka iyo afartan iyo afarta kun. Sannadkii 1846-kii, White-yadu way is guursadeen, sidaasna magaca dambe ee Ellen wuxuu isu beddelay White. Isla sannadkaas, White-yadu waxay bilaabeen inay xajiyaan Sabtida maalinta toddobaad. Sannadkii 1846 axdiga waxaa lagu calaamadeeyey inuu dhammaystiran yahay; guurkii nebiyeed ee bilaabmay 1844 waxaa la dhammaystiray 1846, waxaana 1847 la daabacay oo boosto lagu diray daabacaaddii rasmiga ahayd ee ugu horraysay.
May, 1850
Mai, 1850
“DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .
“MUHUNZI MUKUNDWA—Intumbero yanje muri iri suzuma yabaye iyo guhishura ikosa mu muco w’ukuri kwera....”
“In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.
“Ekiheereza omulimo guno omutono eri ekisibo ekisaasaanye, ntuukirizza obuvunaanyizibwa bwange gye bali, mu nsonga eno, era Katonda ayongereko omukisa gwe. Amiina.” James White, The Seventh-day Sabbath not Abolished, 2.
The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.
Yakobo ya James White yerekana ko abo yabwiraga bari bakiri umukumbi wasandaye, ariko kandi ni uguharanira Isabato y’umunsi wa karindwi. Ubu ni bwo butumwa bw’umumarayika wa gatatu bukiri mu bwana bwabwo, ku bijyanye n’uko Ubadiventisimu bwa Miller bwumvaga Isabato n’umumarayika wa gatatu. Bwatangajwe muri uwo mwaka umwe n’uwo imbonerahamwe yo mu 1850 yatangarijwemo, kandi byombi hamwe bigereranya guhagurutsa ingabo z’Umwami kubwo ikibazo cy’itegeko ryo ku Cyumweru cyari cyegereje. Yesu buri gihe agaragaza iherezo akoresheje intangiriro, kandi abagejeje ku bantu ubutumwa mu 1844 bakoresheje imbonerahamwe yo mu 1843, bari bashushanya abari kuzageza ku bantu ubutumwa bakoresheje imbonerahamwe yo mu 1850. Mu ntangiriro y’igihe cy’ameza abiri ya Habakuki, abantu babwirizaga ubutumwa bw’icyo gihe bahuje n’imeza ya Habakuki, kandi mu 1850 James White arimo ageza ku bantu ubutumwa bw’umumarayika wa gatatu hamwe n’imbonerahamwe yo mu 1850. Iyo mbonerahamwe yakozwe na Mwene Data Nichols mu gihe cyo mu 1849, igihe James na Ellen White babanaga na Mwene Data Nichols. James White yari afitanye isano itaziguye n’ikorwa ry’imbonerahamwe yo mu 1850, kandi muri uwo mwaka yatangiye kwamamaza ubutumwa bw’umumarayika wa gatatu.
“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.
“Septemba 23d, [1850] Bwana alinionyesha ya kwamba ameunyosha mkono wake mara ya pili ili kuwakomboa mabaki ya watu wake, na kwamba juhudi zapaswa kuongezwa maradufu katika wakati huu wa kukusanya. Katika wakati wa kutawanya Israeli alipigwa na kuraruliwa; lakini sasa katika wakati wa kukusanya Mungu atawaponya na kuwafunga watu wake. Katika kutawanya, juhudi zilizofanywa kuieneza kweli zilikuwa na athari ndogo sana, zikatimiza kidogo sana au hakuna kabisa; lakini katika kukusanya, Mungu akiisha kuuweka mkono wake ili kuwakusanya watu wake, juhudi za kuieneza kweli zitakuwa na matokeo yaliyokusudiwa. Wote yawapasa kuwa na umoja na bidii katika kazi hiyo. Naliona ya kuwa ni aibu kwa mtu awaye yote kurejelea kutawanya ili kupata mifano ya kutuongoza sasa katika kukusanya; kwa maana kama Mungu hafanyi zaidi kwa ajili yetu sasa kuliko alivyofanya wakati ule, Israeli asingekusanywa kamwe. Ni lazima vilevile kweli ichapishwe katika karatasi, kama ihubiriwavyo.” Review and Herald, Novemba 1, 1850.
“The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.
74-та беттегі: «Жаратқан Ие Өз халқының қалдығын қайтарып алу үшін Өз қолын екінші рет созды» деген көзқарас, Мәсіхті күткендердің арасында бір кезде болған бірлік пен күшке ғана, сондай-ақ Оның Өз халқын қайтадан біріктіріп, көтере бастағанына ғана қатысты.» Ерте Жазбалар, 86.
Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.
Ku dada White mu *Early Writings* azali kopesa ndimbola na eteni oyo euti na *Review and Herald* na boyokani na kosalela na ye maloba ya mosakoli Yisaya ntango alobaki ete, “Nkolo alakisaki ngai ete asembolaki lobɔkɔ na ye mbala ya mibale mpo na kozongisa batikali ya bato na ye.” Asembolaki lobɔkɔ na Ye na mobu 1850. Ntango asangisaki bato wana na Esika Eleki Bosantu na mokolo ya 22 Sanza ya Zomi, 1844, ezalaki na nsuka ya kopalangana oyo ebandaki na 677 liboso ya Klisto kino na 22 Sanza ya Zomi, 1844. Yuda ya solo, oyo afandaki na mokili ya nkembo ya solo, apalangaki na boumeli ya mbula 2520, na boyokani na “mbala nsambo” ya Baebele mokapo ya ntuku mibale na motoba, na mobu 677 liboso ya Klisto. Na nsuka ya mbula 2520, Yisraele ya molimo asangisamaki na mokolo ya 22 Sanza ya Zomi, 1844, mpe mbala moko bapalangisamaki; mpe kopalangana yango esukaki ntango Nkolo asemboli lisusu lobɔkɔ na Ye mbala ya mibale. Asangisi bango mbala ya mibale na eteni wana mpo na kokokisa makambo mibale: “kokanga bato na ye bapota” mpe “kotɛlɛmisa” bato na Ye.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.
“Ndzi gama ndzi vona ntsumi ya vunharhu. Ntsumi leyi a yi famba na mina yi ku, ‘Rito ra yona ra chavisisa, ntirho wa yona wa chavisa. Hi yona ntsumi leyi nga ta hlawula koroni exikarhi ka mfava, yi tlhela yi fungha kumbe yi boha koroni leswaku yi nghenisiwa evuhlayiselo bya le tilweni.’ Timhaka leti ti fanele ku khumba mianakanyo hinkwayo, ku khumba nhlayiso hinkwawo. Nakambe ndzi kombisiwile xilaveko xa leswaku lava pfumelaka leswaku hi kuma rungula ro hetelela ra tintswalo va hambana na lava siku rin’wana ni rin’wana va amukelaka kumbe va monyanga dyondzo leyintshwa leyi hoxeke. Ndzi vonile leswaku hambi ku ri lavatsongo kumbe lavakulu a va fanelanga ku ya etinhlengeletanweni ta lava nga emaphoyisweni ni le munyameni. Ntsumi yi ku, ‘A ku nga ha vi na mianakanyo leyi tshamaka yi anakanya hi swilo leswi nga pfuniki nchumu.’” Manuscript Releases, volume 5, 425.
The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!
Kulongozana kwa pili kulikokuanza mwaka 1850 kulifananisha kutiwa muhuri (kufungwa) kwa watu wa Mungu wanapoinuliwa, “wakinyanyuliwa,” kama bendera. Mwaka 1850 unaonyesha wakati ambao Bwana anawakusanya wale mia moja arobaini na nne elfu. Kwa lazima ya kiunabii walipaswa kuwa wametawanyika kabla ya kukusanywa. Hivyo basi, “siku tatu na nusu” za Ufunuo 11:11, ambazo zinafananisha 1260, ambayo ni nusu ya 2520 na inawakilisha kutawanyika kulikofuatia Julai 18, 2020. Ufunuo 11:11 unawakilisha kukusanywa kwa pili kwa wale watakaokuwa wale mia moja arobaini na nne elfu na bendera inayoinuliwa kwa mataifa kama ilivyowekwa katika Isaya 11:11!
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
Na siku hiyo kutakuwa na shina la Yese, litakalosimama kuwa bendera kwa mataifa; kwake Mataifa wataitafuta; na pumziko lake litakuwa la utukufu.
And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
ئەو ڕۆژەدا ڕوودەدات کە پەروەردگار دەستی خۆی دووبارە بۆ جاری دووەم درێژ دەکات بۆ ئەوەی پاشماوەی گەلەکەی خۆی، ئەوانەی ماونەتەوە، لە ئاشوور و لە میسر و لە پەترۆس و لە کووش و لە عیلام و لە شنعار و لە حەمات و لە دوورگەکانی دەریا بکڕێتەوە.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.
Na atawekesha bendera kwa mataifa, naye atawakusanya waliofukuzwa wa Israeli, na kuwakusanya pamoja waliotawanyika wa Yuda kutoka pande nne za dunia. Isaya 11:10, 11, 12.
In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.
Mwaka wa 1850 Bwana alinyoosha mkono Wake mara ya pili ili kuwakusanya watu waliokuwa wakiiwasilisha ujumbe wa malaika wa tatu pamoja na ujumbe wa Kilio cha Usiku wa Manane kama unavyowakilishwa na yale majedwali mawili ya Habakuki. Katika Julai 2023 Bwana alinyoosha mkono Wake mara ya pili ili kuwakusanya watu waliokuwa wakiiwasilisha ujumbe wa malaika wa tatu pamoja na ujumbe wa Kilio cha Usiku wa Manane kama unavyowakilishwa na yale majedwali mawili ya Habakuki. Yote mawili, 1850 na Julai 2023, yanatambulisha kukusanywa kwa “mabaki ya watu wake” kama Isaya anavyosema katika mstari wa 11 wa sura ya 11. Mstari wa 11 umewekwa katikati ya mistari ya 10 na 12, na mistari hiyo yote miwili inatambulisha kuinuliwa kwa bendera kwa ulimwengu.
Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.
بە سێ ئایەتەکە هەر یەکەیان ئالامەتەکە ناساندن، هەرچەندە ئایەتی ناوەندی ئەوان بە ناوی «پاشماوە» دیاری دەکات. ئەو پاشماوەیە لەوێ دووبارە، بۆ جارێکی دووەم، کۆدەکرێتەوە و ژمارەی ئەو هۆزانەی کە لێیانەوە کۆدەکرێنەوە هەشتە. «8» تەنها نیشانەی ئەوانە نییە کە لە کەشتیی نوحدا بوون و بێ ئەوەی مردن ببینن لە جیهانی کۆنەوە بۆ جیهانی نوێ تێپەڕین، بەڵکو «8» هەروەها نیشانەی ئەوانەشە کە کڵێسای هەشتەمەن و لەو حەوتەوەیە. دوو شایەتی ئاشکراکردنی 11:11 ئەوانەن کە هەستانەوەیان پێشکەش کراوە. ژمارەی «8» هێمای هەستانەوەیە، هێمای سەد و چل و چوار هەزارە، هێمای لەئاوچوونە، و هێمای ئەوانەشە کە لە لاودیکیەوە بۆ فیلادلفیا دەگوازنەوە و دەبنە ئالامەتی ئیشایا بۆ نەتەوەکان. خاوەن شکۆ دەستی خۆی بۆ جارێکی دووەم درێژ دەکات لە 1850 تا 1865، و دووبارە لە تەممووزی 2023.
In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.
Mu mwaka gwa 2023, kwabaho omusana omupya ku bihe musanvu, nga bwe gwabaho ne mu 1856. Ekiseera okuva mu 1856 okutuuka mu 1863 kikiikirira ebyafaayo by’abo obukumi kikumi mu enkumi nnya mu enkumi nnya, Mukama bw’asitula abantu Be abasigalawo ng’eggye.
Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.
Yesaya 11:11 eendana kabisa na Ufunuo 11:11, nao huo huendana kabisa na Danieli 11:11. Yesaya na Yohana wanaonyesha historia ya ndani, naye Danieli historia ya nje. Mstari wa nje wa Danieli wa 11:11 unaenda sambamba na mstari wa ndani wa Yohana wa 11:11, na Yesaya 11:11 huwasilisha bendera ya mstari wa ndani anayeliita kundi lingine la Mungu litoke katika mstari wa nje. Palmoni ameyaunganisha maandiko haya pamoja katika kifungu kizuri, jambo ambalo lingeweza kutimizwa tu na Yeye aliye Muumba wa vitu vyote.
We will continue these things in the next article.
ئێمە لە وتاری داهاتوودا بەردەوام دەبین لەم بابەتانەدا.
Dialogue with Artificial Information:
人工情報との対話：
Does the math world find any significance in the number “11”?
جیھانِ ریاضیات دا عدد “11” وچ کوئی خاص اہمیت لبھدا اے؟
Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:
Ee, nambara 11 iri na ngingo nyinshi zifite agaciro nyakuri mu mibare kandi zifite ubusobanuro bwihariye (si uko gusa ari nambara y’inyakamwe). Dore iz’ingenzi abahanga mu mibare n’abakunda imibare bakunze kugaragaza:
11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.
11 ni namba wa tano katika namba za kwanza, ndiyo namba ya kwanza yenye tarakimu mbili iliyo namba ya kwanza, na ndiyo namba ya kwanza iliyo palindromu katika msingi wa 10. “11” ndiyo repunit ndogo zaidi (yaani, namba inayoundwa na urudufu wa vitengo) ambayo ni namba ya kwanza. Ndiyo namba ya kwanza pekee yenye tarakimu mbili ambapo tarakimu hizo mbili ni sawa. 11, 22, 33, 44, n.k. Hali hiyo hufanya kazi kwa “11” pekee. “11” ni eksponenti ya namba ya kwanza ya Mersenne. Uendelezaji wa desimali wa 1/11 = 0.090909… una kipindi cha urudufu cha 2 tu, lakini 1/11 inajulikana pia kwa namna nyingine: mfuatano wa namba za kwanza 11, 101, 1009, 10007, 100003, n.k., hujitokeza katika mijadala kuhusu namba za kwanza katika mfululizo wa hesabu. Kundi la dihedral lenye mpangilio wa 22 (simetria za poligoni ya kawaida yenye pande 11) ni la kutambulika kwa sababu “11” ndiyo namba ya kwanza ndogo zaidi ambayo kwa hiyo kundi la dihedral lina muundo usio wa Abelian usio na kituo, wenye umuhimu katika nadharia ya makundi. Katika fizikia ya kinadharia (nadharia ya nyuzi / nadharia ya M), ulimwengu mara nyingi huigwa katika vipimo 11 vya anga-wakati, na wanafizikia na wanahisabati wanaofanya kazi katika eneo hilo mara nyingi hulitaja kujitokeza kwa 11. “11” ndiyo namba ya kwanza ya palindromu pekee yenye idadi shufwa ya tarakimu (nyingine zote zenye tarakimu shufwa zilizo zaidi ya 2 hugawanyika kwa 11 na hivyo huwa namba changamano). Hili ni teoremu katika nadharia ya burudani ya namba.
Bottom line:
Komalel ya suka:
While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.
Ku namba “11” haina hadhi ileile ya nyota mkuu kama π, e, au uwiano wa dhahabu, hujitokeza tena na tena kama mfano mdogo zaidi au wa kwanza wa matukio mengi (namba ya kwanza ya msingi ya repunit, namba ya msingi ya pekee ya palindromu yenye tarakimu za idadi shufwa, kujitokeza mapema katika uthibitisho na vielelezo-vipingamizi vingi, vipimo 11 katika nadharia ya M, n.k.). Kwa hiyo, ndiyo—ulimwengu wa hisabati huiona 11 kuwa namba yenye umuhimu.
“He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.
“Ọnye kpaliri Okwu nsọ bụkwa onye eziokwu na-akọwa Okwu ahụ. Kraịst jiri ịdọrọ uche ndị na-ege Ya ntị n’iwu dị mfe nke okike, nakwa n’ihe ndị ha maara nke ọma, ndị ha na-ahụ ma na-ejikwa kwa ụbọchị, mee ka ozizi Ya doo anya. N’ụzọ dị otu a, O duru uche ha site n’ihe eke gaa n’ihe nke mmụọ. Ọtụtụ enweghị ike ịghọta ozugbo ihe ilu Ya pụtara; ma ka ha na ihe ndị ahụ Onye Ozizi Ukwu jikọtara na eziokwu ime mmụọ na-abata n’ihu ha kwa ụbọchị, ụfọdụ malitere ịhụ nkuzi nke eziokwu Chineke nke Ọ chọrọ ka ọ dịrị ha n’obi; ndị a wee kwetasie ike n’eziokwu nke ozi Ya ma tọghatakwa n’oziọma ahụ.” Sabbath School Worker, December 1, 1909.
“Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.
“Ngokukhokhela kanjalo kusukela embusweni wemvelo kuya embusweni womoya, imifanekiso kaKristu iyizixhumanisi ochungechungeni lweqiniso oluhlanganisa umuntu noNkulunkulu, nomhlaba nezulu.” Christ’s Object Lessons, 17.