We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.

Kami telah diberitahu bahawa, “Tuhan mengarahkan fikiran William Miller kepada nubuat-nubuat dan memberinya terang yang besar atas kitab Wahyu.” Miller telah dihalangi oleh sejarah di mana dia dibangkitkan untuk memahami “terang yang besar” yang terdapat dalam fasal dua belas, tiga belas, enam belas, tujuh belas, dan lapan belas kitab Wahyu, kerana fasal-fasal tersebut mengenal pasti pekerjaan kerajaan-kerajaan nubuatan yang tidak dapat dilihatnya dari sudut pandang sejarahnya.

The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.

ብርሃን በመጽሐፈ ራእይ ላይ ለሚለር የተሰጠው ስለ ቤተ ክርስቲያናት፣ ማኅተሞችና መለከቶች ነበር፤ እነርሱም “ሦስት ወዮች” ተብለው የሚለዩት የመጨረሻዎቹ ሦስት መለከቶች በዕንባቆም ሁለት ጽላቶች ላይ የተወከሉ ናቸው። በመጽሐፈ ራእይ ውስጥ ለሚለር የተሰጠው “ታላቅ ብርሃን” በመጽሐፍ ቅዱስ ትንቢት ውስጥ ስለ እስልምና ሚና ይመለከታል። ሆኖም ያ እንኳ “ታላቅ ብርሃን” በታሪካዊ አቀማመጡ የተገደበ ነበር።

“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

“ကောင်းကင်တမန်တော်ထံသို့ပေးပို့သော အာရှရှိ အသင်းတော် ခုနစ်ပါးသည် ခရစ်တော်၏အသင်းတော်၏ သမိုင်းကို၊ ယင်း၏ ပုံသဏ္ဌာန် ခုနစ်ရပ်အတွင်း၌လည်းကောင်း၊ ယင်း၏ ကွေ့ကောက်လှည့်ပတ်မှု အမျိုးမျိုးအတွင်း၌လည်းကောင်း၊ ယင်း၏ ချမ်းသာဝပြောမှုနှင့် ဆင်းရဲဒုက္ခအမှု အလုံးစုံအတွင်း၌လည်းကောင်း၊ တမန်တော်တို့၏ ကာလမှ စ၍ လောကအဆုံးတိုင်အောင် ဖော်ပြထားသော သမိုင်းဖြစ်သည်။ တံဆိပ် ခုနစ်လုံးသည် တူညီသောကာလအတွင်း၌ မြေကြီး၏ အာဏာရှင်များနှင့် မင်းကြီးများက အသင်းတော်အပေါ် ပြုလုပ်ခဲ့သော အမှုအရာများ၏ သမိုင်းနှင့်၊ ထိုကာလတစ်လျှောက်လုံး၌ မိမိ၏ လူမျိုးတော်ကို ဘုရားသခင် ကာကွယ်စောင့်ရှောက်တော်မူခြင်း၏ သမိုင်းဖြစ်သည်။ တံပိုး ခုနစ်လုံးသည် မြေကြီးပေါ်သို့၊ သို့မဟုတ် ရောမနိုင်ငံတော်ပေါ်သို့၊ စေလွှတ်တော်မူသော ထူးခြား၍ ပြင်းထန်လှသည့် တရားစီရင်ခြင်း ခုနစ်ရပ်၏ သမိုင်းဖြစ်သည်။ ဖလား ခုနစ်လုံးမူကား ပုပ်ရဟန်းမင်း၏ ရောမမြို့ပေါ်သို့ စေလွှတ်တော်မူသော နောက်ဆုံး ကပ်ဘေး ခုနစ်ရပ် ဖြစ်သည်။ ဤအရာများနှင့် ရောနှောလျက် အခြားသော အဖြစ်အပျက်များစွာလည်း ရှိကြသည်။ ၎င်းတို့သည် မြစ်ခွဲငယ်များကဲ့သို့ ယက်သွင်းချိတ်ဆက်လျက်၊ ပရောဖက်ပြုချက်၏ ကြီးမားသော မြစ်မကြီးကို ပြည့်စုံစေကြပြီး၊ နောက်ဆုံးတွင် အရာခပ်သိမ်းသည် နိစ္စထာဝရ၏ သမုဒ္ဒရာအတွင်းသို့ အဆုံးသတ်ရောက်ရှိသွားသည်။”

“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

“Ini, pada hemat saya, ialah rancangan nubuat Yohanes dalam kitab Wahyu. Dan orang yang hendak memahami kitab ini, harus memiliki pengetahuan yang mendalam tentang bagian-bagian lain dari firman Allah. Kiasan-kiasan dan metafora-metafora yang digunakan dalam nubuat ini, tidak semuanya dijelaskan di dalam kitab yang sama, melainkan harus ditemukan dalam nabi-nabi yang lain, dan dijelaskan dalam bagian-bagian Kitab Suci yang lain. Oleh sebab itu nyata bahwa Allah telah merancang agar keseluruhannya dipelajari, bahkan untuk memperoleh pengetahuan yang jelas tentang bagian yang mana pun.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.

Hlokomela gore Miller o ne a tlhaloganya dikotlhao tse supa tsa bofelo e le dikatlholo tse supa godimo ga Roma ya bopapa. O ne a sa kgone go tlhaloganya gore Roma ya bopapa e ne ya fiwa ntho e e bolayang, e e neng e tshwanetse go fodisiwa. O ne a lemoga diterompeta tse supa e le “hisetori ya dikatlholo tse supa tse di kgethegileng le tse di boima tse di rometsweng mo lefatsheng, kgotsa mo pusong ya Roma,” mme o ne a sa kgone go lemoga pharologanyo fa gare ga dipuso tsa Roma ya boheitane le ya bopapa. Ka jalo, bokgoni jwa gagwe jwa go bona pharologanyo fa gare ga diterompeta tse nne tsa ntlha le diterompeta tse tharo tsa bofelo bo ne bo lekanyeditswe.

Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.

Miller miŋakɔsiɛ anyeŋe ni bujurti yaye atɛŋ Roma laa, nɛ Nyame nɔŋsɔŋ ayɛ Sunday so mli; keji Millerites lɛ bɛkɛ ha wɔ wɔn abakɔsɛm mli. Miller yɛɛ ampa ni ɔhunii ni trumpets lɛ ehiɛ bujurti he wɔ Roma laa, na hewɔ ni atsitsir si bujurti lɛ baae, kɛ mlii ni wɔtɔɔtsu kɛkɛ first four kɛ last three Trumpets lɛ, ye mli kɛ kɛji, alo ekoŋ. Kɛ hewɔ mlii hewɔ no, “jewel” lɛ a three woes of Islam no, na ɛkɛ ha wɔ charts lɛ a Nyame boo kɛ ehyɛ wɔn nsa so no, kɛ he nii ni wɔnnsesa.

Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.

Kepandangan yang diterangi membolehkan seorang pelajar nubuat yang “bijaksana” mengenali bahawa Allah bukan sahaja mengilhamkan orang-orang kudus yang menulis Alkitab, tetapi Dia juga mengawal pekerjaan orang-orang yang menterjemahkan Alkitab King James, dan Dia secara khusus menyatakan bahawa Dia menggunakan jenis pengawasan ilahi yang sama dalam penghasilan dua carta suci itu.

Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.

“रत्न” मिसिदोक मिसलार मितेला मेलसिकिबा फांगबा मसर थुम, तरुक अमसुंग तरेतकी Trumpet-शिंगदु (Islam), आखिरी नुमित्तशिंगदा तरा-गुंबा हेनना नोंगलाई, मरमदि मखोयना अंतिम Midnight Cry-गी विषय अदु खंगहनबिरक्पा अदु नि। Millerite इतिहासता Midnight Cry-गी विषय अदु भविष्यवाणीगी कालखण्डशिंग अदु लोइशिन्बगी ताङ अदु ओइरम्ले, अमसुंग मसीगी अर्थदा आखिरी नुमित्तशिंगगी “Midnight Cry” संदेश अदु (अदुगा अदु third Woe-गी Islam-गी संदेशनि) October 22, 1844-गी ताङना नमूना पांगथोक्लबनि। Millerite इतिहासता मसीगी ताङ अदु लक्लिबा Sunday law अदु नमूना तोक्पा ओइरम्ले, अमसुंग October 22, 1844 अमसुंग Sunday law अनीमक Christ-की Triumphal Entry-गी लोइशिन्बा ओइरबा cross-ना नमूना तोक्लबनि।

Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.

“Ratna” Miller tentang Trompet kelima, keenam, dan ketujuh (Islam) bersinar sepuluh kali lebih terang pada akhir zaman, karena hal itu mengenali Islam selaras dengan tema gerakan reformasi akhir zaman, yaitu Islam dari Celaka yang ketiga. Oleh karena itu, sebagai tema gerakan reformasi terakhir dari seratus empat puluh empat ribu itu, hal tersebut telah dilambangkan oleh tema masing-masing gerakan reformasi sebelumnya, baik itu tema “kebangkitan” dalam gerakan reformasi Kristus, tema “waktu nubuatan” dalam sejarah kaum Millerit, tema “tabut Allah” dalam gerakan reformasi Daud, maupun tema “perjanjian” dalam gerakan reformasi Musa.

Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!

Loso či naro paia i Krus, tanggal 22 Oktober 1844, kona-ba tema oioin husi movimentu reforma nian sira, kada data no tema hotu-hotu reprezenta pergunta teste ida ne’ebé determina moris ka mate ba gerasaun iha tempu ne’ebá. “Jóia” Miller nian kona-ba Três Ai sira husi Islão mak pergunta teste ida kona-ba moris ka mate, hanesan reprezenta iha parábola virjen sanulu nian iha termu “azeite” nian. Jóia sira Miller nian iha hahú nia mehi naroman hanesan loron, maibé iha nia mehi nia rohan sira naroman “dala sanulu liu tan”. Jóia sira Miller nian hanesan querosene (azeite kandeeiru nian) iha istória Millerita sira nian, maibé ohin loron jóia sira ne’ebá mak combustivel foguete nian!

The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.

Wamillerite baye ba utloisisa, ’me ba sebelisa ka nepo, boprofeta ba nako ba Boislamo ba Mahlomola a bobeli, bo ileng ba phethahala ka la 11 Phato, 1840; empa kutloisiso ea bona ea Mahlomola a boraro, e leng Terompeta ea Bosupa, e ne e sa khone ho bona Mahlomola a boraro a tla e le kahlolo holim’a ’muso oa botšelela oa boprofeta ba Bibele, hobane ba ne ba sa bone ’muso oa bohlano, re sa bue ka ’muso oa botšelela oa boprofeta ba Bibele. Leha ho le joalo, “leseli le leholo” ka Tšenolo le ileng la fuoa Miller le tshwanetse ho khanya ka makhetlo a leshome ho feta ka “Sello sa Har’a Bosiu” sa matsatsi a ho qetela.

The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.

မိက္ခာ၏ နှစ်ပြားပေါ်တွင် ကိုယ်စားပြုဖော်ပြထားသော သမ္မာတရားများသည် အခြေခံအားဖြင့် အတိတ်သမိုင်း၌ ပြည့်စုံခဲ့ပြီးသော သမ္မာတရားများပင် ဖြစ်ကြသည်။ ထိုဇယားများသည် မီလာအား စုစည်းတင်ပြရန် ဦးဆောင်ခံရသော အချိန်ဆိုင်ရာ ပရောဖက်ပြုချက်များအပေါ် အခြေခံထားပြီး၊ ထိုအချိန်ဆိုင်ရာ ပရောဖက်ပြုချက်အားလုံးသည် ၁၈၄၄ ခုနှစ်တွင် အဆုံးသတ်ခဲ့ပြီးဖြစ်သည်။ ထိုအချိန်ဆိုင်ရာ ပရောဖက်ပြုချက်များသည် နောက်ဆုံးသောနေ့ရက်များတွင် ပိုမိုတောက်ပစွာ ထွန်းလင်းလာမည်ဖြစ်သည်။ အကြောင်းမူကား မီလာတို့၏ သမိုင်းကာလ၌ တိကျမှန်ကန်ခဲ့သကဲ့သို့ ယနေ့၌လည်း ထိုနည်းတူတိကျမှန်ကန်ကြောင်း မြင်တွေ့ရမည်ဖြစ်သော်လည်း၊ ၎င်းတို့၌ နောက်ဆုံးသောနေ့ရက်များအတွက် တိုက်ရိုက်သော အချိန်ခန့်မှန်းချက်များ မပါရှိပေ။ သို့ရာတွင် ၎င်းတို့သည် အတိတ်ကာလ၌ မိမိတို့ ကိုယ်စားပြုဖော်ပြခဲ့သော သမိုင်းများ၏ ထပ်တလဲလဲဖြစ်ပေါ်သော ပရောဖက်ဆိုင်ရာ ပုံသဏ္ဍာန်များကို ပေးစွမ်းကြသော်လည်း၊ မီလာ၏ ရတနာအချို့နှင့်အတူ အနာဂတ်ဆိုင်ရာ ခန့်မှန်းချက်များကိုလည်း တိုက်ရိုက် ကိုယ်စားပြုဖော်ပြထားသည်။

The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.

1844 နှစ်တွင် စတင်ခဲ့သော ကောင်းကင်ဘုံရှိ သန့်ရှင်းရာဌာန၌ ခရစ်တော်၏ အမှုတော်သည် ထိုအမှုတော် ပြီးစီးသည့်တိုင်အောင် ဆက်လက်တည်ရှိသည်။ နှစ်ထောင်သုံးရာ နေ့ရက်များဆိုင်ရာ ပရောဖက်ပြုချက်နှင့် ထိုပရောဖက်ပြုချက်က ညွှန်ပြထားသော သန့်စင်ခြင်းအမှုတော်သည် Sister White က Ulai နှင့် Hiddekel မြစ်များနှင့် ပတ်သက်၍ ဖော်ပြသကဲ့သို့ ယနေ့တိုင် “ပြည့်စုံလာဆဲဖြစ်သော လုပ်ငန်းစဉ်အတွင်း၌” ရှိနေသဖြင့်၊ ထိုပရောဖက်ပြုချက်သည် လောကအဆုံးကာလ၌ ပြည့်စုံခြင်းတစ်ရပ်ကို ရှိသည်။

“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

“Cahaya yang diterima oleh Daniel daripada Tuhan telah diberikan khususnya untuk hari-hari terakhir ini. Penglihatan-penglihatan yang dilihatnya di tebing Ulai dan Hiddekel, sungai-sungai besar di Shinar, kini sedang dalam proses penggenapan, dan segala peristiwa yang dinubuatkan itu tidak lama lagi akan terjadi.” Testimonies to Ministers, 112.

Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.

ꯗꯥꯅꯤꯌꯦꯜꯒꯤ ꯆꯥꯞꯇꯔ ꯇꯔꯥ ꯇꯨꯔꯨꯛ ꯑꯃꯁꯨꯡ ꯇꯔꯥ ꯅꯤꯞꯄꯜꯒꯤ ꯃꯤꯇꯊꯥꯡꯁꯤꯡꯒꯤ ꯈꯔꯁꯤ, ꯑꯅꯤꯃꯛ ꯇꯦꯕꯜ ꯑꯅꯤꯗꯨꯗ ꯌꯦꯡꯂꯤꯕꯥ, ꯍꯧꯖꯤꯛꯁꯨ ꯃꯊꯪꯒꯤꯗꯃꯛ ꯂꯩꯔꯤ, ꯃꯔꯝꯗꯤ ꯃꯈꯣꯏ ꯑꯅꯤꯃꯛꯅ ꯈ꯭ꯔꯤꯁꯇꯒꯤ ꯁꯦꯟꯛꯆ꯭ꯌꯨꯑꯦꯔꯤ ꯊꯕꯛꯇꯨ ꯈꯨꯗꯝ ꯑꯣꯏꯅꯥ ꯎꯠꯂꯤ꯫ ꯑꯗꯨꯕꯨ ꯆꯥꯞꯇꯔ ꯑꯅꯤꯁꯤꯗ ꯌꯥꯎꯔꯤꯕꯥ ꯕꯥꯏꯕꯜ ꯄ꯭ꯔꯣꯐꯦꯁꯤꯒꯤ ꯂꯩꯕꯥꯛꯁꯤꯡꯒꯤ ꯐꯣꯡꯕꯥ ꯄꯨꯌꯥꯁꯤꯡꯅ, ꯄꯥꯄꯜ ꯔꯣꯝꯅ ꯑꯁꯤꯒꯤ ꯁꯤꯕ ꯌꯥꯕꯥ ꯑꯁꯨꯡꯕꯥ ꯍꯣꯠꯅꯕꯥ ꯐꯪꯂꯕꯗ ꯂꯣꯏꯁꯤꯜꯂꯤ꯫ “ꯃꯤꯇꯥꯝ” ꯍꯥꯌꯕꯥ, ꯃꯁꯤ “ꯈꯨꯠꯅ ꯇꯧꯗꯅ ꯆꯤꯡꯒꯤ ꯃꯔꯥꯛꯇꯒꯤ ꯈꯠꯂꯛꯄꯥ” ꯑꯃꯁꯨꯡ ꯗꯥꯅꯤꯌꯦꯜ ꯑꯅꯤꯒꯤ ꯃꯥꯔꯤ ꯅꯤꯞꯄꯜꯒꯤ ꯂꯩꯕꯥꯛ ꯑꯁꯤ, ꯍꯧꯖꯤꯛꯁꯨ ꯃꯊꯪꯒꯤꯗꯃꯛ ꯂꯩꯔꯤ꯫ ꯑꯗꯨꯕꯨ ꯆꯥꯔꯠꯁꯤꯡꯗ ꯗꯥꯅꯤꯌꯦꯜꯒꯤ ꯆꯥꯞꯇꯔ ꯑꯅꯤ, ꯇꯔꯥ ꯇꯨꯔꯨꯛ, ꯑꯃꯁꯨꯡ ꯇꯔꯥ ꯅꯤꯞꯄꯜꯒ ꯃꯔꯝ ꯎꯠꯂꯕꯥ ꯄꯨꯝꯅꯃꯛꯁꯤ ꯍꯦꯟꯅ ꯃꯄꯨꯡ ꯐꯥꯔꯦ꯫

The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.

Bēhe Tinsaacha hunda keessatti Hojii Kiristoos, fi Woe sadaffaa Islaamaa, bu’uuraan mata-dureen lamaan seenaa raajii yeroo Milleritoota boodaa bakka bu’an dha. Mata-dureewwan lamaan sana wajjinis, seenaa guyyoota dhumaa isa chaartiin lamaan yeroo sarara tokko irratti walitti fidaman fakkeenyaan agarsiifamu jira. Kun yeroo akkasitti raawwatamu, abdii kutannaa jalqabaa bara 1843, akkuma chaartii jalqaba irratti bakka bu’een agarsiifame, sirreeffama isaa chaartii lammaffaa irratti argata. Isaan walitti dhufuun “seenaa dhokataa” Thunderoota Torbanii uumuudhaan ni ibsu; innis amma mul’ifamuu Muldhata Yesuus Kiristoos hiikamaa jiru wajjin walqabatee chaappaan isaa banamaa jira.

That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.

“ប្រវត្តិសាស្រ្តលាក់កំបាំង” នោះ ត្រូវបានរៀបចំឡើងលើ “សេចក្តីពិត” ដែលជា​អក្សរហេព្រើរ​បីតួ ដែលនៅពេលបញ្ចូលគ្នា បង្កើតបានជាពាក្យ “សេចក្តីពិត”។ ពាក្យនេះ ត្រូវបានបង្កើតឡើងដោយ​អក្សរទីមួយ ទីដប់បី និងអក្សរចុងក្រោយនៃ​អក្ខរក្រមហេព្រើរ ហើយតំណាងឱ្យ​ព្រះយេស៊ូវ មិនត្រឹមតែជា​សេចក្តីពិត​ប៉ុណ្ណោះទេ ប៉ុន្តែទ្រង់ជា​អាល់ហ្វា និង​អូមេហ្គា​ផងដែរ។ “ប្រវត្តិសាស្រ្តលាក់កំបាំង” នេះ ចាប់ផ្តើម និង​បញ្ចប់ដោយ​ការ​ខកចិត្ត ហើយមាន​ការ​បះបោរ​នៅ​កណ្តាល ពីព្រោះ “ដប់បី” ជា​លេខ​មួយ​ដែល​តំណាងឱ្យ​ការ​បះបោរ។

The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.

ឆ្នាំ 1843 ដែលត្រូវបានបង្ហាញនៅលើផែនទីទីមួយ បញ្ជាក់អំពីការខកចិត្តលើកទីមួយ និងការមកដល់នៃពេលពន្យារ។ ពេលពន្យារ នាំទៅដល់ការមកដល់នៃសារនៃការយំអំពាវនាវកណ្ដាលអធ្រាត្រ ដែលនៅក្នុងនោះ ការបះបោររបស់ព្រហ្មចារីល្ងង់ត្រូវបានសម្ដែងឲ្យឃើញ។ បន្ទាប់មក សារនៃការយំអំពាវនាវកណ្ដាលអធ្រាត្រ ត្រូវបានប្រកាសរហូតដល់ការខកចិត្តចុងក្រោយ។ «ប្រវត្តិលាក់កំបាំង» នៃការយំអំពាវនាវកណ្ដាលអធ្រាត្រ នោះ ត្រូវបានធ្វើម្តងទៀត (ដល់តួអក្សរតែម្តង) នៅក្នុងថ្ងៃចុងក្រោយ។

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Ndzi tala ku kongomisiwa eka xifaniso xa vanhwanyana va khume, va ntlhanu va vona a va tlharihile, kutani va ntlhanu a va ri swiphukuphuku. Xifaniso lexi xi hetisekile naswona xi ta ya emahlweni xi hetiseka hi ku landza rito rin’wana ni rin’wana, hikuva xi ni ku tirhisiwa ko hlawuleka enkarhini lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi va ntiyiso wa nkarhi wa sweswi ku fikela eku pfaleni ka nkarhi hinkwawo.” Review and Herald, August 19, 1890.

When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.

Wa tatəwɔ ka na esi kane la nɔ nyuie la, eɖe fia be ameha ɖeka ko si le ŋkeke mamlɛtɔwo me, siwo ate ŋu anye nyɔnu aɖaŋu alo nyɔnu nunyalã, nye ame siwo le ameha aɖe me si va do go kple mɔkpɔkpɔ-vɔ̃ɖi. Mɔkpɔkpɔ-vɔ̃ɖi mae hea dedienɔnɔ ƒe ɣeyiɣi va, eye lododo si “wo va fulfillae ke ava fulfillae hã seɖe le eglɔ̃ ɖesiaɖe dzi” la tu ɖe nu siwo dedienɔnɔ ƒe ɣeyiɣi aɖe, si dze egɔme kple mɔkpɔkpɔ-vɔ̃ɖi, wɔna le nyɔnuwo me le ŋutilã me la dzi. Mɔkpɔkpɔ-vɔ̃ɖi ma si wu “ɖasefowo eve” le du la ƒe mɔ dzi, eye wòtrɔ wo zu ƒu ku, ƒu ƒiẽ siwo le ku ƒe togbɔ me la, dzɔ le July 18, 2020. Adventism, le gbogbogbo me la, menye akpa na mɔkpɔkpɔ-vɔ̃ɖi ma o. Ne woatsɔe vɔ̃ hã la, wowɔ dzidzɔ ɖe nyagblɔɖi si geɖe o la ta, esi “ɖasefowo eve” la le mɔ dzi wokuwɔ. “Seɖe le eglɔ̃ ɖesiaɖe dzi” gɔmee nye “seɖe le eglɔ̃ ɖesiaɖe dzi.”

In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.

Lebakeng la histori ya Bamilerita, setšhaba sa kgwerano ya pele (Boprotestanta) se ile sa keteka boporofeta bjo bo paletšwego bja 1843 (go nyama ga pele), gomme ka nako yeo Boprotestanta bo ile bja feta mellwane ya nako ya bjona ya teko ya kgotlelelo. Nako ya teko e be e thomile ka la 11 Phato 1840, ge morongwa yo maatla wa Kutollo ya lesome a theoga ka phethagatšo ya boporofeta bja nako bja madimabe a bobedi (Boislamo). Boprotestanta bo ile bja gana nako ya boporofeta nakong ya go nyama ga pele, gobane boporofeta bjo bo fošagetšego bo ile bja ba nea lebaka la gore ba se sa tšwela pele go nyaka therešo. Sehlogo sa dipontšho ka moka tša histori ya Bamilerita e be e le “boporofeta bja nako”.

On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.

Pada tanggal 11 September 2001, malaikat dalam Wahyu pasal delapan belas turun pada penggenapan nubuatan Celaka yang ketiga (Islam). Tema dari semua waymark pada hari-hari terakhir adalah Islam. Kekecewaan yang pertama menandai berakhirnya suatu penyucian atas umat perjanjian yang terdahulu, karena pada saat itu umat perjanjian yang terdahulu telah diberi suatu alasan untuk tidak lagi mencari kebenaran. Maka masa ujian pun dimulai bagi “gadis-gadis” pada hari-hari terakhir, sebab masa pengujian atas umat perjanjian yang terdahulu yang dimulai dengan turunnya malaikat itu, berakhir pada kekecewaan yang pertama. Dengan demikian, pengujian atas mereka yang digambarkan sebagai gadis-gadis dimulai, dan proses pengujian itu pada akhirnya akan menyatakan apakah gadis-gadis itu bodoh atau bijaksana.

Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.

Di antara kekecewaan yang pertama dan yang terakhir terdapat pekabaran Seruan Tengah Malam. Pokok pekabaran Seruan Tengah Malam bagi kaum Millerit adalah “waktu”, dan pokok pekabaran Seruan Tengah Malam pada hari-hari terakhir adalah “Islam”. Dalam mimpi Miller ia dibangunkan oleh suatu seruan (teriakan), dan pada waktu itu, permata-permatanya bersinar sepuluh kali lebih terang daripada sebelumnya. Permata-permata pada bagan-bagan yang secara langsung mengenali suatu nubuatan bagi hari-hari terakhir ialah Islam dan penghakiman pemeriksaan. Dengan demikian, ujian-ujian dari “pekabaran” Seruan Tengah Malam dan dari “pengalaman” yang dilambangkan oleh penghakiman pemeriksaan, bukanlah bagi umat perjanjian terdahulu, melainkan bagi mereka yang mengaku sebagai para dara yang terakhir.

The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.

Ilustrasi yang terhasil apabila kedua-dua carta digabungkan, yang mengenal pasti sejarah daripada kekecewaan yang pertama hingga yang terakhir, menunjukkan bahawa pada waktu “sejarah tersembunyi” Tujuh Guruh sedang berlaku, pekerjaan terakhir penghakiman penyiasatan sedang disempurnakan. Pekerjaan terakhir itu ialah pemeteraian seratus empat puluh empat ribu, dan hal itu berlaku semasa “masa-masa kesusahan” dalam Daniel sembilan, semasa bangsa-bangsa dibangkitkan amarahnya dalam Wahyu sebelas, penahanan “empat angin” dalam Wahyu fasal tujuh, “tertahannya angin ribut pada hari angin timur” dalam Yesaya fasal dua puluh tujuh, serta pengekangan “kuda yang marah yang sedang berusaha melepaskan diri dan membawa maut serta kebinasaan” ke atas dunia. Semua saksi nubuatan ini melambangkan Islam dalam Malapetaka yang ketiga, sebagaimana digambarkan pada carta-carta suci.

The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.

Ti hlifa tharu ta timhaka ta tinyimfumo timbirhi to kwetsima ta Habakuki leti kongomisiweke hi ku kongoma eka swiendlakalo leswi a swi ha ri swa nkarhi lowu taka endzhaku ka ku kandziyisiwa ka tinyimfumo teto, i ku funghiwa ka lava va dzana na mune wa makume mune wa khume-mune wa magidi, Vuislamu, ni ku hetiseka ka xikombiso xa tintombi ta khume. Tinyimfumo leti ti kombisa endlelo ro ringiwa ni ro funghiwa ra hinkwaswo swimbirhi, ku nga “ntokoto” ni “rungula.” Ntokoto lowu lavekaka eka nhwanyana wa xiphukuphuku i “Kriste eka n’wina ku nga ntshembo wa ku vangama,” leswi yimelaka ku hetiseka loku yimeleriwaka hi lava va dzana na mune wa makume mune wa khume-mune wa magidi.

Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.

Nate, masa ni a muma ni mbongwana, ni yandi me monisama sesepi na bansantu na yandi: na bo Nzambi zolaka kuzabisa bima nki kele kimvwama ya nkembo ya mansweki yayi na kati ya Bantu ya Mabundu; yina kele Klisto na kati na beno, kivuvu ya nkembo: yandi beto ke samuna, ke kebisa muntu nyonso, mpe ke longa muntu nyonso na mayele nyonso; sambu beto kuvandisa muntu nyonso ya kukuka na Klisto Yesu. Kolose 1:26–28.

The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.

Ba lekgolo le masome a mane a mane le ba bane ba emetswe e le setlhopha sa batho ba ba tswang mo “botshwarong”. Botshwaro jo bo emetsweng ka tlhamalalo mo bukeng ya Tshenolo ke botshwaro jwa go nna ba sule mo mmileng ka malatsi a le mararo le halofo, jaaka go emetswe mo go Tshenolo kgaolo ya bolesome le bongwe. Botshwaro jwa loso lwa tshwantshetso bo emetse “dinako di supa” tsa Lefitiko masome a mabedi le borataro, mme botshwaro joo bo tlhoka go bonadiwa ga boikwatlhao, jaaka go supiwa ke thapelo ya ga Daniele mo kgaolong ya borobongwe.

When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.

Sakle sileponi simila lalume mona moyo, sihalinahala swa wakwekwa kwa ŵandu nga “ensign”. Pa kufwa kwawo ŵakaŵavya Khristu mwa iwo, chigomezgo cha uchindami. Chigaŵa cha kulapa kwawo kwakukhumbikwa chikaŵa kuvomelezga kwawo kuti ŵendanga mwakususka Chiuta, ndiposo kuti Chiuta wakendanga mwakususka iwo. Para ŵafiska ivyo vyalongosoreka mwauneneri, penepo Khristu “wakwiza mwaluŵiro ku tempile Lake”, ndipo “chakuchitika” chikusangika icho chikukhumbikwa kuti munthu waŵe membala wa ensign iyo yikwenera kukwezgwa penepo.

The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.

“အတွေ့အကြုံ” ဟူသည်မှာ ဇယားနှစ်ခုကို အတူတကွ ပေါင်းစည်းယူဆောင်လာသောအခါ ပုံဖော်ပြသထားသည့်အရာဖြစ်ပြီး၊ ထိုအရာသည် ကောင်းကင်သန့်ရှင်းရာဌာန၌ ခရစ်တော်၏ နောက်ဆုံးအမှုတော်အားဖြင့် အကောင်အထည်ပေါ်လာသည်။ ထို “အတွေ့အကြုံ” ကို “မြင်ရသောအသွင်အပြင်” ၏ ရူပါရုံဖြစ်သော “mareh” ရူပါရုံအားဖြင့် ကိုယ်စားပြုထားသည်။ လိုအပ်သော “သတင်းစကား” သည် ပရောဖက်ပြုထားသော သမိုင်း၏ “chazon” ရူပါရုံဖြစ်သည်။ ထို “သတင်းစကား” ကို တတိယ “Woe” ၏ အစ္စလာမ်အားဖြင့် ဆန့်ကျင်ပုန်ကန်သော လောကအပေါ် ဘုရားသခင်၏ နီးကပ်လာသော တရားစီရင်ခြင်း၏ သတင်းစကားအဖြစ် သတ်မှတ်ဖော်ပြထားသည်။

In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.

Pada tahun 1856, Tuhan berusaha menyelesaikan pembangunan kembali Yerusalem rohani di dalam Adventisme. Di bawah kedatangan ketiga malaikat dari tahun 1798 hingga 1844, bait suci Millerit telah dibangun di atas dasar-dasarnya, dilambangkan sebagai “permata” dalam mimpi Miller, sebagaimana diwakili oleh kebenaran-kebenaran nubuatan pada dua bagan pelopor (1843 dan 1850) yang menggenapi Habakuk pasal dua. Kemudian Ia memimpin umat-Nya untuk mendirikan tembok hukum Sabat hari ketujuh-Nya, dan mengembalikan mereka kepada “jalan-jalan lama” Israel kuno untuk menyelesaikan pekerjaan “jalan raya untuk dilalui”. TETAPI, jalan lama itu mencakup sebuah doktrin, sebuah nubuatan, yang dirancang untuk menguji dan memisahkan mereka. Pada tahun 1863, Adventisme gagal dalam ujian “tujuh masa”, dan mulai mengembara di padang gurun Laodikia.

October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.

22 Oktober 1844 melambangkan undang-undang Ahad yang akan segera datang, dan pada waktu undang-undang Ahad itu pekerjaan akan disempurnakan sebagaimana dilambangkan oleh empat puluh sembilan tahun penyelesaian jalan dan tembok dalam masa-masa kesusahan, seperti yang dikenal pasti oleh Daniel.

Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.

Jadi, ketahuilah dan pahamilah, bahwa sejak dikeluarkannya perintah untuk memulihkan dan membangun kembali Yerusalem sampai kepada Mesias, Sang Raja, akan ada tujuh minggu dan enam puluh dua minggu; jalan raya itu akan dibangun kembali, demikian juga temboknya, sekalipun pada masa-masa yang penuh kesukaran. Daniel 9:25.

All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.

Baporofeta botlhe ba dumalana mongwe le mongwe, mme “dinako tsa matshwenyego” tsa ga Daniele gape di supiwa mo temaneng e e tswang mo go Early Writings e re ntseng re e akanyetsa.

“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“Go reka nako eo, ge modiro wa phološo o le kgauswi le go tswalelwa, tlalelo e tla be e etla mo lefaseng, gomme ditšhaba di tla be di galefile, efela di thibetšwe gore di se thibele modiro wa morongwa wa boraro. Ka nako yeo ‘pula ya morago,’ goba go lapološwa go tšwago pele ga Morena, e tla tla, go nea lentšu le legolo la morongwa wa boraro maatla, le go lokišetša bakgethwa gore ba eme nakong yeo ge dikotlo tše šupago tša mafelelo di tla tšhollelwa.” Early Writings, 85.

We will continue this study in the next article.

Re tla tswelela ka thuto eno mo setlhogong se se latelang.

“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

“Sejauh mana mereka yang mengaku kebenaran sedang melayani Iblis, bayang-bayang nerakanya akan menghalangi pandangan mereka tentang Allah dan surga. Mereka akan menjadi seperti orang-orang yang telah kehilangan kasih mereka yang mula-mula. Mereka tidak dapat memandang kenyataan-kenyataan yang kekal. Apa yang telah Allah sediakan bagi kita dilambangkan dalam Zakharia, pasal 3 dan 4, dan 4:12–14: ‘Lalu aku menjawab sekali lagi dan berkata kepadanya, Apakah kedua cabang pohon zaitun ini, yang melalui kedua pipa emas mengalirkan minyak emas dari dirinya sendiri? Dan ia menjawab aku dan berkata, Tidakkah engkau mengetahui apa ini? Dan aku berkata, Tidak, tuanku. Lalu katanya, Inilah kedua orang yang diurapi, yang berdiri di sisi Tuhan seluruh bumi.’”

“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

“Bwana amejaa rasilimali. Hana upungufu wa nyenzo zozote. Ni kwa sababu ya upungufu wetu wa imani, uasili wetu wa kidunia, maneno yetu mepesi, kutokuamini kwetu, kunakoonekana katika mazungumzo yetu, ndipo vivuli vya giza hukusanyika kutuzunguka. Kristo hafunuliwi katika neno wala tabia kama Yeye aliye mzuri kabisa, na aliye mkuu kuliko elfu kumi. Nafsi inapotosheka kwa kujiinua katika ubatili, Roho wa Bwana hawezi kuifanyia mengi. Maono yetu mafupi huona kivuli, lakini hayawezi kuona utukufu ulioko ng’ambo yake. Malaika wanazizuia pepo nne, zinazowakilishwa kama farasi mwenye hasira anayetafuta kujinasua na kukimbia juu ya uso wa dunia yote, akiwa amebeba uharibifu na mauti katika njia yake.”

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

“Adakah kita akan terus tidur di ambang dunia kekal itu sendiri? Adakah kita akan menjadi tumpul dan dingin dan mati? Oh, kiranya di dalam gereja-gereja kita ada Roh dan nafas Tuhan yang dihembuskan ke dalam umat-Nya, supaya mereka dapat berdiri di atas kaki mereka dan hidup. Kita perlu melihat bahawa jalannya sempit, dan pintunya sesak. Tetapi apabila kita melalui pintu yang sesak itu, keluasan­nya tidak terbatas.” Manuscript Releases, jilid 20, 217.