The increase of knowledge that was produced when the vision of the Ulai River was unsealed in 1798, produced a testing process that reached its climax in the movement of the Midnight Cry in 1844. The Midnight Cry of the last days, that is now being unsealed, has been represented by that history, and includes the very same testing truths of that history, for the Midnight Cry message that is now being unsealed is a restoration of Miller’s jewels.
Kukula kwa chidziŵitso kumene kunatuluka pamene masomphenya a mtsinje wa Ulai anamasulidwa chisindikizo mu 1798, kunabala ndondomeko ya kuyesedwa imene inafika pachimake chake mu kayendedwe ka Mfuu ya Pakati pa Usiku mu 1844. Mfuu ya Pakati pa Usiku ya masiku otsiriza, imene tsopano ikumasulidwa chisindikizo, yayimiridwa ndi mbiri imeneyo, ndipo ikuphatikiza ndendende choonadi chomwecho choyesera cha m’mbiri imeneyo; pakuti uthenga wa Mfuu ya Pakati pa Usiku umene tsopano ukumasulidwa chisindikizo ndi kubwezeretsedwanso kwa miyala yamtengo wapatali ya Miller.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.
“Zvokwadi zvatakagamuchira muna 1841, ’42, ’43, uye ’44 zvino zvinofanira kudzidzwa uye kuziviswa. Mashoko engirozi yokutanga, yechipiri, neyechitatu achaziviswa munguva inouya nenzwi guru. Achapiwa nokushingaira kwakasimba uye nesimba roMweya.” Manuscript Releases, vhoriyamu 15, 371.
The primary theme of the prophetic message of the Midnight Cry of our time is the role of Islam of the third woe. The three woes of Islam are all represented upon the two tables of Habakkuk. The message of the Midnight Cry of the last days, began to be unsealed at the disappointment of July 18, 2020, when the tarrying time of the last days arrived. Just as the Midnight Cry message of Millerite history, the message of the last days is progressively developed until it reaches the point represented by the Exeter camp meeting. At that point the virgins either have the oil, or they don’t.
Musoro mukuru wemashoko ouprofita eKuchema kwePakati pousiku kwenguva yedu ibasa reIslamu renhamo yechitatu. Nhamo nhatu dzeIslamu dzose dzinomiririrwa pamatafura maviri aHabakuki. Shoko reKuchema kwePakati pousiku remazuva okupedzisira rakatanga kusunungurwa chisimbiso pakuodzwa mwoyo kwaChikunguru 18, 2020, apo nguva yokunonoka yemazuva okupedzisira yakasvika. Sezvakangoita shoko reKuchema kwePakati pousiku munhoroondo yevaMillerite, shoko remazuva okupedzisira rinoramba richivandudzwa zvishoma nezvishoma kusvikira rasvika panzvimbo inomiririrwa nemusangano wemisasa weExeter. Panguva iyoyo mhandara dzinogona kunge dzine mafuta, kana kuti hadzina.
Isaiah’s pronouncement of woe upon the scornful men that rule the people of Jerusalem, identifies that the vision has become to the drunkards of Ephraim as a book that is sealed. In the passage of Isaiah, the work of changing a satanic symbol unto a godly symbol, as has been accomplished in the history of Adventism, is to be esteemed as potter’s clay. That work was establishing the definition of “the daily,” as a symbol of Christ, when it is a symbol of Satan. When Daniel employed the word “tamid” as a symbol of paganism, he chose the word for a symbolic purpose, for the word means “continual”.
Muporofita kwaIsaya pamusoro pavarume vanoseka vanotonga vanhu veJerusarema kunoratidza kuti chiono chava kuva kudhakwa dzeEfraimi sebhuku rakaiswa chisimbiso. Muchikamu chaIsaya, basa rokushandura chiratidzo chaSatani richiitwa chiratidzo chaMwari, sezvakaitwa munhoroondo yeAdventism, rinofanira kuonekwa sevhu romuumbi. Basa iroro rakanga riri rekumisikidza dudziro ye“zuva nezuva,” sechiratidzo chaKristu, apo chiri chiratidzo chaSatani. Danieri paakashandisa shoko rokuti “tamid” sechiratidzo chechihedheni, akasarudza shoko iroro nokuda kwechinangwa chechiratidzo, nokuti shoko racho rinoreva kuti “chinopfuurira nguva dzose”.
There are three powers that lead the world to Armageddon, and the first of those three powers is the dragon (paganism). The dragon began his warfare against God in heaven. The dragon carries on that warfare until the end of the thousand-year millennium, when he is finally destroyed.
Kune mamlaka tatu zinazouongoza ulimwengu hadi Har–Magedoni, na ya kwanza kati ya mamlaka hizo tatu ni yule joka (upagani). Joka alianza vita vyake dhidi ya Mungu mbinguni. Joka huendeleza vita hivyo hadi mwisho wa kipindi cha milenia ya miaka elfu moja, ndipo mwishowe anaangamizwa kabisa.
And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20:7–10.
Uye kana makore ane chiuru apera, Satani achasunungurwa kubva mutirongo rake, uye achabuda kuti anyengedze ndudzi dziri kumativi mana enyika, Gogi naMagogi, kuti adziunganidze kuhondo; uye uwandu hwadzo hwakaita sejecha regungwa. Uye dzakakwira pamusoro pehupamhi hwenyika, dzikakomba musasa wevatsvene neguta rinodikanwa; ipapo moto wakaburuka kubva kuna Mwari uchibva kudenga ukavaparadza. Uye dhiabhorosi akanga avanyengera akakandirwa mudziva remoto nesarufa, umo mune chikara nomuprofita wenhema; uye vachatambudzwa masikati nousiku nokusingaperi-peri. Zvakazarurwa 20:7–10.
The beast (the papacy) that is the second of the three powers that leads the world to Armageddon, and the false prophet (the United States) the third of those three powers, both arrived in history after the history of the cross, and both are destroyed at the Second Coming of Christ.
Chikara (upapa) chiri chechipiri pamasimba matatu anotungamirira nyika kuAmagedhoni, uye muporofita wenhema (United States) ari wechitatu pamasimba iwayo matatu, zvose zvakabuda munhoroondo pashure penhoroondo yemuchinjikwa, uye zvose zvinoparadzwa paKuuya kweChipiri kwaKristu.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.
Nyoka yeneyi yi khomiwe, ni mudziro wakunyepa wakha a mirakulo patsogolo pake, amene nawo ananyenga iwo amene analandira chizindikiro cha nyokayo, ndi iwo amene ankapembedza fano lake. Onse awiriwo anaponyedwa ali amoyo m’nyanja ya moto yoyaka ndi sulufule. Chivumbulutso 19:20.
When Daniel chose the Hebrew word “continual” as a symbol of paganism (Satan), he chose a word that identified that it is Satan that has continually fought against God. The other two powers are only active in their warfare against God for specified periods of time. Daniel’s choice of the word “tamid” (continual) was purposeful, and accurate.
Danieri paakasarudza shoko rechiHebheru rinoti “tamid” (rinoreva “rinopfuurira nguva dzose”) sechiratidzo chechihedheni (Satani), akasarudza shoko rairatidza kuti ndiSatani akagara achirwa naMwari nguva dzose. Masimba maviri aya mamwe anongoshanda muhondo yawo yokurwisa Mwari kwenguva dzakatarwa chete. Kusarudza kwaDanieri shoko rokuti “tamid” (rinopfuurira nguva dzose) kwakanga kwakaitwa nechinangwa, uye kwakanga kwakarurama.
As Isaiah’s narrative of woe upon those who the Lord poured out the spirit of deep sleep, and closed their eyes, continues on from chapter twenty-eight into chapter thirty, he records:
Sa Isaias nga pagsugilon sa kaalaut batok hadton ginbubuan han Ginoo han espiritu han hilarom nga pagkaturog, ngan gintak-uban an ira mga mata, samtang nagpapadayon tikang ha kapitulo baynte-ocho ngadto ha kapitulo traynta, iya igintala:
Now go, write it before them in a table, and note it in a book, that it may be for the time to come forever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. Isaiah 30:8–15.
Zvino chenda, uzvinyore pamberi pavo pahwendefa, uye uzvinyore mubhuku, kuti zvive zvenguva inouya nokusingaperi-peri: Nokuti ava vanhu vanomukira, vana venhema, vana vasingadi kunzwa murayiro waJehovha; vanoti kuvaoni, Regai kuona; uye kuvaporofita, Musatiporofitira zvinhu zvakarurama, tiudzei zvinhu zvinofadza, porofitai zvinonyengera; ibvai panzira, tsaukai panzira yakarurama, bvisai Mutsvene waIsraeri pamberi pedu. Naizvozvo zvanzi noMutsvene waIsraeri: Nemhaka yokuti munozvidza shoko iri, muchivimba nokumanikidza nokukombama, mukitsamira pazviri; saka uipi uhwu huchava kwamuri sorusvingo rwakatsemuka rwava kuda kuwa, rwakazvimba parusvingo rurefu, kuputsika kwarwo kuchasvika pakarepo, nechinguva chimwe. Ucharuputsa sokuputswa kwehari yomuvumbi inoputswa kuita zvidimbu; haangaregi; zvokuti pakati pezvimedu zvayo hapangawanikwi chidimbu chokutora moto pachoto, kana chokuchera nacho mvura mugomba. Nokuti zvanzi naIshe Jehovha, Mutsvene waIsraeri; Pakudzoka nokuzorora muchaponeswa; mukunyarara nomukuvimba ndimo muchava simba renyu; asi hamuna kuda. Isaya 30:8–15.
The “table” that is written, is the tables of Habakkuk chapter two, that were designed so that those that read them could “run” and spread the message. The “book” which made “note” of the “table” is Habakkuk. The “table” from the “book” of Habakkuk, represents a testing process which manifests “a rebellious people, lying children, children that will not hear the law of the Lord.” The “rebellious people” that refuse to “hear,” are those in Jeremiah that refuse to hear the sound of the watchman’s trumpet.
“රචනා කරන ලද පුවරුව” යනු හබක්කුක් දෙවන පරිච්ඡේදයේ පුවරුය; ඒවා එය කියවන අය “දුවා” පණිවුඩය ප්රචාරය කළ හැකි වන ලෙස නිර්මාණය කරන ලද්දේය. “පුවරුව” ගැන “සටහන්” කළ “පොත” නම් හබක්කුක්ය. හබක්කුක්ගේ “පොතෙන්” ඇති “පුවරුව” යනු “විද්රෝහී ජනතාවක්, බොරු කියන දරුවන්, ස්වාමීන්වහන්සේගේ ව්යවස්ථාව අසන්නට නොකැමැති දරුවන්” ප්රකාශයට පත් කරන පරීක්ෂණ ක්රියාවලියක් නියෝජනය කරයි. “ඇසීමට” ප්රතික්ෂේප කරන එම “විද්රෝහී ජනතාව” නම් යෙරෙමියාහි මුරකරුගේ හොරණෑ ශබ්දය අසන්නට ප්රතික්ෂේප කරන අයය.
Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.
මා ඔබ පිට මුරකාරයන්ද පත් කොට, “කහළ නාදයට සවන් දෙන්න”යි කීවෙමි. එහෙත් ඔවුහු, “අපි සවන් නොදෙන්නෙමු”යි කීහ. යෙරෙමියා 6:17.
The rebellious are those in Isaiah’s history and also in the history of Christ who would not hear.
Vapanduki ndivo vaya vaiva munhoroondo yaIsaya, uyewo munhoroondo yaKristu, vasina kuda kunzwa.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Zvino akati, Enda, undoudza vanhu ava kuti, Zvirokwazvo muchanzwa, asi hamunganzwisisi; uye zvirokwazvo muchaona, asi hamungazivi. Omesa moyo wavanhu ava, uremedze nzeve dzavo, uye uvhare meso avo; kuti varege kuona nameso avo, nekunzwa nenzeve dzavo, nekunzwisisa nemoyo wavo, nokutendeuka, nokuporeswa. Isaya 6:9, 10.
Isaiah’s deaf rebels can “hear,” but they don’t “hear,” and their refusal to “hear” identifies that they “understand not.” It is Daniel’s wicked, who are also Matthew’s foolish virgins, who do not understand the increase of knowledge represented on the “table” that is noted in the “book” of Habakkuk. If Isaiah’s deaf rebels would hear, they could be converted and healed, but their heart is fat, so they cannot understand the message of the Midnight Cry. Jesus provided a second witness of the deaf rebels.
Vapanduki vaIsaya matsi vanogona “kunzwa,” asi hava“nzwi,” uye kuramba kwavo “kunzwa” kunoratidza kuti “havanzwisisi.” Ndivo vakaipa vaDanieri, avo variwo mhandara mapenzi dzaMateo, vasinganzwisisi kuwedzera kwezivo kunomiririrwa pa“tafura” kwakanyorwa mu“bhuku” raHabhakuki. Dai vapanduki matsi vaIsaya vaizonzwa, vaigona kutendeuka nokuporeswa, asi mwoyo yavo yakafuta, nokudaro havagoni kunzwisisa shoko reKuchema kwePakati peUsiku. Jesu akapa chapupu chechipiri pamusoro pavapanduki matsi.
And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.
Vadzidzi vakauya kwaari, vakati kwaari, Munoreverei navo nemifananidzo? Akapindura akati kwavari, Nokuti imi makapiwa kuziva zvakavanzika zvoumambo hwokudenga, asi ivo havana kupiwa. Nokuti ani naani anazvo, achapiwa, uye achava nezvakawanda kwazvo; asi ani naani asina, achatorerwa kunyange nezvaanazvo. Naizvozvo ndinotaura navo nemifananidzo; nokuti vachiona havavoni, uye vachinzwa havanzwi, uye havanzwisisi. Uye mavari munozadziswa chiprofita chaEsaya, chinoti, Nokunzwa muchanzwa, asi hamunganzwisisi; uye muchiona muchaona, asi hamungapereri; nokuti mwoyo yavanhu ava yakakora, uye nzeve dzavo dzava nematsi pakunzwa, uye vakatsinzina meso avo; kuti zvimwe vangaona nameso avo, nokunzwa nenzeve dzavo, nokunzwisisa nemwoyo yavo, vakatendeuka, uye ndingavaporesa. Asi akaropafadzwa meso enyu, nokuti anoona; nenzeve dzenyu, nokuti dzinonzwa. Nokuti zvirokwazvo ndinoti kwamuri, Vaporofita vazhinji navakarurama vazhinji vakashuva kuona zvinhu zvamunoona, asi havana kuzviona; nokunzwa zvinhu zvamunonzwa, asi havana kuzvinzwa. Mateu 13:10–17.
The wise understand the mystery of the parables, which is truth that is represented line upon line. The wise are blessed for they see and hear, and the wise and the blessed are both represented in Daniel chapter twelve. The “wise” are those who understand (with their hearts) the increase of knowledge, represented by the “table” that has been noted in the “book” of Habakkuk, and the “blessed” are those that wait.
Vakachenjera vanonzwisisa chakavanzika chemifananidzo, inova chokwadi chinomiririrwa mutsara pamusoro pomutsara. Vakachenjera vakaropafadzwa, nokuti vanoona uye vanonzwa, uye vakachenjera navakaropafadzwa vose vari vaviri vanomiririrwa muna Dhanieri chitsauko chegumi nembiri. “Vakachenjera” ndivo vanonzwisisa (nemwoyo yavo) kuwedzera kwezivo, kunomiririrwa ne“tafura” yakanyorwa mu“bhuku” raHabhakuki, uye “vakaropafadzwa” ndivo vanomirira.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:9–13.
A on mu kwa, Iya mu lutila lwobe, Danieli; pantu aya mashiwi yafisalwa no kusindikwa ukufika pa nshita ya mpela. Abanandi bakasangululwa, no kufulwa, no kweshiwa; lelo ababi bakacita ububi: kabili tapali nangu umo pa babi ukutwishika; lelo abacenjela bakatwishika. Kabili ukufuma pa nshita ilyo ilambo lya lyonse na lyonse likafumishiwapo, no kuwekwa kwa ca mpata icileta ubuyo, kukaba amabula ya nshiku ikana limo babili na makumi cinelubali. Alishuka uwalolela, no kufika ku nshiku ikana limo batatu na makumi yatatu na fisano. Danieli 12:9–13.
The Millerites correctly understood that the thirteen hundred and thirty-five days began when paganism (“the daily”), was “taken away” in the year 508. The blessing was promised to those who were waiting in 1843. The word “cometh” in the passage means “touches.” The year 1843 “touched” the year 1844 when it concluded. When the year 1843 concluded, the “tarrying time” of Habakkuk arrived, and a blessing was pronounced upon those who waited as commanded in the “book” that noted the “tables.” The “book” of Habakkuk commanded those to “wait” for the vision.
VaMillerite vakanyatsonzwisisa kuti mazuva ane chiuru chimwe namazana matatu namakumi matatu namashanu akatanga apo upagani (“zvezuva nezuva”) hwakanga “hwabviswa” mugore ra508. Ropafadzo yakanga yapikirwa kuna avo vakanga vakamirira muna 1843. Shoko rokuti “cometh” muchitsauko ichocho rinoreva kuti “rinosvika.” Gore ra1843 “rakasvika” pagore ra1844 parakapera. Gore ra1843 parakapera, “nguva yokunonoka” yaHabhakuki yakasvika, uye ropafadzo yakaziviswa pamusoro paavo vakamirira sezvavakarairwa mu“bhuku” rakataura nezve“mapuranga.” “Bhuku” raHabhakuki rakaraira avo kuti “vamirire” chiratidzo.
Daniel identifies the history of 1798 (the time of the end), when his book was unsealed, and there was then produced a three-step testing process (purified, and made white, and tried). That process reached its conclusion in the manifestation of the hidden history of the seven thunders. That hidden history is the three waymarks of truth, represented by the first disappointment, the message of the Midnight Cry and the great disappointment. The blessing of arriving at the first disappointment represents a three-step testing process at the end of the history of 1798 through 1844.
Dhaniyeli anozivisa nhoroondo ya1798 (nguva yokuguma), apo bhuku rake rakazarurwa, uye ipapo pakazobudiswa nzira yokuedzwa ine nhanho nhatu (vakanatswa, vakaitwa vachena, uye vakaedzwa). Nzira iyoyo yakasvika pamhedziso yayo mukuratidzwa kwenhoroondo yakavanzika yengurumo nomwe. Nhoroondo iyoyo yakavanzika ndiyo zviratidzo zvitatu zvechokwadi, zvinomiririrwa nokuodzwa mwoyo kwokutanga, shoko reMidnight Cry, uye kuodzwa mwoyo kukuru. Ropafadzo yokusvika pakuodzwa mwoyo kwokutanga inomiririra nzira yokuedzwa ine nhanho nhatu pakuguma kwenhoroondo ya1798 kusvika muna 1844.
The history of 1798, through to the great disappointment of 1844, typifies the history of 1989, through to the soon-coming Sunday law. There is a blessing promised for those that wait for the vision that began to tarry at the first disappointment. The “wise” of Daniel twelve, are those who are “blessed,” and who “wait.” The wicked are those who do not “hear” with their hearts, and who do not “see.” The entire experience of the Millerite movement is summarized in Daniel’s four verses, and those verses also represent the history of the sealing of the one hundred and forty-four thousand.
Nhoroondo ya1798, ichienda kusvikira pakusuwa kukuru kwa1844, inomiririra nhoroondo ya1989, ichienda kusvikira kumurau weSvondo uri kuuya nokukurumidza. Kune chikomborero chakavimbiswa kuna avo vanomirira chiratidzo chakatanga kunonoka pakusuwa kwekutanga. “Vakachenjera” vaDanieri chitsauko gumi nembiri ndivo avo “vakaropafadzwa,” uye “vanomirira.” Vakaipa ndivo avo vasinga“nzwe” nemwoyo yavo, uye vasinga“oni.” Zvakaitika zvose zvesangano reMillerite zvakapfupikiswa mundima ina dzaDanieri, uye ndima idzodzo dzinomiririrawo nhoroondo yekuiswa chisimbiso kwezana nemakumi mana nezvina ezviuru.
The sacred history represented in those four verses, is premised upon understanding the increase of knowledge that was represented upon Habakkuk’s tables, and the increase of knowledge Jesus identified as He taught through the methodology of line upon line. He presented parable after parable, in order to explain the mystery of prophecy to “the wise”. “The wicked” in Daniel twelve do not understand, and in 2 Thessalonians, chapter two, their lack of understanding is represented as a hatred of truth, which brings strong delusion. The truth which the wicked do not love in Paul’s letter was “the daily,” and in Daniel’s four verses, the prophetic truth that is specifically identified is “the daily.”
Nhoroondo tsvene inomiririrwa mundima ina idzodzo inovakirwa pakunzwisisa kuwedzera kweruzivo kwakanga kwakamiririrwa pamatafura aHabakuki, uye kuwedzera kweruzivo kwakaziviswa naJesu paaidzidzisa nenzira yomutsara pamusoro pomutsara. Akapa mufananidzo pamusoro pomufananidzo, kuti atsanangure chakavanzika chechiporofita kuna “vakachenjera.” “Vakaipa” muna Danieri chitsauko 12 havanzwisisi, uye muna 2 VaTesaronika, chitsauko 2, kushaiwa kwavo kunzwisisa kunomiririrwa seruvengo rwechokwadi, runounza kunyengedzwa kukuru. Chokwadi icho vakaipa vasingadi mutsamba yaPauro chaiva “chezuva nezuva,” uye mundima ina dzaDanieri, chokwadi chechiporofita chinonyatsotsanangurwa ndechekuti “chezuva nezuva.”
Jesus told the disciples that they were blessed, and in so doing he was contrasting them with those in Isaiah who refused to see and hear, that they might be converted. Those that are blessed in Daniel twelve, are those who wait. The four verses in Daniel chapter twelve, and also the fulfillment of those verses in the history of the Millerites, and also the contrast of Isaiah with a class who refused to hear and see, and also the very same distinction of the two classes by Christ, all point forward to the hidden history of the seven thunders that arrived on July 18, 2020. The final testing process of Millerite history that began at the first disappointment is now being repeated. Some will see, and others will refuse to see.
Yesu akaudza vadzidzi kuti vakanga vakaropafadzwa, uye pakuita kudaro akanga achivaisa mukupesana nevaya vari muna Isaya vakaramba kuona nokunzwa, kuti vatendeuke. Avo vakaropafadzwa muna Danieri chitsauko 12 ndivo vanomirira. Ndima ina dziri muna Danieri chitsauko 12, pamwe chete nokuzadzikiswa kwendima idzodzo munhoroondo yevaMillerite, uyewo kupesana kuri muna Isaya nevamwe vakaramba kunzwa nokuona, uyewo mutsauko iwowo chaiwo wamapoka maviri wakaitwa naKristu, zvose zvinonongedzera mberi kunhoroondo yakavanzika yemitinhimira minomwe yakasvika musi wa18 Chikunguru, 2020. Muedzo wokupedzisira wenhoroondo yevaMillerite wakatanga pakukundikana kwokutanga zvino wava kudzokororwa. Vamwe vachaona, uye vamwe vacharamba kuona.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Imiyalezo yonkhe leyaniketwa kusukela nga-1840 kuya ku-1844 kumele yentiwe ibe nemandla nyalo, ngobe bantfu labanyenti balahlekelwe yindlela yabo. Lemiyalezo kumele iye kuwo onkhe emabandla.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Kristu akati, ‘Akaropafadzwa meso enyu, nokuti anoona; nenzeve dzenyu, nokuti dzinonzwa. Nokuti zvirokwazvo ndinoti kwamuri, Vaprofita vazhinji navakarurama vakashuva kuona zvinhu izvo zvamunoona, asi havana kuzviona; nokunzwa zvinhu izvo zvamunonzwa, asi havana kuzvinzwa’ [Mateo 13:16, 17]. Akaropafadzwa meso akaona zvinhu zvakaonekwa muna 1843 na1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Ujumbe ulitolewa. Naye hapapaswi kuwepo ucheleweshaji wowote katika kuurudia ujumbe huo, kwa maana ishara za nyakati zinatimia; kazi ya kumalizia lazima ifanywe. Kazi kubwa itafanywa kwa muda mfupi. Ujumbe utatolewa karibuni kwa agizo la Mungu nao utakua na kuwa kilio kikuu. Ndipo Danieli atasimama katika sehemu yake, kutoa ushuhuda wake.” Manuscript Releases, volume 21, 437.
William Miller was led by angels to understand that “the daily,” was a symbol of pagan Rome. Sister White directly confirmed he was correct in that understanding. That understanding which was represented upon the “tables” that are noted in the “book” of Habakkuk, is “for the time to come.” The unsealing of that “book” manifests “a rebellious, lying children”. “Children” is a symbol of the last generation, so the “time to come,” in Isaiah’s passage is specifically marked as the last days of the investigative judgment.
William Miller akatungamirirwa nevatumwa kuti anzwisise kuti “zvezuva nezuva,” zvaiva chiratidzo cheRoma yechihedheni. Sista White akasimbisa pachena kuti akanga akarurama pakunzwisisa ikoko. Kunzwisisa ikoko, kwakanga kwakamiririrwa pamatafura anocherechedzwa mu“bhuku” raHabhakuki, ndekw“nguva ichauya.” Kuvhurwa kwezvisimbiso zve“bhuku” iro kunoratidza “vana vanopanduka, vanoreva nhema.” “Vana” chiratidzo chechizvarwa chokupedzisira, saka “nguva ichauya,” mundima yaIsaya, inonyatsoratidzwa semazuva okupedzisira okutongwa kwekuongorora.
Isaiah states that the “lying children” will reject the prophetic message represented upon the “table” that is noted in the “book,” for they say “to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.” In 1863 Laodicean Adventism began an escalating process of fulfilling the request of the lying children. That work is represented by Isaiah as rejecting the old paths of the Millerite foundations, for they said, “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path which is the way, is Jeremiah’s old paths.
Isaya anotaura kuti “vana vanoreva nhema” vacharamba shoko rechiporofita rinomiririrwa pa“tafura” rinotaurwa mu“bhuku,” nokuti vanoti “kune vanoona, Musaona; uye kuvaporofita, Musatiporofitira zvinhu zvakarurama, taurai nesu zvinhu zvinotsvedzerera, porofitai zvinonyengera.” Muna 1863 Adventism yeRaodhikia yakatanga nzira yaiwedzera yokuzadzisa chikumbiro chevana vanoreva nhema. Basa iroro rinomiririrwa naIsaya sokuramba nzira dzekare dzenheyo dzeMillerite, nokuti vakati, “Bvai panzira, tsaukai mugwagwa, itai kuti Mutsvene waIsraeri arege kuva pamberi pedu.” Mugwagwa unova ndiyo nzira, idzo ndidzo nzira dzekare dzaJeremia.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.
Seyè a di konsa: Kanpe sou chemen yo, gade byen, epi mande pou ansyen santye yo, kote bon chemen an ye; mache ladan l, epi n’a jwenn repo pou nanm nou. Men yo te di: Nou p’ap mache ladan l. Jeremi 6:16.
The “lying children’s” rejection of Jeremiah’s “old paths” is the rejection of the message of the Midnight Cry, which is where “rest” is to be found, which is also the “rest and the refreshing” that they would not hear in Isaiah, which is also the refreshing of the latter rain message. That message is the message of the Midnight Cry that is represented in the history of the Millerites and illustrated upon the “tables” that are noted in a “book.” The lying children’s rejection of the message of the Midnight Cry is represented by their desire to “cause the Holy One of Israel to cease from before” them. Ellen White’s first vision, which Alpha and Omega would certainly employ to represent the end, identifies the path of the righteous, marking the light at its beginning and who it is that leads “the wise” unto the end of the path.
කුසලයෙන් තොර “බොරු දරුවන්” යෙරෙමියාගේ “පුරාණ මාවත්” ප්රතික්ෂේප කිරීම යනු, “විවේකය” සොයාගත යුතු ස්ථානය වන මධ්යම රාත්රි ඝෝෂාවේ පණිවිඩය ප්රතික්ෂේප කිරීමය. එය යෙසායාහි ඔවුන් අසන්නට අකැමැති වූ “විවේකය සහ ප්රබෝධය” ද වේ; එමෙන්ම එය අවසාන වැසි පණිවිඩයේ ප්රබෝධයද වේ. එම පණිවිඩය වන්නේ මිලරයිට්වරුන්ගේ ඉතිහාසයේ නිරූපිතව, “පොතක” සටහන් වූ “පුවරුවල” දක්වා තිබෙන මධ්යම රාත්රි ඝෝෂාවේ පණිවිඩයයි. බොරු දරුවන් මධ්යම රාත්රි ඝෝෂාවේ පණිවිඩය ප්රතික්ෂේප කිරීම, ඔවුන් “ඉශ්රායෙල්ගේ ශුද්ධ තැනන්වහන්සේ ඔවුන් ඉදිරියෙන් පහව යාමට සැලැස්වීමට” ඇති කැමැත්තෙන් නිරූපණය කර ඇත. ඇල්න් වයිට්ගේ පළමු දර්ශනය, අවසානය නිරූපණය කිරීම සඳහා ඇල්ෆා සහ ඔමේගා නිසැකව භාවිත කරන එකක් වන අතර, ධර්මිෂ්ඨයන්ගේ මාර්ගය හඳුන්වා දෙමින්, එහි ආරම්භයේ ඇති ආලෝකය සලකුණු කර, “ඥානවන්තයන්” එම මාර්ගයේ අවසානය දක්වා නායකත්වය දෙන්නේ කවුරුන් දැයි හඳුන්වා දෙයි.
“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.
“Mwambiari wakajekiirirwe mwenje wakupenya nyuma kwawo pakutanga kwenzira, uye mutumwa akandiudza kuti uyu ndiwo ‘kuchema kwepakati pousiku.’ Mwenje uyu wakapenya munzira yose, ukavhenekera tsoka dzavo, kuti varege kugumburwa.
“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.
“ක්රිස්තුස්වහන්සේ ඔවුන් ඉදිරියෙහි සිට, ඔවුන්ව නගරය දෙසට ගෙන යමින් සිටියදී, ඔවුන්ගේ ඇස් යේසුස්වහන්සේ මත ස්ථිරව තබාගත්තේ නම්, ඔවුන් ආරක්ෂිතව සිටියහ. එහෙත් ටික කලකින් සමහරු වෙහෙසට පත් වී, නගරය බොහෝ දුරින් ඇතැයිත්, එයට මීට පෙරම ඇතුල් වී තිබිය යුතුව තිබුණැයිත් කීහ. එවිට යේසුස්වහන්සේ තම මහිමාන්විත දකුණු බාහුව ඔසවා ඔවුන් උනන්දු කළ සේක; උන්වහන්සේගේ බාහුවෙන් ආලෝකයක් නික්ම, ආගමන සමූහය මත රැළි ගසා පතිත වූ අතර, ඔවුහු ‘අල්ලෙලූයා!’ යැයි හඬනඟා කීහ. තවත් සමහරු, ඔවුන් පිටුපස තිබූ ආලෝකය අවිචාරයෙන් ප්රතික්ෂේප කරමින්, මෙතරම් දුරක් ඔවුන්ව පිටතට ගෙන ආවේ දෙවියන්වහන්සේ නොවෙයි යැයි කීහ. ඔවුන් පිටුපස තිබූ ආලෝකය නිවී ගොස්, ඔවුන්ගේ පාද සම්පූර්ණ අන්ධකාරය තුළ තබා, ඔවුහු පැකිලී, ලකුණත් යේසුස්වහන්සේත් නොදකිමින්, මාර්ගයෙන් පහළට අඳුරු හා දුෂ්ට වූ පහළ ලෝකය තුළට වැටී ගියහ.” Christian Experience and Teachings of Ellen G. White, 57.
It was the light of the Midnight Cry in the beginning and at the ending. It was Jesus (the Holy One of Israel) who they wished to cease from being in front of them. The light from Jesus’ glorious right arm was the light of the Midnight Cry as represented upon the “tables” that were noted in the “book”. The “lying children’s” rejection of the message of the Midnight Cry of Christ, and the path they were to walk upon, brought God’s judgment upon them as they fell off the path. The “high wall” that is broken suddenly, is the “wall” of the separation of church and state that is destroyed at the soon-coming Sunday law. That judgment comes “suddenly at an instant,” and it will be “as the breaking of the potter’s vessel that is broken in pieces.” It is the judgment that is associated with turning the satanic symbol of “the daily” upside down, and identifying it as a symbol of Christ.
Pakutanga nokumagumo kwaiva chiedza cheKudanidzira kwePakati pousiku. Aiva Jesu (Mutsvene waIsraeri) uyo wavakashuva kuti arege kuva pamberi pavo. Chiedza chakabva muruoko rwaJesu rworudyi runobwinya ndicho chaiva chiedza cheKudanidzira kwePakati pousiku sezvakaratidzirwa pa“mahwendefa” akanyorwa mu“bhuku”. Kurambwa kwakaitwa ne“vana venhema” kweshoko reKudanidzira kwePakati pousiku raKristu, nenzira yavaifanira kufamba pairi, kwakauyisa kutonga kwaMwari pamusoro pavo pavakawira kubva munzira. “Rusvingo rukuru” runoputswa kamwekamwe ndirwo “rusvingo” rwokuparadzaniswa kwechechi nehurumende runoparadzwa pamutemo weSvondo uri kuuya nokukurumidza. Kutonga ikoko kunouya “kamwekamwe pakarepo,” uye kuchava “sokuputswa kwehari yomuumbi inoputswa kuita zvidimbu.” Ndiko kutonga kunobatanidzwa nokupidigurwa kwechiratidzo chaSatani che“zuva nezuva,” nokuchizivisa sechiratidzo chaKristu.
Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.
Impela ukuphendukezela kwenu izinto phansi phezulu kuyakubalelwa njengobumba lombumbi; ngokuba umsebenzi uyakuthi yini kulowo owawenzayo, Akenzanga mina? noma into ebunjiweyo iyakuthi yini kulowo oyibumbileyo, Wayengenakuqonda na? U-Isaya 29:16.
The “daily” is the prophetic truth which ties together the four verses in Daniel twelve, that identify the distinction between the wicked and the wise. “The daily” is the truth that is hated by those who receive strong delusion in 2 Thessalonians. “The daily” represents the desire of the “lying children” to cause the Holy One of Israel to get out of their way. And their punishment is represented by the breaking of a potter’s vessel, and what remains is an illustration of the lost condition of the foolish virgins, for with the broken and remaining pieces of the shattered potter’s vessel there, “shall not be found” “a sherd to take fire from the hearth, or to take water withal out of the pit.”
“प्रति दिन” त्यो भविष्यवाणीसम्बन्धी सत्य हो, जसले दानिएल बाह्रका ती चार पदहरूलाई एकसाथ बाँध्छ, जसले दुष्ट र बुद्धिमानबीचको भिन्नता पहिचान गराउँछन्। “प्रति दिन” त्यही सत्य हो, जसलाई २ थिस्सलोनिकीमा प्रबल भ्रम ग्रहण गर्नेहरूले घृणा गर्छन्। “प्रति दिन” ले “झूटा सन्तान” को त्यस इच्छालाई प्रतिनिधित्व गर्छ, जसद्वारा उनीहरू इस्राएलका पवित्र जनलाई आफ्नो बाटोबाट हटाउन चाहन्छन्। अनि तिनीहरूको दण्ड कुम्हालेको भाँडो फुटाइएझैँ देखाइन्छ, र जे बाँकी रहन्छ, त्यो मूर्ख कुँवारीहरूको हराएको अवस्थाको एउटा दृष्टान्त हो; किनकि त्यहाँ चकनाचुर पारिएको कुम्हालेको भाँडोका फुटेका र बाँकी रहेका टुक्राहरूमध्ये, “चुल्होबाट आगो लिन, वा खाल्डोबाट पानी लिन” “एउटा टुक्रो पनि पाइनेछैन।”
Both “fire” and “water” are symbols of the Holy Spirit, as is the oil in the parable of the ten virgins. When the Midnight Cry comes suddenly at an instant, as it did at the Exeter camp meeting in August of 1844, it will be impossible for the “lying children” to find any oil (water or fire). They were called to “return” after the first disappointment as was Jeremiah, but they refused.
Zvose “moto” ne“mvura” zviratidzo zveMweya Mutsvene, sezvakaitawo mafuta ari mumufananidzo wemhandara gumi. Kana Kudanidzira kwePakati peusiku kwasvika kamwekamwe nenguva imwe cheteyo, sezvazvakaitika pamusangano wemusasa weExeter muna Nyamavhuvhu wa1844, zvichava zvisingabviri kuti “vana venhema” vawane chero mafuta (mvura kana moto). Vakadanwa kuti “vadzoke” mushure mekuodzwa mwoyo kwekutanga sezvakaitawo Jeremia, asi vakaramba.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Mashoko enyu akawanikwa, uye ndikaadya; uye shoko renyu rakava kwandiri mufaro nokufadzwa kwemwoyo wangu; nokuti ndinodanwa nezita renyu, imi Jehovha Mwari wehondo. Handina kugara paungano yevaseki, kana kufara navo; ndakagara ndiri ndoga nokuda kworuoko rwenyu; nokuti makandizadza nokutsamwa. Kurwadziwa kwangu kunogarirei kuripo, neronda rangu risingarapiki, rinoramba kuporeswa? Muchava kwandiri chose somunyengeri, semvura dzinopwa here? Naizvozvo zvanzi naJehovha, Kana ukadzoka, ipapo ndichakudzosa, uye uchamira pamberi pangu; uye kana ukabudisa chinokosha kubva pachisina maturo, uchava somuromo wangu; ngavadzokere kwauri, asi iwe usadzokere kwavari. Uye ndichakuita kurudzi urwu rusvingo rwendarira rwakakomberedzwa; uye vacharwa newe, asi havangakukundi; nokuti ndinewe kuti ndikuponese nokukurwira, ndizvo zvinotaura Jehovha. Uye ndichakununa kubva muruoko rwavakaipa, uye ndichakudzikinura kubva muruoko rwavanotyisa. Jeremia 15:16–21.
Jeremiah represents those who returned after the first disappointment. Those who entered into the work of separating “the precious from the vile,” in order to “stand before” the Lord and be as the Lord’s “mouth”. They are those represented by Daniel in chapter nine, as understanding their scattered condition, and thereafter praying the Leviticus twenty-six prayer. They are those represented by Daniel, Jeremiah and Habakkuk’s watchmen who are contrasted with the “lying children.” The “lying children” were also called by “the Holy One of Israel” when He said, “in returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not”.
Yeremiya anomirira avo vakadzoka mushure mekuora mwoyo kwekutanga. Avo vakapinda mubasa rokuparadzanisa “chinokosha nechisina maturo,” kuti “vamire pamberi pa” Jehovha uye vave “muromo” waJehovha. Ndivo avo vanomiririrwa naDhanieri muchitsauko chepfumbamwe, sevainzwisisa mamiriro avo okupararira, uye pashure paizvozvo vachinyengetera munyengetero waRevhitiko makumi maviri nenhanhatu. Ndivo avo vanomiririrwawo naDhanieri, Yeremiya, navarindi vaHabhakuki avo vanopesaniswa ne“vana venhema.” “Vana venhema” ivavo vakadanwawo na“Mutsvene waIsraeri” paakati, “pakudzoka napakuzorora muchaponeswa; mukunyarara nomukuvimba ndimo muchava nesimba renyu; asi hamuna kuda.”
Miller’s jewels are the truths represented on Habakkuk’s tables that represent the test of the Midnight Cry message that produces two classes of worshippers. The symbol of the rebellion that is manifested against those jewels is “the daily.” Miller was accurate in his understanding of “the daily,” but his understanding was limited by the history he lived in, and the jewels he was used to place upon the table in the center of his room are now shining ten times brighter than they did when Miller first placed them upon his table. They are now in a casket that is larger, for the casket now represents not only the Bible, as it did for Miller’s time, but it now represents both the Bible and the Spirit of Prophecy.
Zvishongo zvaMiller ichokwadi chinomiririrwa pamatafura aHabhakuki, ayo anomiririra muedzo weshoko reKuchema kwePakati pousiku unobereka mapoka maviri avanamati. Chiratidzo chekupanduka kunoratidzwa kuchipikisa zvishongo izvozvo ndi“zuva nezuva.” Miller akanga akarurama pakunzwisisa kwake “zuva nezuva,” asi kunzwisisa kwake kwakanga kwakaganhurirwa nenhoroondo yaakararama mairi, uye zvishongo zvaaishandisa kuisa pamusoro petafura yaiva pakati peimba yake zvino zvava kupenya kagumi kupfuura zvazvaiita apo Miller akatanga kuzviisa patafura yake. Zvino zvava mubhokisi rezvishongo rakakura kupfuura kare, nokuti bhokisi rezvishongo iri zvino harichamiri Bhaibheri chete, sezvaraiita panguva yaMiller, asi zvino ramirira zvose Bhaibheri noMweya weChiporofita.
It is these two witnesses that produce the testing light in the last days, and it is these two witnesses that become a primary battleground in the last days. Miller saw the battle, for in his dream they took his casket (the Bible), and tore it up. John, representing “the wise” in the last days, “was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.” John was being persecuted for believing the message of both the Bible and the writings of Ellen White.
Sefa ndisi zvapupu zviviri zvinoburitsa chiedza chinoedza mumazuva okupedzisira, uye ndisi zvapupu zviviri izvi zvinova nhandare huru yehondo mumazuva okupedzisira. Miller akaona kurwa uku, nokuti muchiroto chake vakatora bhokisi rake remufi (Bhaibheri), vakaribvarura. Johani, achimiririra “vakachenjera” mumazuva okupedzisira, “wakanga ari pachitsuwa chinonzi Patmosi, nokuda kweshoko raMwari, uye nokuda kwouchapupu hwaJesu Kristu.” Johani akanga achitambudzwa nokuda kwokutenda shoko reBhaibheri pamwe chete nezvakanyorwa naEllen White.
We will continue the consideration of the truths which are represented by the vision of the Ulai River that was unsealed in 1798, in the next article.
Titaenderera mberi nokufungisisa pamusoro pezvokwadi dzinomiririrwa nechiratidzo cheRwizi Ulai chakazarurwa muna 1798, muchinyorwa chinotevera.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Hatina chokutya pamusoro peramangwana, kunze kwekuti tikanganwe nzira yatakatungamirirwa nayo naShe, nedzidziso Yake munhoroondo yedu yapfuura.” Life Sketches, 196.