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# The Book of Daniel - Number Forty-Nine

መጽሐፈ ዳንኤል - ቁጥር አርባ ዘጠኝ

Unveiling Truths: The Midnight Cry, Islam’s Role, and the Final Testing Process in the Last Days

መገለጥ የእውነቶች፡ የእኩለ ሌሊት ጩኸት፣ የእስልምና ሚና፣ እና በመጨረሻዎቹ ዘመናት ያለው የመጨረሻው የፈተና ሂደት

Author

Jeff Pippenger

Published

January 13, 2024

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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.

እ.ኤ.አ. በ1798 በኡላይ ወንዝ ራእይ መፈታቱ ሲያመጣው የእውቀት መጨመር፣ በ1844 በእኩለ ሌሊት ጩኸት እንቅስቃሴ ውስጥ ወደ ጫፉ የደረሰ የፈተና ሂደት አመነጨ። አሁን እየተፈታ ያለው የመጨረሻዎቹ ቀኖች የእኩለ ሌሊት ጩኸት በዚያ ታሪክ ተወክሎ ቀርቦአል፤ እንዲሁም የአሁኑ እየተፈታ ያለው የእኩለ ሌሊት ጩኸት መልእክት የሚለር ጌጦች መመለስ ስለሆነ፣ የዚያኑ ታሪክ የነበሩትን ተመሳሳይ የፈተና እውነቶች በትክክል ያካትታል።

> “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.

> “በ1841፣ ‘42፣ ‘43 እና ‘44 የተቀበልናቸው እውነቶች አሁን ሊጠኑና ሊታወጁ ይገባል። የመጀመሪያው፣ የሁለተኛው፣ እና የሦስተኛው መላእክት መልእክቶች ወደፊት በታላቅ ድምፅ ይታወጃሉ። እነርሱም በቅን ቆራጥነትና በመንፈስ ኃይል ይሰጣሉ።” Manuscript Releases, volume 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.

በእኛ ዘመን ያለው የእኩለ ሌሊት ጩኸት ትንቢታዊ መልእክት ዋና ጭብጥ የሦስተኛው ወዮ እስልምና ሚና ነው። የእስልምናው ሦስቱ ወዮዎች በሐበቁቅ ሁለቱ ጽላቶች ላይ በሙሉ ተወክለዋል። የመጨረሻዎቹ ዘመናት የእኩለ ሌሊት ጩኸት መልእክት፣ የመጨረሻዎቹ ዘመናት የመቆየት ጊዜ በደረሰ ጊዜ፣ በ2020 ዓ.ም. ሐምሌ 18 በደረሰው ተስፋ መቁረጥ ጊዜ መፈታት ጀመረ። ልክ በሚለራውያን ታሪክ ያለው የእኩለ ሌሊት ጩኸት መልእክት እንደነበረው፣ የመጨረሻዎቹ ዘመናት መልእክት በእድገት ይገለጣል እስከ ኤክሴተር የካምፕ ስብሰባ የሚወክለው ነጥብ ድረስ። በዚያ ነጥብ ላይ ደናግል ዘይቱ አላቸው ወይም የላቸውም።

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”.

ኢየሩሳሌም ሕዝብን የሚገዙትን ፌዘኛ ሰዎች ላይ ኢሳይያስ ያወጀው ወዮታ ራእዩ ለኤፍሬም ሰካሮች እንደ ታተመ መጽሐፍ እንደ ሆነ ያመለክታል። በኢሳይያስ ክፍል ውስጥ፣ በአድቬንቲዝም ታሪክ እንደ ተፈጸመው የሰይጣናዊ ምልክትን ወደ እግዚአብሔራዊ ምልክት የመለወጥ ሥራ እንደ ሸክላ ሠሪ ጭቃ ሊቆጠር ይገባል። ያ ሥራ “የዕለቱን” ትርጓሜ የክርስቶስ ምልክት እንደ ሆነ ማቋቋም ነበር፤ ሆኖም እርሱ የሰይጣን ምልክት ነው። ዳንኤል “ታሚድ” የሚለውን ቃል የአረማዊነት ምልክት አድርጎ በተጠቀመ ጊዜ፣ ቃሉ “ቀጣይ” ማለት ስለ ሆነ ለምሳሌያዊ አላማ መረጠው።

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.

ዓለሙን ወደ አርማጌዶን የሚመሩ ሦስት ኃይላት አሉ፤ ከእነዚህም ሦስት ኃይላት መካከል የመጀመሪያው ዘንዶው (አረማዊነት) ነው። ዘንዶው በሰማይ በእግዚአብሔር ላይ ጦርነቱን ጀመረ። ዘንዶውም ያን ጦርነት እስከ ሺህ ዓመት ሚሊኒየሙ ፍጻሜ ድረስ ይቀጥላል፤ በዚያን ጊዜም በመጨረሻ ይጠፋል።

> 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.

> እና ሺህ ዓመቱ ከተፈጸመ በኋላ ሰይጣን ከእስር ቤቱ ይፈታል፤ በምድር አራቱ ዳርቻዎች ያሉትን አሕዛብ፥ ጎግንና ማጎግን፥ ለሰልፍ ይሰበስባቸው ዘንድ ሊያሳትናቸው ይወጣል፤ ቍጥራቸውም እንደ ባሕር አሸዋ ነው። በምድርም ስፋት ላይ ወጡ፥ የቅዱሳንንም ሰፈርና የተወደደችውን ከተማ ከበቡ፤ ከእግዚአብሔርም ዘንድ ከሰማይ እሳት ወረደችና በላቻቸው። ያሳታቸውም ዲያብሎስ፥ አውሬውና ሐሰተኛው ነቢይ ባሉበት ወደ እሳትና ዲን ባሕር ተጣለ፤ ለዘላለም ዓለምም ቀንና ሌሊት ይሠቃያሉ። ራእይ 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.

ዓለምን ወደ አርማጌዶን ከሚመሩት ሦስቱ ኃይሎች ሁለተኛው የሆነው አውሬው (ጳጵሳዊነት) እና ከእነዚያ ሦስቱ ኃይሎች ሦስተኛው የሆነው ሐሰተኛው ነቢይ (ዩናይትድ ስቴትስ) ሁለቱም ከመስቀሉ ታሪክ በኋላ በታሪክ ውስጥ ተከሰቱ፣ ሁለቱምም በክርስቶስ ዳግም ምጽአት ጊዜ ይጠፋሉ።

> 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.

> እና አውሬው ተያዘ፥ ከእርሱም ጋር በፊቱ ተአምራትን ያደርግ የነበረው፥ በእነዚህም የአውሬውን ምልክት የተቀበሉትንና ለምስሉ የሰገዱትን ያታለለው ሐሰተኛው ነቢይ ተያዘ። እነዚህ ሁለቱ በሕይወታቸው ሳሉ በዲን የሚነድድ በእሳት ባሕር ውስጥ ተጣሉ። ራእይ 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.

ዳንኤል አረማዊነትን (ሰይጣንን) እንደ ምልክት ለመግለጽ “ቀጣይ” የሚለውን ዕብራይስጥ ቃል በመረጠ ጊዜ፣ ያ ቃል በቀጣይነት ከእግዚአብሔር ጋር የተዋጋው ሰይጣን መሆኑን የሚያመለክት ነበር። ሌሎቹ ሁለት ኃይሎች ግን ከእግዚአብሔር ጋር በሚያደርጉት ጦርነት ውስጥ ንቁ የሚሆኑት ለተወሰኑ የጊዜ ክፍሎች ብቻ ነው። ዳንኤል “ታሚድ” (ቀጣይ) የሚለውን ቃል መምረጡ ሆን ተብሎ የተደረገ ነበር፣ እንዲሁም ትክክለኛ ነበር።

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:

ኢሳይያስ እግዚአብሔር የጥልቅ እንቅልፍ መንፈስ በእነርሱ ላይ አፍስሶ፣ ዓይኖቻቸውንም በዘጋባቸው ሰዎች ላይ የሚመጣውን ወዮ ከምዕራፍ ሃያ ስምንት ወደ ምዕራፍ ሠላሳ እያቀጠለ ሲተርክ፣ እንዲህ ብሎ ይመዘግባል፦

> 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.

> አሁንም ሂድ፤ ይህን በፊታቸው በጽላት ላይ ጻፍ፥ በመጽሐፍም ውስጥ መዝግበው፤ ለሚመጣው ዘመን ለዘላለም ይሆን ዘንድ፤ ይህ ዓመፀኛ ሕዝብ ነውና፥ ሐሰተኛ ልጆች፥ የእግዚአብሔርን ሕግ መስማት የማይወዱ ልጆች፤ ለራእይ አያቶች፦ አታዩልን የሚሉ፥ ለነቢያትም፦ ቅን ነገር አትተንብዩልን፤ ለስላሳ ነገር ተናገሩልን፥ ማታለያን ተንብዩልን፤ ከመንገድ ራቁ፥ ከጎዳናም ፈቀቅ በሉ፥ የእስራኤልን ቅዱስ ከፊታችን አርቁት የሚሉ። ስለዚህ የእስራኤል ቅዱስ እንዲህ ይላል፤ ይህን ቃል ስለናቃችሁ፥ በግፍና በጠማማነትም ስለታመናችሁ በእነርሱም ላይ ስለተደገፋችሁ፤ ስለዚህ ይህ ኃጢአት ከፍ ባለ ቅጥር ላይ እንደሚገኝ ሊወድቅ የቀረበ እብጠት ይሆንባችኋል፥ መፍረሱም በድንገት በቅጽበት ይመጣል። እርሱም እንደ ሸክላ ሠሪ ዕቃ ስብርባሪ ሆኖ እንዲሰበር ይሰብረዋል፤ አይራራም፤ ከስብራቱም ውስጥ ከምድጃ እሳት ለመውሰድ ወይም ከጉድጓድ ውኃ ለመቅዳት የሚጠቅም ጭቃ ስባሪ እንኳ አይገኝም። ጌታ እግዚአብሔር፥ የእስራኤል ቅዱስ፥ እንዲህ ይላልና፤ በመመለስና በዕረፍት ትድናላችሁ፤ ኀይላችሁም በጸጥታና በመታመን ይሆናል፤ እናንተ ግን አልወዳችሁም። ኢሳይያስ 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.

የተጻፈው “ጽላት”፥ የሚያነቡት “እንዲሮጡ” መልእክቱንም እንዲያሰራጩ ተብሎ የተዘጋጀው የዕንባቆም ምዕራፍ ሁለት ጽላቶች ነው። ስለ “ጽላቱ” “ማስታወሻ” ያደረገው “መጽሐፍ” የዕንባቆም መጽሐፍ ነው። ከዕንባቆም “መጽሐፍ” ያለው “ጽላት”፥ “ዓመፀኛ ሕዝብ፥ ሐሰተኛ ልጆች፥ የእግዚአብሔርን ሕግ መስማት የማይወዱ ልጆች” የሚገልጥ የፈተና ሂደትን ይወክላል። “ለመስማት” ፈቃደኛ ያልሆኑት “ዓመፀኛ ሕዝብ” በኤርምያስ ውስጥ የዘበኛውን የመለከት ድምፅ መስማት የሚከለክሉት እነርሱ ናቸው።

> Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.

> ደግሞ ጠባቂዎችን በእናንተ ላይ አቆምሁ፤ «የመለከቱን ድምፅ ስሙ» እያልሁ። እነርሱ ግን፦ «አንሰማም» አሉ። ኤርምያስ 6፥17።

The rebellious are those in Isaiah’s history and also in the history of Christ who would not hear.

ዓመፀኞቹ በኢሳይያስ ታሪክ ውስጥ ያሉትም ሆነ በክርስቶስ ታሪክ ውስጥ ያሉት ለመስማት ያልፈቀዱ ናቸው።

> 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.

> እርሱም እንዲህ አለ፤ ሂድ፥ ለዚህ ሕዝብ እንዲህ በል፤ መስማትን በእውነት ትሰማላችሁ፥ ነገር ግን አትረዱም፤ ማየትንም በእውነት ታያላችሁ፥ ነገር ግን አታስተውሉም። የዚህን ሕዝብ ልብ አደንድን፥ ጆሮአቸውንም አክብድ፥ ዓይኖቻቸውንም ጨፍን፤ በዓይኖቻቸው እንዳያዩ፥ በጆሮአቸውም እንዳይሰሙ፥ በልባቸውም እንዳያስተውሉ፥ እንዳይመለሱም እንዳይፈወሱም። ኢሳይያስ 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.

የኢሳይያስ ደንቆሮ ዓመፀኞች “መስማት” ይችላሉ፣ ነገር ግን “አይሰሙም”፤ “መስማትን” መከልከላቸውም “እንደማያስተውሉ” ይለያል። በ“መጽሐፉ” ውስጥ በተመዘገበው የዕንባቆም “ገበታ” ላይ የተወከለውን የእውቀት መጨመር የማይረዱት፣ የዳንኤል ክፉዎች፣ እነርሱም ደግሞ የማቴዎስ ሞኞች ድንግሎች ናቸው። የኢሳይያስ ደንቆሮ ዓመፀኞች ቢሰሙ ሊመለሱና ሊፈወሱ ይችሉ ነበር፤ ነገር ግን ልባቸው ደንድኖአልና የእኩለ ሌሊት ጩኸትን መልእክት ማስተዋል አይችሉም። ኢየሱስ ስለ ደንቆሮ ዓመፀኞቹ ሁለተኛ ምስክር ሰጠ።

> 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.

> ደቀ መዛሙርቱም ቀርበው፥ “ለምን በምሳሌ ትናገራቸዋለህ?” አሉት። እርሱም መልሶ እንዲህ አላቸው፤ “የሰማያት መንግሥትን ምስጢራት ማወቅ ለእናንተ ተሰጥቶአል፤ ለእነርሱ ግን አልተሰጠም። ላለው ሁሉ ይሰጠዋል፥ የበለጠም ይኖረዋል፤ ለሌለው ግን ያለውም እንኳ ይወሰድበታል። ስለዚህ በምሳሌ እናገራቸዋለሁ፤ እያዩ አያዩምና፥ እየሰሙም አይሰሙም ወይም አያስተውሉም። በእነርሱም ላይ የኢሳይያስ ትንቢት ተፈጽሞአል፥ እንዲህ የሚል፤ ‘በመስማት ትሰማላችሁ፥ ነገር ግን አትገነዘቡም፤ በማየትም ታያላችሁ፥ ነገር ግን አታስተውሉም፤ የዚህ ሕዝብ ልብ ደንድኖአልና፥ በጆሮአቸውም ከብዶአቸው ይሰማሉ፥ ዓይኖቻቸውንም ጨፍነዋል፤ እንዳይሆን በዓይኖቻቸው አይተው፥ በጆሮአቸውም ሰምተው፥ በልባቸውም አስተውለው ተመልሰው፥ እኔም እፈውሳቸው ዘንድ።’ የእናንተ ዓይኖች ግን ስለሚያዩ ብፁዓን ናቸው፤ ጆሮዎቻችሁም ስለሚሰሙ ብፁዓን ናቸው። እውነት እላችኋለሁ፤ ብዙ ነቢያትና ጻድቃን እናንተ የምታዩትን ሊያዩ ተመኝተው አላዩትም፥ እናንተም የምትሰሙትን ሊሰሙ ተመኝተው አልሰሙትም።” ማቴዎስ 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.

ጠቢባን የምሳሌዎችን ምሥጢር ያስተውላሉ፥ እርሱም መስመር በላይ መስመር ተደርጎ የተወከለ እውነት ነው። ጠቢባን ያያሉና ይሰማሉ ስለዚህ ብፁዓን ናቸው፤ ጠቢባንና ብፁዓንም ሁለቱም በዳንኤል ምዕራፍ አሥራ ሁለት ውስጥ ተወክለዋል። “ጠቢባን” በልባቸው የሚያስተውሉ ሰዎች ናቸው፤ ይህም በዕውቀት መጨመር ሲገለጥ በሐበቁቅ “መጽሐፍ” ውስጥ ተመልክቶ ባለው “ሰንጠረዥ” የተወከለ ነው፤ “ብፁዓን” ግን የሚጠብቁ ናቸው።

> 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.

> እርሱም አለ፤ ዳንኤል ሆይ፥ ሂድ፤ ቃላቱ እስከ ፍጻሜው ዘመን ድረስ ተዘግተውና ታትመው አሉና። ብዙዎች ይነጻሉ፥ ነጭም ይሆናሉ፥ ይፈተኑማል፤ ነገር ግን ኃጥኣን በክፋት ያደርጋሉ፤ ከኃጥኣንም አንዳቸው አያስተውሉም፥ ጥበበኞች ግን ያስተውላሉ። የዘወትርም መሥዋዕት ከሚወገድበት ጊዜ ጀምሮ የሚያጠፋው ርኵሰት ከሚቆምበት ጊዜ አንሥቶ፥ አንድ ሺህ ሁለት መቶ ዘጠና ቀናት ይሆናሉ። የሚጠብቅና ወደ አንድ ሺህ ሦስት መቶ ሠላሳ አምስት ቀናት የሚደርስ ብፁዕ ነው። ዳንኤል 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.

ሚለራውያን አሥራ ሦስት መቶ ሠላሳ አምስቱ ቀኖች በ508 ዓመት አረማዊነት (“ዘወትር የሚቀርበው”) “በተወገደ” ጊዜ እንደ ጀመሩ ትክክለኛ አስተውለው ነበር። በ1843 ለሚጠባበቁ በረከት ተስፋ ተሰጥቶ ነበር። በዚያ ክፍል ውስጥ “የሚደርስ” የሚለው ቃል “ይነካል” ማለት ነው። 1843 ዓመት ሲያበቃ 1844 ዓመትን “ነካች”። 1843 ዓመት በተፈጸመ ጊዜ፣ የዕንባቆም “የመቆየት ጊዜ” ደረሰ፣ እና “ሰሌዳዎችን” የጠቀሰው በ“መጽሐፉ” እንደ ታዘዘ በመጠባበቅ ላይ ላሉት በረከት ተነገረላቸው። የዕንባቆም “መጽሐፍ” ለራእዩ “እንዲጠባበቁ” አዘዘ።

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.

ዳንኤል የ1798ን ታሪክ (የፍጻሜው ዘመን) ይለያል፤ በዚያም ጊዜ መጽሐፉ ተከፈተ፥ ከዚያም ባለሦስት ደረጃ የፈተና ሂደት (የነጹ፥ የነጡ፥ የተፈተኑ) ተፈጠረ። ያ ሂደት በሰባቱ ነጎድጓዶች የተሰወረው ታሪክ በመገለጡ ፍጻሜውን ደረሰ። ያ የተሰወረ ታሪክ በመጀመሪያው ተስፋ መቁረጥ፣ በእኩለ ሌሊት ጩኸት መልእክት እና በታላቁ ተስፋ መቁረጥ የተወከሉ ሦስቱ የእውነት መለያ ድንጋዮች ናቸው። ወደ መጀመሪያው ተስፋ መቁረጥ የመድረስ በረከት በ1798 ታሪክ መጨረሻ እስከ 1844 ድረስ ያለውን ባለሦስት ደረጃ የፈተና ሂደት ይወክላል።

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.

ከ1798 ጀምሮ እስከ 1844 ታላቁ ተስፋ መቁረጥ ድረስ ያለው ታሪክ፣ ከ1989 ጀምሮ እስከ በቅርቡ የሚመጣው የእሑድ ሕግ ድረስ ያለውን ታሪክ ያመለክታል። በመጀመሪያው ተስፋ መቁረጥ ጊዜ መዘግየት የጀመረውን ራእይ ለሚጠብቁ በረከት ተስፋ ተሰጥቶአል። የዳንኤል ምዕራፍ አሥራ ሁለት “ጠቢባን” የተባሉት፣ “የተባረኩ” እና “የሚጠብቁ” ናቸው። ክፉዎች በልባቸው “የማይሰሙ” እና “የማያዩ” ናቸው። የሚለራውያን እንቅስቃሴ ሙሉ ልምምድ በዳንኤል አራቱ ቁጥሮች ውስጥ በአጭሩ ተጠቃልሎአል፣ እነዚህ ቁጥሮችም የአንድ መቶ አርባ አራት ሺህ ማተም ታሪክን ደግሞ ይወክላሉ።

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.”

በእነዚያ አራት ጥቅሶች የተወከለው ቅዱስ ታሪክ፣ በዕንባቆም ሰሌዳዎች ላይ የተወከለውን የእውቀት መጨመር እና ኢየሱስ በመስመር ላይ መስመር በማስተማር ዘዴ ሲያስተምር የገለጸውን የእውቀት መጨመር በመረዳት ላይ የተመሠረተ ነው። ለ“ጠቢባን” የትንቢትን ምስጢር እንዲያብራራ፣ ምሳሌን በምሳሌ ላይ አቀረበ። በዳንኤል ምዕራፍ አሥራ ሁለት “ኃጥኣን” አያስተውሉም፣ እና በ2 ተሰሎንቄ ምዕራፍ ሁለት ውስጥ፣ ይህ የማያስተውሉት እውነትን እንደ መጥላት ተወክሎአል፣ ይህም ብርቱ ማሳትን ያመጣል። በጳውሎስ መልእክት ውስጥ ኃጥኣን የማይወዱት እውነት “የዘወትር መሥዋዕት” ነበር፣ እና በዳንኤል እነዚያ አራት ጥቅሶች ውስጥ በተለይ የተለየው ትንቢታዊ እውነት “የዘወትር መሥዋዕት” ነው።

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.

ኢየሱስ ደቀ መዛሙርቱ ብፁዓን እንደሆኑ ነገራቸው፤ ይህንንም ሲያደርግ በኢሳይያስ ውስጥ እንዳይመለሱ ለማየትና ለመስማት ከፈቃደኛ ያልሆኑትን ከእነርሱ ጋር በተቃራኒ ያቆማቸው ነበር። በዳንኤል ምዕራፍ አሥራ ሁለት ብፁዓን የተባሉት የሚጠብቁ ናቸው። በዳንኤል ምዕራፍ አሥራ ሁለት ያሉት አራቱ ቁጥሮች፣ እንዲሁም የእነዚያ ቁጥሮች ፍጻሜ በሚለራውያን ታሪክ ውስጥ፣ እንዲሁም በኢሳይያስ ከመስማትና ከማየት እምቢ ካለ ክፍል ጋር ያለው ተቃርኖ፣ እንዲሁም በክርስቶስ የተደረገው የእነዚያ ሁለት ክፍሎች ይህ በትክክል ያለው ልዩነት፣ ሁሉም በጁላይ 18, 2020 ወደ ደረሰው የሰባቱ ነጐድጓዶች የተሰወረ ታሪክ ወደፊት ያመለክታሉ። በመጀመሪያው ቅር መሰኘት የጀመረው የሚለራውያን ታሪክ የመጨረሻ ፈተና ሂደት አሁን እንደገና በመደገም ላይ ነው። አንዳንዶች ያያሉ፥ ሌሎችም ለማየት እምቢ ይላሉ።

> “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.

> “ከ1840–1844 ዓ.ም. ጀምሮ የተሰጡት መልእክቶች አሁን በኃይል ሊቀርቡ ይገባል፤ ምክንያቱም መንገዳቸውን ያጡ ብዙ ሰዎች አሉ። መልእክቶቹ ወደ ሁሉም ቤተ ክርስቲያናት ሊደርሱ ይገባል።”

> “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.

> ክርስቶስ እንዲህ አለ፦ “ዓይኖቻችሁ ስለሚያዩ ብፁዓን ናቸው፤ ጆሮዎቻችሁም ስለሚሰሙ ብፁዓን ናቸው። እውነት እላችኋለሁ፥ ብዙ ነቢያትና ጻድቃን እናንተ የምታዩትን ነገር ሊያዩ ተመኝተው አላዩትም፤ እናንተም የምትሰሙትን ነገር ሊሰሙ ተመኝተው አልሰሙትም” [ማቴዎስ 13፥16, 17]። በ1843 እና በ1844 የታዩትን ነገሮች ያዩ ዓይኖች ብፁዓን ናቸው።

> “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.

> “መልእክቱ ተሰጠ። የዘመኑ ምልክቶች እየተፈጸሙ ስለሆነ፣ መልእክቱን እንደገና በመድገም ረገድ ምንም መዘግየት ሊኖር አይገባም፤ የመዝጊያው ሥራ መፈጸም አለበት። በአጭር ጊዜ ውስጥ ታላቅ ሥራ ይፈጸማል። በቅርቡ በእግዚአብሔር ትእዛዝ አንድ መልእክት ይሰጣል፥ እርሱም ወደ ታላቅ ጩኸት ያድጋል። ከዚያም ዳንኤል ምስክርነቱን ለመስጠት በዕጣው ይቆማል።” Manuscript Releases, ጥራዝ 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.

ዊልያም ሚለር “የዕለቱ” የተባለው የአረማዊቱ ሮም ምልክት እንደሆነ እንዲያስተውል በመላእክት ተመርቶ ነበር። እህት ዋይትም በቀጥታ በዚያ አስተዋጽኦ ትክክል እንደነበረ አረጋግጣለች። በዕንባቆም “መጽሐፍ” ውስጥ የተጠቀሱት በ“ጽላቶች” ላይ የተወከለው ያ አስተዋጽኦ “ለሚመጣው ዘመን” ነው። የዚያ “መጽሐፍ” መፈታት “ዓመፀኛና ሐሰተኛ ልጆችን” ይገልጣል። “ልጆች” የመጨረሻው ትውልድ ምልክት ነው፤ ስለዚህ በኢሳይያስ ንባብ ውስጥ ያለው “ለሚመጣው ዘመን” በተለይ የምርመራ ፍርድ የመጨረሻ ዘመናት መሆኑን ያመለክታል።

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.

ኢሳይያስ፣ በ«መጽሐፍ» ውስጥ የተመዘገበውን በ«ጠረጴዛ» ላይ የተወከለውን ትንቢታዊ መልእክት «ሐሰተኛ ልጆች» እንደሚክዱ ይናገራል፤ እነርሱም «ለአያዎች፣ አታዩ፤ ለነቢያትም፣ ቅን ነገር አትተንብዩልን፤ ለስላሳ ነገር ተናገሩልን፤ ማታለያን ተንብዩልን» ይላሉና። በ1863 ዓ.ም. የሎዶቅያ አድቬንቲዝም የእነዚህን ሐሰተኛ ልጆች ጥያቄ የመፈጸም እየጨመረ የሚሄድ ሂደት ጀመረ። ይህ ሥራ በኢሳይያስ እንደ ሚለር መሠረቶች የሆኑትን የቀድሞ መንገዶች መተው ተደርጎ ይወከላል፤ ምክንያቱም «ከመንገድ ፈቀቅ በሉ፤ ከጎዳናው ፈቀቅ በሉ፤ የእስራኤልን ቅዱስ ከፊታችን አስወግዱ» አሉና። መንገዱ፣ እርሱም መሄጃው የሆነው፣ የኤርምያስ የቀድሞ መንገዶች ነው።

> 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.

> እግዚአብሔር እንዲህ ይላል፦ በመንገዶች ላይ ቁሙ፥ ተመልከቱም፥ የጥንቱን መንገዶች ጠይቁ፤ መልካሙ መንገድ የት እንዳለ ፈልጉ፥ በእርሱም ሂዱ፥ ለነፍሳችሁም ዕረፍት ታገኛላችሁ። እነርሱ ግን፦ በእርሱ አንሄድም አሉ። ኤርምያስ 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.

የ“ሐሰተኛ ልጆች” የኤርምያስን “አሮጌ መንገዶች” መክፈላቸው በ“ዕረፍት” የሚገኝበትን የእኩለ ሌሊት ጩኸት መልእክት መክፈል ነው፤ ይህም ደግሞ በኢሳይያስ ውስጥ ሊሰሙት ያልፈለጉት “ዕረፍትና መታደስ” ነው፤ እንዲሁም ይህ ደግሞ የኋለኛው ዝናብ መልእክት መታደስ ነው። ያ መልእክት በሚለራውያን ታሪክ የተወከለውና በ“መጽሐፍ” ውስጥ በተጠቀሱት “ሰሌዳዎች” ላይ የተገለጸው የእኩለ ሌሊት ጩኸት መልእክት ነው። የሐሰተኛ ልጆች የእኩለ ሌሊት ጩኸትን መልእክት መክፈላቸው፣ “የእስራኤልን ቅዱስ ከፊታቸው እንዲርቅ ማድረግ” በሚለው ምኞታቸው ተወክሏል። ኤለን ዋይት የመጀመሪያዋ ራእይ፣ አልፋና ኦሜጋ መጨረሻውን ለመወከል በእርግጥ የሚጠቀሙበት፣ የጻድቃንን መንገድ በመለየት፣ በመጀመሪያው ያለውን ብርሃን እና “ጥበበኞችን” እስከ መንገዱ ፍጻሜ የሚመራው ማን እንደሆነ ያሳያል።

> “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.

> «በመንገዱ መጀመሪያ ከኋላቸው ደማቅ ብርሃን ተቀምጦ ነበር፤ አንድ መልአክም ይህን ብርሃን “የእኩለ ሌሊት ጩኸት” እንደሆነ ነገረኝ። ይህ ብርሃን በመንገዱ ሁሉ ላይ ይበራ ነበር፥ ለእግራቸውም ብርሃን ይሰጥ ነበር፣ እንዳይሰናከሉም።»

> “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.

> “ዓይኖቻቸውን ከፊታቸው በቅርብ ቆሞ ወደ ከተማይቱ እየመራቸው ባለው በኢየሱስ ላይ በጽኑ ቢያቆሙ፥ ደህና ነበሩ። ነገር ግን ብዙም ሳይቆይ አንዳንዶች ደከሙ፥ ከተማይቱም እጅግ ሩቅ እንደሆነች ተናገሩ፤ ከዚህም በፊት ወደእርስዋ ገብተው ሊሆን እንደሚገባ ጠበቁ። ከዚያም ኢየሱስ የከበረችውን ቀኝ ክንዱን በማንሣት ያበረታቸው ነበር፤ ከክንዱም የመጣ ብርሃን በአድቬንቱ ሰልፍ ላይ ይወዛወዝ ነበር፥ እነርሱም ‘ሃሌሉያ!’ ብለው ይጮኹ ነበር። ሌሎች ግን ከኋላቸው ያለውን ብርሃን በድፍረት ካዱ፥ እስከዚያ ድረስ የመራቸው እግዚአብሔር እንዳልሆነም ተናገሩ። ከኋላቸው ያለው ብርሃን ጠፋ፥ እግሮቻቸውንም በፍጹም ጨለማ ውስጥ ተወ፤ ተሰናከሉም፥ ምልክቱንና ኢየሱስንም ከዓይናቸው ሰወረ፥ ከመንገዱም ወድቀው ወደ ታች ባለው ጨለማና ክፉ ዓለም ውስጥ ገቡ።” 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.

ይህ በመጀመሪያም በመጨረሻም የእኩለ ሌሊት ጩኸት ብርሃን ነበር። ከፊታቸው እንዳይኖር እንዲቆም የተመኙት ኢየሱስ (የእስራኤል ቅዱስ) ነበር። ከኢየሱስ የከበረ ቀኝ ክንዱ የወጣው ብርሃን፣ በ“መጽሐፉ” ውስጥ ተመዝግበው በተጠቀሱት “ሰንጠረዦች” ላይ እንደ ተወከለው፣ የእኩለ ሌሊት ጩኸት ብርሃን ነበር። የ“ውሸተኛ ልጆች” የክርስቶስን የእኩለ ሌሊት ጩኸት መልእክት መቃወማቸው፣ እና ሊመላለሱበት የሚገባቸውን መንገድ አለመቀበላቸው፣ ከመንገዱ ላይ ሲወድቁ የእግዚአብሔርን ፍርድ በእነርሱ ላይ አመጣ። ድንገት የሚፈርሰው “ከፍ ያለ ቅጥር” በቅርቡ በሚመጣው የእሑድ ሕግ የሚፈርሰው የቤተ ክርስቲያንና የመንግሥት መለያየት “ቅጥር” ነው። ያ ፍርድ “ድንገት በቅጽበት” ይመጣል፣ እናም “ሸክላ ሠሪው ዕቃ ተሰብሮ እንደሚበታተን” ይሆናል። ይህም “የዘወትር” የተባለውን ሰይጣናዊ ምልክት ግልብጥ በማድረግ የክርስቶስ ምልክት እንደ ሆነ ከመለየት ጋር የተያያዘው ፍርድ ነው።

> 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.

> እናንተ ነገሮችን ግልባጭ ማድረጋችሁ በእርግጥ እንደ ሸክላ ሠሪው ጭቃ ይቈጠራል፤ የተሠራው ነገር ለሠራው፣ “አልሠራኝም” ይላልን? ወይስ የተቀረጸው ነገር ለቀረጸው፣ “ማስተዋል የለውም” ይላልን? ኢሳይያስ 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.”

“ዕለታዊው” በዳንኤል ምዕራፍ አሥራ ሁለት ውስጥ ክፉዎችንና ጠቢባንን የሚለይ ልዩነት የሚያመለክቱትን አራቱን ቁጥሮች አንድ ላይ የሚያስተሳስር ትንቢታዊ እውነት ነው። “ዕለታዊው” በ2 ተሰሎንቄ ውስጥ ብርቱ ማታለልን በሚቀበሉ ሰዎች የሚጠላ እውነት ነው። “ዕለታዊው” የ“ሐሰተኛ ልጆች” የእስራኤል ቅዱስ ከመንገዳቸው እንዲርቅ ለማድረግ ያላቸውን ፍላጎት ይወክላል። ቅጣታቸውም በሸክላ ሠሪ ዕቃ መሰበር ተመስሎ ተወክሏል፤ ከዚያም የሚቀረው የሰነፋት ድንግልናዎች የጠፉበትን ሁኔታ የሚያሳይ ምሳሌ ነው፤ ምክንያቱም ከተሰበረውና ከቀረው የተሰባበረው የሸክላ ሠሪ ዕቃ ቍርጥራጮች “ከማገዶ እሳት ለመውሰድ ስንኳ ሆነ፣ ከጕድጓድም ውኃ ለመቅዳት ስንኳ የሚገኝ ጥርብ አይገኝም።”

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.

“እሳት”ም ሆነ “ውኃ” እንደ አሥሩ ደናግል ምሳሌ ያለው ዘይት ሁሉ የመንፈስ ቅዱስ ምልክቶች ናቸው። የእኩለ ሌሊት ጩኸት በ1844 እ.ኤ.አ. ነሐሴ ወር በኤክሰተር ካምፕ ስብሰባ እንደ ሆነው በድንገት በአንድ ቅጽበት ሲመጣ፣ “ሐሰተኛ ልጆች” ማንኛውንም ዘይት (ውኃ ወይም እሳት) ለማግኘት አይችሉም። እንደ ኤርምያስ ከመጀመሪያው ተስፋ መቁረጥ በኋላ “እንዲመለሱ” ተጠርተው ነበር፣ ነገር ግን እምቢ አሉ።

> 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.

> ቃልህ ተገኘ፥ እኔም በላሁት፤ ቃልህም ለእኔ የልቤ ደስታና ሐሴት ሆነ፤ አቤቱ የሠራዊት አምላክ ሆይ፥ እኔ በስምህ ተጠርቻለሁና። በዘባቾች ማኅበር አልተቀመጥሁም፥ ደግሞም አልተደሰትሁም፤ እጅህ በላዬ ስለ ነበረች ብቻዬን ተቀመጥሁ፤ በቍጣም ሞልተኸኝ ነበርና። ለምን ሕመሜ ዘወትር ነው? ቍስሌስ የማይፈወስ ሆኖ መፈወስን ለምን አይቀበልም? በእውነት ለእኔ እንደ ሐሰተኛ ትሆናለህን? እንደሚጠፉ ውኃዎችስ ትሆናለህን? ስለዚህ እግዚአብሔር እንዲህ ይላል፤ ብትመለስ እኔ እመልስሃለሁ፥ በፊቴም ትቆማለህ፤ ከከንቱም ውስጥ የከበረውን ብታወጣ፥ እንደ አፌ ትሆናለህ፤ እነርሱ ወደ አንተ ይመለሱ፥ አንተ ግን ወደ እነርሱ አትመለስ። ለዚህም ሕዝብ የተመሸገ የናስ ቅጥር አደርግሃለሁ፤ ይዋጉሃል፥ ነገር ግን አያሸንፉህም፤ ለማዳንና ለማውጣት ከአንተ ጋር ነኝና፥ ይላል እግዚአብሔር። ከክፉዎችም እጅ አድንሃለሁ፥ ከጨካኞችም እጅ እቤዥሃለሁ። ኤርምያስ 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”.

ኤርምያስ ከመጀመሪያው ቅር መሰኘት በኋላ የተመለሱትን ይወክላል። “በእግዚአብሔር ፊት ለመቆም” እና እንደ እግዚአብሔር “አፍ” ለመሆን ሲሉ “ውድውን ከከንቱው ለመለየት” ወደ ሥራው የገቡት እነርሱ ናቸው። እነርሱ በዳንኤል ምዕራፍ ዘጠኝ የተወከሉት ሲሆኑ፣ የተበተነ ሁኔታቸውን በማስተዋል ከዚያም የዘሌዋውያን ሀያ ስድስት ጸሎትን የጸለዩ ናቸው። እነርሱ በዳንኤል፣ በኤርምያስ፣ እና በዕንባቆም ጠባቂዎች የተወከሉት ናቸው፤ እነዚህም ከ“ሐሰተኛ ልጆች” ጋር ተቃራኒ ሆነው ተቀርበዋል። “ሐሰተኛ ልጆች” ደግሞ “በእስራኤል ቅዱስ” እንዲህ ሲል ተጠርተዋል፤ “በመመለስና በዕረፍት ትድናላችሁ፤ ኃይላችሁም በጸጥታና በመተማመን ይሆናል፤ እናንተ ግን አልወደዳችሁም።”

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.

የሚለር ጌጦች በሁለት ዓይነት አምላኪዎችን የሚያፈሩትን የእኩለ ሌሊት ጩኸት መልእክት ፈተና የሚወክሉትን በዕንባቆም ሰሌዳዎች ላይ የተመለከቱትን እውነቶች ናቸው። በእነዚያ ጌጦች ላይ የሚገለጠው የዓመፅ ምልክት “የዘወትር መሥዋዕት” ነው። ሚለር ስለ “የዘወትር መሥዋዕት” ባለው መረዳት ትክክለኛ ነበር፤ ነገር ግን መረዳቱ በኖረበት ታሪክ የተገደበ ነበር፤ በክፍሉ መካከል ባለው ጠረጴዛ ላይ እንዲያኖራቸው የተጠቀመባቸውም ጌጦች አሁን ሚለር በመጀመሪያ ጠረጴዛው ላይ ባስቀመጣቸው ጊዜ ከነበረው አሥር እጥፍ ይበልጥ ብርሃን እያበሩ ናቸው። አሁንም በታላቅ ሣጥን ውስጥ ናቸው፤ ምክንያቱም ሣጥኑ አሁን ለሚለር ዘመን እንደነበረው መጽሐፍ ቅዱስን ብቻ ሳይወክል፣ አሁን ግን መጽሐፍ ቅዱስንና የትንቢት መንፈስን ሁለቱንም ይወክላል።

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.

በመጨረሻዎቹ ቀኖች የፈተናውን ብርሃን የሚያመነጩት እነዚህ ሁለት ምስክሮች ናቸው፤ በመጨረሻዎቹም ቀኖች ዋና የጦርነት መስክ የሚሆኑትም እነዚሁ ሁለት ምስክሮች ናቸው። ሚለር ጦርነቱን አየ፤ ምክንያቱም በሕልሙ ሬሳ ሣጥኑን (መጽሐፍ ቅዱስን) ወስደው ቀደዱት። ዮሐንስ፣ በመጨረሻዎቹ ቀኖች “ጥበበኞቹን” የሚወክል፣ “ስለ እግዚአብሔር ቃልና ስለ ኢየሱስ ክርስቶስ ምስክርነት፥ ጳጥሞስ ተብላ በምትጠራ ደሴት ላይ ነበር።” ዮሐንስ የመጽሐፍ ቅዱስንም ሆነ የኤለን ዋይትን ጽሑፎች መልእክት ስለ አመነ እየተሰደደ ነበር።

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.

ከዑላይ ወንዝ ራእይ ጋር የተወከሉትን እውነቶች፣ በ1798 የተፈቱትን፣ በሚቀጥለው ጽሑፍ ማሰብን እንቀጥላለን።

> “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.

> “ጌታ ያመራንበትን መንገድ እና በቀደመው ታሪካችን ውስጥ የሰጠንን ትምህርት ካልረሳን በቀር፣ ስለ ወደፊቱ የምንፈራው ምንም የለም።” Life Sketches, 196.

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