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# The Book of Daniel - Number Forty-Nine

Buku Daniel - Nombor Empat Puluh Sembilan

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

Ukubumbulula Amaqiniso: Isimemezelo Saphakathi Kwebusuku, Indima YobuSulumane, Nohlelo Lokugcina Lokuvivinywa Ezinsukwini Zokugcina

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.

Pongoloko ya boyebi oyo ebotamaki ntango emoniseli ya ebale Ulai efungolamaki na mobu 1798, ebotisaki mosala ya komekama oyo ekómaki na nsɔngɛ na yango na mouvement ya Mbelelo ya Butú ya Kati na 1844. Mbelelo ya Butú ya Kati ya mikolo ya nsuka, oyo sikawa ezali kofungolama, emonisamaki na lisolo wana, mpe ezali na bosolo moko mpenza ya komekama ya lisolo wana, mpo ete nsango ya Mbelelo ya Butú ya Kati oyo sikawa ezali kofungolama ezali bozongisi ya mabanga ya motuya 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.

> “កត្តសច្ចធម៌​ដែល​យើង​បាន​ទទួល​នៅ​ក្នុង​ឆ្នាំ 1841, ‘42, ‘43, និង ‘44 ឥឡូវ​នេះ​ត្រូវ​សិក្សា ហើយ​ប្រកាស​ចេញ។ សារ​របស់​ទេវតា​ទី​មួយ ទី​ពីរ និង​ទី​បី នៅ​ពេល​អនាគត​នឹង​ត្រូវ​បាន​ប្រកាស​ដោយ​សំឡេង​យ៉ាង​ខ្លាំង។ សារ​ទាំង​នោះ​នឹង​ត្រូវ​បាន​ផ្ដល់​ដោយ​ការប្តេជ្ញាចិត្ត​យ៉ាង​អស់​ពី​ចិត្ត និង​ក្នុង​អំណាច​របស់​ព្រះវិញ្ញាណ​បរិសុទ្ធ។” 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.

Tema utama bagi pekabaran nubuatan Seruan Tengah Malam pada zaman kita ialah peranan Islam daripada celaka yang ketiga. Ketiga-tiga celaka Islam semuanya dilambangkan pada dua loh Habakuk. Pekabaran Seruan Tengah Malam pada akhir zaman mula dibuka meterainya pada kekecewaan 18 Julai 2020, ketika masa penangguhan bagi akhir zaman telah tiba. Sama seperti pekabaran Seruan Tengah Malam dalam sejarah Millerit, pekabaran akhir zaman berkembang secara beransur-ansur sehingga mencapai tahap yang dilambangkan oleh perhimpunan khemah Exeter. Pada ketika itu, anak-anak dara sama ada mempunyai minyak, ataupun tidak.

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”.

Pina ni Isaias ti asi dagiti lallaki a mananguyaw a mangituray iti tattao ti Jerusalem ket ipakdaarna a ti sirmata ket nagbalin kadagiti umili a nabartek ti Efraim a kas la libro a natatakan. Iti dayta a paset ni Isaias, ti aramid a panangsabali iti maysa a simbolo ni Satanas a mangbalin a simbolo a nadiosan, a kas iti naaramid iti pakasaritaan ti Adventismo, ket maibilang a kas dakkel nga agdanon ti agmula iti banga. Dayta nga aramid ket isu ti panangipasdek iti kaipapanan ti “ti inaldaw a naintultuloy,” a kas simbolo ni Cristo, uray no simbolo dayta ni Satanas. Idi inusar ni Daniel ti sao a “tamid” a kas simbolo ti paganismo, pinilina dayta a sao gapu iti simbolikona a panggep, ta ti kaipapanan ti sao ket “naitultuloy” wenno “agnanayon.”

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.

Kuna mamlaka tatu zinazoiongoza dunia hadi Har–Magedoni, na ya kwanza kati ya hizo mamlaka tatu ni yule joka (upagani). Joka alianza vita vyake dhidi ya Mungu mbinguni. Joka huendeleza vita hivyo hadi mwisho wa ile milenia ya miaka elfu, ndipo hatimaye aangamizwe.

> 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.

> ကာလတစ်ထောင်ပြည့်စုံသောအခါ၊ စာတန်သည် မိမိအကျဉ်းထောင်မှ လွှတ်ခြင်းခံရလိမ့်မည်။ ထို့နောက် သူသည် မြေကြီး၏ အရပ်လေးမျက်နှာ၌ရှိသော လူမျိုးတို့ဖြစ်သည့် ဂေါဂနှင့် မာဂေါဂတို့ကို လှည့်ဖြားရန် ထွက်သွားမည်။ သူတို့ကို စစ်တိုက်ရန် အတူတကွ စုဝေးစေမည်ဖြစ်၍၊ သူတို့၏ အရေအတွက်သည် ပင်လယ်သဲကဲ့သို့ ဖြစ်လိမ့်မည်။ ထိုသူတို့သည် မြေကြီးတစ်ပြင်လုံးပေါ်သို့ တက်လာ၍၊ သန့်ရှင်းသူတို့၏ စခန်းနှင့် ချစ်တော်မူသော မြို့ကို ဝိုင်းရံကြ၏။ ထိုအခါ မိုးကောင်းကင်မှ ဘုရားသခင်ထံမှ မီးဆင်းလာ၍ သူတို့ကို မျိုဖျက်လေ၏။ သူတို့ကို လှည့်ဖြားခဲ့သော မာရ်နတ်သည်လည်း သားရဲနှင့် မိစ္ဆာပရောဖက်ရှိရာ မီးနှင့် ကန့်ကန်၏ အိုင်ထဲသို့ ပစ်ချခြင်းခံရ၍၊ ကမ္ဘာအဆက်ဆက် နေ့ညမပြတ် ညှဉ်းဆဲခြင်းကို ခံရလိမ့်မည်။ ဗျာဒိတ်ကျမ်း 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.

สัตว์ร้าย (สันตะปาปา) ซึ่งเป็นอำนาจที่สองในบรรดาสามอำนาจที่นำโลกไปสู่อาร์มาเก็ดดอน และผู้เผยพระวจนะเท็จ (สหรัฐอเมริกา) ซึ่งเป็นอำนาจที่สามในบรรดาสามอำนาจนั้น ล้วนปรากฏขึ้นในประวัติศาสตร์ภายหลังประวัติศาสตร์แห่งกางเขน และทั้งสองก็ถูกทำลายลงในการเสด็จมาครั้งที่สองของพระคริสต์

> 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.

> ហើយសត្វសាហាវនោះត្រូវបានចាប់ ហើយជាមួយនឹងវាមានហោរាក្លែងក្លាយ ដែលបានធ្វើការអស្ចារ្យនៅចំពោះមុខវា ដោយការអស្ចារ្យទាំងនោះគាត់បានបោកបញ្ឆោតអស់អ្នកដែលបានទទួលសញ្ញារបស់សត្វសាហាវ និងអ្នកដែលថ្វាយបង្គំរូបរបស់វា។ អ្នកទាំងពីរនេះត្រូវបានបោះទាំងរស់ចូលទៅក្នុងបឹងភ្លើងដែលឆេះដោយស្ពាន់ធ័រ។ វិវរណៈ 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.

Mani Daniel inla Hebrew word “continual” tamninga paganism (Satan) gi symbol ama on∙aha, ua ia Satanani Godko dal∙e jringjrot dake dakgrikaniko mesokani katta ong∙a ine talataha. Minggipin gni bilrangde Godko dakgrikani biapo tik ka∙gimin somoirangna mangmang ong∙enggipa ong∙a. Danielni “tamid” (continual) kattako baseani miksongani gnangchim, aro sranggipa ong∙achim.

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:

Како што наративот на Исаија за тешкото на оние врз кои Господ излеал дух на длабок сон и им ги затворил очите продолжува од дваесет и осмата глава во триесеттата, тој запишува:

> 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.

> “ယခု သွား၍၊ ဤအရာကို သူတို့၏ရှေ့မှာ ပြားပေါ်၌ ရေးမှတ်လော့၊ စာအုပ်တစ်အုပ်၌လည်း မှတ်တမ်းတင်လော့၊ နောင်ကာလအတွက် အစဉ်အမြဲ သက်သေဖြစ်စေခြင်းငှာ။ အကြောင်းမူကား ဤလူမျိုးသည် ပုန်ကန်သောလူမျိုး၊ မုသာပြောသော သားသမီးများ၊ ထာဝရဘုရား၏ တရားကို နားမထောင်လိုသော သားသမီးများ ဖြစ်ကြ၏။ သူတို့သည် မြင်သူတို့အား၊ ‘မမြင်ကြနှင့်’ ဟုလည်းကောင်း၊ ပရောဖက်တို့အား၊ ‘မှန်ကန်သော အရာများကို ငါတို့အား မဟောကြနှင့်၊ ချိုသာသော အရာများကို ငါတို့အား ပြောကြလော့၊ လှည့်စားသော အရာများကို ဟောကြလော့။ လမ်းမှ ဖယ်ကြလော့၊ လမ်းကြောင်းမှ လွှဲကြလော့၊ ဣသရေလ၏ သန့်ရှင်းတော်မူသောအရှင်ကို ငါတို့ရှေ့မှ ပျောက်ကွယ်စေကြလော့’ ဟုဆိုကြ၏။ ထို့ကြောင့် ဣသရေလ၏ သန့်ရှင်းတော်မူသောအရှင်က ဤသို့ မိန့်တော်မူ၏။ ‘သင်တို့သည် ဤနှုတ်ကပတ်တော်ကို မထီမဲ့မြင်ပြု၍၊ ဖိနှိပ်မှုနှင့် ကောက်ကွေ့ခြင်းကို ယုံကြည်အားထားကာ၊ ထိုအရာတို့အပေါ်၌ မှီခိုကြသောကြောင့်၊ ထို့ကြောင့် ဤအပြစ်သည် သင်တို့အတွက် ပြိုလဲရန် အသင့်ရှိသော အက်ကွဲရာကဲ့သို့ ဖြစ်လိမ့်မည်။ မြင့်သော နံရံ၌ ဖောင်းကြွလာသော အက်ကွဲရာကဲ့သို့၊ ၎င်း၏ ပြိုကွဲခြင်းသည် ရုတ်တရက်၊ ခဏချင်း၌ ရောက်လာလိမ့်မည်။ အိုးထိန်းသမား၏ အိုးခွက်ကို အစိတ်စိတ်အမြွှာမြွှာ ချိုးဖဲ့သကဲ့သို့၊ သူသည် ထိုအရာကို ချိုးဖဲ့လိမ့်မည်။ မသနားမကရုဏာပြုဘဲ ချိုးဖဲ့လိမ့်မည်။ သို့ဖြစ်၍ ၎င်း၏ အစိတ်စိတ်အမြွှာမြွှာ ကွဲပျက်ခြင်းထဲတွင် မီးဖိုမှ မီးယူရန် မြေခွက်အပိုင်းအစတစ်စမှ မတွေ့ရ၊ တွင်းထဲမှ ရေယူရန်လည်း တစ်စတစ်ပိုင်းမျှ မတွေ့ရတော့။’ အကြောင်းမူကား အရှင်ထာဝရဘုရား၊ ဣသရေလ၏ သန့်ရှင်းတော်မူသောအရှင်က ဤသို့ မိန့်တော်မူ၏။ ‘ပြန်လာခြင်းနှင့် ငြိမ်သက်အနားယူခြင်း၌ သင်တို့၏ ကယ်တင်ခြင်း ရှိလိမ့်မည်။ တိတ်ဆိတ်ငြိမ်သက်ခြင်းနှင့် ယုံကြည်စိတ်ချခြင်း၌ သင်တို့၏ ခွန်အား ရှိလိမ့်မည်။ သို့သော် သင်တို့သည် မလိုကြ။’ Isaiah 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.

“Taibol” yang tertulis itu ialah loh-loh dalam Habakuk pasal dua, yang dirancang supaya mereka yang membacanya dapat “berlari” dan menyebarkan perkhabaran itu. “Kitab” yang membuat “catatan” tentang “taibol” itu ialah Habakuk. “Taibol” daripada “kitab” Habakuk melambangkan suatu proses pengujian yang menzahirkan “suatu bangsa yang memberontak, anak-anak pendusta, anak-anak yang tidak mahu mendengar hukum Tuhan.” “Bangsa yang memberontak” yang enggan “mendengar” itu ialah mereka dalam Yeremia yang enggan mendengar bunyi sangkakala penjaga.

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

> Ndzi mi vekele ni valanguteri, ndzi ku: Yingisani rito ra mhalamhala. Kambe vona va ku: A hi nge yingisi. Yeremiya 6:17.

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

Li ba marabele ke bao historing ya Jesaya le gape mo historing ya ga Keresete ba neng ba sa batle go utlwa.

> 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.

> Тэрээр өгүүлрүүн: Явж, энэ ард түмэнд хэлэгтүн, Та нар үнэхээр сонсох боловч ойлгохгүй; үнэхээр харах боловч ухаарахгүй. Энэ ард түмний зүрхийг өөхлүүлж, чихийг нь хүнд болгож, нүдийг нь аниул; тэгвэл тэд нүдээрээ харж, чихээрээ сонсож, зүрхээрээ ойлгон, эргэж, эдгэх вий. Исаиа 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.

Isaia asin tewlay daok khat an “theih” thei, mahse an “theih” lo; cule an “theih” duh lo ruangah anmah cu “an hngal lo” tiin langter a si. Daniel ih mi sual pawl, cumi pawl cu Matthai ih nungak cuang lo pawl khal an si ih, Habakkuk cabu ih ngan mi “cabu” sungah a hminsin mi “dawhkan” ah aiawknak hngalhnak a pung vivo timi an hngal lo. Isaiah ih tewlay daok khat pawl cun an theih suak ahcun, an thinlung leh ruahnak thlen danglam in an damter theih ding a si, asinain an thinlung a tharh tuk ruangah zanlai au aw ih thucah cu an hngal thei lo. Jesu in tewlay daok khat pawl hrangah theihpiaktu pahnihnak a pe.

> 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.

> अनि चेलाहरू आएर उहाँलाई भने, “तपाईं तिनीहरूलाई दृष्टान्तहरूमा किन बोल्नुहुन्छ?” उहाँले तिनीहरूलाई जवाफ दिनुभयो, “किनकि स्वर्गको राज्यका रहस्यहरू जान्न तिमीहरूलाई दिइएको छ, तर तिनीहरूलाई दिइएको छैन। किनकि जससँग छ, त्यसलाई अझ दिइनेछ, र ऊसँग प्रशस्त हुनेछ; तर जससँग छैन, त्यसबाट ऊसँग भएको समेत खोसिइनेछ। यसकारण म तिनीहरूलाई दृष्टान्तहरूमा बोल्छु: किनकि तिनीहरूले हेर्दाहेर्दै पनि देख्दैनन्; र सुन्दासुन्दै पनि सुन्दैनन्, न त बुझ्छन्। अनि तिनीहरूमा यशैयाको भविष्यवाणी पूरा हुन्छ, जसले यसो भन्छ: ‘तिमीहरूले सुन्दै सुन्नेछौ, तर बुझ्नेछैनौ; र हेर्दै हेर्नेछौ, तर ग्रहण गर्नेछैनौ। किनकि यस जातिको हृदय कठोर भएको छ, र तिनीहरूका कान सुन्नमा मन्द भएका छन्, र तिनीहरूले आफ्ना आँखा बन्द गरेका छन्; नत्र कहिल्यै तिनीहरूले आफ्ना आँखाले देख्थे, आफ्ना कानले सुन्थे, र आफ्नो हृदयले बुझ्थे, र फर्कन्थे, अनि मैले तिनीहरूलाई निको पार्नेथिएँ।’ तर धन्य तिमीहरूका आँखा, किनकि तिनीहरूले देख्छन्; र तिमीहरूका कान, किनकि तिनीहरूले सुन्छन्। किनकि साँचो भनी म तिमीहरूलाई भन्दछु, तिमीहरूले देखेका कुराहरू देख्न धेरै अगमवक्ताहरू र धर्मी मानिसहरूले इच्छा गरे, तर देखेनन्; र तिमीहरूले सुनेका कुराहरू सुन्न इच्छा गरे, तर सुनेनन्।” मत्ती १३:१०–१७।

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.

Ba ba botlhale ba tlhaloganya sephiri sa ditshwantsho, e leng boammaaruri jo bo emetsweng ka mola godimo ga mola. Ba ba botlhale ba segofaditswe ka gonne ba a bona e bile ba a utlwa, mme ba ba botlhale le ba ba segofaditsweng ka bobedi ba emetswe mo go Daniele kgaolo ya bolesome le bobedi. “Ba ba botlhale” ke ba ba tlhaloganyang (ka dipelo tsa bone) koketsego ya kitso, e e emetsweng ke “tafole” e go kailweng ka yone mo “bukeng” ya ga Habakuke, mme “ba ba segofaditsweng” ke ba ba letang.

> 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.

> Lalu Ia berfirman, “Pergilah, Daniel, sebab segala firman ini tetap tertutup dan termeterai sampai pada waktu kesudahan. Banyak orang akan disucikan, dimurnikan, dan diuji; tetapi orang-orang fasik akan terus berlaku fasik; dan tidak seorang pun dari antara orang-orang fasik itu akan mengerti, tetapi orang-orang bijaksana akan mengerti. Dan sejak waktu korban sehari-hari ditiadakan dan pembinasa keji ditegakkan, akan ada seribu dua ratus sembilan puluh hari. Berbahagialah orang yang tetap menantikan dan mencapai seribu tiga ratus tiga puluh lima hari itu.” Daniel 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.

Bamillerite ba ile ba utloisisa ka nepo hore matsatsi a sekete se le seng, makholo a mararo le mashome a mararo a metso e mehlano a qalile ha bohetene (“ba letsatsi le letsatsi”) bo “tlosoa” ka selemo sa 508. Tlhohonolofatso e ne e tšepisitsoe ba neng ba letile ka 1843. Lentsoe “cometh” temaneng eo le bolela “ama.” Selemo sa 1843 se ile sa “ama” selemo sa 1844 ha se fela. Ha selemo sa 1843 se fela, “nako ea ho lieha” ea Habakuke e ile ea fihla, ’me ha boleloa tlhohonolofatso holim’a ba ileng ba leta joalokaha ho ne ho laetsoe “bukeng” e neng e bua ka “matlapa.” “Buka” ea Habakuke e ile ea laela batho hore ba “lete” pono.

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.

Daniel e riliṱalukanya ḓivhazwakale ya 1798 (tshifhinga tsha vhufhelo), nga tshifhinga tshe bugu yawe ya bviselwa khagala, nahone nga tshenetsho tshifhinga ha bveledzwa maitele a u lingwa a magato mararu (vho kunakiswa, na u itwa vhatsu, na u lingwa). Eneo maitele o swika magumoni aḽo kha u vhonadzwa ha ḓivhazwakale yo dzumbamaho ya mavuḓa a sumbe. Yeneyo ḓivhazwakale yo dzumbamaho ndi zwiga zwiraru zwa ngoho, zwo imelwa nga u kulea nungo ha u thoma, mulaedza wa Midnigth Cry, na u kulea nungo hukulu. Mashudu a u swika kha u kulea nungo ha u thoma a imela maitele a u lingwa a magato mararu mafheloni a ḓivhazwakale ya 1798 u swika kha 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.

Histori 1798, nganti tekan kuciwa gedhé taun 1844, nggambarake histori 1989, nganti tekan hukum Minggu sing enggal teka. Ana berkah sing dijanjèkaké kanggo wong-wong sing ngentèni wahyu sing wiwit katundha nalika kuciwa sing kapisan. “Wong wicaksana” ing Daniel rolas, yaiku wong-wong sing “kaberkahi,” lan sing “ngentèni.” Wong duraka yaiku wong-wong sing ora “ngrungokaké” nganggo atiné, lan sing ora “ndeleng.” Kabèh pengalaman gerakan Millerite diringkes ana ing patang ayat Daniel, lan ayat-ayat mau uga nggambarake histori panyegelan satus patang puluh papat éwu.

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.”

Histori suci yang dilambangkan dalam keempat ayat itu berlandaskan pada pemahaman tentang pertambahan pengetahuan yang dilambangkan pada loh-loh Habakuk, dan pertambahan pengetahuan yang dikenali Yesus ketika Ia mengajar melalui metodologi baris demi baris. Ia menyampaikan perumpamaan demi perumpamaan untuk menjelaskan misteri nubuatan kepada “orang-orang bijaksana”. “Orang-orang fasik” dalam Daniel dua belas tidak mengerti, dan dalam 2 Tesalonika pasal dua, kurangnya pengertian mereka dilambangkan sebagai kebencian terhadap kebenaran, yang mendatangkan kesesatan yang kuat. Kebenaran yang tidak dikasihi orang-orang fasik dalam surat Paulus itu adalah “the daily,” dan dalam keempat ayat Daniel, kebenaran nubuatan yang secara khusus dikenali adalah “the daily.”

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 ayatoldɔmfo no sɛ wɔwɔ nhyira, na bere a ɔyɛɛ saa no na ɔde wɔn reto wɔn a wɔwɔ Yesaia mu a wɔampɛ sɛ wohu na wɔte, na wɔadan wɔn ho no ho. Wɔn a wɔhyira wɔn wɔ Daniel ti dumiɛn abien mu no, ne wɔn a wɔtwɛn. Nkyekyɛm anan a ɛwɔ Daniel ti dumiɛn abien mu no, ne saa nkyekyɛm no mmamu wɔ Millerfo abakɔsɛm mu, ne Yesaia a wɔde no toto kuw bi a wɔampɛ sɛ wɔte na wohu ho, ne saa ara pɛ na Kristo nso yɛɛ nsonsonoe wɔ akuw abien no ntam no, nyinaa kyerɛ kɔ anim wɔ nsɛm a ahintaw a ɛfa aprannaa ason no ho, a ɛbaa July 18, 2020. Millerfo abakɔsɛm mu sɔhwɛ a etwa to a efi abasamtu a edi kan no ase no, mprempren wɔresan ayɛ no bio. Ebinom behu, na afoforo nso bɛpo sɛ wobehu.

> “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.

> “Tiin hriat tur zawng zawng 1840–1844 chhung a pek te chu tunah hian chak taka puan chhuah tur an ni, mi tam takin an inhmuhna an bo tawh avangin. Thuchahte chu kohhran zawng zawng hnenah an kal tur a ni.

> “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.

> “Kristus bersabda, ‘Berbahagialah matamu, karena matamu melihat; dan telingamu, karena telingamu mendengar. Karena sesungguhnya Aku berkata kepadamu: banyak nabi dan orang benar telah rindu melihat apa yang kamu lihat, tetapi tidak melihatnya; dan mendengar apa yang kamu dengar, tetapi tidak mendengarnya’ [Matius 13:16, 17]. Berbahagialah mata yang melihat perkara-perkara yang telah terlihat pada tahun 1843 dan 1844.

> “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.

> “Umlayezo wanikezwa. Futhi akufanele kube khona ukubambezeleka ekuwuphindeni lowo mlayezo, ngokuba izibonakaliso zezikhathi ziyagcwaliseka; umsebenzi wokuphetha kufanele wenziwe. Umsebenzi omkhulu uzokwenziwa esikhathini esifushane. Maduze kuzokhishwa umlayezo ngokumiswa nguNkulunkulu oyokhula ube yisikhalo esikhulu. Khona-ke uDaniyeli uyokuma esabelweni sakhe, anikeze ubufakazi bakhe.” 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 ui angelrangchi ma∙sian ma∙sina dilaha je “the daily” ong∙aha pagan Rome-ni chin. Sister White rongtalen sakki on∙aha je ia ma∙sianio ua sronggipa ong∙aha. Ia ma∙sian, jean “book” of Habakkuk-o minggimin “tables”-o mesokaha, ian “time to come”-na ong∙a. Ua “book”-ni unsealing-o “a rebellious, lying children” parakaha. “Children” de bon∙kamgipa chasongni chin ong∙a, uni gimin Isaiah-ni bakrangni “time to come” de investigative judgment-ni bon∙kamgipa salrangko namen rongtalen chin dakaha.

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.

Yesaya menyatakan bahawa “anak-anak pendusta” akan menolak perkhabaran nubuatan yang dilambangkan pada “meja” yang dicatat dalam “kitab,” kerana mereka berkata “kepada para pelihat, Jangan melihat; dan kepada para nabi, Jangan bernubuat kepada kami perkara-perkara yang benar, katakanlah kepada kami perkara-perkara yang halus, nubuatkanlah tipu daya.” Pada tahun 1863, Adventisme Laodikea mula melalui suatu proses yang semakin memuncak dalam memenuhi permintaan anak-anak pendusta itu. Pekerjaan itu dilambangkan oleh Yesaya sebagai penolakan terhadap jalan-jalan lama bagi asas-asas Millerite, kerana mereka berkata, “Enyahlah dari jalan, menyimpanglah dari lorong itu, hentikanlah Yang Mahakudus Israel dari hadapan kami.” Jalan yang merupakan way itu ialah jalan-jalan lama Yeremia.

> 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.

> Beginilah firman Tuhan, “Berdirilah di jalan-jalan dan lihatlah, dan tanyakanlah tentang jalan-jalan yang lama, di manakah jalan yang baik; lalu berjalanlah di dalamnya, maka kamu akan mendapat ketenangan bagi jiwamu. Tetapi mereka berkata, Kami tidak mau berjalan di dalamnya.” Yeremia 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.

Mekgwana e e maaka ga ba amogele “ditsela tsa bogologolo” tsa ga Jeremia; seo ke go gana molaetsa wa Sello sa Bosigogare, moo “boikhutso” bo fitlhelwang gone, jo gape e leng “boikhutso le tapologo” tse ba neng ba sa rate go di utlwa mo go Isaia, jo gape e leng tapologo ya molaetsa wa pula ya morago. Molaetsa oo ke molaetsa wa Sello sa Bosigogare o o emetsweng mo hisitoring ya Bamillerite mme wa bontshiwa mo godimo ga “dithafole” tse di umakilweng mo “bukeng.” Go gana ga mekgwana e e maaka molaetsa wa Sello sa Bosigogare go emetswe ke keletso ya bone ya go “dira gore Yo o Boitshepo wa Iseraele a se ka a tlhola a nna fa pele ga” bone. Pono ya ntlha ya ga Ellen White, e Alpha and Omega ba neng ba tla e dirisa ruri go emela bokhutlo, e supa tsela ya basiami, e tshwaya lesedi kwa tshimologong ya yone le gore ke mang yo o etelelang pele “ba ba botlhale” go ya kwa bokhutlong jwa tsela.

> “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.

> “Ba ne ba e-na le leseli le khanyang le behilweng ka morao ho bona qalong ya tsela, leo lengeloi le ileng la mpolella hore ke ‘mohoo wa bosiu bo boholo.’ Leseli lena le ne le bonesa tsela yohle, mme la fana ka lesedi maotong a bona, hore ba tle ba se ke ba kgoptjwa.

> “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.

> “Bila mereka tetap memandang kepada Yesus, yang berada tepat di hadapan mereka, memimpin mereka ke kota itu, mereka aman. Tetapi tidak lama kemudian, sebagian menjadi letih, lalu berkata bahwa kota itu masih sangat jauh, padahal mereka mengharapkan telah memasukinya lebih dahulu. Maka Yesus akan menguatkan mereka dengan mengangkat lengan kanan-Nya yang mulia, dan dari lengan-Nya terpancar suatu terang yang melambai di atas rombongan Advent itu, lalu mereka berseru, ‘Haleluya!’ Yang lain dengan gegabah menyangkal terang yang ada di belakang mereka, dan berkata bahwa bukan Allah yang telah memimpin mereka keluar sejauh itu. Terang di belakang mereka pun padam, sehingga kaki mereka berada dalam kegelapan yang sempurna, lalu mereka tersandung dan kehilangan pandangan akan tanda itu dan akan Yesus, dan jatuh dari jalan itu ke bawah, ke dalam dunia yang gelap dan jahat.” 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.

Itu adalah terang Seruan Tengah Malam pada permulaan dan pada pengakhiran. Yesuslah (Yang Mahakudus dari Israel) yang mereka kehendaki supaya tidak lagi ada di hadapan mereka. Terang dari lengan kanan Yesus yang mulia adalah terang Seruan Tengah Malam sebagaimana dilambangkan pada “loh-loh” yang dicatat dalam “buku”. Penolakan “anak-anak pendusta” terhadap pekabaran Seruan Tengah Malam dari Kristus, dan terhadap jalan yang harus mereka tempuh, mendatangkan penghakiman Allah atas mereka ketika mereka jatuh dari jalan itu. “Tembok tinggi” yang diremukkan secara tiba-tiba itu adalah “tembok” pemisahan antara gereja dan negara yang dihancurkan pada undang-undang hari Minggu yang segera datang. Penghakiman itu datang “sekonyong-konyong, dalam sekejap,” dan itu akan terjadi “seperti pecahnya bejana tukang periuk yang dihancurkan berkeping-keping.” Itulah penghakiman yang berkaitan dengan membalikkan lambang satanis tentang “yang sehari-hari” dan mengidentifikasikannya sebagai lambang Kristus.

> 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.

> Sesungguhnya pembalikan segala sesuatu olehmu akan dianggap seperti tanah liat di tangan tukang periuk; sebab masakan hasil pekerjaan berkata tentang dia yang membuatnya: Ia tidak membuat aku? atau masakan benda yang dibentuk berkata tentang dia yang membentuknya: Ia tidak mempunyai pengertian? Yesaya 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.”

“Yang sehari-hari” ialah kebenaran nubuatan yang menghubungkan keempat-empat ayat dalam Daniel dua belas, yang mengenal pasti perbezaan antara orang fasik dengan orang bijaksana. “Yang sehari-hari” ialah kebenaran yang dibenci oleh mereka yang menerima kesesatan yang kuat dalam 2 Thessalonians. “Yang sehari-hari” melambangkan keinginan “anak-anak dusta” untuk menyebabkan Yang Mahakudus Israel menyingkir dari jalan mereka. Dan hukuman mereka dilambangkan oleh pecahnya sebuah bejana tukang periuk, dan apa yang tinggal merupakan gambaran keadaan binasa dara-dara bodoh itu, kerana daripada cebisan-cebisan bejana tukang periuk yang telah pecah dan yang masih tinggal itu, “tidak akan didapati” “sekeping beling untuk mengambil api dari perapian, atau untuk mencedok air dari kolam.”

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.

“अगि” आरो “दि” मोनफ्रोम बेवहाय पवित्र आत्मानि चिन्ह, जाहेरै दस थांनाय गोरलैस्रानि उपमायाव तेलनि चिन्ह दं। जेब्ला “माजां रातनि क्राइ” आचानक जोंखार एसे समयाव फोजोबो, जेरै 1844 सलनि अगास्ट मासाव एक्सेटर क्याम्प-मेथिंआव जोंखार फोजोबाय, “मिथ्या सोमोन्दै फिसासोरा” जाहोनो तेल (दि एबा अगि) मोननो हायाखै। गिबि निराशाभावनि उनाव जेरेमियाहनाङै “फिनफ्रायनो” आरो गोनांथाखाय सोलोंनाय जायखौ, नाथाय बेफोर जोबोरबो नांगौ।

> 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.

> Kata-kata-Mu didapati, lalu kumakan semuanya; dan firman-Mu menjadi bagiku kegirangan dan sukacita hatiku, sebab aku disebut dengan nama-Mu, ya TUHAN, Allah semesta alam. Aku tidak duduk dalam perkumpulan para pencemooh dan tidak bersukaria; aku duduk seorang diri oleh karena tangan-Mu, sebab Engkau telah memenuhi aku dengan geram. Mengapakah kesakitanku tetap berkepanjangan, dan lukaku tidak tersembuhkan, yang enggan disembuhkan? Apakah Engkau sungguh-sungguh hendak menjadi bagiku seperti dusta, seperti air yang mengecewakan? Sebab itu beginilah firman TUHAN: Jika engkau kembali, maka Aku akan mengembalikan engkau, dan engkau akan berdiri di hadapan-Ku; dan jika engkau mengeluarkan yang berharga dari yang hina, maka engkau akan menjadi seperti mulut-Ku; biarlah mereka berbalik kepadamu, tetapi janganlah engkau berbalik kepada mereka. Dan Aku akan menjadikan engkau bagi bangsa ini suatu tembok tembaga yang berkubu; mereka akan berperang melawan engkau, tetapi tidak akan mengalahkan engkau; sebab Aku menyertai engkau untuk menyelamatkan engkau dan untuk melepaskan engkau, demikianlah firman TUHAN. Dan Aku akan melepaskan engkau dari tangan orang-orang fasik, dan Aku akan menebus engkau dari tangan orang-orang yang kejam. Yeremia 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”.

Yeremiah mewakili orang-orang yang kembali setelah kekecewaan yang pertama. Mereka yang masuk ke dalam pekerjaan memisahkan “yang berharga dari yang hina,” supaya “berdiri di hadapan” Tuhan dan menjadi “mulut” Tuhan. Mereka adalah orang-orang yang diwakili oleh Daniel dalam pasal sembilan, sebagai mereka yang memahami keadaan mereka yang tercerai-berai, dan sesudah itu memanjatkan doa Imamat dua puluh enam. Mereka adalah orang-orang yang diwakili oleh Daniel, Yeremiah, dan penjaga-penjaga Habakuk yang dipertentangkan dengan “anak-anak pendusta.” “Anak-anak pendusta” itu juga disebut oleh “Yang Mahakudus, Allah Israel” ketika Ia berfirman, “dalam pertobatan dan tinggal diam kamu akan diselamatkan; dalam ketenangan dan kepercayaan akan terletak kekuatanmu: tetapi kamu tidak mau”.

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.

Mutite wa Miller iṅgīla mwiṣhiliro iwa cisho cā Habakkuk, cāimīla icilembelo cā mutikilo wa nsambu ya Kelele ka Pakāti ka Usiku, īkūleta ifikundi fibili fya bapepa. Icishīlito ca bufi cishimīka pa kulwisha ayo mutite ni “icila lyonse.” Miller āli waoloka mu kumfwa kwakwe ukwa “icila lyonse,” lelo ukumfwa kwakwe kwāli kwaing’ina ku milando ya kale iyo āikalamo, kabili mutite ayo ālashele ukuteka pa cilembelo icāli pakati ka cipinda cakwe nomba yalebalika inshita ikumi ukucila fintu yabalikile ilyo Miller atangile ukuyitēka pa cilembelo cakwe. Nomba yali mu kabokoshi akakulapo, pantu kabokoshi nomba takāiminako fye Baibolo, ngefyo cāli mu nshita ya kwa Miller, lelo nomba kāiminako fibili: Baibolo ne Mupashi wa Ubusokololo.

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.

Ombi fakadifo yeyi e ne yi a na okatandeko linyolwa m’enzuwa z’okumalirizibwa, era ombi fakadifo yeyi e ne yi a na okafuuka ekifo ekikulu eky’olutalo m’enzuwa z’okumalirizibwa. Miller yalaba olutalo luno, kubanga mu kirooto kye baatwala essaanduuuko ye (Baibuli), ne bagikutula. Yokaana, ng’akiikirira “abamagezi” mu nzuwa z’okumalirizibwa, “yali ku kizinga ekiyitibwa Patumo, olw’ekigambo kya Katonda n’olw’obujulirwa bwa Yesu Kristo.” Yokaana yali ayigganyizibwa olw’okukkiriza obubaka bwombi obwa Baibuli n’ebiwandiiko bya Ellen 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.

Re tla tswelela ka go sekaseka boammaaruri jo bo emelwang ke ponatshegelo ya Noka ya Ulai e e neng ya bulwa ka 1798, mo setlhogong se se latelang.

> “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.

> “Kitna u∙gipa salna an∙chingni grongjawa, indiba Jisu an∙chingko maikai dilaha aro an∙chingni atita itihaso Uni skie ra∙aniko an∙ching gualode.” Life Sketches, 196.

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