Article

# The Book of Daniel - Number Sixty-Five

Buku ni Daniel — Bilangan Enam Puluh Lima

The Prophetic Unveiling: Understanding the July 18, 2020 Disappointment and the Unfolding Message of the Midnight Cry in the Last Days

Penyingkapan Nubuat: Memahami Kekecewaan 18 Juli 2020 dan Terbukanya Pekabaran Seruan Tengah Malam pada Hari-hari Terakhir

Author

Jeff Pippenger

Published

January 29, 2024

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On July 18, 2020, the first disappointment for God’s last-day reformatory movement arrived. It marked a waymark in the history of the third Woe, which is the history of the latter rain, and also the history of the sealing of the one hundred and forty-four thousand. That history has been represented by every reformatory movement of sacred history, and it was more specifically represented by the history of the Millerite movement, and illustrated by the parable of the ten virgins, and it represents the prophetic history which every prophet identified.

Pada 18 Julai 2020, kekecewaan yang pertama bagi pergerakan reformatori akhir zaman Tuhan telah tiba. Hal itu menandai suatu penanda jalan dalam sejarah Celaka yang ketiga, iaitu sejarah hujan akhir, dan juga sejarah pemeteraian seratus empat puluh empat ribu. Sejarah itu telah dilambangkan oleh setiap pergerakan reformatori dalam sejarah suci, dan secara lebih khusus dilambangkan oleh sejarah pergerakan Millerite, serta diilustrasikan oleh perumpamaan sepuluh dara, dan ia mewakili sejarah nubuatan yang dikenal pasti oleh setiap nabi.

July 18, 2020, represents the first disappointment of the movement, and as such it marks the arrival of the tarrying time in the parable of the ten virgins and Habakkuk. In the Millerite history the same evidence that led to their erroneous proclamation was seen to identify the true date. The tarrying time of the parable of the ten virgins was then seen as present truth, and that tarrying time was the same tarrying time in Habakkuk two. The parable of the ten virgins is repeated to the very letter, and that reality identifies that only those who were involved with the disappointment are candidates to either be a wise or foolish virgin.

ថ្ងៃទី 18 ខែកក្កដា ឆ្នាំ 2020 តំណាងឲ្យការខកចិត្តលើកដំបូងរបស់ចលនា ហើយដូច្នេះ វាសម្គាល់ការមកដល់នៃពេលពន្យារនៅក្នុងរឿងប្រៀបធៀបអំពីព្រហ្មចារីដប់នាក់ និងសៀវភៅហាបាគុក។ ក្នុងប្រវត្តិសាស្ត្ររបស់ពួក Millerite ភស្តុតាងដដែលដែលបាននាំឲ្យពួកគេប្រកាសដោយខុសឆ្គង ត្រូវបានឃើញថាបញ្ជាក់កាលបរិច្ឆេទពិត។ ពេលពន្យារនៃរឿងប្រៀបធៀបអំពីព្រហ្មចារីដប់នាក់ បន្ទាប់មកត្រូវបានឃើញថាជាសេចក្តីពិតសម្រាប់បច្ចុប្បន្ន ហើយពេលពន្យារនោះក៏ជាពេលពន្យារដដែលនៅក្នុងហាបាគុក ជំពូក 2 ផងដែរ។ រឿងប្រៀបធៀបអំពីព្រហ្មចារីដប់នាក់ ត្រូវបានធ្វើឡើងម្តងទៀតយ៉ាងត្រឹមត្រូវគ្រប់អក្សរ ហើយសេចក្តីពិតនោះបញ្ជាក់ថា មានតែអ្នកដែលបានពាក់ព័ន្ធនឹងការខកចិត្តនោះប៉ុណ្ណោះ ដែលជាបេក្ខជនអាចក្លាយជាព្រហ្មចារីមានប្រាជ្ញា ឬព្រហ្មចារីល្ងង់។

The great body of Laodicean Adventism was tested by the arrival of the third Woe on September 11, 2001, and when the failed prediction of July 18, 2020 passed, Laodicean Adventism was left behind to drift aimlessly back toward Rome, as were the Protestants in Millerite history.

Badan besar Adventisme Laodikia telah diuji oleh tibanya Malapetaka ketiga pada 11 September 2001, dan ketika ramalan yang gagal pada 18 Juli 2020 berlalu, Adventisme Laodikia tertinggal untuk hanyut tanpa tujuan kembali menuju Roma, sebagaimana halnya kaum Protestan dalam sejarah Millerit.

Not only did the Millerites identify the tarrying time as the fulfillment of the parable of the ten virgins, but they saw that in Habakkuk the command to wait for the vision, though it tarried, was the same prophetic waymark. Habakkuk then confirms that the vision that had been erroneously presented and which had produced the first disappointment was the vision that would “speak” at the end.

Milleriteng angkhi ni hringfiah kha, tawngta deuh hun chu nula sawm tehthluk thuin a famkimna a nih tih an hmu a; chu bakah Habakkuk-ah chuan, hmuhtîr lohna hun a tawngta mah se, hmuhtîrna lo nghâk tûra thupêk chu zâwlnei lam hriatpuina hmun thuhmun a nih tih an hmu bawk. Chutichuan Habakkuk chuan, hmuhtîrna dik lo taka an lo sawi chhuah a, chumi avângin thil beidawnna hmasa a thlen tawh kha, hmuhtîrna “sawi” tûr chu tâwpnaah a nih tih a nemnghet leh a ni.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> Sebab penglihatan itu masih menunggu waktu yang telah ditetapkan, tetapi pada akhirnya ia akan berbicara, dan tidak berdusta; sekalipun ia berlambat-lambat, nantikanlah itu; karena itu pasti akan datang, itu tidak akan berlambat-lambat. Habakuk 2:3.

The message that produced the first disappointment was the same message that was to be recognized as being fulfilled in the near future, but it was a message that was still based upon the previous prophetic arguments that were employed in the first erroneous proclamation.

Mula o rerileng maswabi a ntlha e ne e le molaetsa one oo o neng o tshwanetse go lemogiwa gore o tla diragadiwa mo isagong e e gaufi, mme e ne e sa ntse e le molaetsa o o neng o theilwe mo dikganetsanong tsa boporofeti tsa pele tse di neng tsa dirisiwa mo kitsong ya ntlha e e phoso.

In the Millerite history the former covenant people were first tested, thereafter the new covenant people were tested. The test began for the Protestants when the first angel of Revelation ten and the first angel of Revelation fourteen (for they are the same angel), descended on August 11, 1840. Their test concluded with the first disappointment and arrival of the second angel of Revelation fourteen.

史密斯運動的歷史中，前約的子民先受試驗，其後新約的子民也受試驗。對更正教徒而言，這項試驗始於啟示錄第十章的第一位天使與啟示錄第十四章的第一位天使（因他們乃是同一位天使）於1840年8月11日降臨之時。他們的試驗則在第一次失望之際，並隨著啟示錄第十四章第二位天使的來到而告終。

In Millerite history the test for the Millerites began with the arrival of the second angel at the first disappointment and concluded with the arrival of the Midnight Cry, which Sister White portrays as a multitude of angels, who join the second angel. Under the power of the Holy Spirit, the Millerites who recognized and accepted the message of the Midnight Cry, were then separated from the Millerites who did not recognize the message that was falling all around them. On October 22, 1844, the third angel arrived and the vision that had tarried then spoke.

Dalam sejarah Millerite, ujian bagi orang-orang Millerite bermula dengan kedatangan malaikat kedua pada kekecewaan yang pertama dan berakhir dengan kedatangan Seruan Tengah Malam, yang digambarkan oleh Sister White sebagai sekumpulan besar malaikat yang bergabung dengan malaikat kedua itu. Di bawah kuasa Roh Kudus, orang-orang Millerite yang mengenal dan menerima pekabaran Seruan Tengah Malam itu kemudian dipisahkan daripada orang-orang Millerite yang tidak mengenal pekabaran yang sedang turun di sekeliling mereka. Pada 22 Oktober 1844, malaikat ketiga datang, dan penglihatan yang telah bertangguh itu pun berbicara.

In the history of the sealing of the one hundred and forty-four thousand, the former covenant people were first tested, then the new covenant people. The test began for Laodicean Adventism when the first voice of the angel of Revelation eighteen and the third angel of Revelation fourteen (for they are the same angel), descended on September 11, 2001. Their test concluded with the disappointment of July 18, 2020.

Sa historiya han pagtimri han usa ka gatos ngan kap-atan kag upat ka yukot, an katawohan han una nga tugon amo anay an ginsarihan, katapos an katawohan han bag-o nga tugon. An pagsari nagtikang para han Laodicean Adventism han an siyahan nga tingog han anghel han Revelation dieciocho ngan han ikatulo nga anghel han Revelation katorse (kay amo hira an amo la gihapon nga anghel), linusad han Septyembre 11, 2001. An ira pagsari nagtapos pinaagi han kapakyasan han Hulyo 18, 2020.

In the movement of the third angel, the test for the one hundred and forty-four thousand began with the arrival of the first disappointment, and will conclude with the arrival of the message of the Midnight Cry. Under the power of the Holy Spirit those who now recognize and accept the message of the Midnight Cry, are then separated from the foolish and wicked who did not recognize the multifaceted message that is now falling all around them.

Ka miawpathum palikna sakaripa, a testna pakhatza sangli sawmli pali chunga a tan chu beidawnna hmasa lo kalna atangin a tan a ni a, zanlai auhna thuchah lo thlennain a tawp ang. Thlarau Thianghlim thiltihtheihna hnuaiah, tuniha zanlai auhna thuchah hriat chhuaka pawmte chu, tuna an chheh vêl zawnga a rawn tla mêk thuchah hrang hrang hriat lo leh pawm lo mi âtthlakte leh sualmiten atangin an then hran a ni ang.

At the soon-coming Sunday law, the second “voice” of the angel of Revelation eighteen speaks, which is also the vision that “tarried” speaking. It also represents the third angel’s message that “swells” to the loud cry.

Pada undang-undang hari Minggu yang segera akan datang, “suara” kedua dari malaikat Wahyu delapan belas berbicara, yang juga merupakan penglihatan yang “tertunda” itu berbicara. Ini juga melambangkan pekabaran malaikat ketiga yang “mengembang” menjadi seruan nyaring.

The Midnight Cry is represented as many angels that join with the previous angel. The message of the Midnight Cry has several elements that contribute to the entire message, and angels are symbols of messages. In Millerite history the pioneer identified as leading out in bringing the message of the true Midnight Cry together was Samuel S. Snow. In that history it is well documented that Snow’s understanding of the message of the Midnight Cry developed over a period of time.

Laungan Tengah Malam digambarkan sebagai banyak malaikat yang bergabung dengan malaikat sebelumnya. Pekabaran Laungan Tengah Malam mempunyai beberapa unsur yang menyumbang kepada keseluruhan pekabaran itu, dan malaikat merupakan lambang bagi pekabaran. Dalam sejarah Millerit, perintis yang dikenal pasti sebagai yang memimpin dalam menghimpunkan pekabaran Laungan Tengah Malam yang benar ialah Samuel S. Snow. Dalam sejarah itu didokumentasikan dengan jelas bahawa pemahaman Snow tentang pekabaran Laungan Tengah Malam berkembang dalam suatu jangka waktu.

That history is repeated to the very letter, and the message of the final Midnight Cry has been publicly developing since the end of July, 2023. It is not simply the message of Islam, but it also includes the message of the sealing of the one hundred and forty-four thousand. It includes the revelation that the two horns of the earth beast, both go through a “death and resurrection”, as they parallel the image of the beast, that in the same history fulfills the prophetic riddle that “the eighth is of the seven”. It includes the revelations associated with the “hidden history” of the Seven Thunders, and it fulfills the prophetic riddle of the “stone” that was rejected becoming “the head of the corner”, as the “seven times” of Leviticus twenty-six is revealed to be the thread that weaves all the truths of Miller’s history together, with the truths that were unsealed at the time of the end in 1989. The Psalmist says it this way:

इतिहास त्यही अक्षरशः दोहोरिन्छ, र अन्तिम मध्यरातको कराइको सन्देश जुलाई 2023 को अन्त्यदेखि सार्वजनिक रूपमा विकसित हुँदै आएको छ। यो केवल इस्लामको सन्देश मात्र होइन, तर यसमा एक लाख चवालीस हजारको छाप लगाइने सन्देश पनि समावेश छ। यसमा पृथ्वीको पशुका दुई सिङ दुवैले “मृत्यु र पुनरुत्थान” मार्फत जान्छन् भन्ने प्रकाशन पनि समावेश छ, किनकि तिनीहरू पशुको प्रतिमासँग समानान्तर छन्, जसले त्यही इतिहासमा “आठौँ सातमध्येबाट हो” भन्ने भविष्यवाणीसम्बन्धी पहेलीलाई पूरा गर्दछ। यसमा सात गर्जनको “लुकेको इतिहास” सँग सम्बन्धित प्रकाशनहरू पनि समावेश छन्, र यसले अस्वीकार गरिएको “ढुङ्गा” “कुनाको शिर” बनेको भन्ने भविष्यवाणीसम्बन्धी पहेलीलाई पूरा गर्दछ, किनकि लेवीय व्यवस्था छब्बीसको “सात पल्ट” 1989 मा अन्त्यको समयमा खोलिएका सत्यहरूसँगै मिलरको इतिहासका सबै सत्यहरूलाई एकसाथ बुन्ने धागो हो भन्ने प्रकाशन गरिन्छ। भजनकारले यसलाई यसरी भन्छन्:

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.

> Koṱi ye vhafari vho i landula, yo no vha tombo ḽa ṱhoho ḽa khoneni. Izi ndi zwe Yehova a zwi ita; zwi a mangadza maṱoni ashu. Ḽino ndi ḓuvha ḽe Yehova a ḽi ita; ri ḓo takala, ra farisa khatsho. Psalme 118:22–24.

The “stone”, which was the first “jewel” William Miller discovered (and jewels are stones), is the “day which the Lord hath made.” It has been shown in previous articles that the structure, and the words of the Sabbath commandment are identical to the structure to the sacred cycle of seven, as set forth in Leviticus chapter twenty-five. Resting on the seventh day typified the land resting on the seventh year, and when the two commandments are considered in this fashion, they provide a witness that a day represents a year in Bible prophecy.

“Batu” itu, yang merupakan “permata” pertama yang ditemui oleh William Miller (dan permata ialah batu), ialah “hari yang telah dijadikan TUHAN.” Telah ditunjukkan dalam rencana-rencana terdahulu bahawa susunan serta kata-kata hukum Sabat adalah sepadan dengan susunan kitaran suci tujuh, sebagaimana dikemukakan dalam Imamat pasal dua puluh lima. Perhentian pada hari ketujuh melambangkan tanah beristirahat pada tahun ketujuh, dan apabila kedua-dua hukum itu dipertimbangkan dengan cara ini, keduanya memberikan kesaksian bahawa satu hari melambangkan satu tahun dalam nubuat Alkitab.

They also show that the understanding that Miller proclaimed concerning God’s indignation of “seven times,” in Leviticus twenty-six is represented as “a day”, for the Lord made the sacred cycle of seven years, as certainly as He made the heavens and earth in six days, and rested the seventh.

Mereka juga menunjukkan bahwa pemahaman yang diberitakan oleh Miller mengenai murka Allah selama “tujuh masa,” dalam Imamat dua puluh enam, dilambangkan sebagai “satu hari”, karena Tuhan telah menetapkan siklus kudus tujuh tahun, sama pastinya seperti Ia menjadikan langit dan bumi dalam enam hari, lalu beristirahat pada hari yang ketujuh.

When Jesus concluded the parable of the vineyard He asked a question to the Pharisees.

Apabila Yesus mengakhiri perumpamaan tentang kebun anggur itu, Dia mengajukan satu pertanyaan kepada orang-orang Farisi.

> When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:40–45.

> Ngakho-ke, lapho inkosi yesivini ifika, iyakubenzani labo balimi? Bathi kuye: Iyakubabhubhisa kabuhlungu labo bantu ababi, bese iqashisa isivini sayo kwabanye abalimi, abayakuyibuyisela izithelo ngezikhathi zazo. UJesu wathi kubo: Anikaze yini nifunde emibhalweni ukuthi: Itshe abalakhi abalalayo, yilo elenziwe laba yinhloko yegumbi; lokhu kwenziwe yiNkosi, futhi kuyamangalisa emehlweni ethu? Ngakho-ke ngithi kini: Umbuso kaNkulunkulu uyakususwa kini, unikwe isizwe esithela izithelo zawo. Futhi lowo nalowo oyakuwa phezu kwaleli tshe uyakwephulwa; kodwa lowo oyakuwa phezu kwakhe, liyamchoboza abe uthuli. Kwathi lapho abapristi abakhulu nabaFarisi bezwile imifanekiso yakhe, baqonda ukuthi wayekhuluma ngabo. Mathewu 21:40–45.

The parable of the vineyard is the parable of the former chosen people being passed by, and the kingdom being given to a new chosen people. The “stone” which was rejected according to Jesus, is the “stone” that either saves or destroys, based upon how it is received. The “stone” must be a biblical truth in the context employed by Jesus, for it has the ability to bring forth righteous fruit, and the righteousness of Christ is only produced in men and women when they receive His Word of truth.

Ke kgang ya sekai sa tshimo ya merara ke kgang ya batho ba pele ba ba tlhophilweng ba tlogelwa, mme bogosi bo newa batho ba basha ba ba tlhophilweng. “Leje” le le neng la ganwa, go ya ka Jesu, ke “leje” le le ka bolokang kgotsa la senya, go ikaegile ka fa le amogelwang ka teng. “Leje” leo le tshwanetse go bo e le boammaaruri jwa Baebele mo tirisong e Jesu a bo dirisang mo go yone, gonne le na le bokgoni jwa go ungwisa maungo a tshiamo, mme tshiamo ya ga Keresete e tlhagisiwa fela mo banneng le mo basading fa ba amogela Lefoko la gagwe la boammaaruri.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Ba halaletse ka ’nete ea hao; lentsoe la hao ke ’nete. Johanne 17:17.

The “stone” is a doctrine that is either accepted or rejected, and Jesus is the Word, and in the book of Acts, Peter identifies the “stone” as Christ.

“Batu” itu ialah suatu doktrin yang sama ada diterima atau ditolak, dan Yesus ialah Firman, dan dalam kitab Kisah Para Rasul, Petrus mengenal pasti “batu” itu sebagai Kristus.

> Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10–12.

> “Ukutholwa kini nonke, nakubo bonke abantu bako-Israyeli, ukuthi ngegama likaJesu Kristu waseNazaretha, enambethela esiphambanweni nina, lowo uNkulunkulu amvusa kwabafileyo, nguye lo muntu emi phambi kwenu ephilile. Yilo itshe nina bakhi enalidelela, eselibe yinhloko yegumbi. Futhi akukho ukusindiswa ngomunye; ngoba alikho elinye igama phansi kwezulu elinikiweyo phakathi kwabantu, esingasindiswa ngalo.” IzEnzo 4:10–12.

And then in first Peter, he takes the symbolism of the “stone,” even further, but he keeps it in the same context of the passing-by of a former covenant people and the selection of a new chosen people, who as he states, “in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”

Kemudian dalam 1 Petrus, ia membawa simbolisme “batu” itu lebih jauh lagi, namun tetap mengekalkannya dalam konteks yang sama tentang penyingkiran suatu umat perjanjian yang terdahulu dan pemilihan suatu umat pilihan yang baru, yang sebagaimana dinyatakannya, “yang dahulunya bukan suatu umat, tetapi sekarang adalah umat Allah: yang dahulu tidak beroleh belas kasihan, tetapi sekarang telah beroleh belas kasihan.”

> To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 1 Peter 2:4–8.

> O! Entu yina woreba ne nkyɛn no, sɛ ɔbo a ote ase, a nnipa po no ampa, na Onyankopɔn ayi no, na ɔsom bo, mo nso, sɛ abo a ate ase, wɔresisi mo ayɛ honhom fie, asɔfokuw kronkron, sɛ mobɔ honhom afɔre a ɛsɔ Onyankopɔn ani, Yesu Kristo so. Enti nso Atwerɛsɛm no ka sɛ, Hwɛ, mede twetwe bo titiriw, afã-twea-bo, a wayi no, a ɔsom bo, reto Sion mu; na nea ogye no di no, anim remmagu no. Enti mo a mugye di no, ɔyɛ ɔsom bo; na wɔn a wontie no de, ɔbo a adansifo no po no, no ara na abɛyɛ afã no ti, ne hintidua bo, ne suntidua botan, mma wɔn a wɔhintiw asɛm no ho, esiane wɔn asoɔden nti; na eyi mu na wɔhyɛɛ wɔn nso. 1 Petro 2:4–8.

Peter says of the former chosen people, “unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”

Petrus berkata tentang umat pilihan yang terdahulu, “kepada mereka yang tidak taat, batu yang telah dibuang oleh para pembangun, batu itu telah dijadikan kepala penjuru, dan suatu batu sandungan, dan suatu karang batu yang menjadi batu sentuhan; yaitu bagi mereka yang tersandung pada firman, karena tidak taat: untuk itulah juga mereka telah ditetapkan.”

Jesus is represented by every sacred illustration of the foundation.

Yesu o emediwɔ no ananmu wɔ nnyinaso no ho mfatoho kronkron biara mu.

> For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

> Kerana tiada seorang pun dapat meletakkan dasar lain selain daripada yang telah diletakkan, iaitu Yesus Kristus. 1 Korintus 3:11.

The foundation the Millerites built was the Rock of Ages (the Stone).

Akheko buMillerite abakha kuso kwakuli iDwala lamaKhulu (iTje).

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Peringatan itu telah datang: Janganlah dibiarkan masuk apa pun yang akan menggoncangkan dasar iman yang di atasnya kita telah membangun sejak pekabaran itu datang pada tahun 1842, 1843, dan 1844. Aku ada dalam pekabaran ini, dan sejak saat itu aku telah berdiri di hadapan dunia, setia kepada terang yang telah Allah berikan kepada kita. Kita tidak bermaksud mengangkat kaki kita dari landasan tempat kaki itu telah ditempatkan, sementara dari hari ke hari kita mencari Tuhan dengan doa yang sungguh-sungguh, memohon terang. Apakah engkau mengira bahwa aku dapat melepaskan terang yang telah Allah berikan kepadaku? Terang itu harus tetap seperti Gunung Batu Zaman. Terang itu telah menuntun aku sejak pertama kali diberikan.” Review and Herald, 14 April 1903.

The first jewel Miller discovered that became part of the Millerite foundation, which is as the Rock of Ages, was the “seven times” of Leviticus twenty-six, and the “seven times,” was the first foundational truth to be set aside by those Millerite pioneers who had just built the Millerite foundation. It was the builders that were to reject the foundational stone. That “stone,” which typifies Christ, is also the day which the Lord made, for he made the seventh day as a day of rest, and the seventh year as a year the land would rest. In 1863, the foundation stone was rejected, but it is to be made the “head of the corner” and the “stone of stumbling” for the disobedient.

ගල්පර්වත යුගයන්ගේ පර්වතය මෙන් වූ මිලර්වාදී පදනමේ කොටසක් බවට පත් වූ, මිලර් විසින් සොයාගත් පළමු මැණික වූයේ ලෙවීකථාව විසිහයෙහි සඳහන් “සත් කාලයන්”ය; එම “සත් කාලයන්”ම, මිලර්වාදී පදනම නවතමෙන් ගොඩනඟා අවසන් කළ ඒ මිලර්වාදී පුරෝගාමීන් විසින් පසෙකට තැබූ පළමු මූලික සත්‍යය විය. ප්‍රතික්ෂේප කිරීමට නියමිත වූයේ එම පදනම් ගලම ගොඩනඟුවෝය. ක්‍රිස්තුස්වහන්සේ නිරූපණය කරන ඒ “ගල” තවද ස්වාමින්වහන්සේ සෑදූ දවසද වන්නේය; මක්නිසාද උන්වහන්සේ සප්තම දවස විවේක දවසක් වශයෙන්ද, සප්තම අවුරුද්ද දේශය විවේක ගන්නා අවුරුද්දක් වශයෙන්ද ස්ථාපිත කළ සේක. 1863දී, එම පදනම් ගල ප්‍රතික්ෂේප කරනු ලැබීය; එහෙත් එය “කොණේ ශීර්ෂය” සහ අකීකරුන්ට “පැකිලීමේ ගල” බවට පත් කරනු ලැබීමට නියමිතය.

The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.

Ujumbe wa Uislamu wa ole wa tatu ndiyo mada ya vuguvugu la matengenezo la wale mia na arobaini na nne elfu, na mchakato wa kujaribiwa ulianza wakati malaika wa Ufunuo kumi na nane aliposhuka, majengo makubwa ya Jiji la New York yalipobomoshwa mnamo Septemba 11, 2001. Waadventista walikaa kimya kuhusu utambulisho wa kinabii kwamba Septemba 11, 2001, ulikuwa kuwasili kwa “siku ya upepo wa mashariki.” Tarehe 18 Julai, 2020, waliachwa nyuma wakati mashahidi wawili wa Ufunuo sura ya kumi na moja walipouawa katika njia kuu za mji ule mkuu. Jaribio la Uadventista lilikuwa limekwisha, na jaribio kwa wale waliokuwa wamekiri kuutambua ujumbe wa Uislamu lilikuwa linaendelea.

After laying dead in the streets until the end of July, 2023, the dead dry bones were then aroused by the first message of Ezekiel. The second message of Ezekiel is the message of the four winds of Islam of the third Woe, representing the progressive unsealing of the message of the Midnight Cry, which is the vision that tarried, and the theme of the entire period of the movement. Various truths were then unsealed, for the message of the Midnight Cry represents a multifaceted message. The first truth that confronted the dead dry bones was the first truth rejected by Laodicean Adventism, and it represents the truth that marks the transition of Laodicea unto Philadelphia.

Selepas terbaring mati di jalan-jalan hingga akhir Julai 2023, tulang-tulang kering yang mati itu kemudian dibangkitkan oleh mesej pertama Yehezkiel. Mesej kedua Yehezkiel ialah mesej tentang empat angin Islam bagi Celaka yang ketiga, yang melambangkan pembukaan meterai secara progresif bagi mesej Seruan Tengah Malam, iaitu penglihatan yang bertangguh, dan tema bagi seluruh tempoh pergerakan itu. Pelbagai kebenaran kemudian dibuka meterainya, kerana mesej Seruan Tengah Malam mewakili suatu mesej yang beraneka segi. Kebenaran pertama yang berhadapan dengan tulang-tulang kering yang mati itu ialah kebenaran pertama yang ditolak oleh Adventisme Laodikia, dan hal itu melambangkan kebenaran yang menandai peralihan Laodikia kepada Filadelfia.

The truth is the sealing message, and therefore needs to be settled into both intellectually and also spiritually. It is not enough to recognize the period the two witnesses were dead in the street is a symbol of the scattering of the “seven times,” it also requires an experiential acceptance of the truth.

Kebenaran itu ialah pekabaran pemeteraian, dan oleh sebab itu perlu dimantapkan baik secara intelektual mahupun secara rohani. Tidaklah memadai sekadar mengenali bahawa tempoh ketika kedua-dua saksi itu mati di jalan merupakan suatu lambang bagi penyerakan “tujuh masa”; hal itu juga menuntut suatu penerimaan kebenaran secara pengalaman.

Miller’s jewels, which represents the truths unsealed at the time of the end in 1798, become a test for the virgins of the last days. The experience of settling into the truth “spiritually” is represented by Miller’s first jewel, and the “intellectual” settling into the truth is represented by the message of Islam of the third woe. The calling for repentance and confession represented by the “seven times,” identifies a work that is carried out in conjunction with Christ in the Most Holy Place, and is represented by the “mareh” vision.

နောက်ဆုံးသောကာလ၌ ၁၇၉၈ ခုနှစ်တွင် ဖွင့်လှစ်ထုတ်ဖော်ခံရသော သမ္မာတရားများကို ကိုယ်စားပြုသော မီလာ၏ ရတနာများသည် နောက်ဆုံးနေ့ရက်များ၏ ကညာတို့အတွက် စမ်းသပ်ချက်တစ်ရပ် ဖြစ်လာသည်။ သမ္မာတရား၌ “ဝိညာဉ်ရေးရာအရ” တည်ငြိမ်စွာ အခြေချဝင်ရောက်လာသော အတွေ့အကြုံကို မီလာ၏ ပထမ ရတနာက ကိုယ်စားပြုထားပြီး၊ သမ္မာတရား၌ “ဉာဏ်ပညာရေးရာအရ” တည်ငြိမ်စွာ အခြေချဝင်ရောက်လာခြင်းကို တတိယအဝိုင်း၏ အစ္စလာမ် သတင်းစကားက ကိုယ်စားပြုထားသည်။ “ခုနစ်ကြိမ်” ဖြင့် ကိုယ်စားပြုထားသော နောင်တရခြင်းနှင့် အပြစ်ဝန်ခံခြင်းသို့ ခေါ်ဆိုမှုသည် အလွန်သန့်ရှင်းရာဌာန၌ ခရစ်တော်နှင့်အတူ ပူးပေါင်း၍ ဆောင်ရွက်သော အလုပ်တစ်ရပ်ကို ဖော်ထုတ်ပြသပြီး၊ ထိုအရာကို “mareh” ရူပါရုံက ကိုယ်စားပြုထားသည်။

The “intellectual” understanding of Islam of the third Woe is represented by the “chazon” vision, and both are required for those who will be sealed. In 1863, Laodicean Adventism chose to rebuild Jericho, and left its work of restoring Jerusalem. Jericho is a symbol of affluence as also represented by the Laodicean blindness.

“Kefahaman intelektual” tentang Islam bagi Celaka yang ketiga dilambangkan oleh penglihatan “chazon”, dan kedua-duanya diperlukan bagi mereka yang akan dimeteraikan. Pada tahun 1863, Adventisme Laodikia memilih untuk membina semula Yerikho, lalu meninggalkan pekerjaannya untuk memulihkan Yerusalem. Yerikho ialah suatu lambang kemewahan, sebagaimana juga dilambangkan oleh kebutaan Laodikia.

> “One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.” Patriarchs and Prophets, 487.

> “Mu pama fumo likali nganshi mu calo—musumba ukalamba no muli no mpiya wa Yeriko—waali fye kuntanshi yabo, nangula pa butali buni ukufuma ku nkambi yabo pa Gilgali. Pa mpela ya cifunda cawama icaisula ne fintu ifisuma kandi ifya misango iingi ifya mu fyalo fya bushiku, amapalashe yakwe ne tempile fyakwe fyali ubwikalo bwa bwikashi no buipisha, uyu musumba wa matama, ku nyuma kwa bipanga byakwe ifikosa, waalebomfya ukwikatilila no kupingula Lesa wa kwa Israyeli. Yeriko waali umo pa myanda ikulu iya kupepela utulubi, pa kuba sana uwaipelesha kuli Ashtaroti, kalunga wa mwezi. Pano epo paali pakati pa fyonse ifyali ifibi nganshi kandi ifyakuponta umuntu mu cipembedzo ca Bakaanaani. Abantu ba kwa Israyeli, mu mano yabo mukali mutete impela iya kutinya iya lubembu lwabo pa Beti-peori, baali no kulolekesha kuli uyu musumba wa bapagani fye no kusansamuka no kutinya.” Patriarchs and Prophets, 487.

The “stone” the builders rejected in 1863, as they rebuilt Jericho, was the “seven times” that in the last days would become the truth (jewel), that becomes “the head of the corner”, for it is the truth that weaves together the beginning of Adventism in the movement of the Millerites, with the end of Adventism in the movement of the one hundred and forty-four thousand. That jewel, which is the “seven times,” is also “the day which the Lord made”, and it is Christ himself, for He is the Word, and He is “Truth.” The subject of Islam is the theme which produces the cleansing of both the former and new chosen people, and the two-fold cleansing began on September 11, 2001, which was “the day of the east wind”. In that day the watchmen were to sing the very same song Christ sang, when He proclaimed the parable of the vineyard. The one hundred and forty-four thousand sing the song of Moses (the “seven times”), and the song of the Lamb.

“Batu” yang telah ditolak oleh para pembina pada tahun 1863, semasa mereka membina semula Yerikho, ialah “tujuh kali” yang pada akhir zaman akan menjadi kebenaran (permata), yang menjadi “kepala penjuru”, kerana itulah kebenaran yang menenun bersama permulaan Adventisme dalam pergerakan Millerit, dengan pengakhiran Adventisme dalam pergerakan seratus empat puluh empat ribu. Permata itu, iaitu “tujuh kali,” juga ialah “hari yang dijadikan TUHAN”, dan itulah Kristus sendiri, kerana Dialah Firman, dan Dialah “Kebenaran.” Pokok perihal Islam ialah tema yang menghasilkan penyucian kedua-dua umat pilihan yang terdahulu dan yang baharu, dan penyucian berganda itu bermula pada 11 September 2001, iaitu “hari angin timur”. Pada hari itu para pengawal harus menyanyikan lagu yang sama seperti yang dinyanyikan Kristus, ketika Dia memberitakan perumpamaan tentang kebun anggur. Seratus empat puluh empat ribu menyanyikan nyanyian Musa (iaitu “tujuh kali”), dan nyanyian Anak Domba.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.

> Kemudian aku melihat sesuatu bagaikan lautan kaca bercampur api; dan mereka yang telah memperoleh kemenangan atas binatang itu, atas patungnya, atas tandanya, dan atas bilangan namanya, berdiri di atas lautan kaca itu sambil memegang kecapi Allah. Dan mereka menyanyikan nyanyian Musa, hamba Allah, dan nyanyian Anak Domba, katanya: Besar dan ajaib segala pekerjaan-Mu, ya Tuhan, Allah Yang Mahakuasa; adil dan benar segala jalan-Mu, ya Raja orang-orang kudus. Wahyu 15:2, 3.

The “Lamb” is Christ who was slain, and He was slain in the midst of twenty-five hundred and twenty days, thus threading together the sacrifice of His life and blood (where He confirmed the covenant), together with Moses’ “quarrel of His covenant,” in Leviticus twenty-six. The song of Moses and the Lamb is the song of the chazon of prophetic history and the song of the mareh of His “appearance”. It is the song of an intellectual and spiritual understanding as represented by the two visions of Daniel chapter eight. It is the song of a covenant people being judged and passed by, while a new chosen people are selected. The selection process, and therefore the song began on September 11, 2001.

“Anak Domba” nyaéta Kristus anu geus dipaéhan, sarta Anjeunna dipaéhan dina tengah-tengah dua rébu lima ratus dua puluh poé, ku kituna ngararangkaykeun kurban hirup jeung getih-Na (tempat Anjeunna netepkeun perjangjian), babarengan jeung “paséa ngeunaan perjangjian-Na” Musa, dina Imamat dua puluh genep. Lagu Musa jeung Anak Domba téh lagu ngeunaan chazon tina sajarah nubuat jeung lagu ngeunaan mareh tina “pangnembongan”-Na. Éta téh lagu ngeunaan pamahaman intelektual jeung rohani sakumaha dilambangkeun ku dua titingalian dina Daniel pasal dalapan. Éta téh lagu ngeunaan hiji umat perjangjian anu keur dihukum jeung diliwatan, sedengkeun hiji umat pilihan anyar keur dipilih. Prosés pamilihan éta, ku kituna ogé laguna, dimimitian dina 11 Séptémber 2001.

> He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.

> Mereka yang datang daripada Yakub akan dibuat-Nya berakar; Israel akan berbunga dan bertunas, dan memenuhi muka dunia dengan buah. Adakah Dia telah memukulnya sebagaimana Dia memukul mereka yang memukulnya? Atau adakah dia dibunuh menurut pembantaian orang-orang yang dibunuh olehnya? Dengan sukatan, apabila ia bertunas keluar, Engkau akan berperkara dengannya; Dia menahan angin-Nya yang keras pada hari angin timur. Oleh itu, dengan inilah kesalahan Yakub akan dihapuskan; dan inilah seluruh buahnya, yakni melenyapkan dosanya; apabila ia menjadikan segala batu mezbah itu seperti batu kapur yang dipecahkan berkeping-keping, maka tiang-tiang berhala dan patung-patung ukiran tidak akan tetap berdiri. Namun demikian, kota yang berkubu itu akan menjadi sunyi sepi, dan tempat kediaman itu ditinggalkan, dan dibiarkan seperti padang belantara; di sana anak lembu akan meragut, dan di sana ia akan berbaring, serta memakan habis cabang-cabangnya. Apabila ranting-rantingnya menjadi kering, semuanya akan dipatahkan; perempuan-perempuan datang dan membakarnya; kerana bangsa ini ialah bangsa yang tidak berpengertian; sebab itu Dia yang menjadikan mereka tidak akan menaruh belas kasihan kepada mereka, dan Dia yang membentuk mereka tidak akan menunjukkan kemurahan kepada mereka. Dan akan terjadi pada hari itu, bahawa Tuhan akan mengirik dari alur Sungai itu sampai ke batang air Mesir, dan kamu akan dihimpunkan seorang demi seorang, hai anak-anak Israel. Dan akan terjadi pada hari itu, bahawa sangkakala besar akan ditiup, dan mereka yang hampir binasa di tanah Asyur, serta mereka yang dibuang di tanah Mesir, akan datang dan menyembah Tuhan di gunung kudus di Yerusalem. Yesaya 27:6–13.

Rightly understood these verses are identifying September 11, 2001, until the soon-coming Sunday law. Verse six identifies the entire history, by identifying the beginning of the plant which takes root, then blossoms and buds, and eventually fills the earth with fruit. The fruit that fills the earth does so during the “hour,” which is the Sunday law crisis. While Christ is then gathering his fruit into his garner, he is also bringing judgment upon Babylon. The judgment that occurs during the time when the earth is filled with fruit is represented in verse seven, when the two questions are asked, “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”

Hosea ena ka nepahalo li supa nako ho tloha ka Loetse 11, 2001, ho isa molaong oa Sontaha o tlang kapele. Temana ea botšelela e supa histori eohle, ka ho supa qalo ea semela se melang metso, se ntan’o thunya le ho mela, ’me qetellong se tlatse lefatše ka litholoana. Litholoana tse tletseng lefatše li etsa joalo nakong ea “hora,” e leng qaka ea molao oa Sontaha. Ha Kreste ka nako eo a ntse a bokella litholoana tsa hae polokelong ea hae, o boetse o tlisetsa Babilona kahlolo. Kahlolo e etsahalang nakong eo lefatše le tletseng litholoana e emeloa temaneng ea bosupa, ha ho botsoa lipotso tse peli: “Na o mo otlile, joalokaha a ile a otla ba ileng ba mo otla? kapa na o bolailoe ho ea ka polao ea ba bolailoeng ke eena?”

Then in verse eight, the sprinkling of the latter rain is marked with the expression, “In measure.” What causes the plants to shoot forth is the rain, and when the beginning of the latter rain is marked, it is marked as beginning “in measure, when it shooteth forth.” When the latter rain begins, it is poured out “in measure”, for it is not poured out without measure if the harvest is a mixture of true and false.

မင်းတော်၏ ရှစ်ပိုဒ်၌ နောက်မိုး၏ ဖျန်းသွန်းခြင်းကို “အတိုင်းအတာဖြင့်” ဟူသော အသုံးအနှုန်းဖြင့် သတ်မှတ်ဖော်ပြထားသည်။ အပင်များ ပေါက်ထွက်လာစေသောအရာမှာ မိုးဖြစ်ပြီး၊ နောက်မိုး၏ အစပြုခြင်းကို ဖော်ပြရာ၌လည်း “အတိုင်းအတာဖြင့်၊ ၎င်း ပေါက်ထွက်လာသောအခါ” ဟူ၍ အစပြုသည်ဟု သတ်မှတ်ထားသည်။ နောက်မိုး စတင်သောအခါ ၎င်းကို “အတိုင်းအတာဖြင့်” သွန်းလောင်းတော်မူသည်။ အကြောင်းမူကား၊ ရိတ်သိမ်းမည့်ကာလ၌ မှန်ကန်သူနှင့် မမှန်ကန်သူ ရောနှောနေပါက၊ ၎င်းကို အတိုင်းအတာမဲ့ သွန်းလောင်းတော်မမူသောကြောင့် ဖြစ်သည်။

> “Every truly converted soul will be intensely desirous to bring others from the darkness of error into the marvelous light of the righteousness of Jesus Christ. The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

> “Setiap jiwa yang sungguh-sungguh bertobat akan sangat rindu untuk membawa orang lain dari kegelapan kesesatan kepada terang ajaib dari kebenaran Yesus Kristus. Pencurahan besar Roh Allah, yang menerangi seluruh bumi dengan kemuliaan-Nya, tidak akan datang sebelum kita mempunyai suatu umat yang tercerahkan, yang mengetahui dari pengalaman apa artinya menjadi sesama pekerja dengan Allah. Apabila kita memiliki penyerahan yang penuh, segenap hati, kepada pelayanan Kristus, Allah akan mengakui kenyataan itu dengan pencurahan Roh-Nya tanpa ukuran; tetapi hal ini tidak akan terjadi selama bagian terbesar dari jemaat bukan sesama pekerja dengan Allah. Allah tidak dapat mencurahkan Roh-Nya ketika keegoisan dan pemanjaan diri begitu nyata; ketika suatu roh berkuasa yang, jika diungkapkan dengan kata-kata, akan menyatakan jawaban Kain itu,—‘Apakah aku penjaga adikku?’ Jika kebenaran untuk zaman ini, jika tanda-tanda yang makin banyak di segala penjuru, yang memberi kesaksian bahwa kesudahan segala sesuatu sudah dekat, tidak cukup untuk membangkitkan tenaga yang tertidur dari mereka yang mengaku mengenal kebenaran, maka kegelapan yang sebanding dengan terang yang telah bercahaya akan menimpa jiwa-jiwa ini. Tidak ada sedikit pun alasan pembenaran bagi sikap acuh tak acuh mereka yang akan dapat mereka ajukan kepada Allah pada hari besar perhitungan terakhir. Tidak akan ada alasan yang dapat dikemukakan tentang mengapa mereka tidak hidup dan berjalan dan bekerja di dalam terang kebenaran suci firman Allah, dan dengan demikian menyatakan kepada dunia yang digelapkan oleh dosa, melalui tingkah laku mereka, simpati mereka, dan semangat mereka, bahwa kuasa dan kenyataan Injil tidak dapat disangkal.” Review and Herald, 21 Juli 1896.

Sister White identifies the passage as the point when the angel of Revelation descends, for she says, “the great outpouring of the Spirit of God, which lightens the whole earth with his glory.” In another passage we have often cited in these articles, she identified that when “the great buildings of New York” “are thrown down,” “Revelation chapter eighteen, verses one through three will be fulfilled.”

Ms. White mitsae se passage yaa ko ɔberɛ a ɔbɔfoɔ a ɔwɔ Adiyisɛm mu no si fam no, ɛfiri sɛ ɔka sɛ, “Onyankopɔn Honhom no hwie gu kɛseɛ no, a ɛma asase nyinaa hyerɛn wɔ n’animuonyam mu.” Wɔ passage foforo bi mu a yɛtaa fa kaeɛ wɔ saa nkrasɛm yi mu no, ɔkyerɛɛ mu sɛ, sɛ “New York adan akɛseɛ no” “wɔto gu fam” a, “Adiyisɛm ti dunwɔtwe, nkyekyɛmu baako kɔsi mmiɛnsa no bɛba mu.”

We will continue these thoughts in the next article.

Kami akan meneruskan pemikiran ini dalam artikel yang berikutnya.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–7.

> ꞉Ndzi ta yimbelela sweswi eka la ndzi n’wi rhandzaka swinene risimu ra la ndzi rhandzaka mayelana ni nsimu yakwe ya madiriva. La ndzi rhandzaka swinene u ni nsimu ya madiriva entshaveni leyi noneke ngopfu: U yi biyerile, a susa maribye ya yona, a yi byela hi murhi wa vhinya lowu hlawuriweke swinene, a aka xihondzo exikarhi ka yona, naswona a endla xigayo xa vhinyo endzeni ka yona: kutani a langutela leswaku yi humesa madiriva, kambe yi humese madiriva ya nhova. Kutani sweswi, n’wina vaaki va Yerusalema ni vavanuna va Yuda, ndzi kombela leswaku mi avanyisa exikarhi ka mina ni nsimu ya mina ya madiriva. Xana i yini lexi a xi nga ha endliwa eka nsimu ya mina ya madiriva lexi ndzi nga xi endlaka eka yona? hikwalaho ka yini, loko ndzi langutela leswaku yi humesa madiriva, yi humese madiriva ya nhova? Kutani sweswi tanani; ndzi ta mi byela leswi ndzi nga ta swi endla eka nsimu ya mina ya madiriva: Ndzi ta susa rirhangu ra yona, kutani yi ta dyiwa; ndzi ta hirimuxa khumbi ra yona, kutani yi ta kandziyeriwa ehansi: Ndzi ta yi hundzula ndhawu leyi onhiweke; a yi nge tsemiwi, hambi ku ri ku ceriwa; kambe ku ta mila mitwa ni swihlahla leswi tlhavaka: ndzi ta tlhela ndzi lerisa mapapa leswaku ma nga yi niselisi mpfula. Hikuva nsimu ya madiriva ya HOSI ya mavuthu i yindlu ya Israyele, naswona vavanuna va Yuda i murhi wakwe lowu n’wi tsakisaka: kutani a langutela vuavanyisi, kambe waswivo, ku tshikileriwa; a langutela ku lulama, kambe waswivo, xirilo. Esaya 5:1–7.

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