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# The Book of Daniel - Number Sixty-Five

Bhuku ḽa Daniele - Nomboro ya Mahumiṱanu na Ṱhanu

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

Ukutyhilwa Kwesiprofeto: Ukuqonda Ukudana kwangoJulayi 18, 2020, noMyalezo Oqhubekayo Wesikhalo Saphakathi Kwezinzwa Ezinsukwini Zokugcina

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.

Pa Julayi 18, 2020, kufipa moyo kwekutanga kwakauya pamusoro pebato raMwari rokupedzisira ramazuva okupedzisira rokugadzirisa. Kwakaratidza chiratidzo chenzira munhoroondo yeNhamo yechitatu, inova nhoroondo yemvura yokupedzisira, uyezve nhoroondo yokuiswa chisimbiso kwezana namakumi mana nezvina zvezviuru. Nhoroondo iyoyo yakamiririrwa nebato rimwe nerimwe rokugadzirisa munhoroondo inoera, uye yakanyatsomirirwawo zvikuru nenhoroondo yebato raMillerite, ikaratidzwawo nomufananidzo wemhandara gumi, uye inomirira nhoroondo yechiporofita yakazivikanwa nomuporofita mumwe nomumwe.

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 ១៨ ខែកក្កដា ឆ្នាំ ២០២០ តំណាងឲ្យការខកចិត្តលើកទីមួយរបស់ចលនានេះ ហើយដោយហេតុនោះ វាសម្គាល់ការមកដល់នៃពេលពន្យារនៅក្នុងឧទាហរណកថាអំពីព្រហ្មចារីដប់នាក់ និងនៅក្នុងហាបាគុក។ នៅក្នុងប្រវត្តិសាស្ត្ររបស់ពួកមីឡឺរ៉ាយ ភស្តុតាងដដែលដែលបាននាំឲ្យពួកគេប្រកាសដោយខុសឆ្គង ត្រូវបានឃើញថាកំណត់សម្គាល់កាលបរិច្ឆេទពិត។ ពេលពន្យារនៃឧទាហរណកថាព្រហ្មចារីដប់នាក់ បន្ទាប់មកត្រូវបានឃើញថាជាសេចក្ដីពិតសម្រាប់ពេលបច្ចុប្បន្ន ហើយពេលពន្យារនោះគឺជាពេលពន្យារដដែលនៅក្នុងហាបាគុក ជំពូក ២។ ឧទាហរណកថាអំពីព្រហ្មចារីដប់នាក់ ត្រូវបានធ្វើម្តងទៀតតាមអក្សរពិតៗ ហើយសេចក្ដីពិតនោះបញ្ជាក់ថា មានតែអ្នកដែលបានពាក់ព័ន្ធនឹងការខកចិត្តនោះប៉ុណ្ណោះ ដែលជាបេក្ខជនអាចជាព្រហ្មចារីឆ្លាតវៃ ឬព្រហ្មចារីល្ងង់បាន។

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.

Boka guru rechiAdventism yeLaodicea rakaedzwa nekusvika kweNhamo yechitatu musi wa11 Gunyana 2001, uye pakapfuura kuporofita kwakakundikana kwa18 Chikunguru 2020, Adventism yeLaodicea yakasiyiwa shure kuti ikukuwe isina chinangwa ichidzokera kuRoma, sezvakangoitawo vaPurotesitendi munhoroondo yeMillerite.

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.

Vamilleri havana kungoziva chete nguva yokunonoka sechizadziko chemufananidzo wevasikana gumi, asi vakaonawo kuti muna Habakuki murayiro wokumirira chiratidzo, kunyange hacho chainonoka, waivewo chiratidzo chomuporofita chimwe chetecho. Habakuki zvino anosimbisa kuti chiratidzo chakanga chapiwa zvisizvo uye chakanga chaburitsa kuodzwa mwoyo kwokutanga, ndicho chiratidzo chaizo“taura” pakuguma.

> 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.

> Nokuti chiratidzo chichakamirira nguva yakatarwa, asi pamugumo chichataura, uye hachizorevi nhema; kunyange chikanonoka, chimirira; nokuti zvirokwazvo chichasvika, hachizononoki. Habhabhuku 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.

Umlayezo owaveza ukudumala kokuqala wawungulowo kanye umlayezo okwakufanele uqondwe njengogcwaliseka esikhathini esiseduze, kodwa wawungumlayezo owawusasekelwe ezimpikiswaneni zangaphambili zesiprofetho ezasetshenziswa ekumemezelweni kokuqala okuyiphutha.

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.

M’nkhani ya aMillerite, anthu a chipangano chakale anayesedwa poyamba; pambuyo pake anthu a chipangano chatsopano anayesedwa. Mayesowo anayambira Aprotestanti pamene mngelo woyamba wa Chivumbulutso 10 ndi mngelo woyamba wa Chivumbulutso 14 (pakuti ndi mngelo yemweyo) anatsika pa Ogasiti 11, 1840. Mayeso awo anatha ndi kukhumudwitsidwa koyamba ndi kufika kwa mngelo wachiwiri wa Chivumbulutso 14.

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.

మిల్లరైట్ చరిత్రలో, మొదటి నిరాశ సమయంలో రెండవ దూత రాకతో మిల్లరైట్‌లకు పరీక్ష ప్రారంభమై, సిస్టర్ వైట్ అనేకమంది దూతల సమూహముగా చిత్రించిన అర్థరాత్రి కేక రాకతో అది ముగిసింది; వారు రెండవ దూతతో కలిశారు. పరిశుద్ధాత్మ శక్తి క్రింద, అర్థరాత్రి కేక సందేశాన్ని గుర్తించి అంగీకరించిన మిల్లరైట్‌లు, తమ చుట్టూ అన్నివైపులా వ్యాపిస్తున్న ఆ సందేశాన్ని గుర్తించని మిల్లరైట్‌ల నుండి అప్పుడు వేరుచేయబడ్డారు. 1844 అక్టోబరు 22న, మూడవ దూత వచ్చెను, ఆలస్యించిన దర్శనం అప్పుడు మాట్లాడెను.

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.

Mu nhoroondo yekuiswa chisimbiso kwevane zviuru zana namakumi mana nezvina, vanhu vechibvumirano chekare ndivo vakatanga kuedzwa, vakazoteverwa nevanhu vechibvumirano chitsva. Kuedzwa uku kwakatangira Adventism yeRaodhikia apo inzwi rokutanga rengirozi yaZvakazarurwa gumi nesere, pamwe nengirozi yechitatu yaZvakazarurwa gumi neina (nokuti ingirozi imwe cheteyo), rakaburuka musi wa11 Gunyana 2001. Kuedzwa kwavo kwakaguma nokuodzwa mwoyo kwa18 Chikunguru 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.

Mu kufamba kwomutumwa wechitatu, kuedzwa kwavanhu vane zviuru zana namakumi mana nezvina kwakatanga nokusvika kwokuora mwoyo kwokutanga, uye kuchapedzwa nokusvika kweshoko reMhere yoPakati poUsiku. Pasi pesimba roMweya Mutsvene, avo zvino vanoziva nokugamuchira shoko reMhere yoPakati poUsiku, ipapo vanopatsanurwa navakapusa navakaipa vasina kuziva shoko rine mativi mazhinji rava kuwira kwose kwakavapoteredza.

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.

Pa mutemo wa Sonto uwo ulibi pene ukwisa, “ishiwi” lya ciŵili ilya malaika wa mu Cakutendekela 18 lilandile, ilyo na lyo line cimonwa ico “cakalolekele” ukulanda. Na cimo cine cilangilila imbila ya malaika wa citatu iyo “ikula” ukufika ku kulila kwa maka.

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.

Mbiriro yo Pakati Pouiku yaimiridwa monga vatumwa ambiri amene agwirizana ndi mngelo wapitawo. Uthenga wa Mbiriro yo Pakati Pouiku uli ndi zigawo zingapo zimene zimathandiza pa uthenga wonse, ndipo angelo ndi zizindikiro za mauthenga. M’mbiri ya a Millerite, mpainiya amene anadziwika kuti anayamba kutsogolera pobweretsa pamodzi uthenga wa Mbiriro yoona yo Pakati Pouiku anali Samuel S. Snow. M’mbiri imeneyo zalembedwa bwino kuti kumvetsa kwa Snow kwa uthenga wa Mbiriro yo Pakati Pouiku kunakulirakulira pa nyengo ina ya nthawi.

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:

Nhoroondo iyoyo inodzokororwa kusvika patsamba chaiyo, uye shoko reMidnight Cry yekupedzisira rave richizviratidza pachena kubvira pakupera kwaChikunguru, 2023. Harisi kungova shoko reIslam chete, asi rinosanganisirawo shoko rekuiswa chisimbiso kwevanhu vane zviuru zana namakumi mana nezvina. Rinosanganisira zaruriro yokuti nyanga mbiri dzechikara chenyika, dzose dzinopfuura nomu“rufu nokumuka,” sezvo dzichifambirana nemufananidzo wechikara, uyo munhoroondo imwe cheteyo unozadzisa chirahwe chechiporofita chokuti “wechisere unobva kune vanomwe.” Rinosanganisirawo zaruriro dzine chokuita ne“nhoroondo yakavanzika” yeKutinhira Kunomwe, uye rinozadzisa chirahwe chechiporofita che“dombo” rakarambwa richiva “musoro wekona,” sezvo “nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu dzichizarurwa kuva shinda inoruka pamwe chete zvokwadi dzose dzenhoroondo yaMiller, pamwe chete nezvokwadi dzakasvinudzwa panguva yokuguma muna 1989. Muimbi weMapisarema anozvitaura nenzira iyi:

> 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.

> Ibwe iro avaki vakakandira kure ndirwo rwava ibwe guru repakona. Izvi ndizvo zvakaitwa naJehovha; zvinoshamisa pamberi pameso edu. Iri ndiro zuva rakaitwa naJehovha; tichafara nokupembera mariri. Mapisarema 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.

“ගල” යනු විලියම් මිලර් විසින් සොයාගත් පළමු “මැණික” වූයේය (මැණිකද ගල්ම වේ), එය “ස්වාමීන් වහන්සේ සෑදූ දවස” ය. පෙර ලිපිවලදී පෙන්වා දී ඇති පරිදි, සබත් ආඥාවේ ව්‍යුහයද එහි වචනද, ලෙවී කථාව විසිපස්වන පරිච්ඡේදයේ ප්‍රකාශිත ශුද්ධ සප්තචක්‍රයේ ව්‍යුහයට සමාන වේ. සත්වන දින විවේකය සත්වන අවුරුද්දේ භූමිය විවේක ගැන්වීමේ ප්‍රතිරූපයක් වූ අතර, මෙම ආඥා දෙක මෙවන් ආකාරයෙන් සලකා බලන විට, බයිබල් අනාවැකියේ දිනක් අවුරුද්දක් නියෝජනය කරන්නේය යන්නට සාක්ෂියක් සපයයි.

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.

Pia yanaonyesha kwamba uelewa ambao Miller alitangaza kuhusu ghadhabu ya Mungu ya “nyakati saba,” katika Mambo ya Walawi ishirini na sita, unawakilishwa kama “siku”, kwa maana Bwana alifanya mzunguko mtakatifu wa miaka saba, kwa hakika jinsi alivyofanya mbingu na nchi katika siku sita, na akastarehe siku ya saba.

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

Yesu alipomaliza mfano wa shamba la mizabibu, aliwauliza Mafarisayo swali.

> 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.

> Naizvozvo, apo zvino tenzi womunda wemizambiringa achiuya, achaitei kuvarimi ivavo? Vakati kwaari, Achaparadza zvakaipisisa vanhu vakaipa ivavo, agorendesa munda wake wemizambiringa kune vamwe varimi, vachamupa zvibereko zvawo nenguva yazvo. Jesu akati kwavari, Hamuna kutongoverenga here muMagwaro, kuti: Ibwe rakarashwa navavaki, ndiro rava musoro wekona; ichi ndicho chakaitwa naShe, uye chinoshamisa pamberi pameso edu? Naizvozvo ndinoti kwamuri, Umambo hwaMwari huchatorwa kwamuri, hugopiwa kurudzi runobereka zvibereko zvarwo. Uye ani naani anowira pamusoro pebwe iri achapwanyika; asi uyo warinowira pamusoro pake, richamukuya kuita guruva. Uye vaprista vakuru navaFarisi vakati vanzwa mifananidzo yake, vakaziva kuti aitaura pamusoro pavo. Mateo 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.

Mufananidzo wemunda wemizambiringa ndiwo mufananidzo wokuregererwa kwevanhu vakasarudzwa vekare, uye ushe huchipiwa kuvanhu vatsva vakasarudzwa. “Ibwe” rakarambwa maererano naJesu, ndiro “ibwe” rinoponesa kana kuparadza, zvichibva pakuti ragamuchirwa sei. “Ibwe” iri rinofanira kunge riri chokwadi cheBhaibheri mukati memamiriro ezvinhu akashandiswa naJesu, nokuti rine simba rokubereka zvibereko zvakarurama, uye kururama kwaKristu kunongobudiswa chete muvarume nevakadzi pavanogamuchira Shoko rake rechokwadi.

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

> Ubatakase kubudikidza nechokwadi chenyu; shoko renyu ichokwadi. Johani 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.

“ibwe” ni inyigisho yemerwa cyangwa igatereranwa, kandi Yesu ni We Jambo, kandi mu gitabo cy’Ibyakozwe n’Intumwa, Petero agaragaza ko “ibwe” ari Kristo.

> 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.

> Zivani kwamuri mose, nokuvanhu vose vaIsraeri, kuti nezita raJesu Kristu weNazareta, wamakaroverera pamuchinjikwa, uyo Mwari akamumutsa kuvakafa, kunyange naiye uyu munhu amire pano pamberi penyu apora chose. Iri ndiro dombo ramakaramba imi vavaki, iro rava musoro wekona. Uyezve, hapana ruponeso mune mumwewo zvake; nokuti hakuna rimwe zita pasi pedenga, rakapiwa pakati pavanhu, ratinofanira kuponeswa naro. Mabasa 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.”

Ndipo mu 1 Petro, anotora chiratidzo che“dombo” achienderera mberi nacho zvikuru, asi anochichengeta mumamiriro mamwe chete okupfuura kwevanhu vechisungo chekare uye kusarudzwa kwavanhu vatsva vakasanangurwa, avo, sezvaanoreva achiti, “kare makanga musiri vanhu, asi zvino mava vanhu vaMwari: makanga musina kuwanirwa ngoni, asi zvino mava kuwanirwa ngoni.”

> 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.

> Zvinoratidzwa kuti kuna iye, sedombo rinorarama, rakarambwa zvirokwazvo navanhu, asi rakasarudzwa naMwari uye rinokosha, nemiwo, sematombo anorarama, muri kuvakwa kuti muve imba yomweya, uprista hutsvene, kuti mupe zvibayiro zvomweya zvinogamuchirika kuna Mwari naJesu Kristu. Naizvozvowo zvakanyorwa muRugwaro zvichinzi: Tarirai, ndinoisa muZioni ibwe repakona guru, rakasarudzwa, rinokosha; uye uyo anotenda kwaari haangatongonyadziswi. Naizvozvo kwamuri imi munotenda, iye anokosha; asi kuna avo vasingateereri, ibwe rakarambwa navavaki, iro ndiro rava musoro wekona, uye ibwe rokugumbusa nedombo rokukanganisa, ivo vanogumburwa neshoko, vasingateereri; ndiko kwavakagadzirirwawo. 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.”

Petro anotaura pamusoro pavaimbova vanhu vakasarudzwa achiti, “kuna avo vasingateereri, ibwe rakarambwa navavaki, ndiro rakaitwa musoro wekona, Uye ibwe rinogumbusa, nedombo rinokanganisa, ivo vanogumburwa neshoko, vasingateereri; ndizvo zvavakagadzirirwawo.”

Jesus is represented by every sacred illustration of the foundation.

Yesu anomiririrwa na chimwe nechimwe chifananidzo chitsvene chenheyo.

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

> Nokuti hapana munhu angavaka imwe nheyo kunze kweyakatoiswa, inova Jesu Kristu. 1 VaKorinte 3:11.

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

Msingi ambao Wamillerite waliujenga ulikuwa Mwamba wa Milele (Jiwe).

> “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.

> “चेतावनी आइपुगेको छ: 1842, 1843, र 1844 मा सन्देश आएको समयदेखि हामीले निर्माण गर्दै आएको विश्वासको जगलाई विचलित गर्ने कुनै पनि कुरा भित्रिन दिनु हुँदैन। म यस सन्देशमा थिएँ, र त्यस समयदेखि नै म परमेश्वरले हामीलाई दिनुभएको ज्योतिप्रति सत्यनिष्ठ रही संसारको सामु उभिएकी छु। हामी हाम्रो खुट्टा त्यस मञ्चबाट हटाउने प्रस्ताव गर्दैनौँ, जहाँ तिनीहरू राखिएका थिए, जब हामी दिनहुँ प्रकाशको खोजी गर्दै उत्कट प्रार्थनासहित प्रभुलाई खोज्थ्यौँ। के तिमीहरू सोच्दछौ कि परमेश्वरले मलाई दिनुभएको ज्योति म त्याग्न सक्थेँ? त्यो युगयुगान्तरको चट्टानजस्तै हुनुपर्नेछ। त्यो मलाई दिइएको समयदेखि नै मलाई मार्गदर्शन गर्दै आएको छ।” Review and Herald, April 14, 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.

ជើងពេជ្រដំបូងដែល Miller បានរកឃើញ ហើយបានក្លាយជាផ្នែកមួយនៃមូលដ្ឋាន Millerite ដែលប្រៀបដូចជា ថ្មដា​នៃយុគសម័យទាំងឡាយ នោះគឺជា «ប្រាំពីរដង» នៃ លេវីវិន័យ ជំពូក ២៦ ហើយ «ប្រាំពីរដង» នោះផងដែរ គឺជាសេចក្តីពិតមូលដ្ឋានដំបូងដែលត្រូវបានបោះបង់ចោលដោយអ្នកត្រួសត្រាយ Millerite ទាំងនោះ ដែលទើបតែបានស្ថាបនាមូលដ្ឋាន Millerite នោះឡើង។ គឺពួកអ្នកសាងសង់នោះឯងដែលត្រូវបដិសេធថ្មមូលដ្ឋាន។ «ថ្ម» នោះ ដែលជានិមិត្តរូបអំពីព្រះគ្រីស្ទ ក៏ជាថ្ងៃដែលព្រះអម្ចាស់បានបង្កើតផងដែរ ពីព្រោះទ្រង់បានបង្កើតថ្ងៃទីប្រាំពីរ​ឲ្យជាថ្ងៃសម្រាក ហើយឆ្នាំទីប្រាំពីរ​ឲ្យជាឆ្នាំដែលដីត្រូវសម្រាក។ នៅឆ្នាំ 1863 ថ្មមូលដ្ឋានត្រូវបានបដិសេធ ប៉ុន្តែវានឹងត្រូវបានធ្វើឲ្យជា «ក្បាលជ្រុង» និងជា «ថ្មនៃការជំពប់» សម្រាប់ពួកអ្នកមិនស្តាប់បង្គាប់។

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.

Shoko rechiIslam chenhamo chechitatu ndiro dingindira remufambiro werumutsiriro rwevane zviuru zana namakumi mana nezvina, uye muitiro wokuedzwa wakatanga apo mutumwa waZvakazarurwa 18 akaburuka, sezvo zvivako zvikuru zveGuta reNew York zvakakandwa pasi musi wa11 Gunyana 2001. Adventism yakaramba yakanyarara pamusoro pekuzivikanwa kwechiporofita kuti musi wa11 Gunyana 2001 kwaiva kusvika kwe“zuva remhepo yokumabvazuva.” Musi wa18 Chikunguru 2020, vakasiyiwa shure apo zvapupu zviviri zvaZvakazarurwa chitsauko 11 zvakaurayiwa mumigwagwa meguta guru iro. Kuedzwa kweAdventism kwakanga kwapera, uye kuedzwa kweavo vakanga vazviti vanocherechedza shoko rechiIslam kwakanga kwatanga.

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.

Baada ya kulala maiti barabarani hadi mwisho wa Julai, 2023, mifupa mikavu iliyokufa ndipo ilipoamshwa na ujumbe wa kwanza wa Ezekieli. Ujumbe wa pili wa Ezekieli ni ujumbe wa pepo nne za Uislamu za Ole ya tatu, unaowakilisha kufunguliwa hatua kwa hatua kwa ujumbe wa Kilio cha Usiku wa Manane, ambao ndio maono yaliyokawia, na mada ya kipindi chote cha harakati hiyo. Kisha kweli mbalimbali zilifunuliwa, kwa maana ujumbe wa Kilio cha Usiku wa Manane unawakilisha ujumbe wenye nyuso nyingi. Kweli ya kwanza iliyokabiliana na mifupa mikavu iliyokufa ilikuwa ndiyo kweli ya kwanza iliyokataliwa na Uadventista wa Laodikia, nayo inawakilisha kweli inayotia alama mpito wa Laodikia kwenda 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.

සත්‍යය නම් මුද්‍රා තැබීමේ පණිවිඩයයි; එබැවින් එය බුද්ධිමය වශයෙන්ද ආත්මික වශයෙන්ද ස්ථිරව පිහිටුවාගත යුතුය. සක්‍ෂි දෙදෙනා වීථියේ මළාපත් වී සිටි කාලය “සත් වාරය” විසිරී යාමේ සංකේතයක් බව හඳුනා ගැනීම පමණක් ප්‍රමාණවත් නොවෙයි; එය සත්‍යය අත්දැකීම්මය ලෙස පිළිගැනීමක් ද අවශ්‍ය කරයි.

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.

“Mabwe a Miller,” ayo anomiririra zvokwadi dzakasunungurwa chisimbiso panguva yokupedzisira muna 1798, anova muedzo kumhandara dzamazuva okupedzisira. Chiitiko chokudzikama muzvokwadi “pakunamata” chinomiririrwa nedombo rokutanga raMiller, uye “kudzikama kwenjere” muzvokwadi kunomiririrwa neshoko reIslam rerutambudzo rwechitatu. Kudanwa kutendeuka nokureurura, kunomiririrwa ne“nguva nomwe,” kunoratidza basa rinoitwa pamwe chete naKristu muNzvimbo Tsvene-tsvene, uye rinomiririrwa nechiratidzo che“mareh.”

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.

Kumvetsetsa kwa “nzeru” kwa Chisilamu kwa Tsoka lachitatu kukuyimiridwa ndi masomphenya a “chazon,” ndipo zonsezi zikufunika kwa iwo amene adzasindikizidwe. Mu 1863, Adventizimu wa Laodikeya unasankha kumanganso Yeriko, ndipo unasiya ntchito yake yobwezeretsa Yerusalemu. Yeriko ndi chizindikiro cha kulemera, monga momwe chiyimiliridwanso ndi khungu la Laodikeya.

> “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.

> “එරට තිබූ ශක්තිමත්ම කොටුගොඩවල් අතරින් එකක් වූ—විශාලත් ධනවත් වූ යෙරීහෝ නගරය—ගිල්ගාල්හි ඔවුන්ගේ කඳවුරෙන් සුළු දුරකින්, ඔවුන් ඉදිරියේ පිහිටා තිබුණි. උෂ්ණ කලාපයේ සරුසාර හා විවිධ අස්වැන්නෙන් පිරි සාරවත් තැනිතලාවක මායිමේ පිහිටා, විලාසිතාව සහ දුෂ්චරිතයේ වාසස්ථානය වූ එහි රාජමහල් හා දේවාල සමඟ, තම විශාල පවුරුවල පිටුපසින් සිටි මේ උඩඟු නගරය, ඉශ්‍රායෙල්ගේ දෙවියන්ටම අභියෝග කළේය. යෙරීහෝ මූර්තිපූජාවේ ප්‍රධාන මධ්‍යස්ථානවලින් එකක් වූ අතර, විශේෂයෙන් සඳ දෙවඟන වූ අෂ්තාරොත්ට කැපව තිබුණි. කානානිවරුන්ගේ ආගම තුළ තිබූ අතිනින්දිත සහ අතිශයින් පහත් කළ හැකි සෑම දෙයක්ම මෙහි එක්රැස් වී තිබුණි. බෙත්-පෙයෝර්හි ඔවුන්ගේ පාපයෙන් උපන් භයානක ප්‍රතිඵල තවමත් මනසේ තදින් නැවුම්ව තිබූ ඉශ්‍රායෙල් ජනතාවට, මේ අන්‍යජාතික නගරය දෙස බැලිය හැක්කේ පිළිකුලෙන් හා භීතියෙන් පමණි.” 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.

“ගොඩනඟන්නන්” යෙරීහෝව නැවත ගොඩනඟමින් සිටියදී 1863 දී ප්‍රතික්ෂේප කළ “ගල” නම්, අන්තිම දවස්වල සත්‍යය (මැණික) බවට පත්වන “සත් වර” ය; එයම “කෝණයේ ප්‍රධාන ගල” බවට පත්වන්නේය. මන්ද, එය මිලෙරයිට්වරුන්ගේ චලනය තුළ අද්වෙන්තිවාදයේ ආරම්භය, එක් ලක්ෂ හතළිස් හතරදහසගේ චලනය තුළ අද්වෙන්තිවාදයේ අවසානය සමඟ එකට වියන සත්‍යය වන බැවිනි. “සත් වර” වන එම මැණික, “ස්වාමීන්වහන්සේ සෑදූ දවස” ද වේ; එය ක්‍රිස්තුස්වහන්සේම ද වේ, මන්ද උන්වහන්සේ වචනය වන අතර, උන්වහන්සේ “සත්‍යය” ද වන බැවිනි. ඉස්ලාම් විෂයය යනු පෙර තේරුණු ජනතාවත් නව තේරුණු ජනතාවත් දෙපාර්ශ්වයේම පවිත්‍රීකරණය සිදුකරන තේමාව වන අතර, එම ද්විත්ව පවිත්‍රීකරණය 2001 සැප්තැම්බර් 11 දින, එනම් “නැගෙනහිර සුළඟේ දවසේ” ආරම්භ විය. එම දවසේ මුරකරුවෝ, ක්‍රිස්තුස්වහන්සේ দ্রాక్షාබාරයේ උපමාව ප්‍රකාශ කළ විට ගායනා කළ එම ගීතයම ගායනා කළ යුතු වූහ. එක් ලක්ෂ හතළිස් හතරදහස මෝසෙස්ගේ ගීතය (“සත් වර”) සහ බැටළු පැටවාගේ ගීතය ගායනා කරති.

> 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.

> Uye ndakaona chakaita segungwa regirazi rakavhenganiswa nomoto; uye avo vakanga vakunda chikara, nomufananidzo wacho, nechiratidzo chacho, nenhamba yezita racho, vakanga vamire pamusoro pegungwa regirazi, vakabata mbira dzaMwari. Uye vanoimba rwiyo rwaMozisi muranda waMwari, norwiyo rweGwayana, vachiti, Mabasa enyu makuru anoshamisa, Ishe Mwari Wemasimba Ose; nzira dzenyu dzakarurama uye ndedzechokwadi, imi Mambo wevatsvene. Zvakazarurwa 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.

“Gwayana” ndi Khristu amene anaphedwa, ndipo Iye anaphedwa pakati pa masiku zikwi ziwiri mazana asanu ndi makumi awiri, motero kulumikiza pamodzi nsembe ya moyo wake ndi mwazi wake (pamene anatsimikizira pangano), limodzi ndi “mkangano wa pangano Lake” wa Mose, m’Levitiko 26. Nyimbo ya Mose ndi ya Gwayana ndi nyimbo ya chazon ya mbiri ya uneneri ndiponso nyimbo ya mareh ya “kuonekera” Kwake. Ndi nyimbo ya kumvetsetsa kwa nzeru ndi kwa uzimu monga kuyimiridwa ndi masomphenya awiri a Danieli chaputala 8. Ndi nyimbo ya anthu a pangano akuweruzidwa ndi kudutsidwa, pamene anthu atsopano osankhidwa akusankhidwa. Ndondomeko yosankha, ndipo chifukwa chake nyimboyo, inayamba pa September 11, 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.

> Achaudzisa vanobva kuna Jakove kuti vadzike midzi; Isiraeri ichatumbuka ichibudisa nhungirwa, uye ichazadza chiso chenyika nezvibereko. Wakamurova here sezvawakarova avo vakamurova? Kana kuti wakaurayiwa iye maererano nokuurayiwa kwaavo vakaurayiwa naye here? Pakuyerwa, panguva yainobudira, muchaitaurirana nayo; unomisa mhepo yake ine hasha pazuva remhepo yokumabvazuva. Naizvozvo, zvakaipa zvaJakove zvichabviswa; uye ichi ndicho chibereko chose chokubvisa chivi chake; paanoita mabwe ose eatari kuva samabwe echoko anoputswa-pwatsanurwa, matanda ezvitsvene nezvifananidzo hazvizomiri. Asi guta rakakomberedzwa richava dongo, uye ugaro huchasiiwa, huchisiyiwa serenje; imomo mhuru ichafura, uye imomo ichavata pasi, ichapedza mapazi aro. Kana matavi aro aoma, achagurwa; vakadzi vanouya, vagoapisa nomoto; nokuti rudzi rusina kunzwisisa: naizvozvo iye akavaronga haangavanzwiri tsitsi, uye iye akavaumba haangavaratidzi nyasha. Zvino zvichaitika nezuva iro, kuti Jehovha achapurura kubva parukova rworwizi kusvikira parukova rweIjipiti, uye imi muchaunganidzwa mumwe nomumwe, imi vana vaIsiraeri. Uye zvichaitika nezuva iro, kuti hwamanda huru icharidzwa, uye vachauya vaya vakanga vava kuda kuparara munyika yeAsiria, navakadzingwa munyika yeIjipiti, uye vachanamata Jehovha pagomo dzvene riri paJerusarema. Isaya 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?”

Kana mavhesi aya akanzwisiswa zvakarurama, ari kuratidza nguva kubva pana 11 Gunyana, 2001, kusvikira pamutemo weSvondo uri kuuya nokukurumidza. Vhesi rechitanhatu rinoratidza nhoroondo yose, nokuratidza kutanga kwechirimwa chinodzika midzi, chobva chatumbuka nokubuditsa mabukira, uye pakupedzisira chizadza nyika nezvibereko. Zvibereko zvinozadza nyika panguva ye“awa,” inova dambudziko remutemo weSvondo. Apo Kristu anenge achiunganidza zvibereko zvake mudura rake, anengewo achiuya nokutonga pamusoro peBhabhironi. Kutonga kunoitika panguva iyo nyika inozadzwa nezvibereko kunomiririrwa muvhesi rechinomwe, apo mibvunzo miviri inobvunzwa ichiti, “Wakamurova here, sokurova kwaakaita avo vakamurova? kana kuti akaurayiwa maererano nokuurayiwa kwaavo vakaurayiwa naye?”

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.

Ndipo m’vesi lachisanu ndi chitatu, kuwazidwa kwa mvula ya masika omaliza kukusonyezedwa ndi mawu akuti, “Mwachiyeso.” Chimene chimachititsa zomera kumera ndi mvula, ndipo pamene chiyambi cha mvula ya masika omaliza chikusonyezedwa, chikusonyezedwa kuti chikuyamba “mwachiyeso, pamene ikumera.” Pamene mvula ya masika omaliza iyamba, imatsanuliridwa “mwachiyeso”, pakuti siitsanuliridwa mopanda chiyeso ngati zokolola zili zosakaniza za zoona ndi zabodza.

> “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.

> “Kila nafsi iliyoongoka kwa kweli itakuwa na shauku kuu ya kuwaleta wengine kutoka katika giza la upotovu wa mafundisho waingie katika nuru ya ajabu ya haki ya Yesu Kristo. Umiminiko mkuu wa Roho wa Mungu, unaouangazia ulimwengu wote kwa utukufu wake, hautakuja mpaka tuwe na watu waliotiwa nuru, wanaojua kwa uzoefu maana ya kuwa watenda kazi pamoja na Mungu. Tutakapokuwa na wakfu kamili, wa moyo wote, kwa huduma ya Kristo, Mungu atalitambua hilo kwa kumimina Roho wake bila kipimo; lakini jambo hili halitatokea ilhali sehemu kubwa zaidi ya kanisa si watenda kazi pamoja na Mungu. Mungu hawezi kumimina Roho wake wakati ubinafsi na kujisitiri katika anasa vinaonekana waziwazi; wakati roho inapotawala ambayo, ikiwa ingewekwa kwa maneno, ingeonyesha jibu lile la Kaini,—‘Je, mimi ni mlinzi wa ndugu yangu?’ Ikiwa kweli ya wakati huu, ikiwa ishara zinazozidi kuongezeka kila upande, zinazoshuhudia kwamba mwisho wa mambo yote umekaribia, hazitoshi kuamsha nguvu zilizolala za wale wanaodai kuijua kweli, basi giza linalolingana na nuru ambayo imekuwa ikiangaza litazipata nafsi hizi. Hata kivuli cha udhuru hakitakuwepo kwa kutojali kwao ambacho wataweza kumletea Mungu katika ile siku kuu ya hesabu ya mwisho. Hakutakuwa na sababu yoyote ya kutoa kuhusu kwa nini hawakuishi na kutembea na kutenda kazi katika nuru ya kweli takatifu ya neno la Mungu, na hivyo kuudhihirishia ulimwengu uliotiwa giza na dhambi, kwa mwenendo wao, huruma yao, na bidii yao, kwamba nguvu na uhalisi wa injili havingeweza kukanushwa.” Review and Herald, July 21, 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.”

Hanzvadzi White vanotsanangura ndima iyi sechinhanho apo mutumwa waZvakazarurwa anoburuka, nokuti vanoti, “kudururwa kukuru kwoMweya waMwari, kunovhenekera nyika yose nokubwinya kwake.” Mune imwe ndima yatagara tichinokora mumagwaro aya, vakaratidza kuti apo “zvivako zvikuru zveNew York” “zvinowisirwa pasi,” “Zvakazarurwa chitsauko gumi nesere, ndima imwe kusvikira kutatu zvichazadzikiswa.”

We will continue these thoughts in the next article.

Tichaenderera mberi nepfungwa idzi muchinyorwa chinotevera.

> 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.

> Zvino ndichaimbira mudiwa wangu rwiyo rwomudiwa wangu pamusoro pomunda wake wemizambiringa. Mudiwa wangu wakanga une munda wemizambiringa pachikomo chine kubereka zvikuru; akaukomberedza noruzhowa, akabvisa mabwe mauri, akausima nomuzambiringa wakaisvonaka kwazvo, akavaka shongwe pakati pawo, akaitawo chisviniro chewaini mauri; akatarisira kuti ubereke mazambiringa, asi wakabereka mazambiringa omusango. Zvino, imi vagari veJerusarema, nemi varume vaJudha, ndinokumbira kuti mutonge pakati pangu nomunda wangu wemizambiringa. Chii chingadai chakaitwazve kumunda wangu wemizambiringa chandisina kuita mauri? Ko zvino, ndakatarisira kuti ubereke mazambiringa, wakaberekererei mazambiringa omusango? Zvino chiuya; ndichakuudzai zvandichaita kumunda wangu wemizambiringa: ndichabvisa ruzhowa rwawo, ugodyiwa; ndichaputsa rusvingo rwawo, ugotsikwa-tsikwa; ndichauita dongo; hauchazochekererwi, kana kucherwa; asi minzwa norukato zvichamera mauri; ndicharayirawo makore kuti arege kuunai mvura pamusoro pawo. Nokuti munda wemizambiringa waJehovha wehondo ndiyo imba yaIsraeri, navarume vaJudha ndivo chirimwa chake chinomufadza; akatarisira kururamisira, asi tarira, kudzvinyirira; akatarisira kururama, asi tarira, kuchema. Isaya 5:1–7.

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