At Panium, which was Caesarea Philippi, which is verses thirteen through fifteen in chapter eleven of the book of Daniel, which is the history where the Republican and Protestant horns fulfill the enigma of being the eighth that is of the seven, which is the history where the Seal of God is permanently impressed upon the one hundred and forty-four thousand, and the history of the arrival of the message of the Midnight Cry, Christ gave a promise to His last-day people.
Pa Panium, lo asoak kaa Caesarea Philippi, lo hi berse saisii saingon pakinlima ha kapitulo onse han libro ni Daniel, lo kasaysayan diin an Republikano ngan Protestante nga mga sungay nagtutuman han talagdon han pagin amo an ikawalo nga tikang ha pito, lo kasaysayan diin an Silyo han Dios waray kataposan nga naimpreso ha usa ka gatos kap-atan ngan upat ka yukot, ngan an kasaysayan han pag-abot han mensahe han Tunga han Kagab-ihon nga Pagtuaw, hi Cristo naghatag hin saad ha Iya katawohan han kataposan nga mga adlaw.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.
ជាដូច្នេះ ខ្ញុំក៏ប្រាប់អ្នកដែរថា អ្នកគឺពេត្រុស ហើយលើថ្មដានេះ ខ្ញុំនឹងសង់ពួកជំនុំរបស់ខ្ញុំ; ហើយទ្វារនរកនឹងមិនឈ្នះលើវាបានឡើយ។ ហើយខ្ញុំនឹងប្រគល់កូនសោនៃនគរស្ថានសួគ៌ឲ្យអ្នក: ហើយអ្វីៗណាដែលអ្នកចងនៅលើផែនដី នោះនឹងត្រូវបានចងនៅស្ថានសួគ៌: ហើយអ្វីៗណាដែលអ្នកស្រាយនៅលើផែនដី នោះនឹងត្រូវបានស្រាយនៅស្ថានសួគ៌។ ម៉ាថាយ 16:18, 19។
The period of the sealing which began on September 11, 2001, when the mighty buildings of New York City were brought down, which ends at the soon coming Sunday law, was designed by the Alpha and Omega. The very last part of the period repeats the very first part of the period. On September 11, 2001 the Lord led His people back to the old paths, where among other truths they discovered the “seven times,” just as it was found in the days of king Josiah. The latter rain then began to sprinkle, and a testing process that produced a separation of two classes of worshippers began.
ꯁꯦꯜ ꯇꯧꯕꯗꯤ 2001 ꯆꯍꯤꯒꯤ September 11 ꯅ ꯩꯔꯁꯤꯡ, ꯅꯤꯌꯨ ꯌꯣꯔꯛ ꯁꯤꯇꯤꯒꯤ ꯑꯆꯧꯕ ꯏꯌꯨꯃꯁꯤꯡ ꯂꯣꯏꯁꯤꯟꯈꯤꯕꯗ, ꯑꯃꯁꯨꯡ ꯂꯥꯛꯀꯗꯧꯔꯤꯕ Sunday law ꯑꯗꯨꯗ ꯂꯣꯏꯁꯤꯜꯂꯤꯕ ꯑꯗꯨ, Alpha and Omega ꯅꯥ ꯁꯦꯝꯗꯣꯛꯈꯤꯕꯅꯤ꯫ ꯃꯇꯝ ꯑꯗꯨꯒꯤ ꯑꯌꯥꯝ ꯍꯥꯏꯅꯕ ꯁꯔꯨꯛ ꯑꯃꯅ ꯃꯇꯝ ꯑꯗꯨꯒꯤ ꯑꯍꯥꯟꯕ ꯁꯔꯨꯛ ꯑꯃꯕꯨ ꯑꯃꯨꯛ ꯍꯟꯅꯥ ꯁꯥꯅ꯭ꯅꯈꯤ꯫ 2001 ꯆꯍꯤꯒꯤ September 11 ꯑꯗꯨꯗ ꯑꯉꯥꯡꯕꯥ ꯃꯥꯄꯨꯅ ꯃꯍꯥꯛꯀꯤ ꯃꯤꯌꯥꯝꯕꯨ ꯑꯔꯤꯕ ꯂꯝꯁꯤꯡꯗ ꯍꯟꯅꯥ ꯈꯣꯡꯍꯜꯂꯛꯈꯤ, ꯃꯗꯨꯗ ꯑꯇꯣꯞꯄ ꯑꯁꯤꯌꯥ ꯑꯃꯥ ꯑꯣꯏꯅ “seven times” ꯍꯥꯏꯕ ꯑꯁꯤ ꯈꯪꯂꯛꯈꯤ, ꯑꯗꯨꯒꯤ ꯃꯇꯝꯗ king Josiah ꯒꯤ ꯅꯨꯃꯤৎꯁꯤꯗ ꯑꯗꯨ ꯊꯤꯕꯥ ꯑꯃꯥ ꯑꯣꯏꯅ ꯐꯪꯈꯤꯕ ꯃꯇꯝꯒꯨꯝꯅꯤ꯫ ꯑꯗꯨꯒꯤ ꯃꯇꯝꯗ latter rain ꯑꯗꯨ ꯅꯨꯡꯁꯤꯕꯥ ꯑꯝꯁꯨꯡꯒ ꯃꯐꯥꯝ ꯑꯣꯏꯅ ꯌꯧꯁꯤꯟꯕ ꯍꯧꯈꯤ, ꯑꯃꯁꯨꯡ ꯃꯔꯨꯝ ꯑꯅꯤꯒꯤ ꯈꯨꯠꯁꯝꯅꯥ ꯋꯥꯕ ꯃꯤꯈꯥ ꯑꯅꯤꯕꯨ ꯈꯟꯕꯥ ꯄꯤꯕ ꯑꯃ ꯁꯥꯖꯤꯟꯅꯕ ꯅꯨꯄꯥꯜ ꯑꯃ ꯍꯧꯈꯤ꯫
In fulfillment of Habakkuk chapter two the two sacred charts were discovered and became an emblem of that historical period. Just as significantly the “debate” of Habakkuk chapter two began, between the methodology of line upon line, which is the latter rain methodology, in opposition to the methodology of apostate Protestantism that had been progressively adopted by Adventism beginning in the rebellion of 1863.
Habakkuk kapitel abụọ mezuru ka e chọpụtachara chaatị nsọ abụọ ahụ, ha wee bụrụ ihe nnọchianya nke oge ahụ n’akụkọ ihe mere eme. N’otu aka ahụ dịkwa oke mkpa, “arụmụka” nke Habakkuk kapitel abụọ malitere, n’etiti usoro nke ahịrị n’elu ahịrị, nke bụ usoro mmiri ozuzo ikpeazụ, na-emegide usoro nke Protestantism nupụisi, nke Adventism na-anabatakwu nwayọọ nwayọọ malite na nnupụisi nke 1863.
Jesus promised that He would give His last-day people “the keys of the kingdom,” and in so doing, He is referring to the correct biblical methodology, that contains the necessary prophetic keys to recognize, establish and proclaim the message of the Midnight Cry and Loud Cry.
Jesús prometió que daría a Su pueblo de los últimos días «las llaves del reino», y al hacerlo, se está refiriendo a la metodología bíblica correcta, que contiene las llaves proféticas necesarias para reconocer, establecer y proclamar el mensaje del Clamor de Medianoche y del Fuerte Clamor.
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
“Жьыр зла гъэпсэлъэхэр ЩыплъыжьыфӀым и Нэхущыжьыжьым и уафэбжьым хэткӀо. Ахэр Ялъэгъуныгъэр къыщагъэкӀуэу, Псэушъхьэ зэрыхуауэ, Тхьэм и пащхьэ къатехуэркъым. Уафэм и нэхущыжьыжьым ахэм къахуэхъу. Мы дунейм и тхыдэ къэзыщӀэхын и кӀуэцӀ къыщызэрыхэмытмэ, Христос зыхуэдэ гъэсэныгъэр, ащ ехьэлӀа пэрыт зэрыгъуэт гъэсэныгъэхэр, псом нэхъ мащӀэу къызэрагъэбжьэ. Тхьэм и нэпсым ахэр зэпытыншэ бжьыфӀэу щыт; сытым и пэжыр, ахэр и Къуэмрэ зэгуэныгъэм щытщ. Тхьэм и псалъэм ахэм папщӀэ гуащӀэу, дахэу, щхьэусыгъуэшхуэу щытыщ. Ахэр ащ и мыхьэнэ нэхъыфӀу къагурыӀуэ. Пэжыр ахэм къахэгъэкӀуэ. ЩыӀэныгъэм и гъэсэныгъэр ӀэфӀым и нэхущыжьыбжьэ щхьэбжьэу къэлъытэ. Ахэр къагурыӀуэ, Урысхъэр псори щыӀэ зэмылӀэужьыр къыщызыщӀэпкъын гъуэгу лъэбжьэрщ, псори зэрызэпэщӀэу, къыщызэригъэфӀэкӀуэу. Нэхущыжьыбжьэр къыщагъэнащӀэу, а нэхущыжьыбжьэм хэткӀон зэрыхъумыгъэнхэр, Тхьэм и хьэл-щэнхэм и щытыкӀэм и жэщтӀэм къагурыӀуэнукъым; ауэ хэщӀэу хачӀэр къегъэпхъуэу, Есу къыдэкӀуэн щхьэхуамэ къыщымыгъэжьыгъэхэр, Тхьэм и нэхущыжьыбжьымкӀэ нэхущыжьыбжьэр къылъагъунущ.” The Southern Watchman, April 4, 1905.
Those represented by Peter, who are the one hundred and forty-four thousand, are those who accept the Laodicean message that arrived on September 11, 2001, which is now being repeated since July, 2023. The Laodicean message that arrived in 1856, was the increased knowledge of the “seven times,” and when Christ brings the dead bones together, and thereafter brings them to life they transition from the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand. That transition is brought about by Christ’s Word, for they are sanctified by His Word, and His Word is “truth,” and His Word is the “key” that unlocks His Word.
Peter-mak misaltaq napattaqqukaq, taapkuaġuruq katiłḷiġuuniaġmi iñuich 144,000, taapkuaġuruq akuqtuqtut Laodicea-m tusaayugaq mik, tikiutiruaq September 11, 2001-mi, taamna maanna utiqtiqsimaruq aullaqtiruqsiñaq July-mi, 2023-mi. Laodicea-m tusaayugaq tikiutiruaq 1856-mi, taamna iñiġaiññaqsimaruq iḷisimasaqałha “seven times,” suli Christ-up tuquniraġnaq saunġich katitpagai, taavrumalu kingorna iñuuruqtilugit, taapkua ikaaqtut Laodicea-m aullaqatqatigiinganit piqaqtuq pingajuat angel-imit aullaqatqatigiinganut Philadelphia-m, taapkuaġuruq 144,000. Taamna ikaaqtitauniq Christ-up Uqautianik pivikhaqaqtuq, qanuq taapkua iñuich iġġiġutiksaqtitaurut His Word-ianit, suli His Word “truth”-ujuq, suli His Word “key”-ujuq mattiqtirruq His Word-ianik.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7–8.
ለመልአከ ቤተ ክርስቲያን ዘፊላዴልፍያ ጻፍ፤ ይህን ይላል ቅዱሱ፥ እውነተኛው፥ የዳዊት ቁልፍ ያለው፥ የሚከፍት ማንም የማይዘጋ፥ የሚዘጋም ማንም የማይከፍት፤ ሥራህን አውቃለሁ፤ እነሆ፥ ማንም ሊዘጋው የማይችል የተከፈተ ደጅ በፊትህ አኑሬልሃለሁ፤ ኃይልህ ጥቂት ቢሆንም ቃሌን ጠብቀሃልና፥ ስሜንም አልካድህም። ራእይ 3፥7-8።
The methodology of “line upon line” is the key which Christ promised to His last-day people in the battle at the “gates”. A “gate” is a church.
«ᎤᏲᏍᏗ ᎤᏙᎯᏳᎯᏯ ᎠᏍᏓᏩᏗ» ᎤᏍᏗ ᎾᏍᎩ ᎤᏣᏘ ᎤᏙᎯᏳᎯᏯ ᎦᎶᏁᏛ ᎤᏚᎢᏍᏔᏅ ᎤᏤᎵ ᎤᎵᎮᎵᏍᏗ ᎾᎿ ᎤᎵᏍᎪᎸ ᏴᏫ ᎨᏒ ᎤᎾᏟᏌᏅ ᎾᎿ “ᎦᎶᎯᏍᏗ” ᎭᏫᎾᏗᏢ ᎤᏂᏟᏌᏅ. “ᎦᎶᎯᏍᏗ” ᎠᏥᎸ-ᎤᎾᏓᏁᎸ ᎨᏐᎢ.
And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.
И Иаков се събуди от съня си и рече: Наистина Господ е на това място, а аз не съм знаел. И уплаши се, и рече: Колко страшно е това място! Това не е нищо друго освен Божият дом, и това е небесната врата. Битие 28:16, 17.
The battle at the gates represents the religious battles that occur between truth and error, and the error of the religion of Greece, is the gate of hell, and the religion of apostate Laodicean Adventism is also a gate. The Laodicean Adventist gate represents where the debate of Habakkuk is fulfilled.
Luchanaka punkunakanpi uñt’atawa cheqa ukat pantjasiña taypin utjiri religión tuqita ch’axwäwinaka sañ muni, ukat Grecia markan religiónapan pantjasiñapaxa infiernona punkupawa, ukhamaraki apostata Laodicea Adventismo religiónapas mä punkurakiwa. Laodicea Adventista punkuxa Habacucan aruskipäwipa phuqhasiñapa kawkhansa uk uñacht’ayi.
In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:5-14
У тэр дзень Гасподзь Саваоф будзе вянком славы і дыядэмай прыгажосці для астатку народа Свайго, і духам суда для таго, хто сядзіць на судзе, і моцаю для тых, што адбіваюць бітву аж да брамы. Але і гэтыя заблукалі ад віна, і збіліся з дарогі ад моцнага напою; святар і прарок заблукалі ад моцнага напою, паглынутыя віном, збіліся з дарогі ад моцнага напою; памыляюцца ў відзенні, спатыкаюцца ў судзе. Бо ўсе сталы поўныя ванітаў і бруду, так што няма чыстага месца. Каго навучыць Ён веданню? і каму дасць разуменне вучэння? Ці тым, што адлучаныя ад малака, адарваныя ад грудзей? Бо загад павінен быць на загад, загад на загад; радок на радок, радок на радок; тут крыху, і там крыху. Бо заікаватымі вуснамі і на іншай мове будзе Ён гаварыць да гэтага народа. Яму Ён казаў: вось супакой, якім вы можаце даць спачын стомленаму; і вось асвяжэнне; але яны не хацелі слухаць. І было для іх слова Гасподняе: загад на загад, загад на загад; радок на радок, радок на радок; тут крыху, і там крыху, — каб яны пайшлі, і ўпалі назад, і былі разбіты, і злоўлены ў пастку, і схоплены. Дык слухайце слова Гасподняе, людзі насмешлівыя, што кіруеце гэтым народам, які ў Ерусаліме. Ісая 28:5–14
The keys of the kingdom are the words of the Scriptures, that are given to God’s last-day people by the Word.
Las llaves del reino son las palabras de las Escrituras, que son dadas al pueblo de Dios del tiempo del fin por el Verbo.
“There are truths in the word which, like veins of precious ore, are hidden beneath the surface. The hidden treasure is discovered as it is searched for, as a miner searches for gold and silver. The evidence of the truth of God’s word is in the word itself. Scripture is the key that unlocks scripture. The deep meaning of the truths of God’s word is unfolded to our minds by His Spirit.
“Agbalẽnyenye le nya la me siwo, abe xɛxɛ sika kple klosalo xɔasiwo ene, ɖeɖe ɖe anyi le dziɖuɖu te. Wokpɔ agbalẽnyenye si wowɔ ɖa la ne wodi e, abe ale si xɔasiɖila aɖe dina sika kple klosalo ene. Kpeɖodzi si fia be Mawu ƒe nya la nye otitọtɔ la le nya la me tututu. Ŋɔŋlɔ Kɔkɔe lae nye safui si ʋu Ŋɔŋlɔ Kɔkɔe la. Mawu ƒe nya la ƒe nyateƒeawo ƒe gɔmeɖeɖe goglo la eya ƒe Gbɔgbɔ lae ɖe eƒe nu me na míaƒe susuwo.”
“The Bible is the great lesson book for the students in our schools. It teaches the whole will of God concerning the sons and daughters of Adam. It is the rule of life, teaching us of the character that we must form for the future life. We need not the dim light of tradition to make the Scriptures comprehensible. As well might we suppose that the noonday sun needs the glimmering torchlight of earth to increase its glory. The utterances of priest and minister are not needed to save men from error. Those who consult the divine Oracle will have light. In the Bible every duty is made plain. Every lesson given is comprehensible. Every lesson reveals to us the Father and the Son. The word is able to make all wise unto salvation. In the word the science of salvation is plainly revealed. Search the Scriptures, for they are the voice of God speaking to the soul.” Testimonies, volume 8, 157.
“Biblia ay kurikulum sînga nʉŋga khawhna dik tak a ni, kan sakhaw zirna in kawmnaah zirtiltute tan. A chu Adam fapa leh fanu chungchanga Pathian duhzâwng zawng zawng a zirtîr. A chu nun dân thu a ni, hmaileh hun nun atân kan siam tûr nungchang min zirtîr. Pathian Thu hriatthiam theih nân hlân dân êng muhlîl chu kan mamawh lo. Chutiang chuan, ni khât laia ni êng ropui zualtir nân lei a meikhâwn êng rei tê a mamawh tih kan ngaih ang mai a ni. Puithiam leh rawngbâwltu thu chhuahte chu mihringte tihsual lakah chhandam tûrin a ngai lo. Chung mi, Pathian thusawi hmun biak chu an rawn ngaihtuahte hnenah êng a awm ang. Biblia ah hian tih tûr tina chu chiang takin siam a ni. Zirna tina chu hriatthiam theih a ni. Zirna tina chuan Pa leh Fapa min hrilh. Thu chuan chhandamna lamah mi zawng zawng a fintir thei. Thu ah chuan chhandamna science chu chiang takin puang chhuah a ni. Pathian Thu zawng zawng chu zawn ula, a nih chu Pathian aw, thlarau hnênah a lo thu sawi a ni,” Testimonies, volume 8, 157.
The keys that Christ gave unto the last-day church have the same power they had when they were given to Peter.
Los llaves que Cristo dio a la iglesia de los últimos días tienen el mismo poder que tenían cuando fueron dadas a Pedro.
“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’
«Петро висловив істину, що є підвалиною віри церкви, і Ісус тепер вшанував його як представника всього тіла віруючих. Він сказав: “І дам тобі ключі Царства Небесного; і що зв’яжеш на землі, те буде зв’язане на небі; і що розв’яжеш на землі, те буде розв’язане на небі.”»
“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.” The Desire of Ages, 413.
«د ئەسمان د پاچاهۍ کُنجۍ» د مسیح خبرې دي. د مقدسې صحیفې ټولې خبرې د هغه دي، او دلته په همدې کې شاملې دي. دا خبرې دا قدرت لري چې آسمان پرانیزي او وتړي. همدغې خبرې هغه شرطونه اعلانوي چې پر بنسټ یې انسانان منل کېږي یا رد کېږي. نو ځکه د هغو کسانو کار چې د خدای کلام وعظ کوي، یا د ژوند لپاره د ژوند بوی دی، یا د مرګ لپاره د مرګ بوی. د هغوی رسالت د ابدي پایلو په دروند بار دروند دی.» The Desire of Ages, 413.
The power that is manifested through His words, when placed in the hands of men is based upon the principles identified in His word. The simplest perhaps, and perhaps the most profound is that truth is established upon the testimony of two.
Jes sözleri arkaly ýüze çykýan güýç, adamlaryň eline berlende, Onuň sözünde görkezilen ýörelgelere esaslanýar. Iň ýönekeýi, mümkin, we belki iň çuňňury hem şudur: hakykat ikiniň şaýatlygy esasynda berkarar edilýär.
“Another grave evil that had arisen in the church was that of brethren going to law against one another. Abundant provision had been made for the settlement of difficulties among believers. Christ Himself had given plain instruction as to how such matters were to be adjusted. ‘If thy brother shall trespass against thee,’ the Saviour had counseled, ‘go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Matthew 18:15–18.” Acts of the Apostles, 304.
“Izinye izibi ezinzima ezase zivukele ebandleni kwakuyilezo zokuba abazalwane baye emthethweni belwisana bodwa. Kwenziwa amalungiselelo amaningi okwanelisa ukuxazululwa kobunzima phakathi kwabakholwayo. UKristu uqobo wayenikeze imiyalo ecacileyo ngokuthi izindaba ezinjalo zazimelwe zilungiswe kanjani. ‘Uma umfowenu ekona kuwe,’ uMsindisi wayeluleka, ‘hamba uyomtshela iphutha lakhe phakathi kwakho naye yedwa; uma ekuzwa, usumzuzile umfowenu wakho. Kodwa uma engakulaleli, thatha kanye nawe oyedwa noma ababili futhi, ukuze ngomlomo wofakazi ababili noma abathathu kuqiniswe wonke amazwi. Futhi uma enqaba ukubalalela, tshela ibandla; kodwa uma enqaba ukulalela ibandla, makabe kuwe njengomhedeni nomthelisi. Ngiqinisile ngithi kini, Konke eniyakukubopha emhlabeni kuyakubotshwa ezulwini; nakho konke eniyakukukhulula emhlabeni kuyakukhululwa ezulwini.’ NgokukaMathewu 18:15–18.” IZenzo ZabaPhostoli, 304.
There are at least three geographical witnesses of the period when the one hundred and forty-four thousand are sealed at the Midnight Cry. Remembering the fact that at the cry at midnight, it is too late to obtain the oil, we find the geographical testimony of the Exeter camp meeting providing an illustration of the point where God’s last-day people are sealed, and we find that truth represented by the geography of Caesarea Philippi, and also by the testimony of the battle of Panium, in verses thirteen to fifteen of Daniel chapter eleven. Perhaps it is a little off to identify these three witnesses as geographical, but I am employing that term because the geography is certainly part of the setting in Exeter and Caesarea Philippi. Jesus places Peter within the prophetic geography that the one hundred and forty-four thousand find themselves in the last days. Then He gives a command.
Midnight Cry आ समयमेँ जखन एक सय चवालीस हजार पर मुहर लगाओल जाइत अछि, तखनक अवधि केर कम-से-कम तीनटा भौगोलिक साक्षी छथि। एहि तथ्य केँ स्मरण रखैत जे मध्यरात्रिक पुकारि पर तेल प्राप्त करब लेल बहुत देरी भऽ जाइत अछि, हम देखिैत छी जे Exeter camp meeting केर भौगोलिक साक्ष्य ओहि बिन्दु केर एकटा दृष्टान्त प्रस्तुत करैत अछि जतय परमेश्वरक अन्तिम-दिनक प्रजाजन पर मुहर लगाओल जाइत अछि; आ हम पबैत छी जे ओहि सत्यक प्रतिनिधित्व Caesarea Philippi केर भूगोल द्वारा सेहो कयल गेल अछि, आ Daniel अध्याय ग्यारहक पद तेरहसँ पन्द्रह मे Panium केर युद्धक साक्ष्य द्वारा सेहो। सम्भव अछि जे एहि तीनू साक्षी केँ भौगोलिक कहि कऽ चिन्हित करब किञ्चित् असंगत बुझाइ, मुदा हम एहि पदक प्रयोग करि रहल छी, किएक तँ Exeter आ Caesarea Philippi दुनूमे भूगोल निश्चयहि प्रसंगक एक अंश अछि। यीशु पतरस केँ ओहि भविष्यवाणीक भूगोलक भीतर ठाढ़ करैत छथि जाहिमे अन्तिम दिनमे एक सय चवालीस हजार स्वयं केँ पबैत छथि। तखन ओ एकटा आज्ञा दैत छथि।
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:19–23.
تێك دەدەم بە تۆ کلیلی شایەتیی ئاسمان؛ هەرچی لەسەر زەوی ببەستیت، لە ئاسماندا دەبەسترێت؛ و هەرچی لەسەر زەوی بکوژێرێت، لە ئاسماندا دەکوژرێتەوە. پاشان فەرمانی بە قوتابییەکانی دا کە بە هیچ کەس نەڵێن ئەو عیسای مەسیحە. لەو کاتەوە عیسا دەستی کرد بەوەی بۆ قوتابییەکانی ڕوون بکاتەوە کە دەبێت بڕوات بۆ ئۆرشەلیم، و زۆر شت لە دەستی پیران و سەرۆککاهینان و نووسەران بچێژێت، و بکوژرێت، و لە ڕۆژی سێیەمدا هەستێندرێتەوە. ئەوسا پەترۆس بردی و دەستی کرد بە سەرزەنشتی کردنەوەی، و گوتی: ئەی خاوەن، خودا نەهێڵێت ئەم شتە بەسەرتدا بێت؛ ئەمە هەرگیز بۆ تۆ ڕوونادات. بەڵام ئەو وەرگەڕا و بە پەترۆسی گوت: لە پشتمەوە بڕۆ، شەیتان؛ تۆ بۆ من کۆسپیت، چونکە بیر لە شتەکانی خودا ناکەیتەوە، بەڵکو لە شتەکانی مرۆڤ. مەتا 16:19–23.
The word “Exeter” is the name of a city in Devon, England. Its etymology can be traced back to Old English, where it was known as “Exanceaster” or “Execestre.” The name is believed to derive from the Old English words “Exe” (referring to the River Exe, upon which the city is situated) and “ceaster” (meaning “Roman fort” or “walled city”). Therefore, “Exeter” means either the “fort on the River Exe,” or “the walled city by the River Exe.” The geography associated with the arrival and fulfillment of the Midnight Cry in Millerite history identifies a location where there was water, representing the outpouring of the Holy Spirit, and a point where God was raising up an army to proclaim the message to the world, which Sister White informs us went like a “tidal wave.” A tidal wave is not simply river water, it is water that is super empowered.
“Exeter” වචනය එංගලන්තයේ ඩෙවන් ප්රදේශයේ පිහිටි නගරයක නාමයයි. එහි ව්යුත්පත්තිමය මූලාරම්භය පුරාණ ඉංග්රීසි භාෂාව දක්වා අනුවලිය හැකි අතර, එහිදී එය “Exanceaster” හෝ “Execestre” ලෙස හැඳින්වුණි. මෙම නාමය පුරාණ ඉංග්රීසි වචන වන “Exe” (නගරය පිහිටා ඇති Exe නදියට යොමු වන) සහ “ceaster” (“රෝම බලකොටුව” හෝ “බිත්තිවලින් වට වූ නගරය” යන අර්ථය දක්වන) යන වචනවලින් උද්භව වූවක් යැයි විශ්වාස කෙරේ. එබැවින් “Exeter” යන්නෙන් අදහස් වන්නේ “Exe නදිය මත පිහිටි බලකොටුව” හෝ “Exe නදිය අසල බිත්තිවලින් වට වූ නගරය” යන දෙකෙන් එකකි. මිලර්වාදී ඉතිහාසයේ මධ්යරාත්රි හඬාකැවුම පැමිණීම හා ඉටුවීම සමඟ සම්බන්ධ භූගෝලීය සංකේතකරණය, ජලය තිබූ ස්ථානයක් හඳුන්වා දෙයි; එම ජලය ශුද්ධාත්මයාණන්ගේ වැගිරීම නියෝජනය කරයි. එමෙන්ම, ලෝකයට පණිවිඩය ප්රකාශ කිරීම සඳහා දෙවියන්වහන්සේ හමුදාවක් නැගිටුවමින් සිටි ස්ථානයක්ද එය හඳුන්වා දෙයි; එම පණිවිඩය Sister White අපට දැනුම් දෙන පරිදි “tidal wave” එකක් මෙන් ගියේය. “Tidal wave” යනු සාමාන්යයෙන් නදීජලය පමණක් නොව, අතිශය බලයෙන් බලගැන්වූ ජලයයි.
Millerite history was the fulfillment of the parable of the ten virgins, and when the one hundred and forty-four thousand are brought to the conclusion of the sealing time, they will repeat the waymarks identified at the beginning of the sealing time, and also the history of the Exeter camp meeting. An angel will descend with a testing message that is required to be eaten. That message will lead to the foundations, and it will confront the two classes with the “seven times,” of Leviticus twenty-six. It will include the Revelation of Jesus Christ, that is represented by Peter as an acceptance that Jesus was anointed as the Christ, when the divine symbol descended in the form of a dove, typifying September 11, 2001. It will include the understanding that Jesus is the divine Son of God, and also that by Jesus taking upon His divine being the flesh of fallen mankind, He is also the Son of man.
अडभेँड्रियाक इतिहास दस कुँवारीओं केर दृष्टान्तक पूर्ति छल, आ जखन एक सय चवालीस हजार केँ मोहरबन्दी-समयक निष्कर्ष धरि आनल जायत, तखन ओ सभ मोहरबन्दी-समयक आरम्भमे चिन्हित कयल गेल मार्गचिह्नसभक पुनरावृत्ति करत, आ संगहि एक्सेटर शिविर-सभाक इतिहासक सेहो। एक दूत एक परीक्षणकारी सनेस लऽ कऽ अवतरित हएत, जाहि केँ खाएब आवश्यक हएत। ओ सनेस नींवसभ धरि लऽ जाएत, आ ओ दू वर्गक सामना लैव्यवस्था छब्बीसक “सात बेर” सँ करएत। एहिमे यीशु मसीहक प्रकाशन सम्मिलित हएत, जकर प्रतिनिधित्व पत्रुस एहि रूपमे करैत छथि जे यीशु केँ मसीह-रूपेँ अभिषिक्त मानल गेल, जखन ईश्वरीय प्रतीक कपोतक रूपमे अवतरित भेल, जे 11 सितम्बर 2001 केर प्रतिरूप अछि। एहिमे ई समझ सेहो सम्मिलित हएत जे यीशु परमेश्वरक ईश्वरीय पुत्र छथि, आ संगहि, एहि कारण सँ जे यीशु अपन ईश्वरीय सत्ता पर पतित मानवजातिक देह धारण कयलनि, ओ मनुष्यपुत्र सेहो छथि।
These truths will produce two classes of worshippers, as they did post-September 11, 2001. The two classes were represented at the Exeter camp meeting, for at that camp meeting there was a tent set up by a group from Watertown, who rejected the message of the Midnight Cry as presented through Samuel Snow. They held counterfeit meetings that were so loud and emotional the leaders of the meetings of Snow went to them and informed them to quiet down. At the camp meeting there were two classes manifested, and both professed to be associated with water, but one was a counterfeit and represented the foolish who were without oil. The group in the Exeter tent were the army who were the city, that was also a fort, for they were typifying Ezekiel’s dead dry bones who are raised up as a mighty army at the message of the Midnight Cry.
ꯃꯁꯤꯒꯤ ꯑꯃꯁꯨꯡ ꯑꯩꯍꯥꯛꯄꯤ ꯑꯣꯏꯅ ꯂꯧꯔꯛꯄ ꯑꯁꯤꯁꯤ, 2001 ꯆꯤꯡꯊꯥꯛ ꯁꯦꯞꯇꯦꯝꯕꯔ 11 ꯒꯤ ꯃꯇꯨꯡꯗꯥ ꯑꯣꯏꯔꯛꯄꯥ ꯃꯇꯝꯗꯥ ꯇꯧꯔꯛꯈꯤꯕ ꯃꯇꯝ ꯑꯃꯁꯨꯡ ꯅꯨꯡꯉꯥꯏꯄ ꯃꯤꯑꯣꯏꯕꯥꯒꯤ ꯑꯅꯤ ꯃꯈꯥꯏ ꯑꯃꯁꯨꯡ ꯄꯨꯠꯂꯛꯄꯅꯤ꯫ ꯑꯗꯨꯒ ꯑꯅꯤ ꯃꯈꯥꯏ ꯑꯁꯤ Exeter camp meeting ꯑꯗꯨꯗꯥ ꯈꯨꯗꯣꯡꯆꯥꯕ ꯑꯣꯏꯅ ꯎꯠꯂꯛꯈꯤ, ꯃꯔꯝꯗꯤ ꯃꯁꯤꯗꯥ Watertown ꯗꯒꯤ ꯂꯥꯛꯄ ꯃꯤꯑꯣꯏꯁꯤꯡꯒꯤ ꯀꯥꯡꯕꯨꯛ ꯑꯃꯅꯥ ꯑꯥꯁꯦꯡꯕ ꯁꯪꯀꯦꯟ ꯑꯃ ꯁꯦꯠ ꯇꯧꯈꯤ; ꯃꯈꯣꯏꯅꯥ Samuel Snow ꯒꯤ ꯃꯐꯝꯗꯥ ꯄꯤꯕ Midnight Cry ꯒꯤ ꯄꯥꯎꯖꯦꯜ ꯑꯗꯨ ꯌꯥꯗꯕ ꯑꯣꯏꯗꯨꯅ ꯊꯥꯗꯣꯛꯈꯤ꯫ ꯃꯈꯣꯏꯅꯥ ꯃꯍꯥꯛꯄ ꯑꯣꯏꯅ ꯈꯨꯠꯂꯛꯄ ꯑꯃꯁꯨꯡ ꯂꯥꯎꯅꯥ ꯑꯃꯨꯛ ꯑꯃꯨꯛ ꯑꯌꯥꯝꯕ ꯑꯣꯏꯔꯛꯄ counterfeit meetings ꯁꯤꯡ ꯄꯥꯡꯊꯣꯛꯈꯤ, ꯑꯗꯨꯅꯥ Snow ꯒꯤ meetings ꯑꯗꯨꯒꯤ ꯃꯐꯝ ꯂꯩꯕ ꯂꯨꯄꯁꯤꯡꯅꯥ ꯃꯈꯣꯏꯒꯤ ꯃꯐꯝꯗꯥ ꯆꯠꯂꯨꯅ ꯃꯈꯣꯏꯗꯥ ꯊꯝꯍꯜꯂꯨꯅ ꯅꯨꯡꯁꯤꯕ ꯑꯣꯏꯅ quiet down ꯇꯧꯔꯣ ꯍꯥꯏꯅ ꯈꯪꯍꯜꯈꯤ꯫ ꯃꯁꯤ camp meeting ꯑꯗꯨꯗꯥ ꯑꯅꯤ ꯃꯈꯥꯏ ꯑꯃꯁꯨꯡ ꯎꯠꯂꯛꯈꯤ, ꯑꯃꯁꯨꯡ ꯑꯅꯤ ꯑꯁꯤ ꯏꯁꯤꯡ ꯒꯥ ꯃꯔꯤ ꯂꯩꯅꯕ ꯑꯣꯏꯅ ꯍꯥꯏꯖꯈꯤ, ꯑꯗꯨꯕꯨ ꯑꯃ ꯑꯗꯨ counterfeit ꯑꯣꯏꯈꯤ ꯑꯃꯁꯨꯡ ꯊꯥꯎꯃꯩ ꯌꯥꯎꯗꯔꯤꯕ ꯄꯥꯎꯄꯤꯅ ꯂꯩꯗꯕ foolish ꯁꯤꯡꯒꯤ ꯈꯨꯗꯣꯡꯆꯥꯕ ꯑꯣꯏꯈꯤ꯫ Exeter tent ꯑꯗꯨꯒꯤ ꯀꯥꯡꯕꯨꯛ ꯑꯗꯨꯁꯤ city ꯑꯗꯨ ꯑꯣꯏꯕ, ꯃꯁꯨꯡꯗꯥ fort ꯑꯃꯁꯨ ꯑꯣꯏꯕ, ꯑꯁꯤꯒꯨꯝ army ꯑꯗꯨ ꯑꯣꯏꯈꯤ; ꯃꯔꯝꯗꯤ ꯃꯈꯣꯏꯅꯥ Midnight Cry ꯒꯤ ꯄꯥꯎꯖꯦꯜ ꯑꯗꯨꯒꯤ ꯃꯐꯝꯗꯥ ꯑꯍꯥꯟꯕ ꯑꯃꯥꯡꯕ army ꯑꯃ ꯑꯣꯏꯅ ꯑꯔꯥꯡ ꯊꯣꯛꯂꯛꯄ Ezekiel ꯒꯤ dead dry bones ꯑꯗꯨꯒꯤ ꯈꯨꯗꯣꯡꯆꯥꯕ ꯄꯤꯕ ꯑꯣꯏꯈꯤ꯫
In the history where those two classes are manifested Peter represented both classes. His confession that identified Jesus as the Christ, and the Son of God was produced by the inspiration of the Holy Spirit, for Christ plainly told him, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” When Jesus then informed the disciples of the cross, Peter, lacking the influence of the Holy Spirit at that moment, took Christ, “and began to rebuke Him, saying, Be it far from thee, Lord: this shall not be unto thee. But He turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”
Ākala-history re, jeṭe bele sei dui śreṇī prakāśita hele, Peter ubhaya śreṇīṅkara pratiniḍhitwa karuthile. Tāṅkara sei aṅgīkāra, yāhāre se Jīśuṅku Khrīṣṭa ebam Īśwaranka Putra boli chinhiṭa karithile, Pavitra Ātmāṅkara prerṇā dvārā utpanna haithilā; kāraṇa Khrīṣṭa tāṅku spaṣṭa bhābare kahithile, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” Pare, jetebele Jīśu śiṣyamānanku kruśa sambandhare jāṇāile, se samayare Pavitra Ātmāṅkara prabhābara abhābare Peter Khrīṣṭaṅku dhari, “and began to rebuke Him, saying, Be it far from thee, Lord: this shall not be unto thee. But He turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”
The emotional outburst of Peter aligned with the emotional worship that was occurring in the Watertown tent when Samuel Snow was presenting the message of the Midnight Cry. At that level Peter represents those who are candidates to be among the one hundred and forty-four thousand. Those candidates represent a class that has the oil, which is the Holy Spirit, and it is the message and it is the character, and the other class lacks the oil. In the setting of Caesarea Philippi, Christ began to unfold “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”
بھيرس جو جذباتي اُڀار اُن جذباتي عبادت سان موافق هو، جيڪا واٽرٽائون جي خيمي ۾ ان وقت ٿي رهي هئي، جڏهن سموئيل اسنو اڌ رات جي صدا جو پيغام پيش ڪري رهيو هو. اُن سطح تي ڀيرس اُنهن ماڻهن جي نمائندگي ڪري ٿو، جيڪي هڪ لک چوئيتاليهه هزارن مان هئڻ جا اميدوار آهن. اهي اميدوار اُن طبقي جي نمائندگي ڪن ٿا، جنهن وٽ تيل آهي، جيڪو پاڪ روح آهي، ۽ اهو ئي پيغام آهي ۽ اهو ئي ڪردار آهي، ۽ ٻئي طبقي وٽ تيل ڪونهي. قيصريه فلپي جي پسمنظر ۾، مسيح هن ڳالهه کي ظاهر ڪرڻ شروع ڪيو ته “هن کي ضرور يروشلم وڃڻ گهرجي، ۽ بزرگن ۽ سردار ڪاھنن ۽ فقيهن کان گهڻيون تڪليفون سهڻيون پونديون، ۽ قتل ڪيو ويندو، ۽ ٽئين ڏينهن جيئرو ڪيو ويندو.”
The disappointment of the disciples when those events were actually fulfilled at the cross is the history Sister White employs to illustrate the disappointment of October 22, 1844, and the disappointment of the Hebrews at the Red Sea crossing with Pharaoh’s army closing in and the waters of the sea in front of them. All of those witnesses identify the soon coming Sunday law, and the revelation of verses thirteen to fifteen of Daniel eleven, provides the testimony of the events that lead to that Sunday law. In doing so they also represent the “portion of the prophecy of Daniel relating to the last days.”
Atãa Bible mi awa orace kusia suyeyé, kĩ̀go ajá-kyera, awóye Ekaristi atwa sãa awága, nĩ̀tẽ Sister White di ají nẽ October 22, 1844 mi awa orace kusia suyeyé si nã, kĩ̀go Hebreos awa orace kusia nẽ Red Sea atwa kyẽrẽ, Pharaoh sãra wáa nã agyĩ̀rĩ̀e, kĩ̀go sea mi nĩ̀rĩ̀e awóye sãa si nã. Awa ajía nyãma wókuwo awóye Sunday law tĩ̀si ba, kĩ̀go Daniel eleven mi verses thirteen to fifteen revelation, nĩ̀tẽ events awa Sunday law awóye ba nẽ testimony kyĩ̀rĩ̀e. Nẽ ají si, denĩ̀ “Daniel prophecy mi portion awa last days nẽ relating” tẽnã.
We will continue this study in the next article.
Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.
“A careful study of types and antitypes led to the observation that the crucifixion of Christ took place on the very day in the yearly round of ceremonies given to Israel when the Passover lamb was slain. Would not the cleansing of the sanctuary typified in the Day of Atonement—falling on the tenth day of the seventh month—likewise take place on the very day in the year celebrated in the type? (see The Great Controversy, 399). This, according to the true Mosaic reckoning of time, would be October 22. Early in August, 1844, at a camp meeting at Exeter, New Hampshire, this view was introduced and it was accepted as the date for the fulfillment of the prophecy of the 2300 days. The parable of the ten virgins in Matthew 25:1–13 took on particular significance—the tarrying of the bridegroom, the waiting and slumbering of those who awaited the marriage, the cry at midnight, the shutting of the door, et cetera. The message that Christ was coming on October 22 came to be known as the ‘midnight cry.’ ‘The ‘midnight cry,’ wrote Ellen White, ‘was heralded by thousands of believers.’ She added:
«ឯកាសិក្សាយ៉ាងប្រុងប្រយ័ត្នអំពីនិមិត្តរូប និងការបំពេញសម្រេចនៃនិមិត្តរូប បាននាំឲ្យមានការកត់សម្គាល់ថា ការឆ្កាងព្រះគ្រីស្ទបានកើតឡើងត្រឹមតែថ្ងៃនោះឯង ក្នុងវដ្តពិធីប្រចាំឆ្នាំដែលបានប្រទានដល់អ៊ីស្រាអែល នៅពេលដែលកូនចៀមបុណ្យរំលងត្រូវបានសម្លាប់។ ដូច្នេះ តើការសម្អាតទីបរិសុទ្ធ ដែលត្រូវបានតំណាងជានិមិត្តរូបក្នុងថ្ងៃបុណ្យសម្រាលបាប—ដែលធ្លាក់លើថ្ងៃទីដប់នៃខែទីប្រាំពីរ—ក៏មិនត្រូវកើតឡើងត្រឹមតែថ្ងៃនោះឯងក្នុងឆ្នាំ ដែលត្រូវបានប្រារព្ធនៅក្នុងនិមិត្តរូបដែរឬ? (សូមមើល The Great Controversy, 399)។ នេះ តាមការគណនាពេលវេលាតាមរបៀបម៉ូសេដ៏ត្រឹមត្រូវ នឹងត្រូវនឹងថ្ងៃទី 22 ខែតុលា។ នៅដើមខែសីហា ឆ្នាំ 1844 នៅក្នុងកិច្ចប្រជុំជំរំមួយនៅ Exeter រដ្ឋ New Hampshire ទស្សនៈនេះត្រូវបានលើកឡើង ហើយត្រូវបានទទួលយកថាជាកាលបរិច្ឆេទសម្រាប់ការបំពេញទំនាយអំពី 2300 ថ្ងៃ។ ពាក្យប្រៀបធៀបអំពីព្រហ្មចារីទាំងដប់ ក្នុងម៉ាថាយ 25:1–13 បានទទួលនូវសារៈសំខាន់ពិសេស—ការយឺតយ៉ាវរបស់កូនកំលោះ ការរង់ចាំ និងការដេកលក់របស់អ្នកដែលកំពុងរង់ចាំអាពាហ៍ពិពាហ៍ ការស្រែកហៅនៅកណ្ដាលអធ្រាត្រ ការបិទទ្វារ ជាដើម។ សារដែលថា ព្រះគ្រីស្ទកំពុងយាងមកនៅថ្ងៃទី 22 ខែតុលា បានក្លាយជាអ្វីដែលគេស្គាល់ថាជា «សម្រែកនៅកណ្ដាលអធ្រាត្រ»។ អែលឡែន វ៉ៃត៍ បានសរសេរថា៖ ««សម្រែកនៅកណ្ដាលអធ្រាត្រ» ត្រូវបានប្រកាសដោយអ្នកជឿរាប់ពាន់នាក់»។ នាងបានបន្ថែមថា៖»
“‘Like a tidal wave the [seventh-month] movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused.—The Great Controversy, 400.’
“‘Ka mawsiang bah u [seventh-month] movement u la swep ia ka ri. Na shnongbah sha shnongbah, na nongkyndong sha nongkyndong, bad wat sha ki jaka nongkyndong kiba jngai ruh u la leit, haduh ba ki briew U Blei kiba ap khmih lynti ki la shah pynkhih lut.—The Great Controversy, 400.’
“The rapidity with which the message spread is depicted by writers cited by L. E. Froom:
“སྐད་འཕྲིན་དེ་མྱུར་དུ་ཁྱབ་སྤེལ་བྱུང་བའི་ཚུལ་ནི་ L. E. Froom གིས་ལུང་འདྲེན་བྱས་པའི་རྩོམ་པ་པོ་ཚོས་འགྲེལ་བཤད་བྱས་ཡོད།:
“‘Bates left the record that the Exeter message ‘flew as it were upon the wings of the wind.’ Men and women sped by rail and water, by stagecoach and horseback, with bundles of books and papers, distributing them as ‘profusely as the leaves of autumn.’ White said, ‘The work before us was to fly to every part of that wide field, sound the alarm, and wake the slumbering ones.’ And Wellcome adds that the movement broke forth like the released waters of a dam. Fields of ripened grain were left standing unharvested, and full-grown potatoes left undug in the ground. The coming of the Lord was nigh. There was no time now for such earthly things.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.
«Бейтс сабт кардааст, ки паёми Экзетер «гӯё бар болҳои бод парвоз мекард». Мардон ва занон тавассути роҳи оҳан ва об, бо дилижанс ва савора бар асп, бо бастаҳои китобҳо ва рӯзномаҳо мешитофтанд ва онҳоро «ба фаровонӣ чун баргҳои тирамоҳ» паҳн мекарданд. Уайт гуфт: «Коре, ки пеши рӯи мо буд, ин буд, ки ба ҳар гӯшаи он саҳнаи паҳновар парвоз кунем, бонги огоҳиро баланд намоем ва хуфтагонро бедор созем». Ва Уэллком меафзояд, ки он ҳаракат мисли обҳои раҳоёфтаи як садд ногаҳон сар зад. Киштзорҳои ғаллаи расида но даравида боқӣ мемонданд, ва картошкаҳои комилан расида ноқабида дар замин мемонданд. Омадани Худованд наздик буд. Акнун барои чунин чизҳои заминӣ дигар вақт набуд.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.»
“As an eyewitness and participant in the movement, Ellen White described the character of the rapidly accelerating work:
“Շարժման ականատես և մասնակից լինելով՝ Էլեն Ուայթը նկարագրեց արագորեն թափ առնող գործի բնույթը։
“‘Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God…. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits….
«Вӗренекенсем хӑйсен иккӗленӳпе аптраканлӑхӗ ҫухалнин курчӗҫ, шанӑçпа хастарлӑх вӗсен чӗрисене janlandarčӗ. Ĕçĕ ҫынлӑх хӑвӑрланнин, анчах Турӑн Сӑмахӗпе Сывлӑшӗн тытамлӑхӗсӗр пулсан, яланах палӑракан вӑрттӑнлӑхсенчен хӑтăлнӑччӗ…. Улӑхра кашни ӗмӗрте Турӑ ӗҫӗн паллисемпе палӑрнӑччӗ. Унта хӑйне-хаюллӑ савӑнӑç сахалччӗ, анчах чӗрене тарӑн тӗрӗслени, çылӑха confess тӑвӑни, тата тӗнчене пӑрахни пулчӗ. Хуҫана кӗтсе илме хатӗрленесси асапланакан чунсен тӗп йӗкӗтӗ пулчӗ….»
“‘Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years [1888], all who shared in that movement and who have stood firm upon the platform of truth still feel the holy influence of that blessed work and bear witness that it was of God.—Ibid., 400, 401.’
«Зyх елчийин үеэс хойшхи бүх агуу шаштыр хөдөлгөөнүүд дундас 1844 оний намрын тэр хөдөлгөөн шиг хүний төгс бус байдалас ба Сатаны заль мэхэс илүү ангид байсан нь нэг ч үгы. Одоо ч, олон жилүүд өнгөрсний дараа [1888], тэр хөдөлгөөнд оролцож, үнэний суурин дээр бат зогссон бүгд тэр ерөөлтэй үйл хэрэгийн ариун нөлөөг одоо хүртэл мэдэрч, тэр нь Бурханаас байсан гэж гэрчилсээр байна.—Мөн тэнд, 400, 401.»
“In spite of the evidences of a work sweeping across the land and drawing thousands into the fellowship of the Second Advent, and some two hundred ministers from various churches united in spreading the message, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] the Protestant churches as a whole spurned it and used every means at their command to prevent the belief in Christ’s soon coming from spreading. No one dared to mention in a church service the hope of the soon coming of Jesus, but to those awaiting the event it was quite different.
“ကမ္ဘာမြေတစ်လွှားသို့ လှိုင်းလုံးကဲ့သို့ ပျံ့နှံ့သွားပြီး လူထောင်ပေါင်းများစွာကို ဒုတိယအကြိမ် ကြွလာခြင်းကို စောင့်မျှော်သောသူတို့၏ မိတ်သဟာယသို့ ဆွဲဆောင်လျက်ရှိသော လှုပ်ရှားမှု၏ သက်သေအထောက်အထားများ ရှိနေသော်လည်း၊ ထို့ပြင် အမျိုးမျိုးသော အသင်းတော်များမှ တရားဟောဆရာ နှစ်ရာခန့်ကလည်း ထိုသတင်းစကားကို ဖြန့်ဝေရန် တညီတညွတ်တည်း ပါဝင်ခဲ့ကြသော်လည်း၊ [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] ပရိုတက်စတင့် အသင်းတော်များသည် ယေဘုယျအားဖြင့် ထိုသတင်းစကားကို အထင်အမြင်သေးကာ ပယ်ချခဲ့ကြပြီး၊ ခရစ်တော် မကြာမီ ကြွလာတော်မူမည်ဟူသော ယုံကြည်ခြင်း မပြန့်ပွားစေရန် မိမိတို့ လက်လှမ်းမီသမျှ နည်းလမ်းအပေါင်းကို အသုံးပြုခဲ့ကြသည်။ အသင်းတော်၏ ဝတ်ပြုအစီအစဉ်အတွင်း ယေရှု မကြာမီ ကြွလာတော်မူမည်ဟူသော မျှော်လင့်ချက်ကို မည်သူမျှ ဖော်ပြပြောဆိုရန် မဝံ့ရဲကြသော်လည်း၊ ထိုအဖြစ်အပျက်ကို စောင့်မျှော်နေသောသူတို့အတွက်မူ အလွန်ကွာခြားလှသည်။”
“Ellen White told what it was like:
“Ellen White waa taqa haykath ixtatpayaya:
“‘Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself….
«“әрбир пәсил маңа қиммәтлик вә әң зор әһмийәткә игәдәк көрүнәтти. Мән бизниң әбәдийәт үчүн хизмәт қиливатқанлиғимизни, вә пәрвасиз һәм қизиқмайдиғанларниң әң чоң хәтәр астида екәнлигини һис қилаттим. Иманим һеч қандақ булутланмиған еди, вә Әйсаһниң қиммәтлик вәдилирини өзүмгә қобул қилдим….»
“‘With diligent searching of hearts and humble confession we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another.
«‘ঈষৎপরিশ্রমে হৃদয়-অনুসন্ধান ও বিনীত স্বীকারোক্তির মাধ্যমে আমরা প্রার্থনাপূর্ণভাবে প্রতীক্ষার সময় পর্যন্ত অগ্রসর হলাম। প্রত্যেক সকালে আমরা অনুভব করতাম যে, ঈশ্বরের সম্মুখে আমাদের জীবন সঠিক আছে—এর প্রমাণ নিশ্চিত করা-ই আমাদের প্রথম কর্তব্য। আমরা উপলব্ধি করেছিলাম যে, যদি আমরা পবিত্রতায় অগ্রসর না হই, তবে আমরা নিশ্চিতরূপে পশ্চাদ্গামী হব। পরস্পরের প্রতি আমাদের আগ্রহ বৃদ্ধি পেল; আমরা একে অন্যের সঙ্গে এবং একে অন্যের জন্য অনেক প্রার্থনা করতাম।
“‘We assembled in the orchards and groves to commune with God and to offer up our petitions to Him, feeling more clearly His presence when surrounded by His natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.
“‘Nusqa-mallkuna ukhupi, sach’a sach’anakampi muyuntat kunanpi tantakusqayku Dioswan rimarinaykupaq, hinaspa payman mañakuykunaykuta haywarinaykupaq, paypa kasqanta aswan sut’inchata musyaspayku paypa kamasqan natural ruwasqankuna chawpipi muyuntakuspa. Qespichisqa kaypa kusikuyninkuna mikhuyniykumanta, upyanaykumantapas aswan necesitakusqa karqan ñuqaykupaq. Puyu hina imapas yuyaynaykuta pakarichiqtinqa, mana samariyta nitaq puñuyta atirqaykuchu chay pakasqa kaykuna pichasqa kanankama, Señorman chaskisqa kasqaykumanta yachasqanchikwan.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volumen 1, 51, 52.