The final test for the Millerite generation, who failed the testing process, began in 1856, with the arrival of increased light upon the “seven times” of Leviticus twenty-six. From 1856 to 1863 the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

પરીક્ષણ પ્રક્રિયામાં નિષ્ફળ ગયેલી મિલરાઇટ પેઢી માટેની અંતિમ કસોટી, લેવિટિકસ છવીસના “સાત સમય” વિષે વધારેલા પ્રકાશના આગમન સાથે, 1856માં શરૂ થઈ. 1856થી 1863 સુધી લાઓદિકિયાનો સંદેશ તે સમયગાળામાં એક અંતિમ અવધિ તરીકે ચિહ્નિત થયો, જે 22 ઑક્ટોબર, 1844ના દિવસે ત્રીજા દેવદૂતના આગમનથી શરૂ થયો હતો. સમયની આ અવધિ દાનિયેલ અધ્યાય અગિયારના તેરથી પંદરમો શ્લોક દ્વારા પ્રતિનિધિત્વ પામે છે.

That period of time is illustrated by not only those verses, but also by the history that fulfilled those verses, and also by the geographical witness of Panium, which is also Caesarea Philippi. Caesarea Philippi was purposely visited by Christ just before the cross, and the cross represents the Sunday law, that is represented by verse sixteen. On October 22, 1844 the Lion of the tribe of Judah identified the doctrine of the Sabbath in a special light. Then at the end of that testing process He introduced an increase of knowledge upon the “seven times,” and the “seven times” of Leviticus twenty-six is a doctrine of the Sabbath. It is the Sabbath commandment of the land resting that is a direct parallel to the Sabbath commandment of men resting. The time prophecy of the twenty-five hundred and twenty years and the twenty-three hundred years both ended on October 22, 1844.

그 기간은 그 구절들에 의해서만이 아니라, 그 구절들을 성취한 역사에 의해서도, 또한 파니움, 곧 가이사랴 빌립보의 지리적 증언에 의해서도 예증된다. 가이사랴 빌립보는 그리스도께서 십자가 직전에 의도적으로 방문하신 곳이었으며, 그 십자가는 주일법을 표상하는데, 그것은 곧 16절로 표상된다. 1844년 10월 22일, 유다 지파의 사자는 안식일의 교리를 특별한 빛 가운데서 밝히 드러내셨다. 그런 다음 그 시험의 과정의 끝에서 그분은 “일곱 때”에 관한 지식의 증가를 제시하셨으며, 레위기 26장의 “일곱 때”는 안식일의 교리이다. 그것은 사람이 쉼을 누리는 안식일 계명과 직접적으로 병행하는, 땅이 안식하는 안식일 계명이다. 2,520년과 2,300년의 두 시간 예언은 모두 1844년 10월 22일에 끝났다.

The final period of the testing process, from 1856 to 1863, was a greater revelation of the Sabbath, which had been placed in a special light at the beginning of the sealing and testing process. The history represented by the fulfillment of verses thirteen to fifteen of Daniel eleven represents the testing period where the seal of God is impressed for eternity upon the one hundred and forty-four thousand. In that history the two sticks of Ezekiel are joined. The joining of the two sticks represents the combination of Divinity with humanity, and the doctrine that shines in a special light in that history is the doctrine of the incarnation.

Yaw addunka gu bees yi ci xel gi, bu tàmbalee ci 1856 ba 1863, mooyoon njàngat bu gën a yaatu ci bésu Noflaay bi, mi woon a joxee ci leer gu xéy ci njàlbéenu yëngu gi ci sellu ak seetlu gi. Taarix bi ñu mel ci matug ay aaya yu fukk ak benn, fukk ak ñaar, ak fukk ak juroom ci Daniel fukk ak benn, mooy melal jamono jéemante bi fa sellu Yàlla di tàmbalee ci ba fàww ci kaw ñaar-fukk ak ñeent junni nit ñi. Ci taarix boobu, ñaari yëf yi ci Ezekiel dañuy booloo. Booleb ñaari yëf yooyu dafay tegtal booloo Yàllaay ak nitay, te njàngale mi feeñ ci leer gu xéy ci taarix boobu mooy njàngalem nekkinu Kirist ci yaram.

For this reason, when Peter identified Christ as the Son of God in Caesarea Philippi, he was acknowledging that Christ, as the Son of God represented His dual nature of being the Divine Son of God, who had taken upon Himself human flesh, and in so doing became the Son of man.

لهٰذا، جب پطرس نے قیصریہ فلپی میں مسیح کو خدا کا بیٹا قرار دیا، تو وہ اس حقیقت کا اقرار کر رہا تھا کہ مسیح، خدا کے بیٹے کی حیثیت سے، اپنی دوہری فطرت کی نمائندگی کرتا ہے: یعنی وہ خدا کا الٰہی بیٹا ہے، جس نے اپنے اوپر انسانی جسم اختیار کیا، اور یوں ابنِ آدم بن گیا۔

“As the disciples searched the prophecies that testified of Christ, they were brought into fellowship with the Deity, and learned of Him who had ascended to heaven to complete the work He had begun on earth. They recognized the fact that in Him dwelt knowledge which no human being, unaided by divine agency, could comprehend. They needed the help of Him whom kings, prophets, and righteous men had foretold. With amazement they read and reread the prophetic delineations of His character and work. How dimly had they comprehended the prophetic scriptures! how slow they had been in taking in the great truths which testified of Christ! Looking upon Him in His humiliation, as He walked a man among men, they had not understood the mystery of His incarnation, the dual character of His nature. Their eyes were holden, so that they did not fully recognize divinity in humanity. But after they were illuminated by the Holy Spirit, how they longed to see Him again, and to place themselves at His feet!” The Desire of Ages, 507.

“जैसे-जैसे शिष्यों ने उन भविष्यवाणियों की खोज की जो मसीह के विषय में साक्ष्य देती थीं, वे ईश्वरत्व के साथ सहभागिता में लाए गए, और उस के विषय में सीखा जो पृथ्वी पर आरम्भ किए हुए कार्य को पूर्ण करने के लिए स्वर्ग पर आरोहित हो गया था। उन्होंने इस तथ्य को पहचान लिया कि उसी में ऐसा ज्ञान निवास करता था जिसे कोई भी मनुष्य, दैवी सामर्थ्य की सहायता के बिना, समझ नहीं सकता था। उन्हें उसी की सहायता की आवश्यकता थी जिसके विषय में राजाओं, भविष्यद्वक्ताओं, और धर्मी जनों ने पूर्वकथन किया था। विस्मय के साथ वे उसके चरित्र और कार्य के भविष्यसूचक चित्रणों को बार-बार पढ़ते रहे। भविष्यवाणी के पवित्रशास्त्रों को उन्होंने कितनी धुंधली रीति से समझा था! उन महान सत्यों को, जो मसीह के विषय में साक्ष्य देते थे, ग्रहण करने में वे कितने मंद थे! जब वे उसके अपमान की अवस्था में उस पर दृष्टि करते थे, जब वह मनुष्यों के बीच एक मनुष्य के समान चलता था, तब वे उसके देहधारण के रहस्य, उसके स्वभाव की द्विविध प्रकृति को नहीं समझ पाए थे। उनकी आँखें रोकी गई थीं, इस कारण वे मानवता में देवत्व को पूर्ण रूप से पहचान न सके। परन्तु पवित्र आत्मा द्वारा प्रकाशमान किए जाने के बाद, वे उसे फिर से देखने, और उसके चरणों पर अपने को रखने के लिए कितनी लालसा करने लगे!” The Desire of Ages, 507.

October 22, 1844 through to 1863 represents the sealing time of the one hundred and forty-four thousand. That period began with the Sabbath being highlighted as the special truth among the many truths that are unsealed during the period of the sealing. The period began the sounding of the seventh trumpet which identifies when the mystery of God was to be finished.

له ۲۲ اکتوبر، ۱۸۴۴ څخه تر ۱۸۶۳ پورې موده د يو سل او څلورڅلوېښت زرو د مُهر لګېدلو وخت استازيتوب کوي. دغه موده هغه مهال پيل شوه چې د مُهر لګېدلو د دورې په ترڅ کې د هغو ډېرو حقايقو ترمنځ چې پرانيستل کېږي، د سبت ورځ د ځانګړي حقيقت په توګه روښانه وښودل شوه. دې دورې د اووم ترومپې د غږېدو پيل وښود، کوم چې دا څرګندوي چې د خدای راز به کله پای ته رسېده.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Ali en la tagoj de la voĉo de la sepa anĝelo, kiam li komencos sonigi, la mistero de Dio estos plenumita, kiel Li proklamis al Siaj servantoj, la profetoj. Revelation 10:7.

The seventh angel is also the third woe, for the sealing takes place in the history when the warfare of Islam is active. Had Millerite Adventism been faithful in the period that followed October 22, 1844, Islam that had been restrained on August 11, 1840, would have been released.

Дарьæз сæвæн агъдауы æмæ уыцыдæр æртæн уæззау у, уымæн æмæ мæрццæуæн куыст цæуы уыцы историйы, кæд исламæйы æрвæзт хъуыддаг архайы. Мыллеритон адвентизм куыд уыд æнæзæрдæ, 1844 азы 22 октябры фæстæ уыд нæуæгъ бæрæггæнæн рæстæгмæ, уæд 1840 азы 11 августы æнцонгонд ислам ныссагъта уыд.

“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

“አድቬንቲስቶች ከ1844 ዓ.ም. ታላቁ ተስፋ መቁረጥ በኋላ በእምነታቸው ጽኑ ቢቆዩ እና በእግዚአብሔር እየተከፈተ በሄደው አመራር በአንድነት ቢቀጥሉ፣ የሦስተኛውን መልአክ መልእክት ተቀብለው በመንፈስ ቅዱስ ኃይል ለዓለም ቢያውጁት፣ የእግዚአብሔርን ማዳን ባዩ ነበር፤ ጌታም ከጥረታቸው ጋር በብርቱ ሁኔታ በሠራ ነበር፣ ሥራውም በተጠናቀቀ ነበር፣ ክርስቶስም ሕዝቡን ወደ ዋጋቸው ለመቀበል ከዚህ በፊት በመጣ ነበር። ነገር ግን ተስፋ መቁረጡን ተከትሎ በመጣው የጥርጣሬና የእርግጠኝነት ማጣት ዘመን፣ ከአድቬንት አማኞች ብዙዎች እምነታቸውን ተዉ.... እንዲሁም ሥራው ተሰናከለ፣ ዓለሙም በጨለማ ውስጥ ተተወ። መላው የአድቬንቲስት አካል በእግዚአብሔር ትእዛዛትና በኢየሱስ እምነት ላይ ተባብሮ ቢቆም ኖሮ፣ ታሪካችን ምንኛ የተለየ በሆነ ነበር!” Evangelism, 695.

On October 22, 1844 the seventh trumpet began to sound and the Jubilee trumpet also began to sound.

Le 22 octobre 1844, la septième trompette commença à retentir, et la trompette du Jubilé commença également à retentir.

And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. Leviticus 25:8–10.

Ug u nan shalt aaŋkawan yasiiɗe jowiɗi ɗe duuɓi wonande maa, jowiɗi nde jowiɗi; e nder yimɓe yasiiɗe jowiɗi ɗe duuɓi ɗin ɗon maa wonan duuɓi capanɗe nayo e joweeteeɗi. Kanko maa a waɗan buccol jubilii ɗin hollaade e nyalaande sappo nde lewru jowiiɗo, e nyalaande kaffaarol onon ngollinan buccol ɗin hollaade nder leydi mooɗon fof. E onon cenndinan hitaande njoyndam nde, e ceerndon rimɗe nder leydi ndin fof wonande yimɓe mum fof: ɗum wonan onon jubilii; e kala gooto maa so''itan to ndonu mum, e kala gooto maa so''itan to ɓeen mum. Lewitikusa 25:8–10.

When the sealing time of the one hundred and forty-four thousand begins there is a trumpet that identifies that the warfare accomplished by Islam has arrived, and a trumpet that proclaims liberty for those who have been slaves of sin. One trumpet identifies the external history, and the other represents the internal experience of those last-day covenant people. Their slavery is relieved when their humanity is joined with His Divinity for eternity. Line upon line, those two trumpets are one Trumpet, for the Jubilee trumpet is only blown on the Day of Atonement, and the Day of Atonement begins when the seventh trumpet of the third woe is sounded. The doctrine that represented both trumpets in the Millerite movement was the light of the Sabbath. The light that represents both Trumpets in these last days is the doctrine of the incarnation. Line upon line, the Sabbath and the doctrine of the incarnation are the same doctrine.

Lorsque commence le temps du scellement des cent quarante-quatre mille, il y a une trompette qui identifie que la guerre menée à son terme par l’islam est arrivée, et une trompette qui proclame la liberté pour ceux qui ont été esclaves du péché. L’une des trompettes identifie l’histoire extérieure, et l’autre représente l’expérience intérieure de ce peuple de l’alliance des derniers jours. Leur esclavage prend fin lorsque leur humanité est unie à Sa Divinité pour l’éternité. Ligne sur ligne, ces deux trompettes ne sont qu’une seule Trompette, car la trompette du Jubilé n’est sonnée qu’au Jour des Expiations, et le Jour des Expiations commence lorsque la septième trompette du troisième malheur retentit. La doctrine qui représentait les deux trompettes dans le mouvement millérite était la lumière du sabbat. La lumière qui représente les deux Trompettes en ces derniers jours est la doctrine de l’incarnation. Ligne sur ligne, le sabbat et la doctrine de l’incarnation sont une seule et même doctrine.

Peter’s confession identified the Messiah, and also the Son of God. The Messiah is the Son of God. The Messiah is the creator represented by the Sabbath.

La confession de Pierre a identifié le Messie, et aussi le Fils de Dieu. Le Messie est le Fils de Dieu. Le Messie est le Créateur représenté par le sabbat.

“Paul had never seen Christ while he dwelt upon the earth. He had indeed heard of him and his works, but he could not believe that the promised Messiah, the Creator of all worlds, the Giver of all blessings, would appear upon earth as a mere man.” Sketches from the Life of Paul, 256.

«پولُس هرگز مسیح را در زمانی که بر زمین ساکن بود ندیده بود. هرچند دربارهٔ او و اعمالش شنیده بود، اما نمی‌توانست باور کند که مسیحای موعود، آفرینندۀ همۀ عالَم‌ها، بخشندۀ همۀ برکات، به‌صورت انسانی صرف بر زمین ظاهر شود.» Sketches from the Life of Paul, 256.

The Sabbath identifies the Creator and the Creator was the Christ that Peter identified. The Son of God, who Peter identified is He who combined with human flesh to become the Son of man. The Son of God represents the incarnation.

Le sabbat identifie le Créateur, et le Créateur était le Christ que Pierre a identifié. Le Fils de Dieu, que Pierre a identifié, est Celui qui s’est uni à la chair humaine pour devenir le Fils de l’homme. Le Fils de Dieu représente l’incarnation.

“Christ brought men and women power to overcome. He came to this world in human form, to live a man amongst men. He assumed the liabilities of human nature, to be proved and tried. In His humanity He was a partaker of the divine nature. In His incarnation He gained in a new sense the title of the Son of God. Said the angel to Mary, ‘The power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God’ (Luke 1:35). While the Son of a human being, He became the Son of God in a new sense. Thus He stood in our world—the Son of God, yet allied by birth to the human race.” Selected Messages, book 1, 226.

“Kristus gav män och kvinnor kraft att segra. Han kom till denna värld i mänsklig gestalt för att leva som människa bland människor. Han tog på sig den mänskliga naturens ansvar och begränsningar för att prövas och sättas på prov. I sin mänsklighet var Han delaktig av den gudomliga naturen. Genom sin inkarnation erhöll Han i en ny bemärkelse titeln Guds Son. Ängeln sade till Maria: ‘Den Högstes kraft skall överskygga dig; därför skall också det heliga som blir fött av dig kallas Guds Son’ (Luk. 1:35). Samtidigt som Han var en människas son, blev Han i en ny bemärkelse Guds Son. Så stod Han i vår värld—Guds Son, och dock genom födelsen förbunden med människosläktet.” Selected Messages, bok 1, 226.

At Caesarea Philippi, Peter’s twofold confession represented the one hundred and forty-four thousand who understand that Jesus is the Christ, the Son of God and the doctrine of the Sabbath that was lightened in 1844, along with the doctrine of the incarnation that is recognized in the last days. The light of the twofold truth is opened up at the beginning and ending of the period of the sealing, as witnessed by the history of the sealing from October 22, 1844 to 1863, and the history of Revelation chapter eighteen’s two voices.

ទីក្រុងកេសារីយ៉ា ភីលីព ពាក្យសារភាពពីរផ្នែករបស់ពេត្រុស បានតំណាងឲ្យមនុស្សមួយសែនសែសិបបួនពាន់ ដែលយល់ថា ព្រះយេស៊ូវគឺជាព្រះគ្រីស្ទ ជាព្រះរាជបុត្រានៃព្រះ និងទទួលស្គាល់លទ្ធិសាស្ត្រអំពីថ្ងៃសប្ប័ទ ដែលត្រូវបានបំភ្លឺក្នុងឆ្នាំ 1844 ព្រមទាំងលទ្ធិសាស្ត្រអំពីការចាប់កំណើតជាមនុស្សរបស់ព្រះ ដែលត្រូវបានស្គាល់នៅថ្ងៃចុងក្រោយ។ ពន្លឺនៃសេចក្ដីពិតពីរផ្នែកនេះ ត្រូវបានបើកបង្ហាញឡើងនៅដើម និងនៅចុងបញ្ចប់នៃរយៈពេលនៃការបោះត្រា ដូចដែលត្រូវបានធ្វើជាសាក្សីដោយប្រវត្តិនៃការបោះត្រា ចាប់ពីថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 ដល់ឆ្នាំ 1863 និងប្រវត្តិនៃសំឡេងពីរនៅក្នុងវិវរណៈ ជំពូកដប់ប្រាំបី។

In both the Millerite line of the sealing process, and the prophetic line of the sealing in Revelation eighteen, there is a test at the very end of the period where one class is manifested as foolish virgins, as was the case from 1856 to 1863, and a class is manifested as wise virgins from July 2023 unto the soon coming Sunday law. That final period of testing repeats the beginning of the period. The same angel that descended on September 11, 2001 arrived as Michael to call the dead to life in 2023 some to everlasting life and some to everlasting death. When He arrived, He led His people back to the foundations. Some refuse to walk in the old paths, some do walk in the old paths. Some hearken to the sound of the trumpet, some refuse to hear.

Mu buryo bwombi, haba mu murongo wa ba Millerite w’ikorwa ryo gushyirwaho ikimenyetso, no mu murongo wa gihanuzi w’ugushyirwaho ikimenyetso muri Ibyahishuwe cumi n’umunani, hari ikigeragezo ku mpera cyane z’igihe, aho itsinda rimwe rigaragazwa ko ari abageni b’abapfu, nk’uko byagenze kuva mu 1856 kugeza mu 1863, kandi hakagaragazwa itsinda ko ari abageni b’abanyabwenge kuva muri Nyakanga 2023 kugeza ku itegeko ryo ku Cyumweru rigiye kuza vuba. Icyo gihe cya nyuma cyo kugeragezwa gisubiramo intangiriro y’icyo gihe. Wa mumarayika umwe wamanutse ku wa 11 Nzeri 2001 yaje ari Mikayeli kugira ngo ahamagare abapfuye basubire mu bugingo mu 2023, bamwe bajye mu bugingo bw’iteka, abandi bajye mu rupfu rw’iteka. Igihe yageraga, yayoboye ubwoko bwe gusubira ku rufatiro. Bamwe banga kugendera mu nzira za kera, abandi bagendera mu nzira za kera. Bamwe bumvira ijwi ry’impanda, abandi banga kuryumva.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Ko kɛɖe, Yehowa gblɔ be, Mitsi tsitre le mɔwo dzi, eye miakpɔ, miabia le mɔ xoxowo ŋu, afisi mɔ nyui la le, eye miatsɔ afɔ ɖo edzi, eye miakpɔ dzidzɔ na miaƒe luʋowo. Gake wo gblɔ be, Míele afɔ ɖo ge edzi o. Gawu la, metsɔ ŋutifafalawo ɖo mia dzi, megbɔ be, Misee kpawoƒe gbe la. Gake wo gblɔ be, Míasee o. Yeremia 6:16, 17.

The message represented by the trumpet which the watchmen blows is twofold. It is the seventh trumpet of Islam and the Jubilee trumpet of deliverance. It is the message of the combination of Divinity with humanity, which is accomplished by the mystery of the incarnation, and that produces a character prepared for the seal of God, which is the Sabbath. The message, the work and the circumstances associated with that final period of the sealing which began in July 2023, twenty-two years after 2001, is represented by verses thirteen to fifteen of Daniel chapter eleven, and by Christ’s visit to Caesarea Philippi in Matthew chapter sixteen.

Ang mensaheng inirerepresenta ng trumpeta na hinihipan ng mga bantay ay may dalawang bahagi. Ito ang ikapitong trumpeta ng Islam at ang trumpeta ng Jubileo ng kaligtasan. Ito ang mensahe ng pagsasanib ng Pagka-Diyos sa pagkatao, na naisasakatuparan sa pamamagitan ng hiwaga ng pagkakatawang-tao, at nagbubunga ng isang karakter na inihanda para sa tatak ng Diyos, na siyang Sabbath. Ang mensahe, ang gawain, at ang mga kalagayang kaugnay ng huling yugto ng pagtatatak na iyon na nagsimula noong Hulyo 2023, dalawampu’t dalawang taon pagkatapos ng 2001, ay inirerepresenta ng talata labintatlo hanggang labinlima ng Daniel kabanata labing-isa, at ng pagdalaw ni Cristo sa Cesarea Filipos sa Mateo kabanata labing-anim.

In the parable of the ten virgins all the virgins fell asleep during the tarrying time. Jesus told His disciples that Lazarus sleepeth.

Dans la parabole des dix vierges, toutes les vierges s’endormirent pendant le temps du retard. Jésus dit à Ses disciples que Lazare dort.

These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:10–14.

他说了这话，随后又对他们说，我们的朋友拉撒路睡了；但我去，是要叫他从睡中醒过来。门徒就说，主啊，他若睡了，就必好了。耶稣这话原是指着他的死说的；他们却以为他说的是睡眠中的安歇。于是耶稣就明明地告诉他们，拉撒路死了。约翰福音 11:10–14。

At the end of twenty-one days, Daniel saw the vision, and he was in a deep sleep.

No fim de vinte e um dias, Daniel viu a visão, e ele estava em sono profundo.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:7–9.

At ako, si Daniel lamang, ang nakakita ng pangitain: sapagkat ang mga lalaking kasama ko ay hindi nakita ang pangitain; ngunit isang malaking panginginig ang sumapit sa kanila, anupat sila’y nagsitakas upang magkubli. Kaya’t ako’y naiwang nag-iisa, at nakita ko ang dakilang pangitaing ito, at walang lakas na nanatili sa akin: sapagkat ang aking kariktan ay napalitan sa akin ng kabulukan, at wala akong natirang lakas. Gayon ma’y narinig ko ang tinig ng kaniyang mga salita: at nang marinig ko ang tinig ng kaniyang mga salita, saka ako napasa malalim na pagkakahimbing na nakayukod ang aking mukha, at ang aking mukha ay nasa lupa. Daniel 10:7–9.

The two witnesses of Revelation chapter eleven, were dead in the street for three and a half days, and Ezekiel’s dead bones were in the valley. On July 18, 2020 the tarrying time of spiritual death and sleeping was brought upon the virgins of the movement of the third angel. Three years later the process of awakening and preparing God’s last-day people as His ensign and mighty army began. The angel that descended on July 18, 2020 unsealed a truth, as angels always do when they descend.

Na Rua, as duas testemunhas de Apocalipse capítulo onze estiveram mortas por três dias e meio, e os ossos mortos de Ezequiel estavam no vale. Em 18 de julho de 2020, o tempo de demora de morte espiritual e de sono foi trazido sobre as virgens do movimento do terceiro anjo. Três anos mais tarde, começou o processo de despertar e preparar o povo de Deus dos últimos dias como o Seu estandarte e poderoso exército. O anjo que desceu em 18 de julho de 2020 desselou uma verdade, como os anjos sempre fazem quando descem.

The truth he unsealed was the experience of the tarrying time and first disappointment. God’s last-day people were then scattered, and when the process of awakening them arrived in history, they would be required to recognize and acknowledge that they had been scattered and that they were in the tarrying time. There was then sent many angels, or many messages to strengthen the message of the tarrying time.

هغه حقیقت چې هغه مُهر يې پرانيست، د تم کېدو د وخت او د لومړۍ ناهيلۍ تجربه وه. د خدای د وروستيو ورځو قوم هغه مهال خواره واره شوي وو، او کله چې په تاريخ کې د هغوی د راويښولو بهير راورسېده، له هغوی څخه به غوښتل کېدل چې وپېژني او ومني چې دوی خواره واره شوي وو او دا چې دوی د تم کېدو په وخت کې وو. بيا ډېرې فرښتې، يا ډېر پيغامونه، ولېږل شول څو د تم کېدو د وخت پيغام پياوړی کړي.

“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

«Щом наближаваше краят на вестта на втория ангел, видях голяма светлина от небето, която сияеше върху Божия народ. Лъчите на тази светлина изглеждаха ярки като слънцето. И чух гласовете на ангели да викат: „Ето, Младоженецът иде; излезте да Го посрещнете!“»

“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, “Behold, the Bridegroom cometh; go ye out to meet Him!’

“Bọ́gbọ́n ẹ̀yí ni igbe ọ̀gànjọ́, èyí tí yóò fi agbára fún ìránṣẹ́ áńgẹ́lì kejì. A rán àwọn áńgẹ́lì láti ọ̀run wá láti jí àwọn mímọ́ tí wọ́n ti rẹ̀wẹ̀sì sókè, kí wọ́n sì pèsè wọn sílẹ̀ fún iṣẹ́ ńlá tí ń bẹ níwájú wọn. Kì í ṣe àwọn ọkùnrin tí ó ní ẹ̀bùn jùlọ ni wọ́n kọ́kọ́ gba ìránṣẹ́ yìí. A rán àwọn áńgẹ́lì sí àwọn onírẹ̀lẹ̀, àwọn ẹni ìfọkànsìn, wọ́n sì mú wọn dide láti gbé igbe náà sókè pé, ‘Wò ó, Ọkọ Ìyàwó ń bọ̀; ẹ jáde lọ pàdé Rẹ̀!’ Àwọn tí a fi igbe náà lé lọ́wọ́ yára, wọ́n sì, nínú agbára Ẹ̀mí Mímọ́, kéde ìránṣẹ́ náà, wọ́n sì jí àwọn ará wọn tí wọ́n ti rẹ̀wẹ̀sì sókè. Iṣẹ́ yìí kò dúró lórí ọgbọ́n àti ẹ̀kọ́ àwọn ènìyàn, bí kò ṣe lórí agbára Ọlọ́run; àwọn mímọ́ Rẹ̀ tí wọ́n gbọ́ igbe náà kò sì lè kọ̀ ọ́. Àwọn tí ó jẹ́ ti ẹ̀mí jùlọ ni wọ́n kọ́kọ́ gba ìránṣẹ́ yìí, àwọn tí wọ́n sì ti ṣáájú rí nínú iṣẹ́ náà ni wọ́n gbẹ̀yìn jùlọ láti gba a àti láti ran igbe náà lọ́wọ́ pé, ‘Wò ó, Ọkọ Ìyàwó ń bọ̀; ẹ jáde lọ pàdé Rẹ̀!’”

“In every part of the land, light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused. In many churches the message was not permitted to be given, and a large company who had the living testimony left these fallen churches. A mighty work was accomplished by the midnight cry. The message was heart-searching, leading the believers to seek a living experience for themselves. They knew that they could not lean upon one another.” Early Writings, 238.

«У ҳар бир юрт қисмида иккинчи фариштанинг хабари ҳақида нур берилди, ва бу нидо минглаб одамларнинг қалбларини эритди. У шаҳардан шаҳарга, қишлоқдан қишлоққа тарқалди, то Худонинг интизорликда турган халқи тўлақонли равишда уйғотилгунча. Кўп жамоатларда бу хабарни етказишга йўл қўйилмади, ва тирик гувоҳликка эга бўлган катта бир жамоа бу қулаган жамоатларни тарк этди. Тун ярмидаги нидо орқали қудратли бир иш амалга оширилди. Бу хабар қалбни синовдан ўтказувчи эди, мўминларни ўзлари учун тирик тажриба излашга етаклар эди. Улар бир-бирларига таяна олмасликларини билардилар». Early Writings, 238.

The arrival of the message of the Midnight Cry in the parable identifies when the two classes of virgins’ manifest whether they have oil. The wise have oil, the foolish do not. The parable was fulfilled by the work of Samuel Snow in the Millerite history, and in that work the message Snow presented was developed as represented by his articles in the Millerite publications of that time period. Then when he arrived at the Exeter camp meeting, which was from August 12th to the 17th, 1844, a period is also represented that ultimately led to those at the meeting leaving the meeting and proclaiming the message.

Ubufikire bw’ubutumwa bw’Induru yo mu Gicuku muri wa mugani bugaragaza igihe ibyiciro byombi by’abakobwa b’inkumi byerekana ku mugaragaro niba bifite amavuta. Abanyabwenge bafite amavuta, naho abapfu batayafite. Uwo mugani wasohorejwe n’umurimo wa Samuel Snow mu mateka y’Abamilerite, kandi muri uwo murimo ubutumwa Snow yagejejeho bwarushijeho gutunganywa nk’uko bigaragarira mu nyandiko ze zasohowe mu bitabo by’Abamilerite byo muri icyo gihe. Hanyuma, ubwo yageraga mu nama y’amahema ya Exeter, yabaye kuva ku wa 12 kugeza ku wa 17 Kanama 1844, hagereranywa kandi igihe cyaje kurangira abatabiriye iyo nama bayivuyemo maze batangaza ubwo butumwa.

There is a “point in time” when the message of the Midnight Cry is fully established, and at that point, based upon the parable, probation closes upon the virgins. That “point in time” is preceded by “a period” when the message is being developed. Since July, 2023 the message of the Midnight Cry has been developing, and unlike the Millerite fulfillment, the message has been transmitted across the world in advance of the “close of probation”. When probation closed at the end of the Exeter meeting the message then went to “every part of the land,” and “light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused.”

अइ एक “समय-बिन्दु” छी जखन मध्यरात्रिक पुकारक सनेस पूर्ण रूप सँ स्थापित भऽ जाइत अछि, आ ओहि बिन्दु पर, दृष्टान्तक आधार पर, कुमारिहरू पर कृपा-अवधि बन्द भऽ जाइत अछि। ओ “समय-बिन्दु” सऽ पहिले “एक अवधि” रहैत अछि जकरा दौरान ई सनेस विकसित भऽ रहल होइत अछि। जुलाई, 2023 सँ मध्यरात्रिक पुकारक सनेस विकसित भऽ रहल अछि, आ मिलराइट पूर्तिक विपरीत, ई सनेस “कृपा-अवधि के बन्द होयबा” सँ पहिलेएँ समस्त संसारमेँ प्रसारित कएल जा चुकल अछि। जखन एक्सेटरक सभाक अन्तमेँ कृपा-अवधि बन्द भऽ गेल, तँ तत्पश्चात् ई सनेस “देशक प्रत्येक भाग” मेँ गेल, आ “दोसर स्वर्गदूतक सनेस पर ज्योति देल गेल, आ एहि पुकारि हजारोंक हृदय पिघला देलक। ई नगर सँ नगर, आ गाम सँ गाम पहुँचल, जाबत प्रतीक्षारत परमेश्वरक लोक पूर्णतः जागृत नहि भऽ गेल।”

In our current history the message that began to be published in July of 2023 is now in one hundred and twenty countries around the world, and the articles that represent the development of the message of the Midnight Cry are available in over sixty languages, and the articles can either be read or listened to.

Dans notre histoire présente, le message qui a commencé à être publié en juillet 2023 se trouve désormais dans cent vingt pays à travers le monde, et les articles qui représentent le développement du message du Cri de Minuit sont disponibles dans plus de soixante langues, et ces articles peuvent être soit lus, soit écoutés.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

La Révélation de Jésus-Christ, que Dieu lui a donnée pour montrer à ses serviteurs les choses qui doivent arriver bientôt; et il l’a fait connaître, en l’envoyant par son ange à son serviteur Jean, lequel a rendu témoignage à la parole de Dieu, au témoignage de Jésus-Christ, et à tout ce qu’il a vu. Heureux celui qui lit, et ceux qui entendent les paroles de cette prophétie, et qui gardent les choses qui y sont écrites; car le temps est proche. Apocalypse 1:1–3.

The light of this message as represented with the articles has been accomplished in roughly six months by two persons.

Nuru ya ujumbe huu, kama ilivyowakilishwa na makala hizo, imekamilishwa kwa takriban miezi sita na watu wawili.

“Unless those who can help in — are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.

«Na yikokaki te ete baoyo bakoki kosunga na — balamukisama mpo báyeba mokumba na bango, bakozala te na makoki ya koyeba mosala ya Nzambe tango koganga makasi ya anzelu ya misato ekoyokana. Tango pole ekobima mpo na kongengisela mabele, na esika ya koya kosunga Yehova, bakolinga kokanga mosala na Ye mpo ekokana na makanisi na bango ya moke. Natámbwisa bino ete Nkolo akosala kati na mosala oyo ya suka na lolenge moko oyo ekobima mosika na molongo ya momesano ya makambo, mpe na nzela oyo ekotelema kotelemela mwango nyonso ya bomoto. Kati na biso bakozala baoyo bakolinga ntango nyonso kokontrɔla mosala ya Nzambe, kopesa mpe mitindo mpo na koningana nini esengeli kosalema tango mosala ezali kokende liboso na bokambami ya anzelu oyo asangani na anzelu ya misato na nsango oyo esengeli kopesama epai ya mokili. Nzambe akosalela banzela mpe bibongiseli oyo na nzela na yango ekomonana polele ete Azali kozwa singa ya bokonzi na maboko na Ye moko. Basali bakokamwa na banzela ya pete oyo Akosalela mpo na kobimisa mpe kokokisa mosala na Ye ya boyengebene.» Testimonies to Ministers, 300.

The Lion of the tribe of Judah has now brought His last-day people to verses thirteen through fifteen of Daniel eleven, opening the history represented by the history of 200 BC to 63 BC, and also Matthew chapter sixteen, and the history of Christ’s visit to Caesarea Philippi. Both the predictions and the history of their fulfillments align with the portion of the book of Daniel that was sealed until the last days. The books of Daniel and Revelation are one book, so in the last days, just before probation closes, the Revelation of Jesus Christ is unsealed, and that Revelation includes the portion of Daniel that relates to the last days. The time is at hand for the conclusion of the Exeter camp meeting.

Emandalo ya ekika kya Yuda kaakano areese abantu Be ab’ennaku ez’oluvannyuma ku nnyiriri kkumi na ssatu okutuuka ku kkumi na ttaano eza Danyeri kkumi n’emu, ng’aggulawo ebyafaayo ebikiikirirwa ebyafaayo eby’oku mwaka 200 BC okutuuka ku 63 BC, era ne Matayo essuula kkumi na mukaaga, n’ebyafaayo eby’okukyalira kwa Kristo e Kayisaliya Firipo. Byombi, obunnabbi n’ebyafaayo eby’okutuukirira kwabwo, bikwatagana n’ekitundu ky’ekitabo kya Danyeri ekyasibiddwa okutuusa mu nnaku ez’oluvannyuma. Ebitabo bya Danyeri n’Okubikkulirwa kitabo kimu, kale mu nnaku ez’oluvannyuma, nga okusaasirwa tekunnaggwaako, Okubikkulirwa kwa Yesu Kristo kubikkulwa, era Okubikkulirwa okwo kubirimu ekitundu kya Danyeri ekikwata ku nnaku ez’oluvannyuma. Obudde butuuse olw’okumaliriza olukuŋŋaana olw’eweema olw’e Exeter.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

Na ɔka kyerɛɛ me sɛ: Nsɔw saa nhoma yi nkɔmhyɛ nsɛm no ano, na bere no abɛn. Nea ɔnteɛ no, ma ɔnyɛ bɔne bio; na nea ɔho agu fi no, ma ɔnkɔ so ngu ne ho fi; na nea ɔteɛ no, ma ɔnkɔ so nyɛ nea ɛteɛ; na nea ɔyɛ kronkron no, ma ɔnkɔ so nyɛ kronkron. Adiyisɛm 22:10, 11.

We will continue this study in the next article.

ہم اس مطالعہ کو اگلے مضمون میں جاری رکھیں گے۔

Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

Voyez, les jours viennent, dit le Seigneur, l’Éternel, où j’enverrai une famine dans le pays, non une famine de pain, ni une soif d’eau, mais la faim d’entendre les paroles de l’Éternel. Ils erreront d’une mer à l’autre, et du nord jusqu’à l’orient; ils iront çà et là pour chercher la parole de l’Éternel, et ils ne la trouveront pas. En ce jour, les belles vierges et les jeunes hommes défailliront de soif. Ceux qui jurent par le péché de Samarie, et qui disent: Ton dieu, ô Dan, est vivant! et: La voie de Beer-Schéba est vivante! ceux-là tomberont, et ne se relèveront jamais. Amos 8:11–14.