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.

À Panium, qui était Césarée de Philippe, laquelle correspond aux versets treize à quinze du chapitre onze du livre de Daniel, et constitue l’histoire où les cornes républicaine et protestante accomplissent l’énigme d’être le huitième qui est issu des sept, l’histoire où le Sceau de Dieu est imprimé de manière permanente sur les cent quarante-quatre mille, et l’histoire de l’arrivée du message du Cri de Minuit, le Christ donna une promesse à Son peuple des derniers jours.

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.

Je te dis aussi que tu es Pierre, et que sur ce roc je bâtirai mon Église, et que les portes du séjour des morts ne prévaudront point contre elle. Je te donnerai les clefs du royaume des cieux : tout ce que tu lieras sur la terre sera lié dans les cieux, et tout ce que tu délieras sur la terre sera délié dans les cieux. Matthieu 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.

Ang yugto ng pagtatatak na nagsimula noong Setyembre 11, 2001, nang ibinagsak ang mga makapangyarihang gusali ng New York City, at nagwawakas sa malapit nang dumating na batas ukol sa Linggo, ay itinalaga ng Alpha at Omega. Ang pinakahuling bahagi ng yugtong ito ay inuulit ang pinakaunang bahagi nito. Noong Setyembre 11, 2001, pinangunahan ng Panginoon ang Kanyang bayan pabalik sa mga dating landas, kung saan, bukod sa iba pang mga katotohanan, kanilang natuklasan ang “pitong panahon,” gaya ng pagkakatuklas nito sa mga araw ni haring Josias. Noon ay nagsimulang pumatak ang huling ulan, at nagsimula ang isang proseso ng pagsubok na nagbunga ng paghihiwalay ng dalawang uri ng mga mananamba.

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.

Na nnapɔsoɔ mu a ɛfa Habakuk ti 2 ho no, wɔhunuu mfonini kronkron mmienu no, na ɛbɛyɛɛ nsɛnkyerɛnneɛ a ɛda saa abakɔsɛm mu berɛ no adi. Sɛnea ɛho hia saa ara no, “akyinnyegyeɛ” a ɛwɔ Habakuk ti 2 no hyɛɛ aseɛ, wɔ akwan a ɛne line upon line, a ɛyɛ osutɔ a ɛtwa toɔ no kwan so no ne awaeɛfoɔ Protestantfoɔ kwan a Adventism de nkakrankakra agye toom firii 1863 atuateɛ no mu no ntam.

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.

Jésus a promis qu’Il donnerait à Son peuple des derniers jours « les clés du royaume », et ce faisant, Il se réfère à la juste méthodologie biblique, qui renferme les clés prophétiques nécessaires pour reconnaître, établir et proclamer le message du Cri de Minuit et du Grand Cri.

“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.

「神と交わる者たちは、義の太陽の光のうちを歩む。彼らは、神の前にその道を堕落させることによって、自らの贖い主を辱めるようなことはしない。天の光が彼らの上に輝く。この地上の歴史の終わりに近づくにつれて、キリストについての、またキリストに関する預言についての彼らの知識は、大いに増し加わる。彼らは神の御目において無限の価値を有している。なぜなら、彼らは御子と一つであるからである。彼らにとって神の御言葉は、この上なく美しく、麗しいものである。彼らはその重要性を理解する。真理は彼らに明らかにされる。受肉の教理は、柔らかな光輝を帯びる。彼らは、聖書こそがあらゆる奥義を解き明かし、すべての困難を解決する鍵であることを知る。光を受け入れ、光のうちを歩むことを拒んできた者たちは、敬虔の奥義を理解することができない。しかし、ためらうことなく十字架を負い、イエスに従ってきた者たちは、神の光によって光を見るのである。」『The Southern Watchman』1905年4月4日。

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.

پیتر کی نمایندگی کرنے والے، جو ایک لاکھ چوالیس ہزار ہیں، وہی ہیں جو لاؤدیقیہ کے اُس پیغام کو قبول کرتے ہیں جو 11 ستمبر 2001 کو پہنچا تھا، اور جو اب جولائی 2023 سے دوبارہ دہرایا جا رہا ہے۔ لاؤدیقیہ کا وہ پیغام جو 1856 میں پہنچا تھا، “سات اوقات” کے بارے میں بڑھا ہوا علم تھا، اور جب مسیح مُردہ ہڈیوں کو اکٹھا کرتا ہے، اور اس کے بعد اُنہیں زندگی بخشتا ہے، تو وہ تیسرے فرشتے کی لاؤدیقیہ تحریک سے ایک لاکھ چوالیس ہزار کی فِلَدِلفیہ تحریک میں منتقل ہو جاتے ہیں۔ یہ انتقال مسیح کے کلام کے وسیلہ سے واقع ہوتا ہے، کیونکہ وہ اُس کے کلام کے ذریعہ مقدس کیے جاتے ہیں، اور اُس کا کلام “سچائی” ہے، اور اُس کا کلام وہ “کنجی” ہے جو اُس کے کلام کو کھولتی ہے۔

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.

और फिलादेल्फिया की कलीसिया के दूत को लिख; ये बातें वह कहता है जो पवित्र है, जो सत्य है, जिसके पास दाऊद की कुंजी है, जो खोलता है और कोई बन्द नहीं करता; और बन्द करता है और कोई खोल नहीं सकता; मैं तेरे कामों को जानता हूँ: देख, मैंने तेरे सामने एक खुला हुआ द्वार रख दिया है, और कोई उसे बन्द नहीं कर सकता; क्योंकि तुझ में थोड़ा सा बल है, और तूने मेरे वचन को माना है, और मेरे नाम का इन्कार नहीं किया। प्रकाशितवाक्य 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.

ਉਕਤੀ “ਲਾਈਨ ਉੱਤੇ ਲਾਈਨ” ਦੀ ਵਿਧੀ ਉਹ ਕੁੰਜੀ ਹੈ ਜੋ ਮਸੀਹ ਨੇ ਆਖਰੀ ਦਿਨਾਂ ਦੇ ਆਪਣੇ ਲੋਕਾਂ ਨੂੰ “ਫਾਟਕਾਂ” ਉੱਤੇ ਹੋਣ ਵਾਲੀ ਲੜਾਈ ਵਿੱਚ ਦੇਣ ਦਾ ਵਾਅਦਾ ਕੀਤਾ ਸੀ। “ਫਾਟਕ” ਇੱਕ ਕਲੀਸਿਆ ਹੈ।

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.

Yakobo asinzirwa mu bitotsi bye, aravuga ati: Ni ukuri Uwiteka ari aha hantu, nanjye sinari mbizi. Aratinya, aravuga ati: Mbega uko aha hantu hateye ubwoba! Si ahandi hantu hatari inzu y’Imana, kandi aha ni irembo ry’ijuru. Itangiriro 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.

La bataille aux portes représente les combats religieux qui se déroulent entre la vérité et l’erreur, et l’erreur de la religion de la Grèce est la porte de l’enfer, et la religion de l’adventisme laodicéen apostat est aussi une porte. La porte adventiste laodicéenne représente le lieu où s’accomplit le débat d’Habacuc.

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

در آن روز، یهوهٔ صبایوت برای باقی‌ماندهٔ قوم خویش تاجِ جلال و افسرِ زیبایی خواهد بود، و برای آن‌که بر مسند داوری می‌نشیند روحِ انصاف، و برای آنان که نبرد را تا دروازه بازمی‌گردانند قوت. اما اینان نیز به‌سببِ شراب گمراه شده‌اند، و از رهگذرِ مسکرات از راه منحرف گشته‌اند؛ کاهن و نبی به‌سببِ مسکرات گمراه شده‌اند، در شراب فرو رفته‌اند، از رهگذرِ مسکرات از راه منحرف گشته‌اند؛ در رؤیا خطا می‌کنند و در داوری می‌لغزند. زیرا همهٔ سفره‌ها از قی و پلیدی پر شده است، چندان‌که جای پاکی باقی نمانده است. او معرفت را به که خواهد آموخت؟ و فهمِ تعلیم را به که خواهد فهمانید؟ به آنان که از شیر بازگرفته شده‌اند و از پستان جدا گشته‌اند؟ زیرا حکم باید بر حکم باشد، حکم بر حکم؛ سطر بر سطر، سطر بر سطر؛ این‌جا اندکی و آن‌جا اندکی. زیرا با لب‌های لکنت‌دار و به زبانی دیگر با این قوم سخن خواهد گفت. همانان را که گفت: این است آرامی که با آن می‌توانید خسته را آرام دهید؛ و این است آسایش؛ اما نخواستند بشنوند. پس کلام یهوه برای ایشان چنین شد: حکم بر حکم، حکم بر حکم؛ سطر بر سطر، سطر بر سطر؛ این‌جا اندکی و آن‌جا اندکی؛ تا بروند و به پشت بیفتند و شکسته شوند و در دام افتند و گرفتار گردند. پس کلام یهوه را بشنوید، ای مردان استهزاکننده، که بر این قوم که در اورشلیم‌اند حکم می‌رانید. اشعیا 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.

Les clés du royaume sont les paroles des Écritures, données par la Parole au peuple de Dieu des derniers jours.

“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.

មាន​សេចក្តី​ពិត​នៅ​ក្នុង​ព្រះបន្ទូល ដែល​ដូច​ជា​សរសៃ​រ៉ែ​មាន​តម្លៃ លាក់​ខ្លួន​នៅ​ក្រោម​ផ្ទៃ។ ទ្រព្យ​សម្បត្តិ​ដែល​លាក់​កំបាំង​នោះ ត្រូវ​បាន​រក​ឃើញ នៅ​ពេល​ដែល​គេ​ស្វែងរក​វា ដូច​ជា​អ្នក​ជីក​រ៉ែ​ស្វែងរក​មាស និង​ប្រាក់។ ភស្តុតាង​អំពី​សេចក្តី​ពិត​នៃ​ព្រះបន្ទូល​របស់​ព្រះ គឺ​ស្ថិត​នៅ​ក្នុង​ព្រះបន្ទូល​នោះ​ផ្ទាល់។ ព្រះគម្ពីរ​គឺ​ជា​កូន​សោ​ដែល​បើក​ព្រះគម្ពីរ។ អត្ថន័យ​ដ៏​ជ្រាលជ្រៅ​នៃ​សេចក្តី​ពិត​ទាំងឡាយ​ក្នុង​ព្រះបន្ទូល​របស់​ព្រះ ត្រូវ​បាន​ព្រះវិញ្ញាណ​របស់​ទ្រង់​បើក​សម្ដែង​ដល់​គំនិត​របស់​យើង។

“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.

«Բիբլիան մեր դպրոցների աշակերտների համար մեծ դասագիրքն է։ Այն ուսուցանում է Աստծո ամբողջ կամքը Ադամի որդիների և դուստրերի վերաբերյալ։ Այն կյանքի կանոնն է՝ մեզ ուսուցանելով այն բնավորության մասին, որ մենք պետք է կազմավորենք գալիք կյանքի համար։ Մեզ պետք չէ ավանդության աղոտ լույսը, որպեսզի Սուրբ Գրքերը հասկանալի դառնան։ Նույնքան հիմնավոր կլիներ կարծելը, թե կեսօրվա արևը երկրի առկայծող ջահալույսի կարիքն ունի՝ իր փառքը մեծացնելու համար։ Քահանայի և ծառայողի խոսքերը հարկավոր չեն՝ մարդկանց մոլորությունից փրկելու համար։ Նրանք, ովքեր դիմում են աստվածային Օրակուլին, լույս կունենան։ Աստվածաշնչում յուրաքանչյուր պարտականություն հստակ է դարձված։ Տրված յուրաքանչյուր դաս հասկանալի է։ Ամեն մի դաս մեզ հայտնում է Հորը և Որդուն։ Խոսքը կարող է բոլորին իմաստուն դարձնել փրկության համար։ Խոսքի մեջ փրկության գիտությունը պարզ կերպով է հայտնված։ Քննեցե՛ք Գրքերը, որովհետև դրանք Աստծո ձայնն են, որ խոսում է հոգուն»։ Վկայություններ, հատոր 8, 157։

The keys that Christ gave unto the last-day church have the same power they had when they were given to Peter.

کلیدهایی که مسیح به کلیسای ایام آخر عطا فرمود، همان قدرتی را دارند که هنگامی که به پطرس داده شدند، داشتند.

“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.’

“Peter ɔkae nokware no a ɛyɛ asɔre no gyidi fapem, na afei Yesu hyɛɛ no anuonyam sɛ gyidifo kuw no nyinaa ananmusifo. Ɔkae sɛ, ‘Mede ɔsoro ahenni no safɛ no bɛma wo; na nea wobɛkyekyere wɔ asase so biara, wɔbɛkyekyere no wɔ ɔsoro; na nea wobɛsane wɔ asase so biara, wɔbɛsane no wɔ ɔsoro.’”

“‘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.

«Les clés du royaume des cieux» sont les paroles du Christ. Toutes les paroles de la Sainte Écriture sont de Lui, et elles sont ici comprises. Ces paroles ont le pouvoir d’ouvrir et de fermer le ciel. Elles déclarent les conditions selon lesquelles les hommes sont reçus ou rejetés. Ainsi, l’œuvre de ceux qui prêchent la parole de Dieu est une odeur de vie pour la vie, ou de mort pour la mort. La leur est une mission chargée de résultats éternels. 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.

La puissance qui se manifeste par Ses paroles, lorsqu’elle est placée entre les mains des hommes, est fondée sur les principes définis dans Sa parole. Le plus simple, peut-être, et peut-être le plus profond, est que la vérité est établie sur le témoignage de deux.

“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.

“Na maubihing sanang kasamaan na lumitaw sa iglesia ay yaong ang mga kapatid ay nagsasakdal laban sa isa’t isa sa hukuman. Sagana nang inilaan ang mga paraan para sa pag-aayos ng mga suliranin sa gitna ng mga mananampalataya. Si Cristo mismo ang nagbigay ng malinaw na tagubilin kung paano dapat lutasin ang gayong mga bagay. ‘Kung magkasala laban sa iyo ang iyong kapatid,’ ang ipinayo ng Tagapagligtas, ‘humayo ka at sawayin mo siya sa pagitan ninyong dalawa lamang: kung pakinggan ka niya, ay napanumbalik mo ang iyong kapatid. Datapuwa’t kung hindi ka niya pakinggan, magsama ka pa ng isa o dalawa, upang sa bibig ng dalawa o tatlong saksi ay mapagtibay ang bawat salita. At kung ayaw niyang pakinggan sila, ay sabihin mo sa iglesia: datapuwa’t kung ayaw niyang pakinggan ang iglesia, ay maging gaya siya sa iyo ng isang Gentil at maniningil ng buwis. Katotohanang sinasabi ko sa inyo, Anomang inyong talian sa lupa ay tatalian sa langit: at anomang inyong kalagan sa lupa ay kakalagan sa langit.’ Mateo 18:15–18.” Mga Gawa ng mga Apostol, 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.

Ang saksi man na heograpikal, kahin tatlo man la, mahitungod han panahon nga an usa ka gatos ngan kap-atan kag upat ka yukot ginpapatikan han timri ha Pagsangpit ha Tunga han Gab-i. Kon hinunumdoman ta an kamatuoran nga ha pagsinggit ha tunga han gab-i, urhi na basi makakuha hin lana, nasasabtan ta an heograpikal nga pagpamatuod han camp meeting ha Exeter nga naghahatag hin hulagway han punto diin an kataposan nga katawohan han Dios ha mga kataposan nga adlaw gintitimrihan, ngan nasusumpayan ta nga ini nga kamatuoran ginrerepresentaran han heograpiya han Caesarea Philippi, ngan liwat han pagpamatuod han girra ha Panium, ha mga bersikulo tresi tubtob kinse han Daniel kapitulo onse. Bangin medyo diri husto an pagtawag hini nga tulo nga saksi nga heograpikal, kondi ginagamit ko ini nga termino tungod kay an heograpiya sigurado nga bahin han kahimtang ha Exeter ngan Caesarea Philippi. Iginbutang ni Jesus hi Pedro dida han propetiko nga heograpiya diin nasusumpungan an usa ka gatos ngan kap-atan kag upat ka yukot ha kataposan nga mga adlaw. Katapos, naghatag Hiya hin sugo.

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.

এবং আমি তোমাকে স্বর্গরাজ্যের চাবিগুলি দেব; আর তুমি পৃথিবীতে যা কিছু বাঁধবে, তা স্বর্গে বাঁধা থাকবে; এবং তুমি পৃথিবীতে যা কিছু খুলে দেবে, তা স্বর্গে খোলা থাকবে। তখন তিনি তাঁর শিষ্যদের কঠোরভাবে আদেশ দিলেন, যেন তারা কাউকে না বলে যে তিনিই যীশু খ্রিস্ট। সেই সময় থেকে যীশু তাঁর শিষ্যদের দেখাতে আরম্ভ করলেন যে, তাঁর অবশ্যই যিরূশালেমে যেতে হবে, এবং প্রাচীনদের, প্রধান যাজকদের ও শাস্ত্রীদের নিকট থেকে অনেক দুঃখভোগ করতে হবে, এবং নিহত হতে হবে, এবং তৃতীয় দিনে পুনরুত্থিত হতে হবে। তখন পিতর তাঁকে একান্তে নিয়ে তিরস্কার করতে আরম্ভ করে বলল, প্রভু, তা আপনার থেকে দূরে থাকুক; এ আপনার প্রতি কখনও ঘটবে না। কিন্তু তিনি ফিরে পিতরকে বললেন, আমার পশ্চাতে সরে যাও, শয়তান; তুমি আমার জন্য বিঘ্নস্বরূপ; কারণ তুমি ঈশ্বরের বিষয়ের প্রতি মন দিচ্ছ না, বরং মনুষ্যদের বিষয়ের প্রতি। মথি 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.

لفظ «إكزِتَر» هو اسمُ مدينةٍ في ديفون، إنجلترا. ويمكن تتبُّعُ اشتقاقه إلى الإنجليزية القديمة، حيث كان يُعرَف باسم «إكسانسيستر» أو «إكسيسيستر». ويُعتقَد أن الاسم مشتقٌّ من كلمتَي الإنجليزية القديمة «إكسي» (إشارةً إلى نهر إكسي الذي تقوم عليه المدينة) و«تشيستر» (بمعنى «حصن روماني» أو «مدينة مسوَّرة»). ولذلك فإن «إكزِتَر» تعني إمّا «الحصن على نهر إكسي»، أو «المدينة المسوَّرة عند نهر إكسي». إن الجغرافيا المرتبطة بمجيء صرخة نصف الليل وإتمامها في التاريخ الميلري تُحدِّد موضعًا كان فيه ماء، ممثِّلًا لانسكاب الروح القدس، ونقطةً كان الله فيها يُقيم جيشًا ليُعلِن الرسالة إلى العالم، الأمر الذي تُخبرنا الأخت وايت أنه انطلق كـ«موجةٍ مدّية». والموجة المدّية ليست مجرد ماء نهر، بل هي ماءٌ قد تَعاظَمَت قوّتُه على نحوٍ فائق.

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.

Istoria Millerită a fost împlinirea pildei celor zece fecioare, iar când cei o sută patruzeci și patru de mii vor fi aduși la încheierea timpului sigilării, ei vor repeta jaloanele identificate la începutul timpului sigilării, precum și istoria adunării de tabără de la Exeter. Un înger se va coborî cu un mesaj de punere la probă, care trebuie să fie mâncat. Acel mesaj va conduce la temelii și va confrunta cele două clase cu „cele șapte vremi” din Leviticul douăzeci și șase. El va cuprinde Descoperirea lui Isus Hristos, care este reprezentată de Petru ca o acceptare a faptului că Isus a fost uns ca Hristosul, atunci când simbolul divin S-a coborât în chip de porumbel, preînchipuind 11 septembrie 2001. El va cuprinde înțelegerea că Isus este Fiul divin al lui Dumnezeu și, de asemenea, că, prin faptul că Isus a luat asupra ființei Sale divine carnea omenirii decăzute, El este și Fiul omului.

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.

Ntokwadi idzi dzichabereka mapoka maviri evanamata, sezvazvakaitawo mushure maSeptember 11, 2001. Mapoka maviri aya akamiririrwa pamusangano wemisasa weExeter, nokuti pamusangano iwoyo pakanga pamiswa tende neboka rakabva kuWatertown, iro rakaramba shoko reKuchema kwePakati pousiku sezvarakaparidzirwa kubudikidza naSamuel Snow. Vakaita misangano yekunyepedzera yakanga ine ruzha rukuru uye yakazara nemanzwiro zvokuti vatungamiri vemisangano yaSnow vakaenda kwavari vakavazivisa kuti vaderedze ruzha. Pamusangano wemisasa pakaratidzwa mapoka maviri, uye ose ari maviri aizviti ane chokuita nemvura, asi rimwe raiva rekunyepedzera uye raimiririra mapenzi akanga asina mafuta. Boka raiva mutende reExeter ndiro hondo yaiva guta, iro rakanga ririwo nhare, nokuti rakanga richifananidzira mapfupa akaoma akafa aEzekieri, ayo anomutswa ave hondo huru neshoko reKuchema kwePakati pousiku.

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.”

ក្នុង​ប្រវត្តិសាស្ត្រ​ដែល​មនុស្ស​ទាំង​ពីរ​ក្រុម​នោះ​ត្រូវ​បាន​បង្ហាញ​ឲ្យ​ឃើញ ពេត្រុស​បាន​តំណាង​ឲ្យ​ទាំង​ពីរ​ក្រុម។ ការសារភាព​របស់​គាត់ ដែល​បាន​កំណត់​អត្តសញ្ញាណ​ព្រះយេស៊ូវ​ថា​ជា​ព្រះគ្រីស្ទ និង​ជា​ព្រះរាជបុត្រា​នៃ​ព្រះ នោះ​បាន​កើត​មក​ដោយ​ការ​បំផុសគំនិត​របស់​ព្រះវិញ្ញាណ​បរិសុទ្ធ ព្រោះ​ព្រះគ្រីស្ទ​បាន​មាន​ព្រះបន្ទូល​ប្រាប់​គាត់​យ៉ាង​ច្បាស់​ថា «សាច់ និង​ឈាម​មិន​បាន​បើក​សម្ដែង​ការ​នេះ​ដល់​អ្នក​ទេ គឺ​ព្រះបិតា​របស់​ខ្ញុំ ដែល​គង់​នៅ​ស្ថានសួគ៌​វិញ»។ បន្ទាប់​មក នៅ​ពេល​ព្រះយេស៊ូវ​បាន​ជម្រាប​ពួក​សិស្ស​អំពី​ឈើឆ្កាង ពេត្រុស ដោយ​ខ្វះ​ឥទ្ធិពល​របស់​ព្រះវិញ្ញាណ​បរិសុទ្ធ​នៅ​ពេល​នោះ ក៏​បាន​នាំ​ព្រះគ្រីស្ទ​មក «ហើយ​ចាប់​ផ្ដើម​ស្តី​បន្ទោស​ទ្រង់ ដោយ​និយាយ​ថា សូម​ឲ្យ​ការ​នេះ​នៅ​ឆ្ងាយ​ពី​ទ្រង់​ចុះ ព្រះអម្ចាស់​អើយ៖ ការ​នេះ​នឹង​មិន​កើត​ឡើង​ដល់​ទ្រង់​ឡើយ។ ប៉ុន្តែ ទ្រង់​បាន​បែរ​មក ហើយ​មាន​ព្រះបន្ទូល​ទៅ​កាន់​ពេត្រុស​ថា ចូរ​ថយ​ទៅ​ក្រោយ​ខ្ញុំ សាតាំង​អើយ៖ អ្នក​ជា​ឧបសគ្គ​ដល់​ខ្ញុំ ព្រោះ​អ្នក​មិន​គិត​ដល់​កិច្ចការ​របស់​ព្រះ​ទេ គឺ​គិត​តែ​ដល់​កិច្ចការ​របស់​មនុស្ស​ប៉ុណ្ណោះ»។

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.”

L’explosion émotionnelle de Pierre correspondait au culte émotionnel qui avait lieu sous la tente de Watertown lorsque Samuel Snow présentait le message du Cri de Minuit. À ce niveau, Pierre représente ceux qui sont candidats à faire partie des cent quarante-quatre mille. Ces candidats représentent une catégorie qui possède l’huile, laquelle est le Saint-Esprit; elle est le message et elle est le caractère, tandis que l’autre catégorie manque d’huile. Dans le contexte de Césarée de Philippe, le Christ commença à révéler « qu’il fallait qu’il allât à Jérusalem, qu’il souffrît beaucoup de la part des anciens, des principaux sacrificateurs et des scribes, qu’il fût mis à mort, et qu’il ressuscitât le troisième jour. »

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.”

A família deceção dos discípulos quando aqueles acontecimentos se cumpriram de facto na cruz é a história que a Irmã White emprega para ilustrar a deceção de 22 de outubro de 1844, e a deceção dos hebreus na travessia do Mar Vermelho, com o exército de Faraó aproximando-se e as águas do mar diante deles. Todas essas testemunhas identificam a lei dominical iminente, e a revelação dos versículos treze a quinze de Daniel onze fornece o testemunho dos acontecimentos que conduzem a essa lei dominical. Ao fazê-lo, representam também a “porção da profecia de Daniel relativa aos últimos dias”.

We will continue this study in the next article.

Nous poursuivrons cette étude dans le prochain article.

“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:

“Ukutadisha ngokucophelela izinhlobo nezifanekiselo ezizigcwalisayo kwaholela ekuqapheliseni ukuthi ukubethelwa kukaKristu kwenzeka ngalo kanye usuku emjikelezweni waminyaka yonke wemikhosi eyanikwa u-Israyeli lapho kwakuhlatshelwa khona iwundlu lePhasika. Pho, ukuhlanzwa kwendlu engcwele okwakufanekiselwa ngoSuku Lokubuyisana—oluwela ngosuku lweshumi lwenyanga yesikhombisa—nakho bekungeke yini kwenzeke ngalo kanye usuku lonyaka olwalugujwa kuleso sifanekiso? (bheka The Great Controversy, 399). Lokhu, ngokwesibalo sesikhathi sangempela sikaMose, kwakuyoba ngu-October 22. Ekuqaleni kuka-Agasti, 1844, emhlanganweni wekamu e-Exeter, eNew Hampshire, lo mbono wethulwa, futhi wamukelwa njengosuku lokugcwaliseka kwesiprofetho sezinsuku eziyi-2300. Umfanekiso wezintombi eziyishumi kuMathewu 25:1–13 wathola ukubaluleka okukhethekile—ukulibala komkhwenyana, ukulinda nokozela kwalabo ababelindele umshado, ukukhala kwaphakathi kwamabili, ukuvalwa komnyango, nokunye nokunye. Umlayezo wokuthi uKristu wayeza ngo-October 22 waziwa ngokuthi ‘ukukhala kwaphakathi kwamabili.’ ‘“Ukukhala kwaphakathi kwamabili,”’ kubhala u-Ellen White, ‘“kwamenyezelwa yizinkulungwane zamakholwa.”’ Wanezela:

“‘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.’

«ដូច​រលក​ជំនោរ​ធំ ចលនា [ខែទីប្រាំពីរ] បាន​បោកបក់​គ្រប​ដណ្តប់​ទូទាំង​ស្រុក។ ពី​ក្រុង​មួយ​ទៅ​ក្រុង​មួយ ពី​ភូមិ​មួយ​ទៅ​ភូមិ​មួយ ហើយ​ចូល​ទៅ​ដល់​តំបន់​ជនបទ​ដាច់ស្រយាល វា​បាន​ឆ្លងកាត់​ទៅ រហូត​ដល់​ប្រជាជន​របស់​ព្រះ​ដែល​កំពុង​រង់ចាំ ត្រូវ​បាន​ដាស់​ឲ្យ​ភ្ញាក់​ឡើង​យ៉ាង​ពេញលេញ។—The Great Controversy, 400.»

“The rapidity with which the message spread is depicted by writers cited by L. E. Froom:

« La rapidité avec laquelle le message se répandit est décrite par les auteurs cités par L. E. Froom : »

“‘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.

「ベイツは、エクセターのメッセージが『あたかも風の翼に乗って飛んで行った』と記録している。人々は鉄道や船で、乗合馬車や馬に乗って、書物や冊子の束を携え、それらを『秋の木の葉のようにおびただしく』配布した。ホワイトは、『わたしたちの前にある働きは、その広大な野のあらゆる場所へ飛んで行き、警告の声を発し、眠っている者たちを呼び覚ますことであった』と述べている。またウェルカムは、この運動が、堰を切って放たれた水のようにほとばしり出た、と付け加えている。実った穀物の畑は刈り取られないままに残され、十分に育ったじゃがいもも土の中に掘り起こされないまま残された。主の来臨は近かった。もはやそのような地上のことがらに費やす時はなかった。—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:

“Si témwen oki en rési patisipan dan sa mouvman-la, Ellen White ti dekrir natir travay-la ki ti pe akseleré rapidman:”

“‘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….

“‘Los creyentes vieron disipadas su duda y su perplejidad, y la esperanza y el valor animaron sus corazones. La obra estuvo libre de aquellos extremos que se manifiestan siempre cuando hay excitación humana sin la influencia reguladora de la palabra y del Espíritu de Dios…. Llevaba las características que distinguen la obra de Dios en cada época. Hubo poco gozo extático; más bien, un profundo escudriñamiento del corazón, confesión de pecado y renuncia al mundo. La preparación para salir al encuentro del Señor era la carga de espíritus angustiados…. ”

“‘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.’

« Parmi tous les grands mouvements religieux survenus depuis les jours des apôtres, aucun n’a été plus exempt d’imperfection humaine et des ruses de Satan que celui de l’automne de 1844. Encore aujourd’hui, après le laps de nombreuses années [1888], tous ceux qui ont participé à ce mouvement et qui sont demeurés fermes sur la plate-forme de la vérité ressentent encore la sainte influence de cette œuvre bénie et rendent témoignage qu’elle était de Dieu. — Ibid., 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.

“यद्यपि देशभर में फैलते हुए एक कार्य के प्रमाण स्पष्ट थे, जो हजारों लोगों को द्वितीय आगमन की संगति में ले आया था, और विभिन्न कलीसियाओं के लगभग दो सौ सेवक इस सन्देश के प्रचार में एकजुट हो गए थे, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] तथापि समस्त रूप में प्रोटेस्टेंट कलीसियाओं ने उसे तिरस्कृत किया और अपने अधिकार में उपलब्ध प्रत्येक उपाय का उपयोग इस विश्वास के प्रसार को रोकने के लिए किया कि मसीह शीघ्र आनेवाला है। कोई भी कलीसिया-सभा में यीशु के शीघ्र आगमन की आशा का उल्लेख करने का साहस नहीं करता था, परन्तु जो लोग उस घटना की प्रतीक्षा कर रहे थे, उनके लिए स्थिति सर्वथा भिन्न थी।”

“Ellen White told what it was like:

«Ellen White dit ce que c’était :»

“‘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….

“‘Bawat sandali ay waring mahalaga at may sukdulang kabuluhan sa akin. Nadama ko na kami ay gumagawa ng gawain para sa kawalang-hanggan, at na yaong mga pabaya at walang malasakit ay nasa pinakamalaking panganib. Ang aking pananampalataya ay hindi nalalambungan, at inangkin ko para sa aking sarili ang mahahalagang pangako ni Jesus….

“‘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.

“‘Fa‘a‘mi‘ili ma le fa‘amaoni o o matou loto ma le ta‘uta‘u ifo ma le lotomaulalo, sa matou o‘o atu ai ma le tatalo i le taimi sa matou fa‘atalitalia. I taeao uma sa matou lagona ai o le matou galuega muamua lava o le fa‘amautinoa lea o le fa‘amaoniga e faapea sa sa‘o o matou olaga i luma o le Atua. Sa matou iloa afai matou te lē aga‘i i luma i le pa‘ia, e mautinoa lava lo matou toe solomuli. Na fa‘ateleina lo matou manatu mamafa o le tasi i le tasi; sa matou tatalo tele fa‘atasi ma le tasi mo le tasi.

“‘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.

“‘Nous nous rassemblions dans les vergers et les bosquets pour communier avec Dieu et pour Lui adresser nos supplications, ressentant plus clairement Sa présence lorsque nous étions entourés de Ses œuvres naturelles. Les joies du salut nous étaient plus nécessaires que notre nourriture et notre boisson. Si des nuages obscurcissaient nos esprits, nous n’osions ni nous reposer ni dormir avant qu’ils ne fussent dissipés par la conscience de notre acceptation auprès du Seigneur.—Life Sketches of James White and Ellen G. White (1880), 188, 189.’” Arthur White, The Ellen White Biography, volume 1, 51, 52.