The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Forty-Six

Caesarea Philippi to Caesarea Maritima represents the period from the third to the ninth hour, which is divided at the sixth hour. The division of Caesarea to Caesarea was the Mount of Transfiguration. The Mount of Transfiguration aligns two other lines to the waymark of three steps that precedes the Pentecostal Sunday law by five days.

de Césarée de Philippe à Césarée Maritime représente la période allant de la troisième à la neuvième heure, laquelle est divisée à la sixième heure. La division de Césarée à Césarée fut le mont de la Transfiguration. Le mont de la Transfiguration met en correspondance deux autres lignes avec le jalon des trois étapes qui précèdent de cinq jours la loi dominicale de la Pentecôte.

At the Mount, God the Father spoke a second time. The first time He spoke was at Christ’s baptism, the last time was just before the cross.

No monte, Deus Pai falou pela segunda vez. A primeira vez em que Ele falou foi no batismo de Cristo; a última vez foi pouco antes da cruz.

Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. John 12:27–29.

Maintenant mon âme est troublée; et que dirai-je? Père, sauve-moi de cette heure: mais c’est pour cela que je suis venu jusqu’à cette heure. Père, glorifie ton nom. Alors vint du ciel une voix, disant: Je l’ai glorifié, et je le glorifierai encore. La foule donc, qui se tenait là et qui l’avait entendue, disait que c’était un coup de tonnerre; d’autres disaient: Un ange lui a parlé. Jean 12:27–29.

God glorifies His name when He seals the one hundred and forty-four thousand and writes upon them His name.

Jumala kirkastaa nimensä, kun Hän sinetöi sataneljäkymmentäneljätuhatta ja kirjoittaa heihin nimensä.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Celui qui vaincra, je ferai de lui une colonne dans le temple de mon Dieu, et il n’en sortira plus; j’écrirai sur lui le nom de mon Dieu, et le nom de la ville de mon Dieu, la nouvelle Jérusalem, qui descend du ciel d’auprès de mon Dieu; et j’écrirai sur lui mon nom nouveau. Que celui qui a des oreilles entende ce que l’Esprit dit aux Églises. Apocalypse 3:12, 13.

At the Mount of Transfiguration, Peter, James and John were the only disciples present, as they were at the resurrection of Jairus’ daughter and also again at Gethsemane. Gethsemane, like unto the Father speaking in John twelve—came just before the cross. Gethsemane means “oil press,” identifying the oil test of the virgins. Gethsemane is the “crisis” that brings the soul “face to face with death,” and the wise virgins pass the test, for in the second temple test they came face to face with life, as Jesus taught “face to face” for thirty days.

Au mont de la Transfiguration, Pierre, Jacques et Jean furent les seuls disciples présents, comme ils l’étaient lors de la résurrection de la fille de Jaïrus, et de nouveau à Gethsémané. Gethsémané, à l’instar du Père parlant en Jean douze, vint juste avant la croix. Gethsémané signifie « pressoir à huile », ce qui désigne l’épreuve de l’huile des vierges. Gethsémané est la « crise » qui met l’âme « face à face avec la mort », et les vierges sages réussissent l’épreuve, car, dans la seconde épreuve du temple, elles se trouvèrent face à face avec la vie, comme Jésus enseigna « face à face » pendant trente jours.

The first time the Father spoke was at Christ’s baptism and the first time He exclusively took Peter, James and John was when the twelve-year-old daughter of Jairus was resurrected. The resurrection of the twelve-year-old virgin aligns with the baptism of Christ, which symbolizes the power of the resurrection. The resurrection of Jairus’s daughter aligns with the baptism of Christ and Caesarea Philippi. Gethsemane and the troubling of Christ when the Father spoke just before the cross align with Caesarea Maritima.

Line upon line Peter represents the one hundred and forty-four thousand who are sealed at Caesarea Philippi, when Simon Barjona’s name is changed to Peter. Once sealed at Panium, which is Caesarea Philippi, Peter goes to the sixth hour of the Mount, where he is lifted up as an ensign as he continues on to answer the call of Cornelius at Caesarea Maritima. At Caesarea Philippi Peter leaves the Exeter camp meeting with the seal of God and the message of the Midnight Cry to proclaim. The message of Islam as represented by the feast of trumpets carries Peter on to Caesarea by the sea. The message of Islam lifts up Peter to the view of the world, for Peter has predicted the prophetic arrival of Islam in advance of the feast of trumpets.

Ligne après ligne, Pierre représente les cent quarante-quatre mille qui sont scellés à Césarée de Philippe, lorsque le nom de Simon Barjona est changé en Pierre. Une fois scellé à Panium, qui est Césarée de Philippe, Pierre se rend à la sixième heure de la Montagne, où il est élevé comme une enseigne tandis qu’il poursuit sa route pour répondre à l’appel de Corneille à Césarée Maritime. À Césarée de Philippe, Pierre quitte le camp meeting d’Exeter avec le sceau de Dieu et le message du Cri de Minuit à proclamer. Le message de l’islam, tel qu’il est représenté par la fête des trompettes, porte Pierre jusqu’à Césarée au bord de la mer. Le message de l’islam élève Pierre à la vue du monde, car Pierre a prédit l’arrivée prophétique de l’islam avant la fête des trompettes.

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

Kyk, Ek stuur vir julle die profeet Elía voordat die groot en gedugte dag van die Here aanbreek. En hy sal die hart van die vaders terugbring na die kinders, en die hart van die kinders na hulle vaders, sodat Ek nie kom en die land met die banvloek tref nie. Maleági 4:5, 6.

Line upon line the Elijah message is the message that is premised upon aligning the fathers with their children. Elijah was Father Miller, who illustrates his children. The one hundred and forty-four thousand are the children of William Miller, and to turn the hearts of Miller to his children is to align Millerite history with the history of Elijah, as well as John the Baptist with the messenger associated with the one hundred and forty-four thousand. An element of the alignment of these four lines is that in each of the testing histories of Elijah, John and Miller the only message of present truth—was the message which came through the messenger.

Til linje over linje er Elias-budskapet det budskap som bygger på å føre fedrene i samklang med sine barn. Elias var Fader Miller, som fremstiller sine barn. De ett hundre og førtifire tusen er William Millers barn, og å vende Millers hjerte til hans barn er å bringe Milleritt-historien i samklang med Elias’ historie, så vel som Johannes Døperen med den budbærer som er knyttet til de ett hundre og førtifire tusen. Et element i samstillingen av disse fire linjene er at i hver av prøvelseshistoriene til Elias, Johannes og Miller var det eneste budskapet om nærværende sannhet budskapet som kom gjennom budbæreren.

And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.

और तिश्बी एलिय्याह, जो गिलाद के निवासियों में से था, ने अहाब से कहा, “इस्राएल के परमेश्वर यहोवा के जीवन की शपथ, जिसके सम्मुख मैं खड़ा रहता हूँ, इन वर्षों में मेरे वचन के बिना न तो ओस पड़ेगी और न वर्षा होगी।” 1 राजाओं 17:1

Sister White is clear that those who did not accept the message of John, who Jesus identified as Elijah, would not be benefitted by the teachings of Jesus, and also that those who rejected the message of Miller, as represented as the first angel’s message, could not be benefitted by the message of the second angel. Accompanying Elijah’s announcement that rain would only come at his command, was the ultimate test that included the command to choose between Elijah’s message or Baal’s message. The prophetic symbol of “how long” aligns Elijah’s Mount Carmel with the Sunday law.

Puan White malinaw nga kadtong wala modawat sa mensahe ni Juan, nga giila ni Jesus ingon nga Elias, dili makabenepisyo gikan sa mga pagtulon-an ni Jesus; ug usab nga kadtong misalikway sa mensahe ni Miller, nga girepresentahan isip mensahe sa unang anghel, dili makabenepisyo gikan sa mensahe sa ikaduhang anghel. Kauban sa pagpahibalo ni Elias nga ang ulan moabot lamang sa iyang sugo, mao ang katapusang pagsulay nga naglakip sa mando sa pagpili tali sa mensahe ni Elias ug sa mensahe ni Baal. Ang propetikong simbolo sa “hangtod kanus-a” nag-uyon sa Bukid Carmelo ni Elias uban sa balaod sa Domingo.

So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: And call ye on the name of your gods, and I will call on the name of the Lord: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken. 1 Kings 18:20–24.

서기 아합이 온 이스라엘 자손에게 사람을 보내어 선지자들을 갈멜 산에 모으니라. 엘리야가 모든 백성에게 나아가 이르되, 너희가 어느 때까지 두 사이에서 머뭇머뭇하겠느냐? 만일 여호와가 하나님이시면 그를 따를 것이요, 만일 바알이시면 그를 따를지니라, 하니 백성이 한마디도 그에게 대답하지 아니하는지라. 엘리야가 또 백성에게 이르되, 여호와의 선지자는 나만 홀로 남았으나 바알의 선지자는 사백오십 명이로다. 그런즉 그들이 우리에게 수송아지 둘을 가져오게 하고, 그들은 자기들을 위하여 한 수송아지를 택하여 각을 떠서 나무 위에 놓고 불은 그 아래에 두지 말게 하라. 나는 다른 수송아지를 잡아 나무 위에 놓고 불은 그 아래에 두지 아니하리라. 너희는 너희 신들의 이름을 부르고 나는 여호와의 이름을 부르리니, 불로 응답하는 신, 그는 하나님이시니라. 하매 온 백성이 대답하여 이르되, 그 말이 옳도다 하니라. 열왕기상 18:20–24.

The test of Carmel was choosing between two messages. A test between true and false prophecy, and the messenger Elijah or the prophets who sat at Jezebel’s table. It was about the messenger and the message. In 1844, Carmel was repeated as the Lord brought about a test which manifested Miller as the true prophet, and Miller’s message as the dew and rain. The distinction between the true prophet and true message in contrast with the false prophet and the false message was represented at the Exeter camp meeting by the Exeter tent and the tent of the Watertown group. Two tabernacles representing the true in contrast with the false. The distinction made at Carmel and the history of 1844 is identified at Caesarea Philippi when Peter is sealed and lifted up to the Mount as an ensign. He is lifted up because he had claimed that his message was the only true message of the latter rain. He was lifted up when his prediction was fulfilled.

የቀርሜሎስ ፈተና በሁለት መልእክቶች መካከል ምርጫ ማድረግ ነበር። እውነተኛና ሐሰተኛ ትንቢት መካከል ያለ ፈተና፣ እንዲሁም መልእክተኛው ኤልያስ ወይም በኤዛቤል ገበታ ላይ የተቀመጡት ነቢያት መካከል ያለ ፈተና ነበር። ጉዳዩ ስለ መልእክተኛውና ስለ መልእክቱ ነበር። በ1844 ጌታ ሚለርን እውነተኛ ነቢይ እንደሆነ፣ የሚለርንም መልእክት ጤዛና ዝናብ እንደሆነ የገለጠ ፈተና ሲያመጣ፣ ቀርሜሎስ እንደገና ተደገመ። እውነተኛው ነቢይና እውነተኛው መልእክት ከሐሰተኛው ነቢይና ከሐሰተኛው መልእክት ጋር በንጽጽር ያለው ልዩነት በኤክሰተር ካምፕ ስብሰባ ላይ በኤክሰተር ድንኳንና በዋተርታውን ቡድን ድንኳን ተወክሎ ነበር። እውነተኛውን ከሐሰተኛው በንጽጽር የሚወክሉ ሁለት ማደሪያ ድንኳኖች። በቀርሜሎስ የተደረገው ልዩነትና የ1844 ታሪክ ጴጥሮስ ሲታተምና እንደ አርማ ወደ ተራራው ሲነሣ በቂሳርያ ፊልጶስ ተለይቶ ይታወቃል። እርሱ ወደ ላይ የተነሣው መልእክቱ የኋለኛው ዝናብ ብቸኛው እውነተኛ መልእክት መሆኑን ስለ ተናገረ ነው። ትንቢቱ በተፈጸመ ጊዜ ወደ ላይ ተነሣ።

The feast of trumpets is the third and litmus test in the Pentecostal season and before the litmus test Peter identifies that Islam is to be loosed to mark the beginning of the proclamation of the Midnight Cry. The fulfillment of prophecy is what made the distinction between the Millerites and the Protestants, who represent the former covenant people who are being passed by. Elijah personally killed the false prophets, once the distinction between true and false was manifested. The distinction is made at the feast of trumpets, when a prediction of Islam is fulfilled.

Akaramu ya mbiu ndiyo ya tatu na ya mwisho ya kupimia katika majira ya Kipentekoste, na kabla ya kipimo hicho cha mwisho Petro anabainisha kwamba Uislamu unapaswa kuachiliwa ili kuashiria mwanzo wa kutangazwa kwa Kilio cha Usiku wa Manane. Utimilifu wa unabii ndio ulioufanya utofauti kati ya Wamillerite na Waprotestanti, ambao wanawakilisha watu wa agano la kwanza wanaopitwa. Eliya mwenyewe aliwaua manabii wa uongo, mara tu tofauti kati ya kweli na uongo ilipodhihirishwa. Tofauti hiyo hufanywa katika akaramu ya mbiu, wakati utabiri kuhusu Uislamu unapotimizwa.

The Midnight Cry of Millerite history was a prediction that was corrected and thereafter fulfilled. It was fulfilled on October 22, 1844, whereas Miller’s original understanding of the Midnight Cry was the year 1843. Samuel Snow represents the correction of the message, and his message became known as the “true” Midnight Cry message.

Le cri de minuit de l’histoire millérite était une prédiction qui fut corrigée, puis accomplie. Il s’accomplit le 22 octobre 1844, tandis que la compréhension initiale de Miller du cri de minuit était l’année 1843. Samuel Snow représente la correction du message, et son message en vint à être connu comme le « vrai » message du cri de minuit.

1844 was an illustration of the distinction between the message of Miller and the message of the Protestants. In the testing process the Protestants were slain by Miller and they then became apostate Protestantism, the daughters of Rome, the priests of Jezebel. The distinction was manifested by either a reception or rejection of the prophetic message. With John and Miller the prophetic message exposed the false message of the former covenant people who were being passed by. Elijah’s message claimed there would be no rain except at his word, and after three and a half years the test of that claim was to be made manifest.

1844 fut une illustration de la distinction entre le message de Miller et le message des protestants. Dans le processus d’épreuve, les protestants furent mis à mort par Miller, et ils devinrent alors le protestantisme apostat, les filles de Rome, les prêtres de Jézabel. La distinction se manifesta soit par la réception, soit par le rejet du message prophétique. Avec Jean et Miller, le message prophétique exposa le faux message de l’ancien peuple de l’alliance qui était laissé de côté. Le message d’Élie affirmait qu’il n’y aurait point de pluie, sinon à sa parole, et après trois ans et demi, l’épreuve de cette affirmation devait être manifestée.

And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:17–19.

Et il arriva, lorsque Achab vit Élie, qu’Achab lui dit : Est-ce toi qui troubles Israël ? Et il répondit : Je n’ai point troublé Israël ; mais c’est toi, et la maison de ton père, parce que vous avez abandonné les commandements de l’Éternel, et que tu as suivi les Baals. Maintenant donc, envoie, et rassemble vers moi tout Israël à la montagne du Carmel, ainsi que les quatre cent cinquante prophètes de Baal et les quatre cents prophètes des bois sacrés, qui mangent à la table de Jézabel. 1 Rois 18:17–19.

The distinction between the false and true, whether it be the messenger or the message was made in a testing process that included accusations against both the message and the messenger. Elijah was the one who was accused of troubling Israel, for his message had stopped the rain. Had it continued to rain in Israel, no issue about Elijah would have been raised. The issue was based upon Elijah’s prediction, and its fulfillment over the three and a half years.

La distinction entre le faux et le vrai, qu’il s’agisse du messager ou du message, s’est établie au cours d’un processus d’épreuve qui comprenait des accusations portées à la fois contre le message et contre le messager. Élie fut celui qu’on accusa de troubler Israël, car son message avait arrêté la pluie. Si la pluie avait continué de tomber sur Israël, aucune question ne se serait soulevée au sujet d’Élie. La question reposait sur la prédiction d’Élie et sur son accomplissement au cours des trois ans et demi.

When Peter is at the litmus test of Caesarea Philippi, which is the feast of trumpets, and also where the ass is loosed, the beginning of the message of the Midnight Cry is marked. Peter like unto Elijah, has just witnessed the confirmation of his prediction, and the distinction between the true and false has been demonstrated for all to see. The prediction’s confirmation is represented by the feast of trumpets—which is the litmus test. The prediction was typified by both 1840 and 1844, where a prediction is corrected and thereafter fulfilled. The corrected prediction of Josiah Litch empowered the first angel on August 11, 1840 and the prediction of the year 1843 by Miller was corrected by Snow.

Oo Petro a le tekong ea teko ea Kesarea Filipi, e leng mokete oa literompeta, hape e le moo esele e lokolloang teng, qaleho ea molaetsa oa Mohoo oa Har’a Bosiu e tšoauoa. Petro, ea tšoanang le Elia, o sa tsoa bona tiisetso ea polelo ea hae ea boprofeta, ’me phapang pakeng tsa ’nete le leshano e bontšitsoe hore bohle ba e bone. Tiisetso ea polelo eo ea boprofeta e emeloa ke mokete oa literompeta—e leng teko ea ho lekanya ’nete. Polelo eo ea boprofeta e ile ea tšoantšetsoa ke bobeli ba 1840 le 1844, moo polelo ea boprofeta e lokisoang, ’me ka mor’a moo e phethahatsoa. Polelo ea boprofeta e lokisitsoeng ea Josiah Litch e ile ea matlafatsa lengeloi la pele ka la 11 Phato 1840, ’me polelo ea selemo sa 1843 ea Miller e ile ea lokisoa ke Snow.

“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

“În anul 1840, o altă împlinire remarcabilă a profeției a stârnit un interes larg răspândit. Cu doi ani mai înainte, Josiah Litch, unul dintre slujitorii de seamă care predicau a doua venire, a publicat o tâlcuire a Apocalipsei 9, prezicând căderea Imperiului Otoman. Potrivit calculelor sale, această putere urma să fie răsturnată... la 11 august 1840, când se poate aștepta ca puterea otomană din Constantinopol să fie zdrobită. Și cred că astfel se va dovedi a fi.”

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

“Na taim stret we i bin makim pinis, Taki, long rot bilong ol ambasada bilong em, i kisim proteksen bilong ol pawa poroman bilong Yurop, na long dispela rot em i putim em yet aninit long kontrol bilong ol kantri Kristen. Dispela samting i inap tru long tok-profet i bin tok pinis. Taim ol manmeri i save long dispela, planti tru i bilip olsem ol prinsipol bilong tanim mining bilong ol profesi we Miller wantaim ol poroman bilong em i bin bihainim em i stret; na dispela i givim wanpela strongpela kirap long muvmen bilong Advent. Ol man bilong save na ples antap i bung wantaim Miller, long autim na tu long wokim ol buk na nius bilong ol tingting bilong em, na stat long 1840 i go inap long 1844 dispela wok i go bikpela kwiktaim.” The Great Controversy, 334, 335.

The prediction of Litch was about Islam, and the prediction of Snow was about the closed door. When Litch’s prediction was fulfilled, the methodology that established the message was accepted, and those who accepted the message “united” with the messenger. Both the message and the messenger was recognized in the fulfillment of the prediction. The prediction of Litch was about Islam, and the prediction of Snow was about the closed door.

A previsão de Litch dizia respeito ao islamismo, e a previsão de Snow dizia respeito à porta fechada. Quando a previsão de Litch se cumpriu, a metodologia que estabelecia a mensagem foi aceita, e aqueles que aceitaram a mensagem “uniram-se” ao mensageiro. Tanto a mensagem quanto o mensageiro foram reconhecidos no cumprimento da previsão. A previsão de Litch dizia respeito ao islamismo, e a previsão de Snow dizia respeito à porta fechada.

“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

“Mi lukim ol manmeri bilong God i stap amamas long wetim, na i lukluk i go bilong ol long Bikpela bilong ol. Tasol God i bin tingting long traim ol. Han bilong Em i bin karamapim wanpela popaia long kaun bilong ol haptaim bilong tok-profet. Ol husat i bin lukluk i stap bilong Bikpela bilong ol, ol i no painim dispela popaia, na ol man i gat bikpela save tru husat i bin birua long dispela taim tu i no luksave long en. God i bin tingting olsem ol manmeri bilong Em i mas bungim wanpela bikpela hevi bilong bel i bruk. Taim i go pinis, na ol husat i bin wet wantaim amamas bilong tingim Sevia bilong ol i kam, ol i kamap bel hevi na bel i pundaun; tasol ol husat i no bin laikim kamap bilong Jisas, tasol i bin kisim dispela tok long pret, ol i amamas long Em i no kam long dispela taim em ol i bin wetim. Toktok bilong ol long bilip i no bin senisim bel na mekim laip i kamap klin. Dispela taim i go pinis i bin stret tru long kamapim kain bel olsem. Ol yet i namba wan long tanim baksait na lap nogut long ol sori, ol i bel i bruk, ol husat tru i bin laikim kamap bilong Sevia bilong ol. Mi lukim savetingting bilong God long traim ol manmeri bilong Em na long givim ol wanpela skelim i go daun tru bilong painim aut ol husat bai surik na tanim bek long aua bilong traim.

“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

“Jesuúz xa wéppol neexëf ci asamaan sépp dañoo xool ak yërmande ak mbëggeel ñi yépp ña doon séentu ak yaakaar yu neex ngir gis Koom mi seen xol bëgg. Malaaka yi dañoo doon wër leen, ngir dooleel leen ci waxtu seen nattu. Ñi bañoon a nangu yégleb bu asamaan bi, bàyyi nañu leen ci lëndëm, te merum Yàlla tàkk na ci seen kaw, ndaxte bëggoonuñu a nangu leer gi Mu leen yónnee woon jógé asamaan. Ña-faithful yooyu, teñuñu, ñi mënoonul a xam lu tax seen Boroom ñëwul, duñu leen bàyyi ci lëndëm. Yaatuwaat, yonte nañu leen ci seen Bibliy yi ngir seetaat jamonoy yëg-yëg yi. Loxo Boroom bi jëlees na ci kaw nattu yi, te njuumte ga leeral na. Gis nañu ne jamonoy yëg-yëg yi dafa yem ci 1844, te sax benn seede bi ñu jëfandikoo woon ngir wone ne jamonoy yëg-yëg yi jeex na ci 1843, moo wone it ne dinañu jeex ci 1844. Leer gu jóge ci Kàddug Yàlla leerloo na seen taxawaay, te gis nañu fa ab waxtu bu yàgg—‘Bu [peeñ mi] yàgg, xaaral ko.’ Ci seen mbëggeel ngir ñëw gu gaaw gu Kirist, ñoo faraloon a fàtte yàggug peeñ mi, mi ñu nattoono ngir feeñal ñi dëgg-dëgg di xaar. Yaatuwaat, am nañu woon ab bës bu ñu man a jëkkër. Waaye gis naa ne ñu bare ci ñoom mënoonuñu woon a weesu seen tiis bu tar ba ngir amaat mbooloom cëru ak fit wi ràññee woon seen ngëm ci 1843.”

“Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.

«Шайтан и его ангелы торжествовали над ними, а те, кто не хотел принять весть, поздравляли себя со своей дальновидностью и мудростью за то, что не приняли этого заблуждения, как они его называли. Они не сознавали, что отвергали о себе совет Божий и действовали в союзе с шайтаном и его ангелами, чтобы приводить в смятение народ Божий, живший согласно этой вести, ниспосланной с небес. »

“The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.

"Ushbu xabardagi imonlilar jamoatlarda zulm ostida edilar. Bir muddat, xabarni qabul qilmaganlar yuraklaridagi tuyg‘ularini amalga oshirishdan qo‘rquv tufayli tiyilib turdilar; ammo vaqtning o‘tishi ularning haqiqiy his-tuyg‘ularini oshkor qildi. Ular kutayotganlar guvohlik berishga majbur ekanliklarini his etgan haqiqatni, ya’ni bashoratli davrlar 1844 yilgacha cho‘zilishini, jim qildirishni istadilar. Imonlilar o‘z xatolarini ravshanlik bilan tushuntirib berdilar va nima uchun Rabbilarini 1844 yilda kutganliklarining sabablarini bayon qildilar. Ularning muxoliflari keltirilgan qudratli dalillarga qarshi hech qanday dalil keltira olmadilar. Shunga qaramay, jamoatlarning g‘azabi alangalandi; ular dalillarni tinglamaslikka va guvohlikni jamoatlardan chiqarib tashlashga qat’iy qaror qildilar, toki boshqalar uni eshita olmasin. Xudo ularga bergan nurni boshqalardan yashirishga jur’at eta olmaganlar jamoatlardan chiqarib yuborildilar; ammo Iso ular bilan edi, va ular Uning yuzining nuri ichida shod edilar. Ular ikkinchi farishtaning xabarini qabul qilishga tayyorlangan edilar." Ilk Yozuvlar, 235–237.

Peter represents the one hundred and forty-four thousand who like unto Litch present a corrected prediction about Islam and the end of a kingdom; and like unto Snow, Peter also presents a corrected prediction of the closed door. Litch’s message of the second woe of Islam was an external prediction, and Snow’s closed door was an internal prediction. For Snow the work began when the Lord removed his hand from the figures, and it was then seen that same evidence that had been previously been thought to prove 1843, actually proved October 22, 1844. For Litch it was a calculation that when fulfilled brought the angel of Revelation ten down to stand upon the earth and the sea.

Peter waakilisha wale mia moja arobaini na nne elfu ambao, kama Litch, wanawasilisha utabiri uliosahihishwa kuhusu Uislamu na mwisho wa ufalme; na kama Snow, Peter naye pia anawasilisha utabiri uliosahihishwa wa mlango uliofungwa. Ujumbe wa Litch wa ole ya pili ya Uislamu ulikuwa utabiri wa nje, na mlango uliofungwa wa Snow ulikuwa utabiri wa ndani. Kwa Snow, kazi ilianza wakati Bwana alipoondoa mkono wake kutoka katika tarakimu, na ndipo ikaonekana kwamba ushahidi uleule ambao hapo awali ulikuwa umefikiriwa kuthibitisha 1843, kwa kweli ulithibitisha Oktoba 22, 1844. Kwa Litch ulikuwa ukokotozi ambao, ulipotimizwa, ulimleta malaika wa Ufunuo kumi ashuke na kusimama juu ya nchi na juu ya bahari.

The fact that Litch recalculated his prediction ten days before its fulfillment identifies the work of correcting a previous prediction as a test. Is the beginning in 1840 and the ending in 1844 actually a prophetic symbol of a prediction that is recalculated to become the true Midnight Cry? Does the alpha and omega of Millerite history which concluded with the proclamation of the Midnight Cry actually typify the prophetic characteristics of the true Midnight Cry of the one hundred and forty-four thousand?

Le fait que Litch ait recalculé sa prédiction dix jours avant son accomplissement identifie l’œuvre consistant à corriger une prédiction antérieure comme une mise à l’épreuve. Le commencement en 1840 et l’aboutissement en 1844 sont-ils réellement un symbole prophétique d’une prédiction recalculée afin de devenir le véritable Cri de Minuit ? L’alpha et l’oméga de l’histoire millérite, qui se sont conclus par la proclamation du Cri de Minuit, préfigurent-ils réellement les caractéristiques prophétiques du véritable Cri de Minuit des cent quarante-quatre mille ?

In both periods of the corrected prediction’s proclamation, controversy was manifested against the Millerite message, for the message troubled the people. When Peter stands at Caesarea Philippi there is a controversy over the message that began prior to Caesarea Philippi, for it is the fulfillment that confirms that it was only at Peter’s word that the message of rain would fall. Caesarea Philippi is the feast of trumpets aligns with Christ sending two disciples, representing the second angel, to loose the ass of Islam. The loosing of the ass of Islam announces the beginning of the message of the Midnight Cry at Exeter camp meeting, for arriving on horse a day late, on August 13, Samuel Snow, who had tarried rather than arrive on the opening day, marks the end of the tarrying time and the beginning of the message that would be carried like a tidal wave when the meeting ended on the 17^th.

În ambele perioade ale proclamării prezicerii corectate, s-a manifestat controversă împotriva soliei millerite, căci solia tulbura poporul. Când Petru stă la Cezareea lui Filip, există o controversă cu privire la solia care începuse înainte de Cezareea lui Filip, deoarece împlinirea confirmă că numai la cuvântul lui Petru avea să cadă solia ploii. Cezareea lui Filip este sărbătoarea trâmbițelor și se aliniază cu trimiterea de către Hristos a doi ucenici, reprezentând pe al doilea înger, ca să dezlege măgărița Islamului. Dezlegarea măgăriței Islamului vestește începutul soliei Strigătului de la Miezul Nopții la adunarea de tabără de la Exeter, căci sosind călare cu o zi întârziere, la 13 august, Samuel Snow, care zăbovise în loc să sosească în ziua deschiderii, marchează sfârșitul timpului de întârziere și începutul soliei care avea să fie purtată ca un val uriaș când adunarea s-a încheiat pe 17.

The controversy of Millerite history, the accusations of king Ahab and the resistance of the quibbling Jews as Christ entered Jerusalem all identify a controversy that reaches its conclusion at the feast of trumpets, when the ass is loosed. The loosing of the ass is the confirmation of a prophecy that identifies a closed door upon Adventism in the beginning at Caesarea Philippi and a closed door at the end of the period at Caesarea Maritima. The ass is a symbol of Islam of the third woe that strikes the United States, including Nashville, Tennessee. The failed prediction of July 18, 2020, is now being progressively corrected as the Lord removes His hand, and unseals the revelation of Jesus Christ. That unsealing began in the wilderness in July of 2023.

Miller tarixining bahsi, shoh Ahabning ayblovlari va Masih Quddusga kirib kelayotganida e’tirozchi yahudiylarning qarshilik ko‘rsatishi — bularning barchasi karnaylar bayramida, eshak bo‘shatilgan paytda o‘z yakuniga yetadigan bir bahsni ko‘rsatadi. Eshakning bo‘shatilishi bashoratning tasdig‘idir; u Adventizm ustiga davrning boshida Kesariya Filippida yopiq eshik borligini va davrning oxirida Kesariya Maritimada ham yopiq eshik borligini aniqlab beradi. Eshak — Qo‘shma Shtatlar, jumladan Tennessi shtatidagi Neshvillga zarba beradigan uchinchi voy islomining timsolidir. 2020-yil 18-iyuldagi amalga oshmagan bashorat endi Rabbiyning O‘z qo‘lini tortib olishi va Iso Masihning vahiyini muhrdan chiqarishi bilan bosqichma-bosqich tuzatib borilmoqda. O‘sha muhrdan chiqarish 2023-yil iyul oyida sahroda boshlandi.

The vision of Daniel Eleven

Mbono ya Danieli Kumi na Moja

The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is an external warning message of war, but it may also be understood as an internal call to a holy convocation. As the litmus test that begins when the thirty days of the second temple test concludes, it is both an external and internal message. The first foundational test arrived in the spring of 2024 with the external vision of antichrist as represented in Daniel 11:14.

La fête des trompettes représente la septième trompette, qui est le troisième malheur, lequel est l’islam. Une trompette est un message d’avertissement extérieur de guerre, mais elle peut aussi être comprise comme un appel intérieur à une sainte convocation. En tant qu’épreuve décisive qui commence lorsque s’achèvent les trente jours de l’épreuve du second temple, elle est à la fois un message extérieur et intérieur. La première épreuve fondamentale est survenue au printemps 2024 avec la vision extérieure de l’antéchrist, telle qu’elle est représentée dans Daniel 11:14.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

Et en ces temps-là, plusieurs s’élèveront contre le roi du midi; et des hommes violents de ton peuple s’exalteront pour accomplir la vision; mais ils tomberont. Daniel 11:14.

The previous verse introduced Panium, and the testimony of Panium continues through to verse fifteen.

Le verset précédent a introduit Panium, et le témoignage de Panium se poursuit jusqu’au verset quinze.

For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.

कारण उत्तर का राजा लौटेगा, और पहिले से भी बड़ी भीड़ को खड़ा करेगा; और कुछ वर्षों के बाद वह निश्चय ही एक बड़ी सेना और बहुत-सी सम्पत्ति के साथ आएगा। दानिय्येल 11:13।

The king of the north in verses ten through fifteen is the proxy power of the papacy, who was represented by Ronald Reagan in verse ten when the wall of the iron curtain was removed as typified by the fall of the Berlin Wall on November 9, 1989. Verse sixteen marks the removal of the wall of separation of church and state at the Sunday law. Verse eleven and twelve represent the Ukrainian war that began in 2014, and verse thirteen is identifying the election of 2024, when Trump, the eighth president since Reagan, who is also the eighth president who is of the seven previous presidents, “returns” with more power, for when he returns he “shall set forth a multitude greater than the former, and shall certainly come after certain years.” The “certain years” are the four years of Joe Biden.

Ahosi a mantlhagoni eka tindzimana ta khume ku ya eka ta khume na ntlhanu i matimba lama yimelaka vuapostola bya mupapa, loyi a a yimeleriwe hi Ronald Reagan eka ndzimana ya khume loko rirhangu ra Iron Curtain ri susiwile, hilaha swi kombisiweke hakona hi ku wa ka Rirhangu ra Berlin hi ti 9 ta Nyenyankulu, 1989. Ndzimana ya khume na tsevu yi kombisa ku susiwa ka rirhangu ra ku hambanyisa kereke na mfumo hi nkarhi wa nawu wa Sonto. Tindzimana ta khume na yin’we na ta khume na mbirhi ti yimela nyimpi ya Ukraine leyi sunguleke hi 2014, naswona ndzimana ya khume na nharhu yi kombisa nhlawulo wa 2024, loko Trump, presidente wa vunhungu ku sukela eka Reagan, loyi nakambe a nga presidente wa vunhungu exikarhi ka vapresidente va nkombo lava hundzeke, a “vuya” a ri ni matimba lamakulu, hikuva loko a vuya u “ta humesa ntshungu lowukulu ku tlula lowo sungula, naswona kunene u ta ta endzhaku ka malembe yo karhi.” “Malembe yo karhi” i malembe ya mune ya Joe Biden.

After 2024, in agreement with verse thirteen, Rome will insert itself into the prophetic history of Panium. May 8, 2025 the first pope from the spiritual glorious land was selected and He chose the name of Leo, that carries with it many significant prophetic characteristics. Then in verse fifteen the battle is engaged.

بعد سنة 2024، وانسجامًا مع الآية الثالثة عشرة، ستُقحِم روما نفسها في التاريخ النبوي لبانيوم. في 8 مايو/أيار 2025، اختير أول بابا من الأرض المجيدة الروحية، وقد اختار اسم لاون، وهو اسم يحمل في طيّاته خصائص نبوية ذات دلالة كبيرة. ثم في الآية الخامسة عشرة يشتبك القتال.

So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.

Ariambohitra ny mpanjakan’ny avaratra ka hanorina fefiloha, ary haka ny tanàna mimanda indrindra; ary ny sandrin’ny atsimo tsy hahatohitra, na ny olony voafidy aza, ary tsy hisy hery hahatohitra. Daniela 11:15.

The battle of Panium is engaged in verse fifteen and the earth-beast represented by Donald Trump will defeat the kingdom of the south. The king of the south in verse eleven began a war with Ukraine, the papacy’s proxy power who was financed and supported by the papacy’s proxy power of verse ten—the United States. The king of the south would be victorious in the battle of Raphia, but in the aftermath of the victory the progressive dissolution which is always associated with the demise of a dragon kingdom of the south, leaves the king of the south in an extremely vulnerable position as the king of the north returns, stronger than ever and prepares for the battle of Panium. Russia and Putin are the king of the south when the United States initiated the Ukrainian War in 2014. In 2022 the invasion began and blood began to flow. In 2024 the king of the north returned.

Nɔviŋutsuɔ Panium la wɔ dze asi gɔme le kpukpui bɔtɔ̃n lɔ̃ ɖeka-ŋlɔ̃lɔ̃ me, eye anyigba-lã si Donald Trump ye wò tsɔ vɔ nu la ava dzra anyiehe fiaɖuƒe la anyi. Anyiehe fia la le kpukpui bɔtɔ̃n lɔ̃ ɖeka-ɖeka me dze aʋa ɖe Ukraine ŋu, si nye papacy la ƒe proxy ŋusẽ, eye papacy la ƒe proxy ŋusẽ si le kpukpui bɔtɔ̃n lɔ̃ ɖeka me—United States—e tsɔ ga de eme eye wòte ŋu. Anyiehe fia la ava xɔ dzidzedze le Raphia ƒe nɔviŋutsuɔ la me, gake le dzidzedze ma ƒe megbe la, vovototo ƒe nɔnɔme si yina edzi ɣesiaɣi kple anyiehe drakɔn fiaɖuƒe aɖe ƒe tsigbɔtsitsi la, ana be anyiehe fia la anɔ nɔnɔme si me eŋutɔ nye dzeŋugbe ŋutɔ, elabena dziehe fia la gbugbɔ va, eɖe ŋusẽ wu tsã, eye wòle Panium ƒe nɔviŋutsuɔ la ta dze dzraɖoɖo me. Russia kple Putin nye anyiehe fia la ne United States dze Ukrainian War la gɔme le 2014. Le 2022 me la, adzoɖoɖo la dze egɔme eye ʋu dze tsi tsitsi. Le 2024 me la, dziehe fia la gbugbɔ va.

Peter is at Caesarea Philippi, which is the beginning of the proclamation of the message of the Midnight Cry. Peter, like unto Elijah and the Millerites as represented by Litch and Snow has previously set forth a prediction of a closed door and Islam. Its fulfillment identifies the distinction between the true and false latter rain messages, and the true and false messengers. Peter’s message is the corrected message of Nashville and Islam, and when he is standing in Caesarea Philippi, he is standing at Panium, the battle that leads to the Sunday law of verse sixteen. The fulfillment of Peter’s prediction identifies the beginning of the proclamation of the Midnight Cry, when Islam is loosed, which is also, line upon line when the battle of Panium arrives.

Petro oĩ Cesarea Filipi-pe, upéva hína pe ñepyrũ pe marandu pyahẽrã pyhare mbytegua sapukái rehegua. Petro, Elías ha umi Millerita-kuéra Litch ha Snow rupive ojehechaukaháicha, ymaite guive omoĩma peteĩ marandu ypygua peteĩ okẽ oñembotýva ha Islam rehegua. Ijajevévo ohechauka mba’éichapa ojoavy umi marandu añetegua ha japu pe ama kyre’ỹ pahague rehegua, ha avei umi marandu rerahaha añetegua ha japu. Petro remiandu hína pe marandu oñemyatyrõva Nashville ha Islam rehegua, ha ha’e oĩ jave Cesarea Filipi-pe, oĩ hína Panium-pe, pe ñorairõ oguerútava pe léi domingo rehegua versíkulo dieciséis-pe. Pe cumplimiento Petro remimombe’upy rehegua ohechauka pe ñepyrũ pe marandu pyhare mbytegua sapukái rehegua ñemoherakuãme, Islam oñemosãso jave, ha upéva avei, línea ári línea, pe ñorairõ Panium pegua og̃uahẽ jave.

The Vision of Daniel ten

Nituaj de Daniel bwe obebo ten

The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is a warning message, and also a call to a holy convocation. It also is the litmus test that begins when the thirty days of the second temple test concludes. The first foundational external testing vision of antichrist arrived in the spring of 2024, and the second internal testing vision of Christ, as represented in Daniel 10 arrived in 2026.

La fête des trompettes représente la septième trompette, qui est le troisième malheur, lequel est l’islam. Une trompette est un message d’avertissement, et aussi un appel à une sainte convocation. Elle est également l’épreuve décisive qui commence lorsque s’achèvent les trente jours de l’épreuve du second temple. La première vision fondamentale d’épreuve extérieure de l’antéchrist est survenue au printemps 2024, et la seconde vision d’épreuve intérieure du Christ, telle qu’elle est représentée dans Daniel 10, est survenue en 2026.

Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

Потом я поднял глаза мои, и взглянул, и вот, некий муж, облечённый в льняные одежды, чресла которого были опоясаны чистым золотом из Уфаза. Тело его было как топаз, и лицо его — как вид молнии, и глаза его — как светильники огненные, и руки его, и ноги его по виду — как блестящая медь, и глас слов его — как голос множества.

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.

Na mimi, Danieli, peke yangu nikaona maono hayo; kwa maana wale watu waliokuwa pamoja nami hawakuyaona maono hayo; lakini tetemeko kuu likawaangukia, hata wakakimbia ili kujificha.

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.

C’est pourquoi je demeurai seul, et je vis cette grande vision; il ne resta plus aucune force en moi: mon éclat se changea en moi en corruption, et je ne conservai aucune force.

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.

Kuitenkin minä kuulin hänen sanojensa äänen; ja kuullessani hänen sanojensa äänen minä vaivuin syvään uneen kasvoilleni, kasvoni maata kohti.

And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.

فإذا بيدٍ لمستني، فأقامتني على ركبتيَّ وعلى كفَّيَّ يديَّ. وقال لي: يا دانيال، أيها الرجل المحبوب جدًا، افهم الكلام الذي أكلِّمك به، وقف منتصبًا، لأنني الآن قد أُرسلت إليك. ولمّا تكلَّم معي بهذا الكلام، وقفت مرتعدًا. ثم قال لي: لا تخف يا دانيال، لأنه من اليوم الأول الذي وجَّهتَ فيه قلبك للفهم، ولتذليل نفسك أمام إلهك، قد سُمعت كلماتك، وأنا قد أتيتُ بسبب كلماتك. ولكن رئيس مملكة فارس قاومني واحدًا وعشرين يومًا؛ وهوذا ميخائيل، واحد من الرؤساء الأولين، جاء لإعانتي، وبقيتُ هناك عند ملوك فارس. وقد جئت الآن لأفهِّمك ما يصيب شعبك في الأيام الأخيرة، لأن الرؤيا إنما هي لأيامٍ كثيرة بعد. ولمّا تكلَّم معي بمثل هذا الكلام، جعلتُ وجهي نحو الأرض، وصرتُ أبكم.

And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.

Et voici, un être ayant l’apparence des fils des hommes toucha mes lèvres; alors j’ouvris la bouche, je parlai, et je dis à celui qui se tenait devant moi: Ô mon seigneur, par la vision mes douleurs se sont tournées sur moi, et je n’ai conservé aucune force. Car comment le serviteur de ce mon seigneur pourrait-il parler avec ce mon seigneur? Quant à moi, à l’instant même il ne demeura plus en moi aucune force, et il ne resta plus de souffle en moi.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:5–19.

Na qai lako tale mai e dua sa tarai au, e vaka na irairai ni tamata, ka vakaukauwataki au; ka kaya mai, I iko na tamata sa lomani vakalevu, kakua ni rere; me tiko vei iko na vakacegu; mo kaukauwa, io, mo kaukauwa. Ia ni sa vosa oti vei au, au sa vakaukauwataki, ka kaya, Me vosa mada na noqu turaga; ni ko sa vakaukauwataki au. Taniela 10:5–19.

Daniel on the twenty-second day, sees the vision of the heavenly High Priest in the latter days. The vision of Rome establishing the vision was the foundational and alpha test of 2024, and the vision of Christ is the temple test. It produces a separation of the class who flee from Daniel and hide. That class hides under lies and falsehoods, and for this reason they receive strong delusion.

Danyèl, nan venndezyèm jou a, wè vizyon Gran Prèt selès la nan dènye jou yo. Vizyon Wòm k ap etabli vizyon an te tès fondamantal la ak tès alfa ane 2024 la, epi vizyon Kris la se tès tanp lan. Li pwodui yon separasyon nan klas sa a ki kouri pou yo sove devan Danyèl epi ki kache. Klas sa a kache anba manti ak fo deklarasyon, e se poutèt sa yo resevwa yon gwo ilizyon.

Daniel is then touched three times, the first by Gabriel then by Christ and then a third time by Gabriel. In the Most Holy Place, when Daniel is touched three times he is portraying a strengthening, for it begins with him having no strength when he saw the vision, but by the third touch he is ultimately strengthened. He is strengthened to understand what shall befall God’s people in the latter days. The prophetic message of what befalls God’s people in the latter days is the message represented within the parable of the ten virgins.

Daniel nao noɔra no mpɛn abiɛsa; nea edi kan no, Gabriel na ɔde ne nsa kaa no, ɛnna Kristo nso kaa no, na afei ne mprɛnsa so no, Gabriel san kaa no bio. Wɔ Kronkron Mu Kronkron no mu no, sɛ wɔka Daniel no mpɛn abiɛsa a, ɛda ahoɔdenhyɛ adi, efisɛ efi ase no, bere a ohuu anisoadehu no, na onni ahoɔden biara; nanso ne nsa-ka a ɛto so abiɛsa no, ɛno akyi no, wɔhyɛɛ no den awiei koraa. Wɔhyɛɛ no den sɛ ɔnte nea ɛbɛto Onyankopɔn nkurɔfo wɔ nna a edi akyiri no ase. Nkrasɛm a ɛyɛ adiyisɛm a ɛfa nea ɛbɛto Onyankopɔn nkurɔfo wɔ nna a edi akyiri no ho no, ɛno ne nkrasɛm a egyina hɔ ma wɔ mmabea du no bɛ no mu.

Daniel begins with no strength, for the looking glass vision of Christ left him with no strength, but by the end of the three touches he is strengthened, and the command to “be strong, yea, be strong,” is a doubling, which marks the second angel or the second test. The second test is the temple test where God’s people are strengthened to proclaim the message of the Midnight Cry when the Exeter camp meeting ends. That test is the temple test where the cap stone, that was the foundation and corner stone becomes the marvelous capstone of the temple, thus marking its completion. Daniel is strengthened on the twenty-second day, when he enters the Most Holy Place by faith. When he does Gabriel touches him, then Christ touches him and then Gabriel touches him again. Daniel is therefore strengthened to proclaim the message in the Most Holy Place where he sees Christ between two angels, and the place in the Most Holy Place where Christ is in the middle is the mercy seat with the two covering cherubs looking to the ark that is illuminated from the light of the Shekinah glory of Christ seated upon His throne. The vision of Daniel ten is prophetically structured with Daniel looking upon the glory of Christ as the Shekinah upon the throne of the mercy seat, while the two covering cherubs gaze into the ark!

ദാനിയേൽ ആരംഭത്തിൽ ശക്തിയില്ലാത്തവനാകുന്നു; കാരണം ക്രിസ്തുവിന്റെ കണ്ണാടിദർശനം അവനെ ശക്തിയറ്റവനാക്കി വിട്ടിരുന്നു. എന്നാൽ മൂന്നു സ്പർശങ്ങളുടെ അവസാനം അവൻ ബലപ്പെട്ടു; “ശക്തനായിരിക്ക, അതെ, ശക്തനായിരിക്ക” എന്ന കല്പനയിലെ ആവർത്തനം രണ്ടാം ദൂതനെയോ രണ്ടാം പരീക്ഷണത്തെയോ അടയാളപ്പെടുത്തുന്നു. രണ്ടാം പരീക്ഷണം ദേവാലയപരീക്ഷണമാണ്; എക്സിറ്റർ ക്യാമ്പ് മീറ്റിംഗ് അവസാനിക്കുമ്പോൾ ദൈവജനങ്ങൾ അർദ്ധരാത്രിനാദത്തിന്റെ സന്ദേശം പ്രഖ്യാപിപ്പാൻ ബലപ്പെടുന്ന സ്ഥലം അതുതന്നേ. ആ പരീക്ഷണം ദേവാലയപരീക്ഷണമാണ്; അവിടെ അടിസ്ഥാനശിലയും കോണശിലയും ആയിരുന്ന ക്യാപ്‌സ്റ്റോൺ ദേവാലയത്തിന്റെ അത്ഭുതകരമായ ക്യാപ്‌സ്റ്റോൺ ആകുന്നു; അങ്ങനെ അതിന്റെ സമാപ്തിയെ അടയാളപ്പെടുത്തുന്നു. വിശ്വാസത്താൽ അതിപരിശുദ്ധസ്ഥലത്ത് പ്രവേശിക്കുന്ന ഇരുപത്തിരണ്ടാം ദിവസം ദാനിയേൽ ബലപ്പെടുന്നു. അങ്ങനെ അവൻ പ്രവേശിക്കുമ്പോൾ ആദ്യം ഗബ്രിയേൽ അവനെ സ്പർശിക്കുന്നു; തുടർന്ന് ക്രിസ്തു അവനെ സ്പർശിക്കുന്നു; പിന്നെയും ഗബ്രിയേൽ അവനെ സ്പർശിക്കുന്നു. അതുകൊണ്ട്, അതിപരിശുദ്ധസ്ഥലത്തിൽ രണ്ടു ദൂതന്മാർക്കിടയിൽ ക്രിസ്തുവിനെ കാണുന്ന സ്ഥലത്ത് സന്ദേശം പ്രഖ്യാപിപ്പാൻ ദാനിയേൽ ബലപ്പെടുന്നു; അതിപരിശുദ്ധസ്ഥലത്തിൽ ക്രിസ്തു നടുവിൽ നിലകൊള്ളുന്ന സ്ഥലം കരുണാസനമാണ്; അവിടെ സിംഹാസനത്തിൽ ഇരിക്കുന്ന ക്രിസ്തുവിന്റെ ശെഖീനാമഹത്വത്തിന്റെ പ്രകാശത്തിൽ പ്രകാശിതമായിരിക്കുന്ന പെട്ടകത്തെ നോക്കിക്കൊണ്ട് മൂടിവെക്കുന്ന രണ്ടു കെരൂബുകൾ നിലകൊള്ളുന്നു. ദാനിയേൽ പത്താം അധ്യായത്തിലെ ദർശനം പ്രവചനാത്മകമായി ഇങ്ങനെ ഘടിതമായിരിക്കുന്നു: ദാനിയേൽ കരുണാസനത്തിന്റെ സിംഹാസനത്തിന്മേലുള്ള ശെഖീനയായ ക്രിസ്തുവിന്റെ മഹത്വത്തെ നോക്കിക്കൊണ്ടിരിക്കുമ്പോൾ, മൂടിവെക്കുന്ന രണ്ടു കെരൂബുകൾ പെട്ടകത്തിനകത്തേക്ക് ഉറ്റുനോക്കുന്നു!

Before the feast of trumpets Elijah claims his message of rain is the only message of rain that is of the Lord, and he sets forth a prediction that reaches its conclusion with a demonstration which proves who is or is not the messenger and what is or what isn’t the message. For three and a half years before Carmel king Ahab was searching for Elijah, for there is a period of controversy that precedes Carmel. Mount Carmel is simply the litmus test where character is manifested. The same period in Millerite history contained the same witness, as those who hated the message shut the faithful out of the churches and the faithful thereafter raised a message calling people out of the fallen former covenant people who were being passed by.

د ترمپېټونو د اختر نه مخکې، الیاس ادعا کوي چې د باران د هغه پیغام یوازینی د باران پیغام دی چې د څښتن له خوا دی، او هغه یوه داسې وړاندوینه وړاندې کوي چې خپل پایلې ته د داسې یو اظهار په وسیله رسېږي چې ثابتوي څوک استازی دی او څوک نه دی، او کوم شی پیغام دی او کوم شی نه دی. د کرمل نه درې نیم کاله مخکې، پاچا اخاب د الیاس په لټه کې و، ځکه چې د کرمل نه مخکې د منازعې یوه موده شته. د کرمل غر په ساده ډول هغه ازموینه ده چې په کې سیرت څرګندېږي. د مېلرایټ په تاریخ کې هم همدغه دوره هماغه شان شاهدي لرله، ځکه هغو کسانو چې له پیغامه یې کرکه لرله، وفاداران یې له کلیساوو څخه وشړل، او وفادارانو له هغه وروسته یو پیغام پورته کړ چې خلک یې له لوېدلو پخوانیو عهدنامې خلکو څخه راوبلل، هغه خلک چې ترې تېرېدل کېدل.

Peter is at the Pentecostal Sunday law proclaiming the message of Joel, which means Peter is proclaiming the same message when the period of the Midnight Cry begins at the end of the Exeter camp meeting, which began when the prediction of Peter had been corrected as was Snow and Litch’s messages. A controversy always precedes the fulfillment of the prediction. The controversy therefore begins before the fulfillment of the prediction.

پیٹر پینتیکوستی اتوار کے قانون کے تحت یوایل کے پیغام کا اعلان کر رہا ہے، جس کا مطلب یہ ہے کہ جب مڈنائٹ کرائی کی مدت ایکسیٹر کیمپ میٹنگ کے اختتام پر شروع ہوتی ہے تو پیٹر بھی وہی پیغام سنا رہا ہوتا ہے، اور یہ مدت اس وقت شروع ہوئی جب پیٹر کی پیشین گوئی کی اصلاح کر دی گئی تھی، جیسا کہ اسنو اور لِچ کے پیغامات کی اصلاح کی گئی تھی۔ ایک نزاع ہمیشہ پیشین گوئی کی تکمیل سے پہلے واقع ہوتی ہے۔ پس یہ نزاع پیشین گوئی کی تکمیل سے قبل ہی شروع ہو جاتی ہے۔

The message that causes anxiety for Ahab, Jezebel and her prophets, and the quibbling Jews of Christ day, and the fallen Protestants of Millerite history is identified by Peter as the book of Joel. Before the third litmus test that is marked by the loosing of the ass, Peter’s message is attacked by Laodicean Adventism, and Peter responds to the resistance by identifying that the messengers are not drunk, they are simply a fulfillment of Joel’s three chapters. Joel’s three chapters begin with a scathing condemnation of Laodicean Adventism. When the message reaches the ears of those who are drunken with strong drink they will respond. They confronted Christ as He descended the mount on His way to Jerusalem, and they confronted Him again in Jerusalem.

Akɔntɔnnsɛm a ɛma Ahab, Yesabel ne ne adiyifo, ne Yudafo a wɔpɛ akasakasa wɔ Kristo nna mu, ne Protestantfo a wɔahwe ase wɔ Millerite abakɔsɛm mu no ho adwene yɛ wɔn haw no, Petro kyerɛ sɛ ɛyɛ Yoel nwoma no. Ansa na sɔhwɛ a ɛto so abiɛsa a wɔde aforɔ no gya no aba no, Laodikeafo Adventism tow hyɛ Petro nkra no so, na Petro de mmuae ma saa ɔsɔretia no denam kyerɛ a ɔkyerɛ sɛ asomafo no mmobow nsa, na mmom wɔyɛ Yoel atiri abiɛsa no mmamu kɛkɛ so. Yoel atiri abiɛsa no fi ase de ano yɛ den bu Laodikeafo Adventism fɔ. Bere a nkra no beduru wɔn a wɔaboro nsa den mu no aso no, wobegye wɔn ano so. Wɔsɔre tiaa Kristo bere a na ɔresian afi bepɔw no so rekɔ Yerusalem no, na wɔsan sɔre tiaa no bio wɔ Yerusalem.

The ass is loosed, the entry begins; the quibbling Jews want the message silenced. Jesus continues and then stops and weeps over the Adventism’s last day of probationary time. Then in Jerusalem another confrontation with the Jews who wish the people to cease their message. When the sun went down that day, probation for the Jewish nation reached another step. The progression of resistance continues to the death of the cross, and it began in earnest with the resurrection of Lazarus, which marked the arrival of the second angel and the tarrying time.

Qodhaa harreeffameera, seensa sun ni jalqaba; Yihudoonni xinnaa-xinnaatti morman ergaan sun akka callisu barbaadu. Yesuus itti fufee achiis dhaabatee yeroo qormaata mootummaa Adventismii guyyaa dhumaa irratti booye. Achiis Yerusaalem keessatti Yihudoota ummanni ergaa isaanii akka dhiisu barbaadan wajjin walitti bu’iinsi biraa ni jiraata. Guyyaa sana aduun yeroo lixetti, yeroo qormaataa saba Yihudootaa sadarkaa biraa ga’e. Adeemsi mormii sun hanga du’a fannoo irratti itti fufa; innis dhugumaan du’aa ka’uu Laazaarosiin jalqabe; kunis dhufaatii ergamaa lammaffaa fi yeroo turtii agarsiise.

“Bethany was so near Jerusalem that the news of the raising of Lazarus was soon carried to the city. Through spies who had witnessed the miracle the Jewish rulers were speedily in possession of the facts. A meeting of the Sanhedrin was at once called to decide as to what should be done. Christ had now fully made manifest His control of death and the grave. That mighty miracle was the crowning evidence offered by God to men that He had sent His Son into the world for their salvation. It was a demonstration of divine power sufficient to convince every mind that was under the control of reason and enlightened conscience. Many who witnessed the resurrection of Lazarus were led to believe on Jesus. But the hatred of the priests against Him was intensified. They had rejected all lesser evidence of His divinity, and they were only enraged at this new miracle. The dead had been raised in the full light of day, and before a crowd of witnesses. No artifice could explain away such evidence. For this very reason the enmity of the priests grew deadlier. They were more than ever determined to put a stop to Christ’s work.

“Bêtanya jî Yerûşelemê ew qas nêz bû ku nûçeya rabûna Lazarosê zû gihîşt bajêr. Bi rêya sîxurên ku ew mûcize dîtibûn, serwerên Cihûyan bi lez xwedî agahiyên rast bûn. Di cih de civîneke Sanhedrînê hate gazîkirin da ku biryar bidin ka divê çi were kirin. Îsa niha bi temamî desthilatdariya Xwe li ser mirinê û gorê eşkere kiribû. Ew mûcizeya mezin delîla dawî ya serdest bû ku Xwedê pêşkêşî mirovan kir, ku Ew Kurê Xwe ji bo rizgariya wan şandibû cîhanê. Ew nîşandanek ji hêza ilahî bû ku ji bo qanîkirina her mêjiyekî ku di bin kontrola aqil û wijdana ronîkirî de bû, bes bû. Gelek ji wan ku rabûna Lazarosê dîtibûn, hatin ku bi Îsa bawer bikin. Lê nefretê kahînan li dijî Wî zêdetir bû. Wan hemû delîlên biçûktir ên ilahiyeta Wî red kiribûn, û tenê bi vê mûcizeya nû bêtir hêrs bûn. Mirî di ronahiya tevahiya rojê de, û li ber komeke şahidan, hatibû raberkirin. Tu hîleyek nikaribû wisa delîlê betal bike. Ji ber vê yekê dijminahiya kahînan bêtir kujer bû. Wan ji her demê bêtir biryar dabûn ku li xebata Mesîh dawîyê bînin.”

“The Sadducees, though not favorable to Christ, had not been so full of malignity toward Him as were the Pharisees. Their hatred had not been so bitter. But they were now thoroughly alarmed. They did not believe in a resurrection of the dead. Producing so-called science, they had reasoned that it would be an impossibility for a dead body to be brought to life. But by a few words from Christ their theory had been overthrown. They were shown to be ignorant both of the Scriptures and of the power of God. They could see no possibility of removing the impression made on the people by the miracle. How could men be turned away from Him who had prevailed to rob the grave of its dead? Lying reports were put in circulation, but the miracle could not be denied, and how to counteract its effect they knew not. Thus far the Sadducees had not encouraged the plan of putting Christ to death. But after the resurrection of Lazarus they decided that only by His death could His fearless denunciations against them be stopped.” The Desire of Ages, 537.

« Les sadducéens, bien qu’ils ne fussent pas favorables au Christ, n’avaient pas été animés contre Lui d’une malignité aussi grande que les pharisiens. Leur haine n’avait pas été aussi amère. Mais ils étaient maintenant profondément alarmés. Ils ne croyaient pas à la résurrection des morts. S’appuyant sur une prétendue science, ils avaient raisonné qu’il serait impossible qu’un corps mort fût ramené à la vie. Mais par quelques paroles du Christ, leur théorie avait été renversée. Il leur fut démontré qu’ils ignoraient à la fois les Écritures et la puissance de Dieu. Ils ne voyaient aucun moyen d’effacer l’impression produite sur le peuple par le miracle. Comment détourner de Lui des hommes qui avaient vu qu’Il avait triomphé au point d’arracher ses morts au sépulcre ? De faux rapports furent mis en circulation, mais le miracle ne pouvait être nié, et ils ne savaient comment en neutraliser l’effet. Jusqu’alors, les sadducéens n’avaient pas favorisé le projet de mettre le Christ à mort. Mais après la résurrection de Lazare, ils décidèrent que ce n’était que par Sa mort que pourraient être arrêtées Ses dénonciations intrépides contre eux. » The Desire of Ages, 537.

Lazarus’s death marked the beginning of the four days that Jesus tarried. His death represented the arrival of the second angel, that marks the beginning of the tarrying time. His resurrection marks the resurrection of the two witnesses on December 31, 2023, twenty-two years after 9/11. His resurrection marks the resurrection of Ezekiel’s dead dry bones. His resurrection was typified by the creation of Adam, which consisted of humanity, represented by clay, being combined with Divinity, represented by the breath of life.

Kematian Lazarus menandai permulaan empat hari yang ditangguhkan Yesus. Kematiannya melambangkan kedatangan malaikat kedua, yang menandai permulaan masa penangguhan. Kebangkitannya menandai kebangkitan kedua saksi pada 31 Desember 2023, dua puluh dua tahun sesudah 9/11. Kebangkitannya menandai kebangkitan tulang-tulang kering yang mati dalam penglihatan Yehezkiel. Kebangkitannya ditipologikan oleh penciptaan Adam, yang terdiri atas kemanusiaan, yang dilambangkan oleh tanah liat, dipersatukan dengan Keilahian, yang dilambangkan oleh nafas kehidupan.

“The priests and rulers of the Jews hated Jesus; but multitudes thronged to listen to His words of wisdom and to witness His mighty works. The people were stirred with the deepest interest and anxiously followed Jesus to hear the instructions of this wonderful teacher. Many of the rulers believed on Him, but dared not confess their faith lest they should be put out of the synagogue. The priests and elders decided that something must be done to draw the attention of the people from Jesus. They feared that all men would believe on Him. They could see no safety for themselves. They must lose their position or put Jesus to death. And after they should put Him to death, there would still be those who were living monuments of His power. Jesus had raised Lazarus from the dead, and they feared that if they should kill Jesus, Lazarus would testify of His mighty power. The people were flocking to see him who was raised from the dead, and the rulers determined to slay Lazarus also, and put down the excitement. Then they would turn the people to the traditions and doctrines of men, to tithe mint and rue, and again have influence over them. They agreed to take Jesus when He was alone; for if they should attempt to take Him in a crowd, when the minds of the people were all interested in Him, they would be stoned.” Early Writings, 165.

“বিহাৰীসকল আৰু ইহুদীসকলৰ শাসকসকলে যীচুক ঘিণ কৰিছিল; কিন্তু বহু লোক তেওঁৰ জ্ঞানপূর্ণ বাক্য শুনিবলৈ আৰু তেওঁৰ পৰাক্ৰমী কৰ্মসমূহ দেখিবলৈ ভিৰ কৰিছিল। লোকসকল গভীৰতম আগ্ৰহে আলোড়িত হৈছিল আৰু এই আশ্চৰ্য শিক্ষকজনৰ উপদেশ শুনিবলৈ উৎকণ্ঠাৰে যীচুৰ পাছে পাছে গৈছিল। শাসকসকলৰ মাজৰ বহুতে তেওঁৰ ওপৰত বিশ্বাস কৰিছিল, কিন্তু উপাসনাগৃহৰ পৰা বহিষ্কৃত হ’বলগীয়া হ’ব বুলি ভয় কৰি নিজৰ বিশ্বাস স্বীকাৰ কৰিবলৈ সাহস কৰা নাছিল। বিহাৰীসকল আৰু প্ৰাচীনসকলে স্থিৰ কৰিলে যে লোকসকলৰ মনোযোগ যীচুৰ পৰা আঁতৰাবলৈ কিবা এটা কৰা অৱশ্যক। তেওঁলোকে ভয় কৰিছিল যে সকলো মানুহেই তেওঁৰ ওপৰত বিশ্বাস কৰিব। নিজৰ বাবে তেওঁলোকে কোনো নিৰাপত্তা দেখা নাপালে। তেওঁলোকে নিজৰ পদমৰ্যাদা হেৰুৱাব লাগিব, নচেৎ যীচুক মৃত্যুদণ্ড দিব লাগিব। আৰু তেওঁলোকে তেওঁক মৃত্যুদণ্ড দিয়াৰ পাছতো তেওঁৰ শক্তিৰ জীৱন্ত স্মাৰক হৈ থকা লোক থাকিব। যীচুৱে লাজাৰক মৃতসকলৰ মাজৰ পৰা উঠাই আনিছিল, আৰু তেওঁলোকে ভয় কৰিছিল যে যদি তেওঁলোকে যীচুক বধ কৰে, তেন্তে লাজাৰে তেওঁৰ পৰাক্ৰমী শক্তিৰ সাক্ষ্য দিব। লোকসকল মৃতসকলৰ মাজৰ পৰা উঠাই অনা সেইজনক চাবলৈ দৌৰি আহিছিল, আৰু শাসকসকলে লাজাৰকো বধ কৰিবলৈ আৰু এই উত্তেজনা দমন কৰিবলৈ সংকল্প কৰিলে। তেতিয়া তেওঁলোকে লোকসকলক মানুহৰ পৰম্পৰা আৰু মতবাদলৈ, পদিনা আৰু সুগন্ধি শাকৰ দশমাংশ দিয়ালৈ ঘূৰাই নিব, আৰু পুনৰ তেওঁলোকৰ ওপৰত প্ৰভাৱ বিস্তাৰ কৰিব। তেওঁলোকে একমত হ’ল যে যীচু যেতিয়া অকলে থাকিব, তেতিয়াই তেওঁক ধৰি ল’ব; কাৰণ যদি তেওঁলোকে জনসমাগমৰ মাজত, যেতিয়া লোকসকলৰ মন সম্পূৰ্ণৰূপে তেওঁৰ প্ৰতি আকৃষ্ট, তেওঁক ধৰিবলৈ চেষ্টা কৰে, তেন্তে তেওঁলোকক শিলাবৰ্ষণে হত্যা কৰা হ’ব।” Early Writings, 165.

On July 18, 2020 the two witnesses of Revelation were slain and the second angel and tarrying time arrived. December 31, 2023 the two step resurrection process began. The first step was the foundation; the second step was the erection of the temple upon the foundation. The Laodicean Seventh-day Adventist church hated the message from the time it was born in 1989, and they hate it still. Now that the hated witnesses they thought were dead, are alive again; they will hate the message even more. They will argue about the prediction of July 18, 2020 with a venom that the Jews had for the resurrection of Lazarus. In the history of the temple test, Peter will answer their erroneous charges by pointing to the book of Joel as the answer to all their lies.

Tha 18 Iuchar 2020 chaidh dithis fhianaisean an Taisbeanaidh a mharbhadh, agus thàinig an dara aingeal agus an ùine-fheitheimh. Air 31 Dùbhlachd 2023 thòisich am pròiseas aiseirigh dà-cheumnach. B’ e a’ chiad cheum am bunait; b’ e an dàrna ceum togail an teampaill air a’ bhunait. Bha gràin aig eaglais Adventach an t-Seachdamh Là Laodiceach air an teachdaireachd on àm anns an do rugadh i ann an 1989, agus tha gràin aca oirre fhathast. A-nis gu bheil na fianaisean gràinte sin, a shaoil iad a bha marbh, beò a-rithist, bidh gràin aca air an teachdaireachd nas motha buileach. Nì iad connspaid mu fhàisneachd 18 Iuchar 2020 le nimh mar a bha aig na h-Iùdhaich airson aiseirigh Làsairuis. Ann an eachdraidh deuchainn an teampaill, freagraidh Peadar an casaidean mearachdach le bhith a’ comharrachadh gu leabhar Ioeil mar fhreagairt air am breugan uile.

We will continue this study in the next article.

Kita akan melanjutkan kajian ini dalam artikel berikutnya.