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.

Caesarea Philippi tumuju Caesarea Maritima nggambarake wektu saka jam katelu tekan jam kaping sanga, kang kabagi ana ing jam kaping enem. Pamisahan saka Caesarea menyang Caesarea iku yaiku Gunung Transfigurasi. Gunung Transfigurasi nyelarasake loro garis liyane marang pathokan telung undhakan kang ndhisiki angger-angger Minggu Pentakosta sajrone limang dina.

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.

Ana ing Gunung kono, Gusti Allah Sang Rama ngandika kaping pindho. Sepisanan Panjenengane ngandika yaiku nalika baptisané Kristus, lan pungkasané yaiku sakdurungé salib.

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.

Saiki nyawaku gonjang-ganjing; lan apa kang bakal Dakucapake? Rama, slametna Aku saka wektu iki; nanging kanggo prekawis iki Aku teka tumuju wektu iki. Rama, mulyakna asma Paduka. Banjur ana swara saka swarga, mangandhika, Ingsun wus mulyakake, lan Ingsun bakal mulyakake maneh. Mulané wong akèh, kang padha ngadeg ana ing kono lan krungu iku, padha ngucap yèn iku gludhug; liyané padha ngucap, Ana malaékat ngandika marang Panjenengané. John 12:27–29.

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

Allah ngluhuraké asmané nalika Panjenengané ngesahaké cap marang wong satus patang puluh papat ewu lan nulisaké asmané ing dhuwur wong-wong mau.

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.

Sapa sing menang bakal Dakdadèkaké pilar ana ing padalemané Allah-Ku, lan dhèwèké ora bakal metu menèh saka kono; lan Aku bakal nulis ana ing dhèwèké asmane Allah-Ku, lan asmane kutha Allah-Ku, yaiku Yérusalèm anyar, kang tumurun saka swarga, saka Allah-Ku; lan Aku bakal nulis ana ing dhèwèké asma-Ku sing anyar. Sing sapa nduwèni kuping, keparenga ngrungokaké apa kang dipangandikakaké déning Roh marang pasamuwan-pasamuwan. Wahyu 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.

Ing Gunung Pangowahan Rupa, mung Pétrus, Yakobus, lan Yohanes para murid sing ana ing kono, kaya déné nalika wunguné putri Yairus lan uga manèh ing Getsemani. Getsemani, kaya dene Rama ngandika ing Yohanes rolas—rawuh pas sadurungé salib. Getsemani tegesé “papan pemeres lenga,” sing nandhani ujian lenga tumrap para prawan. Getsemani iku “krisis” sing ndadèkaké jiwa “adhep-adhepan karo pati,” lan para prawan wicaksana kasil ngliwati ujian iku, awit ing ujian padaleman suci kapindho padha adhep-adhepan karo urip, kaya déné Gusti Yésus mulang “adhep-adhepan” sajroning telung puluh dina.

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.

Sepisanan Sang Rama ngandika ana ing baptisanipun Kristus, lan sepisanan Panjenenganipun ngasta Pétrus, Yakobus, lan Yohanes piyambak-piyambak yaiku nalika putri prawanipun Yairus ingkang yuswanipun rolas taun dipunwungokaké malih. Wungunipun malih prawan ingkang yuswanipun rolas taun punika cocog kaliyan baptisanipun Kristus, ingkang nglambangaken kasektènipun wungunipun malih. Wungunipun malih putri Yairus punika cocog kaliyan baptisanipun Kristus lan Kaisaréa Filipi. Getsémani lan kasusahing manahipun Kristus nalika Sang Rama ngandika sakderengipun salib punika cocog kaliyan Kaisaréa 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.

Sakebaris demi sakebaris, Pétrus makili golongan sèwu satus patang puluh papat èwu sing dipateri ing Kaisaréa Filipi, nalika jeneng Simon Barjona diganti dadi Pétrus. Sawisé kapateri ing Panium, yaiku Kaisaréa Filipi, Pétrus lunga menyang jam kaping nem ing Gunung, ing kana dhèwèké diangkat dadi panji nalika nerusaké lakuné kanggo mangsuli panggilané Kornélius ing Kaisaréa Maritima. Ing Kaisaréa Filipi, Pétrus ninggalaké pakempalan kémah Exeter kanthi pateriné Allah lan kanthi pekabaran Tangisé Tengah Wengi kanggo diproklamasèkaké. Pekabaran Islam, kaya sing diwakili déning riyaya kalasangka, nggawa Pétrus terus menyang Kaisaréa ing pinggir segara. Pekabaran Islam ngangkat Pétrus marang paningal donya, amarga Pétrus wis luwih dhisik ngramal rawuhipun Islam kanthi profetis sadurungé riyaya kalasangka.

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.

Lah, Ingsun bakal ngutus marang kowé Nabi Élia sadurungé rawuhipun dinten Pangéran ingkang ageng lan nggegirisi iku: Lan dhèwèké bakal mbalèkaké manah para bapa marang para anak, lan manah para anak marang para bapakipun, supaya Ingsun aja rawuh lan nggebag bumi kalawan ipat-ipat. Maléakhi 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.

Piwulang Éliah, baris demi baris, iku sawijining piwulang sing dhasaré ana ing nyelarasaké para bapa karo anak-anaké. Éliah iku Bapa Miller, sing nggambaraké anak-anaké. Satus patang puluh papat èwu iku anak-anaké William Miller, lan mbalikaké ati Miller marang anak-anaké ateges nyelarasaké sajarah Millerit karo sajarah Éliah, uga Yohanes Pembaptis karo utusan sing ana gegayutané karo satus patang puluh papat èwu. Salah siji unsur saka penyelarasane papat garis iki yaiku yèn ing saben sajarah pangujian Éliah, Yohanes, lan Miller, siji-sijiné piwulang bebener saiki yaiku piwulang sing rawuh lumantar utusan.

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.

Lan Élia, wong Tisbi, salah sawijining pedunung ing Giléad, ngandika marang Akhab, “Demi Sang Yéhuwah, Allahé Israèl, ing ngarsa-Né aku jumeneng, ing taun-taun iki ora bakal ana embun utawa udan, kajaba miturut pangandikaku.” 1 Para Raja 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.

Ibu White cetha nerangake bilih wong-wong kang ora nampa piwucaling Yokanan, kang déning Gusti Yésus dipratelakaké minangka Élia, ora bakal kauntungan déning piwulangipun Gusti Yésus; lan ugi bilih wong-wong kang nampik piwucaling Miller, kados ingkang dipralambangaké déning piwucaling malaékat kapisan, ora bisa kauntungan déning piwucaling malaékat kapindho. Nglantarani pangumuman Élia bilih udan mung bakal tumurun manut dhawuhé, wonten ujian pungkasan ingkang kalebet dhawuh supados milih antawisipun piwucaling Élia utawi piwucaling Baal. Lambang kenabian “suwéné pira” nyelarasaké Gunung Karmèlipun Élia kaliyan angger-angger Minggu.

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.

Mulané Akhab utusan marang sakèhé bani Israèl, lan nglumpukaké para nabi ana ing Gunung Karmèl. Élia banjur sowan marang kabèh wong akèh, lan ngandika, “Nganti kapan kowé arep mangu-mangu ana ing antarané loro panemu? Manawa Pangéran iku Allah, manutana Panjenengané; nanging manawa Baal, manutana dhèwèké.” Nanging wong akèh mau ora mangsuli tembung siji waé. Banjur Élia ngandika marang wong akèh, “Aku, ya aku dhéwé waé, isih kari dadi nabi Pangéran; nanging para nabi Baal ana patang atus sèket wong. Mulané, padha wènèhana marang kita loro sapi lanang enom; lan padha milih siji sapi lanang enom kanggo awaké dhéwé, banjur disigar-sigar lan dilebokaké ing ndhuwur kayu, nanging aja diwènèhi geni ing sangisoré; lan aku bakal nyawisaké sapi lanang enom sijiné, lan daklebokaké ing ndhuwur kayu, nanging ora dakwènèhi geni ing sangisoré. Kowé banjur padha nyeluk asmane para allahmu, lan aku bakal nyeluk asmane Pangéran; lan Allah kang mangsuli kalawan geni, Panjenengané iku Allah.” Kabèh wong akèh mau padha mangsuli lan calathu, “Pangandika iku becik.” 1 Para Raja 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.

Pangujian ing Karmel punika milih ing antawisipun kalih pawartos. Satunggaling pangujian ing antawisipun wangsit ingkang leres lan ingkang palsu, sarta ing antawisipun juru pawartos Élia utawi para nabi ingkang lenggah ing méjanipun Izébél. Bab punika nyangkut juru pawartos lan pawartosipun. Ing taun 1844, Karmel katindakaken malih nalika Gusti ndadosaken satunggaling pangujian ingkang mratelakaken Miller minangka nabi ingkang leres, lan pawartosipun Miller minangka embun lan udan. Pambéda ing antawisipun nabi ingkang leres lan pawartos ingkang leres, mbandhing kaliyan nabi palsu lan pawartos palsu, dipunlambangaken wonten ing pakempalan kémah ing Exeter lumantar kémah Exeter lan kémahipun golongan Watertown. Kalih kémah ingkang nglambangaken ingkang leres mbandhing kaliyan ingkang palsu. Pambéda ingkang katindakaken ing Karmel lan sajarah taun 1844 punika dipunidentifikasi wonten ing Kaisaréa Filipi nalika Pétrus dipunsegel lan dipununggahaken dhateng Gunung minangka satunggaling panji. Panjenenganipun dipununggahaken amargi piyambakipun sampun ngakeni bilih pawartosipun punika satunggaling pawartos tunggal ingkang leres bab udan pungkasan. Panjenenganipun dipununggahaken nalika ramalanipun kalampahan.

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.

Riyaya kalasangka iku minangka sing katelu lan dadi watu ujian ing mangsa Pentakosta, lan sadurunge watu ujian mau, Pétrus nandhani yèn Islam bakal diluwari supaya dadi pratandha wiwitaning pawartosan Babakan Tangis Wengi Tengah. Kaleksananing panguwasa iku kang ndadèkaké bedaning para Millerit lan para Protestan, kang makili umat prajanjian biyèn sing lagi diliwati. Élia piyambak matèni para nabi palsu, sawisé bedané kang bener lan kang palsu katuduhaké kanthi cetha. Pambédan iku katindakaké ing Riyaya Kalasangka, nalika sawijining pratélan ngenani Islam kaleksanan.

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.

Pangrungu Wengi Tengahing sajarah Millerite iku sawijining ramalan kang dibeneraké lan sawisé iku kalakon kawujud. Ramalan iku kawujud ing tanggal 22 Oktober 1844, déné pangerten asli Miller bab Pangrungu Wengi Tengah iku taun 1843. Samuel Snow nggambaraké pambeneraning pesen iku, lan pesené banjur kawentar minangka pesen Pangrungu Wengi Tengah kang “sejati”.

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.

Taun 1844 dados sawijining pepindhan bab bedaning antarané pawartosé Miller lan pawartosé para Protestan. Ing sajroning proses panggodhèn, para Protestan katumpes déning Miller lan sawisé kuwi banjur dados Protestantisme murtad, para putri Roma, para imamé Izebel. Bedaning iku katuduhaké lumantar nampani utawa nampik pawartos kenabian. Ing jaman Yohanes lan Miller, pawartos kenabian mbabar pawartos palsu saka umat prejanjian sadurungé sing lagi katilar. Pawartosé Élia mratelakaké yèn ora bakal ana udan kajaba manut pangandikané, lan sawisé telung taun setengah, ujining pratelan mau kudu katuduhaké.

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.

Lan kelakoné, nalika Akhab weruh Élia, Akhab banjur ngandika marang dhèwèké, “Apa kowé iki wong sing nggawé Israel keganggu?” Élia mangsuli, “Aku ora nggawé Israel keganggu; nanging kowé, lan brayaté bapakmu, amarga kowé wis nilar pepakoné Pangéran, lan kowé wis ngetutaké para Baal. Saiki mulané utusna wong, lan kumpulna marang aku sakèhé Israel menyang Gunung Karmèl, uga para nabi Baal patang atus sèket, lan para nabi grojogan suci patang atus, sing padha mangan ana ing méjané Izébèl.” 1 Raja-raja 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.

Bédanipun antawisipun ingkang palsu lan ingkang leres, inggih menika apa utusanipun utawi pesenipun, kawangun lumantar satunggaling prosès pangujian ingkang nyakup tudhuhan dhateng pesenipun lan ugi dhateng utusanipun. Élia inggih punika tiyang ingkang katuduh dados ingkang ngganggu Israèl, awit pesenipun sampun ndadosaken udan mandheg. Manawi udan tetep tumurun ing Israèl, boten badhé wonten prakawis bab Élia ingkang kaangkat. Prakawis punika kadhasar saking ramalanipun Élia, lan pangenapanipun sajroning tigang taun satengah.

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.

Nalika Pétrus ana ing ujian panentu ing Kaisaréa Filipi, yaiku riyaya slomprèt, lan uga panggonan ing ngendi kuldi kuwi diluwari, wiwitaning pekabaran Seruan Tengah Wengi ditandhai. Pétrus, kaya Élia, nembe nyeksèni pamecaking konfirmasi tumrap ramalané, lan pambédan antarané kang sejati lan kang palsu wis katuduhaké supaya kabèh padha weruh. Konfirmasi tumrap ramalan kuwi diwakili déning riyaya slomprèt—yaiku ujian panentu. Ramalan kuwi ditandhakaké lumantar pralambang taun 1840 lan 1844, ing kono sawijining ramalan didandani lan sawisé kuwi kacumplungi. Ramalan Josiah Litch kang wis didandani nguwataké malaékat kapisan ing tanggal 11 Agustus 1840, lan ramalan bab taun 1843 déning Miller didandani déning 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.’

“Ing taun 1840 ana panggenapan wangsit liyane sing nggumunake lan nuwuhake kapentingan kang amba. Rong taun sadurunge, Josiah Litch, salah sawijining pelayan utama sing martakake rawuhipun kaping kalih, nerbitake sawijining panerang babagan Wahyu 9, kanthi medhar pralambang ambruking Kakaisaran Ottoman. Miturut petungane, kakuwasan iki bakal digulingake... ing tanggal 11 Agustus 1840, nalika kakuwasan Ottoman ing Konstantinopel kena diarep-arep bakal diremuk. Lan iki, miturut pracayaku, bakal kabukten temenan mangkono.”

“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.

“Ing wektu sing pas kaya kang wis katetepake, Turki, lumantar para dutane, nampani pangayoman saka kakuwasan-kakuwasan sekutu ing Éropah, lan kanthi mangkono nempatake awake ana ing sangisoring pangawasan bangsa-bangsa Kristen. Kedadeyan iku kanthi pas netepi ramalan mau. Nalika prakara iku kawruhan, wong akèh dadi yakin marang beneré prinsip-prinsip tafsir nubuatan kang dianut déning Miller lan para kancané, lan sawijining daya dorong kang nggumunake kaparingake marang gerakan advent. Wong-wong kang sinau lan duwé kalungguhan padha manunggal karo Miller, loro-loroné ing martakaké lan ing nerbitaké panemune, lan wiwit taun 1840 nganti 1844 pakaryan iku ngrembaka kanthi cepet.” 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.

Ramalané Litch ngrembug bab Islam, lan ramalané Snow ngrembug bab lawang kang katutup. Nalika ramalané Litch kaleksanan, metodologi kang netepaké pawarta iku ditampa, lan wong-wong kang nampa pawarta iku “manunggal” karo utusané. Loro-loroné, yaiku pawarta lan utusané, padha diakoni ana ing kaleksanané ramalan iku. Ramalané Litch ngrembug bab Islam, lan ramalané Snow ngrembug bab lawang kang katutup.

“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.

“Aku weruh umaté Allah bungah kanthi pangajab, ngentèni Gustiné. Nanging Allah kagungan rancangan kanggo nguji wong-wong mau. Astané nutupi sawijining kaluputan ing petungan wektu-wektu nabi. Wong-wong kang ngentèni Gustiné ora nemokaké kaluputan iku, lan para wong pinulangan kang paling pinter sing nglawan wektu iku uga ora bisa ndeleng. Allah kagungan rancangan supaya umaté nemoni sawijining kuciwa. Wektu iku kliwat, lan wong-wong sing wis ngentèni kanthi pangajab bungah marang Juru Slameté dadi sedhih lan remuk semangaté, déné wong-wong sing ora nresnani rawuhé Gusti Yésus, nanging nampani pawarta iku marga wedi, padha bungah yèn Panjenengané ora rawuh ing wektu kang diarep-arep. Pangakoné ora ngowahi ati lan nyucekaké urip. Lumakuné wektu iku pancèn trep kanggo mbabar ati kang kaya mangkono. Wong-wong iku sing kapisan murtad lan banjur ngécé wong-wong kang susah lan kecewa, yaiku wong-wong sing satemené nresnani rawuhé Juru Slameté. Aku weruh kawicaksanané Allah nalika Panjenengané nguji umaté lan maringi marang wong-wong mau sawijining pacoban kang ngetes nganti jeru kanggo mbedhah sapa waé sing bakal mundur lan mbalik ing wektu pacoban.”

“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.

“Gusti Yesus lan sakèhé bala swarga mirsani kanthi kebak welas lan katresnan marang wong-wong sing kanthi pangajeng-ajeng kang manis wis suwé ngarep-arep badhé nyumurupi Panjenengané kang dipuntresnani déning nyawané. Para malaékat nglayang ana ing sakiwa-tengené, kanggo nyantosakaké wong-wong mau ing mangsa pacobané. Wong-wong sing wis nglirwakaké nampani pawarta swarga mau katilar ing pepeteng, lan bebenduning Allah murub marang wong-wong mau, amarga wong-wong mau ora gelem nampani pepadhang kang Panjenengané wis utus marang wong-wong mau saka swarga. Wong-wong kang setya nanging kuciwa mau, kang ora bisa mangertèni yagéné Gustiné ora rawuh, ora dipuntilar ana ing pepeteng. Manèh wong-wong mau katuntun marang Kitab Suciné kanggo nliti mangsa-mangsa panuwilan. Astaning Pangéran dipunangkat saka angka-angka mau, lan kalepatané katerangaké. Wong-wong mau weruh yèn mangsa-mangsa panuwilan tekan taun 1844, lan yèn bukti kang padha sing wis diaturaké déning wong-wong mau kanggo nduduhaké yèn mangsa-mangsa panuwilan rampung ing taun 1843, nyata mbuktèkaké yèn mangsa-mangsa mau pungkasané ing taun 1844. Pepadhang saka Sabdaning Allah madhangi kaanané wong-wong mau, lan wong-wong mau nemokaké wektu tundha—‘Sanadyan iku [wahyu iku] kêndhat, entenana iku.’ Ing katresnané marang rawuhé Kristus kang enggal, wong-wong mau wis nganti ora nggatekaké tundhané wahyu mau, kang kasengaja kanggo mratélakaké sapa waé kang temenan ngentèni. Manèh wong-wong mau nduwèni sawijining titik wektu. Nanging aku weruh yèn akèh saka wong-wong mau ora bisa munggah ngluwihi rasa kuciwané kang abot kanggo nduwèni ukuran semangat lan daya kang wis nandhani pracayané ing taun 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.

“Setan lan para malaékaté menang ngungkuli wong-wong mau, lan wong-wong kang ora gelem nampani pesen iku padha ngaturaké panuwun marang awaké dhéwé amarga pangadilané kang adoh pandelengé lan kawicaksanané, awit ora nampani apa kang diarani déning wong-wong mau minangka kasasar. Wong-wong mau ora nyadhari manawa padha nolak pituturé Allah tumrap awaké dhéwé, lan padha tumindak sesarengan karo Setan lan para malaékaté kanggo mbingungaké umaté Allah, kang lagi nglakoni pesen kang diutus saka swarga.”

“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.

“Para pracaya ing piwulang iki katindhes ana ing greja-greja. Sawatara mangsa, wong-wong kang ora gelem nampani piwulang iku kaiket déning rasa wedi nganti ora wani nglairaké rasa kang ana ing sajroning atiné; nanging lumakuné wektu mbabar raos sejatiné. Wong-wong iku kepéngin mbisuk paseksen kang dirasa kudu diaturaké déning para wong kang nunggu, yaiku yèn mangsa-mangsa kenabian iku ngancik tekan taun 1844. Kanthi cetha para pracaya nerangaké kaluputané lan mènèhi sebab-sebabé yagéné padha ngarep-arep Gustiné rawuh ing taun 1844. Para lawané ora bisa ngaturaké bantahan apa waé marang sebab-sebab kang kuwasa kang wis katandukaké. Nanging bebenduning greja-greja murub; wong-wong iku wus mantep ora gelem ngrungokaké bukti, lan ngetokaké paseksen iku saka greja-greja, supaya liyané ora bisa krungu. Wong-wong kang ora wani nyegah pepadhang kang wus diparingaké Gusti Allah marang wong-wong mau supaya ora diwènèhaké marang liyané, padha dikethok saka greja-greja; nanging Gusti Yésus nunggil karo wong-wong mau, lan padha bungah ana ing pepadhangé pasuryan Panjenengané. Wong-wong mau wus kasiyapaké kanggo nampani piwulangé malaékat kapindho.” Early Writings, 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.

Pétrus nggambarake golongan satus patang puluh papat ewu, kang kaya Litch ngaturake sawijining ramalan sing wis dibenerake bab Islam lan pungkasaning sawijining karajan; lan kaya Snow, Pétrus uga ngaturake sawijining ramalan sing wis dibenerake bab lawang kang katutup. Pesené Litch ngenani bilai kapindho saka Islam iku sawijining ramalan njaba, lan lawang katutupé Snow iku sawijining ramalan njero. Kanggo Snow, pakaryan iku wiwit nalika Gusti nyirnakake astanipun saka angka-angka, lan nalika iku banjur katon manawa bukti sing padha, kang sadurunge dianggep mbuktekake taun 1843, satemene mbuktekake tanggal 22 Oktober 1844. Kanggo Litch, iku sawijining petungan kang nalika kawujud ndadekake malaékat ing Wahyu sepuluh tumurun ngadeg ing dharatan lan ing segara.

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?

Kasunyatan manawa Litch ngetung maneh ramalané sepuluh dina sadurungé kaleksanané, nandhakaké yèn karya mbeneraké sawijining ramalan sadurungé iku minangka sawijining ujian. Apa wiwitan ing taun 1840 lan pungkasané ing taun 1844 saestu minangka pralambang profetik tumrap sawijining ramalan kang diétung maneh supaya dadi Panguwuh Tengah Wengi sing sejati? Apa alfa lan omega sajarah Millerite kang dipungkasi déning pamecahe Panguwuh Tengah Wengi saestu nglambangaké ciri-ciri profetik saka Panguwuh Tengah Wengi sing sejati kagungané wong satus patang puluh papat éwu?

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 17th.

Ing kaloro periode pangwartan ramalan kang wus dibenerake iku, pasulayan kawedhar nglawan piwulang Millerit, awit piwulang mau ngresahake rakyat. Nalika Pétrus jumeneng ing Caesarea Philippi, ana pasulayan ngenani piwulang kang wis diwiwiti sadurunge Caesarea Philippi, amarga iku minangka panggenapan kang netepake manawa mung lumantar pangandikane Pétrus piwulang bab udan bakal tumiba. Caesarea Philippi iku riyaya slompret, cocog karo Kristus ngutus loro murid, kang makili malaékat kapindho, kanggo nguculi kuldi Islam. Panguculing kuldi Islam iku ngumumake wiwitane piwulang Midnite Cry ing pakempalan kémah Exeter, amarga nalika rawuh nunggang jaran telat sedina, tanggal 13 Agustus, Samuel Snow, kang wus ngenteni tinimbang teka ing dina pambukan, nandhani pungkasaning mangsa nunggu lan wiwitane piwulang kang bakal kagawa kaya ombak pasang nalika pakempalan mau rampung ing tanggal 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.

Polemik sajarah Millerit, tuduhané Raja Ahab, lan panolakan wong-wong Yahudi sing seneng mbantah nalika Sang Kristus lumebet ing Yerusalem, kabèh iku nandhani sawijining pasulayan sing tekan pungkasané ing riyaya kalasangka, nalika kuldi iku dilucuti. Dilucutiné kuldi iku minangka paneguhan tumrap sawijining wangsit sing nandhani ana lawang sing katutup tumrap Adventisme ing wiwitané ing Kaisarea Filipi lan lawang sing katutup ing pungkasaning mangsa iku ing Kaisarea Maritima. Kuldi iku minangka pralambang Islam saka bilai katelu sing nempuh Amerika Sarékat, kalebu Nashville, Tennessee. Ramalan sing gagal tanggal 18 Juli 2020, saiki saya dibeneraké sethithik mbaka sethithik nalika Pangéran ngangkat asta-Né, lan mbikak segel wahyu Yesus Kristus. Mbukaké segel iku wiwit ana ing ara-ara samun ing Juli 2023.

The vision of Daniel Eleven

Wahyu Daniel Sewelas

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.

Riyaya kalasangka nggambarake kalasangka kapitu, yaiku bilai katelu, yaiku Islam. Kalasangka iku sawijining pesen pepeling perang saka njaba, nanging uga bisa dimangertèni minangka panggilan saka njero marang pasamuwan suci. Minangka ujian litmus kang diwiwiti nalika telung puluh dina saka ujian padaleman suci kapindho rampung, iki bebarengan dadi pesen saka njaba lan saka njero. Ujian dhasar kang kapisan rawuh ing mangsa semi taun 2024 lumantar wahyu njaba bab antikristus kaya kang katuduhake ing 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.

Lan ing wektu-wektu iku bakal ana akèh wong nglawan ratu ing sisih kidul; uga para perampok saka bangsamu bakal ngluhuraké awaké dhéwé kanggo netepaké wahyu iku; nanging wong-wong mau bakal tiba. Daniel 11:14.

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

Ayat sadurungé ngenalaké Panium, lan paseksèné Panium lumaku terus nganti tekan ayat kaping limalas.

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.

Amarga ratu ing sisih lor bakal bali, lan bakal nglumpukaké wong akèh kang luwih akèh tinimbang sing kapisan, lan temenan bakal teka sawisé sawatara taun kanthi wadya bala gedhé lan kasugihan akèh. Daniel 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.

Raja ing sisih lor ing ayat sapuluh nganti limalas iku yaiku kakuwatan wakil saka kapapaan, kang diwakili déning Ronald Reagan ing ayat sapuluh nalika témbok Tirai Wesi disingkiraké, kaya dilambangaké déning rubuhé Tembok Berlin ing tanggal 9 November 1989. Ayat nembelas nandhani dicopoté témbok pamisahan antarané gréja lan nagara ing hukum Minggu. Ayat sewelas lan rolas makili perang Ukraina kang diwiwiti ing taun 2014, lan ayat telulas nedahaké pamilihan taun 2024, nalika Trump, présidhèn kaping wolu wiwit Reagan, kang uga présidhèn kaping wolu kang asalé saka pitu présidhèn sadurungé, “balik” kanthi kakuwatan luwih gedhé, awit nalika dhèwèké bali, dhèwèké “bakal nglairaké wong akèh kang luwih akèh tinimbang sing dhisik, lan temtu bakal teka sawisé sawetara taun tartamtu.” “Sawetara taun tartamtu” iku yaiku patang tauné 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.

Sawisé taun 2024, selaras karo ayat telulas, Roma bakal nyelakaké dhiriné menyang sajarah kenabian Panium. Tanggal 8 Mei 2025, paus kapisan saka tanah kamulyan rohani kapilih lan panjenengané milih jeneng Leo, kang nggawa akèh ciri kenabian sing wigati. Banjur ing ayat limalas paprangan mau diwiwiti.

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.

Mulané ratu saka lor bakal teka, lan ndhirèkaké gundhukan pangepung, sarta ngrebut kutha-kutha kang paling santosa bètèngé; lan balané saka kidul ora bakal bisa nahan, mangkono uga bangsa pilihané, lan ora bakal ana kekuwatan kanggo nahan. Daniel 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.

Peperangan Panium wiwit katindakake ing ayat limalas, lan kéwan bumi sing diwakili déning Donald Trump bakal ngalahaké karajan sisih kidul. Raja sisih kidul ing ayat sewelas miwiti perang karo Ukraina, kakuwatan proksi kapapaan sing dibiayai lan didhukung déning kakuwatan proksi kapapaan ing ayat sepuluh—yaiku Amerika Sarékat. Raja sisih kidul bakal menang ing peperangan Raphia, nanging sawisé kamenangan iku, pambubaran progresif sing tansah magepokan karo ambruké karajan naga sisih kidul ndadèkaké raja sisih kidul ana ing kahanan kang banget ringkih nalika raja sisih lor bali, luwih kuwat tinimbang sadurungé, lan nyawisaké diri kanggo peperangan Panium. Rusia lan Putin iku raja sisih kidul nalika Amerika Sarékat miwiti Perang Ukraina ing taun 2014. Ing taun 2022 invasi iku diwiwiti lan getih wiwit mili. Ing taun 2024 raja sisih lor bali.

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.

Pétrus wonten ing Caesarea Philippi, ingkang dados wiwitaning proklamasi pesen Pekik Tengah Wengi. Pétrus, kados Élia lan para Millerit kados ingkang kawejang déning Litch lan Snow, sadèrèngipun sampun ngaturaken sawijining pratélan ramalan bab lawang ingkang katutup lan Islam. Kawujudaning prakawis punika mratélakaken bédanipun antawisipun pesen udan pungkasan ingkang leres lan ingkang palsu, saha para utusan ingkang leres lan ingkang palsu. Pesenipun Pétrus punika pesen Nashville lan Islam ingkang sampun dibeneraken, lan nalika piyambakipun jumeneng ing Caesarea Philippi, piyambakipun ugi jumeneng ing Panium, peperangan ingkang nuntun dhateng undhang-undhang Minggu ing ayat nembelas. Kawujudaning ramalanipun Pétrus mratélakaken wiwitaning proklamasi Pekik Tengah Wengi, nalika Islam dipunluwari, ingkang ugi, baris demi baris, dumados nalika peperangan Panium rawuh.

The Vision of Daniel ten

Pawedharing Daniel Sepuluh

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.

Riyaya slompret nglambangaké slompret kapitu, yaiku bilai katelu, yaiku Islam. Slompret iku minangka pesen pepènget, lan uga minangka panggilan marang pakumpulan suci. Slompret uga dadi ujian pambédha kang diwiwiti nalika telung puluh dina ujian padaleman suci kapindho rampung. Wahyu pangujian dhasar kapisan sing sipaté lahiriah ngenani antikristus teka ing mangsa semi taun 2024, lan wahyu pangujian kapindho sing sipaté batiniah ngenani Kristus, kaya kang dilambangaké ana ing Daniel 10, teka ing taun 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.

Banjur aku ngangkat mripatku, lan ndeleng, lah ana sawijining priya manganggo mori linen, kang pinggange kasabuk nganggo emas alus saka Uphaz; awake uga kaya beril, lan pasuryane kaya padhange kilat, lan mripate kaya damar geni, lan lengene lan sikile warnane kaya tembaga kinilat, lan swarane tembunge kaya swarane wong akeh.

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.

Lan aku, Dhanièl, piyambakan sing weruh wahyu iku; amarga wong-wong sing padha ana bebarengan karo aku ora weruh wahyu iku; nanging ana gonjang-ganjing kang gedhé nempuh wong-wong mau, nganti padha mlayu kanggo ndhelikaké awaké dhéwé.

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.

Mulané aku kari dhéwékan, lan nyumurupi wahyu gedhé iki, sarta ora ana kakuwatan kang kari ana ing aku; awit kaéndahanku ing sajroning aku malih dadi rusaking badan, lan aku ora duwe kakuwatan babar pisan.

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.

Nanging aku krungu swaraning pangandikane; lan nalika aku krungu swaraning pangandikane, aku banjur kaya wong katutupan turu jero karo pasuryanku tumungkul ing lemah, lan pasuryanku ngadhep ing lemah.

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.

Lah, ana tangan ndumuk aku, kang ndadèkaké aku mapan ing dhengkulku lan ing tapak tangan-tanganku. Panjenengané banjur ngandika marang aku, Hé Dhanièl, wong kang banget kinasiha, mangertia tembung-tembung kang dakucapaké marang kowé, lan ngadega jejegana; awit marang kowé sapréné iki aku diutus. Nalika Panjenengané wis ngandika mangkono marang aku, aku banjur ngadeg kanthi gumeter. Panjenengané banjur ngandika marang aku, Aja wedi, Dhanièl; awit wiwit dina kang kapisan nalika kowé ngarahaké atimu supaya mangerti, lan ngasoraké awakmu ana ing ngarsané Allahmu, tembung-tembungmu wis kaprungu, lan aku teka marga saka tembung-tembungmu. Nanging panggedhé karajan Pèrsia nglawan aku rong puluh siji dina lawasé; nanging lah, Mikhaèl, salah siji saka para panggedhé kang utama, teka nulungi aku; lan aku tetep ana ing kono bebarengan karo para ratu Pèrsia. Saiki aku teka arep ndadèkaké kowé mangerti apa kang bakal tumiba marang bangsamu ing dina-dina wekasan; awit wahyu iku isih tumrap akèh dina. Nalika Panjenengané wis ngandika tembung-tembung kang mangkono marang aku, aku banjur ngadhepake pasuryanku menyang lemah, lan aku dadi bisu.

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.

Lan lah, ana siji kang kadya pasemoning putra-putraning manungsa ndemek lambeku; banjur tutukku kawuka, aku banjur ngandika lan matur marang Panjenengané kang jumeneng ana ing ngarsaku: Dhuh gustiku, marga saka sesanti punika kasusahanku mbalela marang aku, lan aku ora kari duwé kekuwatan. Awit kepriyé abdiné gustiku punika saged matur kalawan gustiku punika? awit tumrap aku, sanalika iku uga ora ana kekuwatan kang kari ana ing aku, lan ambegan uga ora kari ana ing aku.

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.

Banjur ana maneh siji kang teka lan ndemèk aku, sing rupane kaya manungsa, lan iya nguwatké aku, sarta ngandika, Hé manungsa kang banget kinasihan, aja wedi; tentrem-rahayu muga kagem kowé, kuwatna, ya, kuwatna. Lan nalika panjenengané wus ngandika marang aku, aku dadi kakuwatan, banjur matur, Gusti kawula mugi karsaa ngandika; awit panjenengan sampun nguwatké kawula. Daniel 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.

Daniel ing dina kaping selikur loro ndeleng wahyu bab Imam Agung swarga ing dina-dina wekasan. Wahyu bab Rum kang netepake wahyu iku dadi dhasar lan ujian alfa taun 2024, lan wahyu bab Kristus iku ujian padaleman suci. Iki ngasilake pamisahan tumrap golongan kang mlayu saka Daniel lan ndhelik. Golongan iku ndhelik ana ing sangisoring goroh lan kasunyatan palsu, lan marga saka iku padha nampani kasasaran kang kuwat.

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.

Sakbanjure Daniel banjur didemek kaping telu, kang kapisan déning Gabriel, banjur déning Kristus, lan kaping katelu déning Gabriel. Ing Papan Mahasuci, nalika Daniel didemek kaping telu, panjenenganipun nggambaraken sawijining panguwatan, awit wiwitanipun piyambakipun boten gadhah kasantosan nalika nyumurupi wahyu punika, nanging nalika demekan kaping katelu piyambakipun pungkasanipun dados kakuwataken. Piyambakipun dipun-kuwataken supados mangertos punapa ingkang badhé kalampahan dhateng umatipun Allah ing dinten-dinten pungkasan. Pesen kenabian ngenani punapa ingkang kalampahan dhateng umatipun Allah ing dinten-dinten pungkasan punika inggih pesen ingkang dipunlambangaken wonten ing salebeting pasemon babagan prawan sedasa.

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!

Daniel kawiwitan tanpa kekuwatan, amarga sesanti kaya kaca pangilon bab Kristus ndadèkaké dheweke tanpa kakuwatan; nanging ing pungkasaning telung pandamahan iku dheweke dikuwataké, lan dhawuh, “kuwatna, iya, kuwatna,” iku sawijining panggandhèng kaping pindho, kang nandhani malaékat kapindho utawa ujian kapindho. Ujian kapindho iku ujian padaleman suci, ing ngendi umaté Gusti Allah dikuwataké kanggo martakaké pekabaran Pambengoking Tengah Wengi nalika pakempalan perkemahan Exeter rampung. Ujian iku yaiku ujian padaleman suci, ing ngendi watu pucuk, kang biyèn dadi dhasar lan watu pojok, dadi watu pucuk padaleman suci kang nggumunaké, mangkono nandhani kasampurnané. Daniel dikuwataké ing dina kaping rong puluh loro, nalika dheweke lumebu menyang Papan Maha Suci lumantar pracaya. Nalika iku kadadéan, Jibril ndamah dheweke, banjur Kristus ndamah dheweke, lan banjur Jibril ndamah dheweke manèh. Mulané Daniel dikuwataké kanggo martakaké pekabaran ing Papan Maha Suci, ing ngendi dheweke mirsa Kristus ana ing antarané malaékat loro, lan papan ing Papan Maha Suci ing ngendi Kristus ana ing tengah iku yaiku dhampar sih, kanthi kerub panutup loro padha nyawang marang pethi prajanjian kang dipadhangi déning pepadhang kamulyan Shekinah saka Kristus kang lenggah ing dhamparé. Sesanti Daniel sepuluh kasusun kanthi profetik, kanthi Daniel nyawang kamulyaning Kristus minangka Shekinah ing dhamparing dhampar sih, déné kerub panutup loro padha nyawang mlebu marang pethi prajanjian!

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.

Sadurunge riyaya kalasangka, Élia nyatakaké yèn pawarta udan kang digawa déning dheweke iku siji-sijiné pawarta udan kang asalé saka Pangéran, lan dheweke ngaturaké sawijining ramalan kang tekaning pungkasané kaleksanan lumantar sawijining pratandha kang mbuktekaké sapa kang satemené utusan lan sapa kang dudu, uga apa kang satemené pawarta lan apa kang dudu. Sajeroning telung taun setengah sadurungé Karmèl, ratu Akhab nggolèki Élia, awit ana sawijining mangsa pasulayan kang ndhisiki Karmèl. Gunung Karmèl iku mung minangka watu uji kang ngetokaké katrangan watak. Mangsa kang padha ing sajarah Millerite ngemot paseksi kang padha uga, nalika wong-wong kang sengit marang pawarta iku ngusir wong-wong setya metu saka gréja-gréja, lan sawisé iku wong-wong setya ngunggahaké sawijining pawarta kang nimbali wong-wong supaya metu saka umat prajanjian lawas kang wis tiba lan lagi diliwati.

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.

Pétrus ana ing angger-angger Minggu Pentakosta nglairaké pawarta saka Yoèl, kang tegesé Pétrus nglairaké pawarta kang padha nalika mangsa Pambengok Wengi Tengah wiwit ing pungkasané pakempalan kémah Exeter, kang wiwit nalika ramalané Pétrus wis dibeneraké kaya déné pawarta-pawartané Snow lan Litch. Sawijining pasulayan tansah ndhisiki kasampurnané ramalan. Mulané, pasulayan iku wiwit sadurungé kasampurnané ramalan.

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.

Piwulang ingkang ndadosaken kuatir tumrap Ahab, Izebel lan para nabinipun, uga para Yahudi ingkang remen mbantah ing jamanipun Kristus, lan para Protestan ingkang sampun tiba ing sajarah Millerit, dipunidentifikasi déning Pétrus minangka kitab Yoèl. Sadèrèngipun tès lakmus kaping tiga ingkang dipunmangertosi déning dipunlèpasipun kuldi, piwulangipun Pétrus dipunserang déning Adventisme Laodikia, lan Pétrus nanggapi panolakan punika kanthi netepaken bilih para utusan punika sanès tiyang mendem, nanging namung minangka penggenapan saking tiga bab kitab Yoèl. Tiga bab kitab Yoèl dipunwiwiti kanthi ukuman ingkang tajem tumrap Adventisme Laodikia. Nalika piwulang punika dumugi ing pangrungonipun para tiyang ingkang mendem awit ombèn-ombèn ingkang atos, piyambakipun badhé nanggapi. Piyambakipun ngadhepi Kristus nalika Panjenenganipun tumedhak saking gunung ing lampahipun tumuju ing Yérusalèm, lan piyambakipun ngadhepi Panjenenganipun malih ing Yérusalèm.

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.

Kuldi iku diluwari, mlebu wiwit; wong-wong Yahudi kang remen mbantah kepengin supaya piwulang iku didhemenake. Gusti Yesus nerusake banjur mandheg lan nangisi dina pungkasan wektu pangadilan Adventisme. Banjur ing Yerusalem ana maneh pasulayan karo wong-wong Yahudi kang kepengin supaya bangsa iku mungkasi piwulange. Nalika srengenge surup ing dina iku, wektu pangadilan kanggo bangsa Yahudi tekan marang sawijining tataran maneh. Laku majuing pamenang terus tumeka marang pati ing kayu salib, lan prakara iku wiwit kanthi temenan nalika wunguné Lazarus, kang nandhani tekane malaékat kapindho lan wektu tetenan.

“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.

“Bètani iku cedhak banget karo Yerusalèm, mulané kabar bab wunguné Lazarus enggal digawa menyang kutha. Lumantar para telik sandi sing wis nyeksèni mukjijat iku, para pangwasa Yahudi kanthi cepet oleh katrangan bab kasunyatané. Sawijining patemon Sanhèdrin banjur enggal dicekel kanggo netepaké apa sing kudu ditindakaké. Saiki Kristus wis kanthi sampurna mratélakaké panguwaosé marang pati lan kubur. Mukjijat agung iku dadi bukti pungkasan lan paling luhur sing diparingaké déning Allah marang manungsa yèn Panjenengané wis ngutus Putrané menyang jagad iki kanggo kaslametané. Iki minangka pratandha nyata saka panguwaos ilahi sing cukup kanggo ngyakinaké saben pikiran sing isih dikuwasani déning nalar lan ati nurani sing katuntun pepadhang. Akèh wong sing nyeksèni wunguné Lazarus banjur kapimpin pracaya marang Yésus. Nanging sengité para imam marang Panjenengané saya nggegirisi. Wong-wong mau wis nampik kabèh bukti liya sing luwih alit bab kaallahané, lan wong-wong mau mung saya murka déning mukjijat anyar iki. Wong mati iku wis diuripaké manèh ing sajroning pepadhang awan kang cetha, lan ana ing ngarepé wong akèh sing dadi seksi. Ora ana daya upaya apa waé sing bisa njlentrehaké adoh bukti kaya mangkono. Mulané, mungsuhé para imam saya saya matèni. Wong-wong mau luwih mantep tinimbang tau sadurungé kanggo mungkasi pakaryané Kristus.”

“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.

“Wong-wong Saduki, sanadyan ora remen marang Kristus, nanging ora nganti kebak rasa sengit kang ala marang Panjenengané kaya déné wong-wong Farisi. Panyengité durung nganti pait banget. Nanging saiki wong-wong mau temenan kagèt lan kebak wedi. Wong-wong mau ora pracaya marang patangen saka antarané wong mati. Kanthi ngaturaké apa sing diarani ilmu, wong-wong mau wis nalar yèn ora mokal badan sing wis mati bisa diuripaké manèh. Nanging mung lumantar sawetara tembung saka Kristus, panemu mau wis dirubuhaké. Wong-wong mau kabuktèkaké ora mangerti bab Kitab Suci lan uga bab pangwasané Allah. Wong-wong mau ora weruh babar pisan kepriyé carané mbusak kesan kang wis kawangun ana ing antarané rakyat déning mukjijat iku. Kepriyé bisa wong-wong dialihaké saka Panjenengané kang wis menang ngrebut wong mati saka kubur? Pawarta-pawarta goroh banjur disebaraké, nanging mukjijat iku ora bisa dipungkir, lan wong-wong mau ora ngerti kepriyé carané ngalangi pangaribawané. Nganti wektu iku, wong-wong Saduki durung ndhukung rancangan kanggo matèni Kristus. Nanging sawisé patangené Lazarus, wong-wong mau mutusaké yèn mung lumantar pejahé Panjenengané, panyandhangan-panyandhangané kang tanpa wedi marang wong-wong mau bisa dipedhot.” 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.

Patiné Lazarus nandhani wiwitaning patang dina nalika Gusti Yesus ngentèni. Patiné iku nglambangaké rawuhipun malaékat kapindho, kang nandhani wiwitaning mangsa pangentènan. Wunguné manèh Lazarus nandhani patangené loro seksi ing tanggal 31 Dhésèmber 2023, rong puluh loro taun sawisé 9/11. Wunguné manèh iku nandhani patangené balung-balung garingé wong mati ing wahyu Yèheskiel. Wunguné manèh iku dipratandhakaké déning titahipun Adam, yaiku nalika kamanungsan, kang dipralambangaké déning lempung, dipun-gandhèngaken kaliyan Kadéwanan, kang dipralambangaké déning ambeganing kauripan.

“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.

“Para imam lan para panguwasa wong Yahudi sengit marang Gusti Yesus; nanging wong akèh padha ngrubung kanggo ngrungokaké pangandika-pangandika kawicaksanané lan nyipati pakaryan-pakaryan kakuwatané. Wong-wong mau kagugah déning kapentingan kang banget jero lan kanthi sumelang ngèstokaké Gusti Yesus supaya krungu piwulang-piwulang saka Guru kang nggumunaké iki. Akeh saka para panguwasa pracaya marang Panjenengané, nanging ora wani ngakoni pracayané, supaya aja diusir saka papan pangibadah. Para imam lan para pinituwa netepaké yèn kudu ana sing ditindakaké kanggo ngalihaké manahé wong akèh saka Gusti Yesus. Padha wedi manawa kabèh wong bakal pracaya marang Panjenengané. Padha ora weruh ana kaslametan kanggo awaké dhéwé. Padha kudu kelangan kalungguhané utawa matèni Gusti Yesus. Lan sawisé padha matèni Panjenengané, isih bakal ana wong-wong kang dadi tugu urip saka kakuwatané. Gusti Yesus wus nangèké Lazarus saka antarané wong mati, lan padha wedi manawa manawa padha matèni Gusti Yesus, Lazarus bakal dadi paseksi bab kakuwatané kang agung. Wong-wong padha teka bebarengan kanggo ndeleng wong kang wis ditangèkaké saka antarané wong mati iku, lan para panguwasa mutusaké kanggo matèni Lazarus uga, lan nyirepaké gegeré. Banjur padha bakal mbalihaké wong-wong marang tradhisi-tradhisi lan piwulang-piwulangé manungsa, supaya mbayar pisungsung saprasepuluh saka godhong mint lan rue, lan maneh nduwèni pangaribawa marang wong-wong mau. Padha sarujuk arep nyekel Gusti Yesus nalika piyambakan; amarga manawa padha nyoba nyekel Panjenengané ana ing tengahing wong akèh, nalika pikirané wong-wong kabèh tumuju marang Panjenengané, padha bakal dibandhemi watu.” 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.

Tanggal 18 Juli 2020, loro seksi ing Kitab Wahyu dipatèni, lan malaékat kapindho sarta wektu tundha rawuh. Tanggal 31 Desember 2023, proses wunguné saka pati kang dumadi rong tataran wiwit kaleksanan. Tataran kapisan yaiku landhesan; tataran kapindho yaiku madegé padaleman suci ing ndhuwur landhesan mau. Gréja Masehi Advent Dina-Pitu Laodikia sengit marang pekabaran iki wiwit wektu lairé ing taun 1989, lan nganti saiki isih sengit. Saiki, amarga para seksi kang disengiti mau, kang dikira wis mati, urip manèh, wong-wong mau bakal saya sengit marang pekabaran iki. Wong-wong mau bakal mbantah bab ramalan tanggal 18 Juli 2020 kanthi racun sengit kaya kang diduwèni déning wong-wong Yahudi marang wunguné Lazarus saka pati. Ing sajarah ujian padaleman suci, Pétrus bakal mangsuli tuduhan-tuduhan kliru saka wong-wong mau kanthi nuding marang kitab Yoèl minangka wangsulan tumrap kabèh gorohé.

We will continue this study in the next article.

Kita badhé nerusaké panaliten punika ing artikel salajengipun.