At Panium, which was Caesarea Philippi, which is verses thirteen through fifteen in chapter eleven of the book of Daniel, which is the history where the Republican and Protestant horns fulfill the enigma of being the eighth that is of the seven, which is the history where the Seal of God is permanently impressed upon the one hundred and forty-four thousand, and the history of the arrival of the message of the Midnight Cry, Christ gave a promise to His last-day people.

Panium-ung, Caesarea Philippi tawh a ni, Daniel cabu bung 11 chhunga châng 13 atanga 15 thlengte, Republican leh Protestant kii-te’n “pasarih zinga mi a ni a, pathumriatna a ni” tih thuruk an tihhlawhtlinna chanchin, Pathian Chhinchhiahna chu mi sangkhat za li sawmli pali chungah kumkhua tûrin a nemnghet taka chhinchhiahna chanchin, leh Zanlai Au Thuchah lo thlenna chanchin a nihnaah, Krista chuan Ni Hnuhnung mite hnêna thutiam a pe.

And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

Na mimi nakuambia, ya kuwa wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala malango ya kuzimu hayatashinda. Nami nitakupa funguo za ufalme wa mbinguni; na lo lote utakalolifunga duniani, litafungwa mbinguni; na lo lote utakalolifungua duniani, litafunguliwa mbinguni. Mathayo 16:18, 19.

The period of the sealing which began on September 11, 2001, when the mighty buildings of New York City were brought down, which ends at the soon coming Sunday law, was designed by the Alpha and Omega. The very last part of the period repeats the very first part of the period. On September 11, 2001 the Lord led His people back to the old paths, where among other truths they discovered the “seven times,” just as it was found in the days of king Josiah. The latter rain then began to sprinkle, and a testing process that produced a separation of two classes of worshippers began.

Kipindi cha kutiwa muhuri kilichoanza tarehe 11 Septemba 2001, wakati majengo makubwa ya Jiji la New York yalipoporomoshwa, na ambacho huisha katika sheria ya Jumapili inayokuja upesi, kilipangwa na Alfa na Omega. Sehemu ya mwisho kabisa ya kipindi hicho hurudia sehemu ya kwanza kabisa ya kipindi hicho. Tarehe 11 Septemba 2001 Bwana aliwaongoza watu Wake warudi kwenye njia za kale, ambako, miongoni mwa kweli nyingine, waligundua “nyakati saba,” kama vile ilivyopatikana katika siku za mfalme Yosia. Ndipo mvua ya masika ikaanza kunyunyiza, na mchakato wa kupimwa uliotoa utengano wa makundi mawili ya waabuduo ukaanza.

In fulfillment of Habakkuk chapter two the two sacred charts were discovered and became an emblem of that historical period. Just as significantly the “debate” of Habakkuk chapter two began, between the methodology of line upon line, which is the latter rain methodology, in opposition to the methodology of apostate Protestantism that had been progressively adopted by Adventism beginning in the rebellion of 1863.

Habakkuk bwole 2 kaŋ nɛɛrɛ la, saraka taabolo fila ye sɔrɔ ka kɛ o tarikhɩ waati la taamashiyɛn dɔ ye. O fana bɛɛ kɛna cogo la, Habakkuk bwole 2 “kawandili” ye daminɛ, sɛbɛn kan sɛbɛn la kɛlɛcogo la—min kɛ tulu laban sanji la kɛlɛcogo ye—ka tɛmɛn apostatɛ Purotɛstantiya kɛlɛcogo kan, min Adventisimu bɛɛra ka ta o ma dɔɔnin-dɔɔnin 1863 murutɛli la daminɛ.

Jesus promised that He would give His last-day people “the keys of the kingdom,” and in so doing, He is referring to the correct biblical methodology, that contains the necessary prophetic keys to recognize, establish and proclaim the message of the Midnight Cry and Loud Cry.

Yesu aliahidi kwamba angewapa watu Wake wa siku za mwisho “funguo za ufalme,” na kwa kufanya hivyo, anarejelea mbinu sahihi ya kibiblia, iliyo na funguo za lazima za kinabii za kuitambua, kuithibitisha, na kuitangaza ujumbe wa Kilio cha Usiku wa Manane na Kilio Kikuu.

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

“Wale wanaoshirikiana na Mungu hutembea katika nuru ya Jua la Haki. Hawamvunjii heshima Mkombozi wao kwa kuharibu njia yao mbele za Mungu. Nuru ya mbinguni huwaangazia. Wanapokaribia mwisho wa historia ya dunia hii, maarifa yao juu ya Kristo, na juu ya unabii unaomhusu, huongezeka sana. Wao ni wa thamani isiyo na kipimo machoni pa Mungu; kwa maana wako katika umoja na Mwana wake. Kwao neno la Mungu ni la uzuri na upendelevu upitao kiasi. Wanaona umuhimu wake. Kweli hufunuliwa kwao. Fundisho la kufanyika mwili huvikwa mng’ao mpole. Wanaona kwamba Maandiko ndiyo ufunguo unaofungua siri zote na kutatua magumu yote. Wale ambao hawakuwa tayari kuipokea nuru na kutembea katika nuru hawataweza kuielewa siri ya utauwa, lakini wale ambao hawakusita kuuchukua msalaba na kumfuata Yesu, wataona nuru katika nuru ya Mungu.” The Southern Watchman, April 4, 1905.

Those represented by Peter, who are the one hundred and forty-four thousand, are those who accept the Laodicean message that arrived on September 11, 2001, which is now being repeated since July, 2023. The Laodicean message that arrived in 1856, was the increased knowledge of the “seven times,” and when Christ brings the dead bones together, and thereafter brings them to life they transition from the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand. That transition is brought about by Christ’s Word, for they are sanctified by His Word, and His Word is “truth,” and His Word is the “key” that unlocks His Word.

Peterle vosa-luzwenge lwabantu likhulu nelamashumi amane lane ezinkulungwane, bangulabo abemukela umlayezo waseLawodikeya owafika ngoMandulo 11, 2001, osekuphindwa manje kusukela ngoJulayi, 2023. Umlayezo waseLawodikeya owafika ngo-1856 wawuyikwanda kolwazi “lwezikhathi eziyisikhombisa”; futhi lapho uKristu ehlanganisa amathambo afileyo, bese emva kwalokho ewaphilisa, bayaguquka besuka enhlanganweni yaseLawodikeya yengelosi yesithathu baye enhlanganweni yaseFiladelfiya yekhulu nelamashumi amane lane ezinkulungwane. Lokho kuguquka kulethwa yiZwi likaKristu, ngokuba bangcweliswa yiZwi laKhe, futhi iZwi laKhe “liyiliqiniso,” neZwi laKhe “liyisihluthulelo” esivula iZwi laKhe.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7–8.

Û ji bo ferişteya dêrê li Filadelfyayê binivîse: Ev tiştan ewê pîroz dibêje, ewê rast dibêje, ewê mifteya Dawid heye, ew ku vedike û tu kes nikare bigire; û digire û tu kes nikare veke; Ez karên te dizanim: va ye, min li ber te deriyek vekirî daniye, û tu kes nikare wê bigire: çimkî hêzeke te hindik heye, û tu peyva min parastiye, û navê min înkar nekiriye. Peyxama Yûhennayê 3:7–8.

The methodology of “line upon line” is the key which Christ promised to His last-day people in the battle at the “gates”. A “gate” is a church.

ڕێبازى «هێڵ لەسەر هێڵ» ئەو کلیلیەیە کە مەسیح بە گەلی دواڕۆژى خۆی بەڵێنی پێدا لە شەڕەکەدا لە «دەروازەکان». «دەروازە» بریتییە لە کڵێسا.

And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.

Jakobo akanguka mu tulo twe, aravuga ati: “Ni ukuri Uwiteka ari aha hantu, nanjye sinari mbizi.” Aratinya, aravuga ati: “Aha hantu hateye ubwoba bingana iki! Nta kindi aha ari cyo keretse inzu y’Imana, kandi aha ni irembo ry’ijuru.” Itangiriro 28:16, 17.

The battle at the gates represents the religious battles that occur between truth and error, and the error of the religion of Greece, is the gate of hell, and the religion of apostate Laodicean Adventism is also a gate. The Laodicean Adventist gate represents where the debate of Habakkuk is fulfilled.

شەڕەکە لە دەروازەکان نیشانەی ئەو شەڕە ئاینییانەیە کە لە نێوان ڕاستی و هەڵەدا ڕوودەدەن، و هەڵەی ئاینی یۆنان، دەروازەی دۆزەخە، و ئاینی ئادڤێنتیزمی لاودیسیاییِ هەڵگەڕاوەش هەروەها دەروازەیەکە. دەروازەی ئادڤێنتیستی لاودیسیایی نوێنەرایەتی ئەو شوێنە دەکات کە تیۆرکردنی حەبەقوق تێیدا بەجێدێت.

In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:5-14

Na siku hiyo Bwana wa majeshi atakuwa taji ya utukufu na kilemba cha uzuri kwa mabaki ya watu wake, na roho ya hukumu kwake yeye aketiye katika hukumu, na nguvu kwao wageuzao vita langoni. Lakini hao pia wamekosea kwa sababu ya divai, na kwa kileo wamepotea njia; kuhani na nabii wamekosea kwa sababu ya kileo, wamemezwa na divai, wamepotea njia kwa sababu ya kileo; wamekosea katika maono, wamejikwaa katika hukumu. Kwa maana meza zote zimejaa matapiko na uchafu, hata hapana mahali palipo safi. Atamfundisha nani maarifa? Naye atamfahamisha nani mafundisho? Je, ni wale walioachishwa maziwa, na kuondolewa matitini? Kwa maana amri lazima iwe juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo. Kwa maana kwa midomo ya kigugumizi na kwa lugha nyingine atasema na watu hawa; ambao aliwaambia, Hapa ndipo mahali pa kupumzika ambapo mwaweza kumstarehesha aliyechoka; na hapa ndipo kuburudika; lakini hawakutaka kusikia. Lakini neno la Bwana lilikuwa kwao amri juu ya amri, amri juu ya amri; mstari juu ya mstari, mstari juu ya mstari; hapa kidogo, na pale kidogo; ili waende, na kuanguka nyuma, na kuvunjika, na kunaswa, na kutekwa. Kwa sababu hiyo lisikieni neno la Bwana, enyi watu wenye dharau, mnaotawala watu hawa walioko Yerusalemu. Isaya 28:5-14

The keys of the kingdom are the words of the Scriptures, that are given to God’s last-day people by the Word.

Ufalme bwa kyami ni mbaro sya Byandikwa Ebitukuvu, isyo ebihaibwa abantu ba Mungu ba mu naku sya mpererwa ku bwa Kigambo.

“There are truths in the word which, like veins of precious ore, are hidden beneath the surface. The hidden treasure is discovered as it is searched for, as a miner searches for gold and silver. The evidence of the truth of God’s word is in the word itself. Scripture is the key that unlocks scripture. The deep meaning of the truths of God’s word is unfolded to our minds by His Spirit.

“Mu iri jambo hari ukuri ku, nk’imitsi y’amabuye y’agaciro, guhishwe munsi y’ubuso. Ubutunzi buhishwe buboneka iyo bushakishijwe, nk’uko umucukuzi ashakisha izahabu n’ifeza. Ibihamya by’ukuri kw’ijambo ry’Imana biri mu ijambo ubwaryo. Ibyanditswe ni byo rufunguzo rufungura Ibyanditswe. Ubusobanuro bwimbitse bw’ukuri kwo mu ijambo ry’Imana buhishurirwa intekerezo zacu n’Umwuka wayo.”

“The Bible is the great lesson book for the students in our schools. It teaches the whole will of God concerning the sons and daughters of Adam. It is the rule of life, teaching us of the character that we must form for the future life. We need not the dim light of tradition to make the Scriptures comprehensible. As well might we suppose that the noonday sun needs the glimmering torchlight of earth to increase its glory. The utterances of priest and minister are not needed to save men from error. Those who consult the divine Oracle will have light. In the Bible every duty is made plain. Every lesson given is comprehensible. Every lesson reveals to us the Father and the Son. The word is able to make all wise unto salvation. In the word the science of salvation is plainly revealed. Search the Scriptures, for they are the voice of God speaking to the soul.” Testimonies, volume 8, 157.

“Bibilia jẹ́ ìwé ẹ̀kọ́ ńlá fún àwọn akẹ́kọ̀ọ́ ní àwọn ilé-ẹ̀kọ́ wa. Ó kọ́ni nípa gbogbo ìfẹ́ Ọlọ́run fún àwọn ọmọkùnrin àti àwọn ọmọbìnrin Adamu. Òun ni òfin ìyè, tí ó ń kọ́ wa nípa ìwà tí a gbọ́dọ̀ dá sílẹ̀ fún ìyè ọjọ́ iwájú. A kò nílò ìmọ́lẹ̀ dídímú ti àṣà láti mú kí Ìwé Mímọ́ yé wa. Bí béẹ̀ ni a lè ro pé oòrùn ọ̀sán gangan nílò ìmọ́lẹ̀ fitilà kékeré ti ayé láti fi pọ̀ sí ògo rẹ̀. Àwọn ọ̀rọ̀ àlùfáà àti olùwàásù kò ṣe pàtàkì láti gba ènìyàn là kúrò nínú ìṣìnà. Àwọn tí ń wá ìtọnisọna lọ́dọ̀ Àrọ́fin Ọlọ́run yóò ní ìmọ́lẹ̀. Nínú Bibilia, a ti sọ gbogbo ojúṣe di mímọ̀. Gbogbo ẹ̀kọ́ tí a fi hàn jẹ́ ohun tí a lè lóye. Gbogbo ẹ̀kọ́ ń fi Baba àti Ọmọ hàn wá. Ọ̀rọ̀ náà lè sọ gbogbo ènìyàn di ọlọ́gbọ́n sí ìgbàlà. Nínú ọ̀rọ̀ náà ni a ti fi ìmọ̀ ìjìnlẹ̀ ìgbàlà hàn gbangba. Ẹ máa yẹ Ìwé Mímọ́ wò, nítorí wọn ni ohùn Ọlọ́run tí ń sọ̀rọ̀ sí ọkàn.” Testimonies, volume 8, 157.

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

Emfungulo Kristo apele i liuka lya ntsuku ya ndeke yina kele na ngolo mosi yina yo vandaka na yo ntangu yo pesamaka na Piere.

“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’

“Petro ataamburire amazima aga ari omusingi gw’okwikiriza kw’ekanisa, kandi Yesu hati yaamuha ekitiinisa nk’omukiikirizi w’omubiri gwona ogw’abizire. Yagira ati, ‘Ndikuha ebisumuluzo by’obukama bw’omu iguru: kandi kyona eki oraasibye aha nsi kiriba kisibwirwe omu iguru: kandi kyona eki orashumurure aha nsi kiriba kishumurwirwe omu iguru.’”

“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.” The Desire of Ages, 413.

“‘ꯅꯣꯡꯃꯒꯤ ꯂꯩꯡꯍꯥꯛꯀꯤ ꯈꯣꯠꯊꯥꯡꯁꯤꯡ’ ꯍꯥꯏꯕꯁꯤ ꯈ꯭ꯔꯤꯁꯇꯀꯤ ꯋꯥꯍꯩꯁꯤꯡꯅꯤ। ꯂꯩꯔꯤꯛ ꯁꯦꯡꯊꯣꯔꯣꯜꯒꯤ ꯋꯥꯍꯩ ꯄꯨꯝꯅꯃꯛ ꯃꯍꯥꯛꯀꯤꯅꯤ, ꯑꯃꯁꯨꯡ ꯃꯈꯥꯗꯒꯤ ꯃꯁꯤꯡ ꯌꯥꯎꯔꯦ। ꯋꯥꯍꯩ ꯃꯁꯤꯡꯗ ꯅꯣꯡꯃ ꯍꯥꯡꯗꯣꯛꯄꯒꯤ ꯑꯃꯁꯨꯡ ꯊꯤꯡꯗꯣꯛꯄꯒꯤ ꯄꯥꯋꯔ ꯂꯩ। ꯃꯤꯑꯣꯏꯕꯁꯤꯡ ꯀꯔꯝꯅ ꯌꯥꯕꯤꯌꯨ ꯑꯃꯁꯨꯡ ꯀꯔꯝꯅ ꯌꯥꯗꯕꯅꯣ ꯍꯥꯏꯕ ꯐꯤꯕꯝꯁꯤꯡ ꯃꯁꯤꯡꯅ ꯐꯣꯡꯗꯣꯛꯏ। ꯃꯁꯤ ꯑꯗꯨꯅ ꯑꯌꯨꯛ ꯂꯥꯏꯐ ꯑꯗꯣꯝꯗ ꯂꯥꯏꯐꯀꯤ ꯈꯨꯗꯣꯜ ꯑꯃ ꯑꯃꯁꯨꯡ ꯑꯌꯨꯛ ꯁꯤ ꯑꯗꯣꯝꯗ ꯁꯤꯒꯤ ꯈꯨꯗꯣꯜ ꯑꯃ ꯑꯣꯏꯅ, ꯏꯁ꯭ꯋꯔꯒꯤ ꯋꯥꯍꯩ ꯄꯥꯎꯒꯠꯂꯤꯕꯁꯤꯡꯒꯤ ꯊꯕꯛ ꯃꯈꯜ ꯑꯗꯨ ꯑꯣꯏ। ꯃꯈꯣꯏꯒꯤ ꯄꯥꯎꯁꯤ ꯑꯇꯦꯔꯅꯦꯜ ꯐꯜ ꯂꯩꯕ ꯃꯤꯁꯟ ꯑꯃꯅꯤ।” The Desire of Ages, 413.

The power that is manifested through His words, when placed in the hands of men is based upon the principles identified in His word. The simplest perhaps, and perhaps the most profound is that truth is established upon the testimony of two.

Amahanga agaragazwa biciye mu magambo Ye, iyo ashyizwe mu maboko y’abantu, ashingiye ku mahame agaragajwe mu Ijambo Rye. Rishoboka kuba ari ryo ryoroshye kurusha andi, kandi wenda rikaba ari na ryo ryimbitse kurusha andi, ni iri: ukuri gushingwa intahe n’ubuhamya bwa babiri.

“Another grave evil that had arisen in the church was that of brethren going to law against one another. Abundant provision had been made for the settlement of difficulties among believers. Christ Himself had given plain instruction as to how such matters were to be adjusted. ‘If thy brother shall trespass against thee,’ the Saviour had counseled, ‘go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Matthew 18:15–18.” Acts of the Apostles, 304.

“Uovu mwingine mkubwa uliokuwa umejitokeza katika kanisa ulikuwa ni ule wa ndugu kushtakiana wao kwa wao mahakamani. Maandalizi ya kutosha yalikuwa yamefanywa kwa ajili ya kutatua matatizo miongoni mwa waumini. Kristo Mwenyewe alikuwa ametoa mafundisho ya wazi kuhusu jinsi mambo kama hayo yalivyopaswa kusuluhishwa. ‘Na ndugu yako akikukosa,’ Mwokozi alishauri, ‘nenda ukamwambie kosa lake kati yako na yeye peke yenu; akikusikia, umempata ndugu yako. Lakini asipokusikia, chukua pamoja nawe mtu mmoja au wawili zaidi, ili katika vinywa vya mashahidi wawili au watatu kila neno lithibitishwe. Naye akikataa kuwasikia wao, liambie kanisa; na akikataa kulisikia kanisa pia, na awe kwako kama mtu wa Mataifa na mtoza ushuru. Amin, nawaambia, Yo yote mtakayoyafunga duniani yatakuwa yamefungwa mbinguni; na yo yote mtakayoyafungua duniani yatakuwa yamefunguliwa mbinguni.’ Mathayo 18:15–18.” Matendo ya Mitume, 304.

There are at least three geographical witnesses of the period when the one hundred and forty-four thousand are sealed at the Midnight Cry. Remembering the fact that at the cry at midnight, it is too late to obtain the oil, we find the geographical testimony of the Exeter camp meeting providing an illustration of the point where God’s last-day people are sealed, and we find that truth represented by the geography of Caesarea Philippi, and also by the testimony of the battle of Panium, in verses thirteen to fifteen of Daniel chapter eleven. Perhaps it is a little off to identify these three witnesses as geographical, but I am employing that term because the geography is certainly part of the setting in Exeter and Caesarea Philippi. Jesus places Peter within the prophetic geography that the one hundred and forty-four thousand find themselves in the last days. Then He gives a command.

Xana sê şehîdên erdnîgarî hene ji wê dema ku sed û çil û çar hezar di Bangê Nîvê Şevê de tên mohrkirin. Gava em wê rastiyê bînin bîra xwe ku di bangê nîvê şevê de dereng e ku rûn werbigirin, em dibînin ku şahidiyê erdnîgarî ya civîna kampa Exeter mînakekê ji wê xalê pêşkêş dike ku gelê Xwedê yê dawî-rojan lê tên mohrkirin; û em dibînin ku ew rastî bi erdnîgariya Qeysariya Fîlîpî hatiye temsîl kirin, û her wiha bi şahidiya şerê Paniumê, di ayetên sêzdeh heta panzdeh ên beşa yazdehemîn a Daniel de. Dibe ku hinekî ne tam be ku van sê şehîdan wek erdnîgarî nas bikin, lê ez ev têgîn bi kar tînim, ji ber ku erdnîgarî bêguman beşek ji cîhê bûyerê ye hem li Exeter û hem jî li Qeysariya Fîlîpî. Îsa Petrûs datîne nav erdnîgariya pêxemberî ya ku sed û çil û çar hezar di rojên dawî de xwe tê de dibînin. Paşê Ew fermanek dide.

And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:19–23.

منە کلیلەکانی شانشینی ئاسمانت پێدەدەم؛ هەرچی لەسەر زەوی ببەستیت، لە ئاسماندا بەستراو دەبێت؛ و هەرچی لەسەر زەوی بکرێیتەوە، لە ئاسماندا کراوەتەوە دەبێت. ئەوسا فەرمانی بە قوتابییەکانی کرد کە بە کەس نەڵێن کە ئەو عیسای مەسیحە. لەو کاتەوە عیسا دەستی کرد بەوەی بۆ قوتابییەکانی ڕوون بکاتەوە کە پێویستە بڕوات بۆ ئۆرشەلیم، و زۆر شت لە دەستی پیران و سەرۆک کاهینان و نووسەران بچێژێت، و بکوژرێت، و لە ڕۆژی سێیەمدا هەستێنرێتەوە. ئەوسا پەترۆس بردیە لا، و دەستی کرد بە سەرزەنشتکردنی، گوتی: ئەی مەسیح، خۆت لەوە دەپارێزە؛ ئەمە هەرگیز بەسەرتدا نایەت. بەڵام ئەو وەرگەڕا و بە پەترۆسی گوت: لە دوامەوە بڕۆ، شەیتان؛ بۆ من کۆسپیت، چونکە تۆ بیر لە ئەو شتانە ناکەیتەوە کە هی خودان، بەڵکو لەو شتانەی مرۆڤن. مەتا 16:19–23.

The word “Exeter” is the name of a city in Devon, England. Its etymology can be traced back to Old English, where it was known as “Exanceaster” or “Execestre.” The name is believed to derive from the Old English words “Exe” (referring to the River Exe, upon which the city is situated) and “ceaster” (meaning “Roman fort” or “walled city”). Therefore, “Exeter” means either the “fort on the River Exe,” or “the walled city by the River Exe.” The geography associated with the arrival and fulfillment of the Midnight Cry in Millerite history identifies a location where there was water, representing the outpouring of the Holy Spirit, and a point where God was raising up an army to proclaim the message to the world, which Sister White informs us went like a “tidal wave.” A tidal wave is not simply river water, it is water that is super empowered.

'Ekisita' ni vosa me vaka na yaca ni dua na koro levu e Devon, e Igiladi. Na kena ivurevure ni vosa e rawa ni muri lesu ki na Old English, na vanua e kilai kina me “Exanceaster” se “Execestre.” E vakabauti ni yaco mai na yaca oqo mai na vosa ni Old English “Exe” (ka dusia na Uciwai o Exe, ka tu kina na koro oqo) kei na “ceaster” (ka kena ibalebale “bai ni valu vaka-Roma” se “koro vakabai”). O koya gona, na “Exeter” e kena ibalebale se “na bai ni valu ena Uciwai o Exe,” se “na koro vakabai e bati ni Uciwai o Exe.” Na ituvaki vakavanua e semati vata kei na lako mai kei na vakayacori ni Kaci ni Lomaloma ni Bogilevu ena itukutuku makawa ni Matabete i Mila e vakaraitaka e dua na yasana era tu kina na wai, ka matataka na sovaraki ni Yalo Tabu, kei na dua na vanua e sa vakatubura tiko kina na Kalou e dua na mataivalu me kacivaka na itukutuku ki vuravura, ka tukuna vei keda o Sister White ni a lako me vaka e dua na “ua levu ni waitui.” Na ua levu ni waitui e sega walega ni wai ni uciwai; na wai sa vakaukauwataki vakalevu sara.

Millerite history was the fulfillment of the parable of the ten virgins, and when the one hundred and forty-four thousand are brought to the conclusion of the sealing time, they will repeat the waymarks identified at the beginning of the sealing time, and also the history of the Exeter camp meeting. An angel will descend with a testing message that is required to be eaten. That message will lead to the foundations, and it will confront the two classes with the “seven times,” of Leviticus twenty-six. It will include the Revelation of Jesus Christ, that is represented by Peter as an acceptance that Jesus was anointed as the Christ, when the divine symbol descended in the form of a dove, typifying September 11, 2001. It will include the understanding that Jesus is the divine Son of God, and also that by Jesus taking upon His divine being the flesh of fallen mankind, He is also the Son of man.

Millerite historia ilikuwa ni utimilifu wa mfano wa wanawali kumi, na wakati wale mia moja arobaini na nne elfu watakapofikishwa kwenye hitimisho la wakati wa kutiwa muhuri, watarudia alama za njia zilizotambuliwa mwanzoni mwa wakati wa kutiwa muhuri, na pia historia ya mkutano wa kambi wa Exeter. Malaika atashuka akiwa na ujumbe wa kupima ambao ni lazima uliwe. Ujumbe huo utaongoza kwenye misingi, nao utakabilisha tabaka hizo mbili na “nyakati saba” za Mambo ya Walawi ishirini na sita. Utajumuisha Ufunuo wa Yesu Kristo, ambao unawakilishwa na Petro kama kuukubali ukweli kwamba Yesu alitiwa mafuta kuwa Kristo, wakati ishara ya kimungu iliposhuka katika umbo la hua, ikifananisha Septemba 11, 2001. Utajumuisha ufahamu kwamba Yesu ni Mwana wa Mungu wa kimungu, na pia kwamba kwa Yesu kuuchukua juu ya nafsi Yake ya kimungu mwili wa wanadamu walioanguka, Yeye pia ni Mwana wa Adamu.

These truths will produce two classes of worshippers, as they did post-September 11, 2001. The two classes were represented at the Exeter camp meeting, for at that camp meeting there was a tent set up by a group from Watertown, who rejected the message of the Midnight Cry as presented through Samuel Snow. They held counterfeit meetings that were so loud and emotional the leaders of the meetings of Snow went to them and informed them to quiet down. At the camp meeting there were two classes manifested, and both professed to be associated with water, but one was a counterfeit and represented the foolish who were without oil. The group in the Exeter tent were the army who were the city, that was also a fort, for they were typifying Ezekiel’s dead dry bones who are raised up as a mighty army at the message of the Midnight Cry.

Obusobozi buno bulireeta emitendera ebiri egy’abasinza, nga bwe kyali oluvannyuma lwa Ssebutemba 11, 2001. Emitendera egyo ebiri gyalabikibwa ku lukuŋŋaana olw’okusiisira olw’e Exeter, kubanga ku lukuŋŋaana olwo kwaliko eweema eyateekebwawo ekibinja ekyava e Watertown, abaagaananga obubaka bw’Okukaaba okw’Ekiro wakati nga bwali buweebwa okuyita mu Samuel Snow. Baakolanga enkuŋŋaana ez’obulimba ezaali za ddoboozi lingi nnyo era ez’amalala g’emmeeme, n’okutuusa nti abakulembeze b’enkuŋŋaana za Snow baabagendako ne babategeeza okukendeeza ku ddoboozi. Ku lukuŋŋaana olw’okusiisira kwalabikibwako emitendera ebiri, era gyombi gyeyatula ng’egikwatagana n’amazzi, naye omu gwali gwa bulimba era gwakiikirira abaasiru abaali awatali mafuta. Ekibinja ekyali mu weema y’e Exeter kye kyali eggye eryali ekibuga, era era nga kigo, kubanga baali nga balaga amagumba amakalu amakalidde aga Ezeekyeri, agazuukizibwa ne gafuuka eggye ery’amaanyi olw’obubaka bw’Okukaaba okw’Ekiro wakati.

In the history where those two classes are manifested Peter represented both classes. His confession that identified Jesus as the Christ, and the Son of God was produced by the inspiration of the Holy Spirit, for Christ plainly told him, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” When Jesus then informed the disciples of the cross, Peter, lacking the influence of the Holy Spirit at that moment, took Christ, “and began to rebuke Him, saying, Be it far from thee, Lord: this shall not be unto thee. But He turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”

Bwatungwe bw’ebyafaayo omwo ebika ebyo bibiri biragirirwamu, Petero akiikirira byombi. Okukkiriza kwe okwategeereza Yesu nga ye Kristo era Omwana wa Katonda kwaleetebwa okuweebwa amaanyi n’Omwoyo Omutukuvu, kubanga Kristo yamugamba mu lwatu nti, “Omubiri n’omusaayi tebye bikikubikkulidde, wabula Kitange ali mu ggulu.” Awo Yesu bwe yamanyisa abayigirizwa eby’omusaalaba, Petero, ng’atalina ku kiseera ekyo kufuga kw’Omwoyo Omutukuvu, n’atwala Kristo, “n’atandika okumunenya ng’agamba nti, Kibe wala naawe, Mukama: kino tekirikutuuka ku ggwe. Naye Ye n’akyuka, n’agamba Petero nti, Dda emabega wange, Setaani: oli nkonge gye ndi: kubanga tolowooza ku bintu bya Katonda, wabula ku eby’abantu.”

The emotional outburst of Peter aligned with the emotional worship that was occurring in the Watertown tent when Samuel Snow was presenting the message of the Midnight Cry. At that level Peter represents those who are candidates to be among the one hundred and forty-four thousand. Those candidates represent a class that has the oil, which is the Holy Spirit, and it is the message and it is the character, and the other class lacks the oil. In the setting of Caesarea Philippi, Christ began to unfold “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Nyeɛ yaa-botɔɔ a Peter yi kɛnaa la, ɛnam yaa-botɔɔ yaa-som a na e si Watertown ntent no mu bere a Samuel Snow rema Mfinimfini Su frɛ no nkra no so. Wɔ saa gyinabea no so no, Peter gyina hɔ ma wɔn a wɔyɛ wɔn a wobetumi aka ɔha ne aduanan anan apem no ho. Saa wɔn a wɔyɛ wɔn a wobetumi aka ho no gyina hɔ ma kuw bi a wɔwɔ ngo no, a ɛyɛ Honhom Kronkron no, na ɛno ne nkra no na ɛno nso ne suban no, na kuw foforo no de, wonni ngo no. Wɔ Kaesarea Filipi tebea no mu no, Kristo fii ase yii mu kyerɛe sɛ “ɛsɛ sɛ ɔkɔ Yerusalem, na mpanyimfo ne asɔfo mpanyin ne akyerɛwfo no ma no hu amane pii, na wokum no, na da a ɛto so abiɛsa no wɔma no sɔre bio.”

The disappointment of the disciples when those events were actually fulfilled at the cross is the history Sister White employs to illustrate the disappointment of October 22, 1844, and the disappointment of the Hebrews at the Red Sea crossing with Pharaoh’s army closing in and the waters of the sea in front of them. All of those witnesses identify the soon coming Sunday law, and the revelation of verses thirteen to fifteen of Daniel eleven, provides the testimony of the events that lead to that Sunday law. In doing so they also represent the “portion of the prophecy of Daniel relating to the last days.”

Abigishwa bacitse intege igihe ibyo bintu byasohoraga koko ku musaraba, ni amateka Mushiki wacu White akoresha mu kugaragaza ugucika intege kwo ku wa 22 Ukwakira 1844, hamwe n’ugucika intege kw’Abaheburayo igihe bambukaga Inyanja Itukura, ingabo za Farawo zibagota inyuma kandi amazi y’inyanja ari imbere yabo. Ibyo bihamya byose byerekana itegeko ryo ku Cyumweru rigiye kuza vuba, kandi ihishurwa ry’imirongo ya cumi na gatatu kugeza kuri cumi na gatanu yo muri Daniyeli cumi na umwe ritanga ubuhamya bw’ibyabaye biganisha kuri iryo tegeko ryo ku Cyumweru. Mu kubikora, binagereranya “igice cy’ubuhanuzi bwa Daniyeli kijyanye n’iminsi y’imperuka.”

We will continue this study in the next article.

Tukwendelea na ushunguzi huu katika makala inayofuata.

“A careful study of types and antitypes led to the observation that the crucifixion of Christ took place on the very day in the yearly round of ceremonies given to Israel when the Passover lamb was slain. Would not the cleansing of the sanctuary typified in the Day of Atonement—falling on the tenth day of the seventh month—likewise take place on the very day in the year celebrated in the type? (see The Great Controversy, 399). This, according to the true Mosaic reckoning of time, would be October 22. Early in August, 1844, at a camp meeting at Exeter, New Hampshire, this view was introduced and it was accepted as the date for the fulfillment of the prophecy of the 2300 days. The parable of the ten virgins in Matthew 25:1–13 took on particular significance—the tarrying of the bridegroom, the waiting and slumbering of those who awaited the marriage, the cry at midnight, the shutting of the door, et cetera. The message that Christ was coming on October 22 came to be known as the ‘midnight cry.’ ‘The ‘midnight cry,’ wrote Ellen White, ‘was heralded by thousands of believers.’ She added:

“Ukutala kwaĩ na kwĩhuria mĩthemba na kĩrĩa gĩgeretio nayo gwatwarire kuonwa atĩ kũmanikwo kwa Kristũ msalabainĩ kwarutire mũthenya o ũcio mũgũrũkũ wa mwaka wa mĩtugo ya kĩhunjio iria Isiraeli maaheirwo, rĩrĩa mwana wa ng’ondu wa Pasaka oiragwo. Kaĩ gũtherio kwa hekalũ, kũrĩa kwageretio na Mũthenya wa Kũhonganio—ũgũa mũthenya wa ikũmi wa mweri wa mũgwanja—gũtingĩ hĩndĩ o mũthenya ũcio wa mwaka ũrĩa waheagwo na kĩgero? (rora The Great Controversy, 399). Ũguo, kũringana na mbarĩ ya mahe ya kũhĩtia hĩndĩ ya Musa ya ma, no mũthenya wa October 22. Mbere ya mweri wa Agosti gũkĩra gatagatĩ ka 1844, harĩ mbungano ya kambĩ-inĩ kũu Exeter, New Hampshire, mawoni maya nĩmarutirwo, nayo yĩtikirirwo ta mũthenya wa gũkũra kwa ũhoro wa ũrathi wa mĩthenya 2300. Mũhiano wa airĩtu ikũmi wa Matthew 25:1–13 wakuire ũhoro mũnene mũno—gũkũũra kwa mũrũme wa harusi, kwĩrindĩrĩra na gũkoma kwa arĩa maahingũrĩirie harusi, mũrurumo wa gatagatĩ ka ũtukũ, gũhingwo kwa mũrango, na ũngĩ. Ũhoro ũrĩa waambagĩrwo atĩ Kristũ nĩekwĩza October 22 ũkaamenyeka ta ‘mũrurumo wa gatagatĩ ka ũtukũ.’ ‘“Mũrurumo wa gatagatĩ ka ũtukũ,” Ellen White akandĩka, ‘nĩwathambũrĩrwo nĩ andũ a itikio ngiri nyingĩ.’ Agĩcokereria akĩongera:”

“‘Like a tidal wave the [seventh-month] movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused.—The Great Controversy, 400.’

“‘Ngwaha gwa mutabula gwa [omwezi ogw’omusanvu] gwatwalira ddala ensi. Okuva mu kibuga okudda mu kibuga, okuva mu kyalo okudda mu kyalo, era n’okutuuka mu bifo eby’ewala eby’omu byalo, ne gugenda, okutuusa abantu ba Katonda abaali balindiridde lwe baazuukusibwa ddala.—The Great Controversy, 400.’”

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

“L. E. Froom-gi raghalme te nalamdi ngasi tokpa phana, khurumdagi paotak asi karigumba khudongchaba ama oina phajabani:

“‘Bates left the record that the Exeter message ‘flew as it were upon the wings of the wind.’ Men and women sped by rail and water, by stagecoach and horseback, with bundles of books and papers, distributing them as ‘profusely as the leaves of autumn.’ White said, ‘The work before us was to fly to every part of that wide field, sound the alarm, and wake the slumbering ones.’ And Wellcome adds that the movement broke forth like the released waters of a dam. Fields of ripened grain were left standing unharvested, and full-grown potatoes left undug in the ground. The coming of the Lord was nigh. There was no time now for such earthly things.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

“‘Bates akasiga omwandiko y’uko ubutumwa bwa Exeter ‘bwagurutse, nk’aho buri ku mababa y’umuyaga.’ Abagabo n’abagore bihutishaga urugendo bakoresheje gari ya moshi n’amazi, imodoka zikururwa n’amafarashi n’ifarashi, bafite imifungo y’ibitabo n’impapuro, babikwirakwiza ‘mu bwinshi nk’amababi y’itumba.’ White yavuze ati, ‘Umurimo wari imbere yacu kwari ukugurukira buri gice cy’iyo mirima yagutse, kuvuza impuruza, no gukangura abasinziriye.’ Kandi Wellcome yongeyeho ko uwo mutwe wadutse nk’amazi y’urugomero rwafunguwe. Imirima y’ingano zeze yasigaye ihagaze itasaruwe, n’ibirayi byakuze neza bisigara bitaracukurwa mu butaka. Ukuza k’Umwami kwari kwegereje. Nta gihe cyari kigihari cyo guha agaciro bene ibyo bintu byo mu isi.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.”

“As an eyewitness and participant in the movement, Ellen White described the character of the rapidly accelerating work:

“Nkana sha kwa meso ne wa kushitamo mu nshita ya kusokolola uko, Ellen White alondolwele imibelele ya mulimo wakuenda lubilo lubilo:”

“‘Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God…. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits….

“‘Abakwikiriza babonye ugushidikanya kwabo n’ukujuragirika kwabo bikuwemo, kandi ivyizigiro n’ubutwari vyakabura imitima yabo. Uwo murimo wari utarimwo izo ndengamere zigaragara imisi yose igihe haba ukwikangura kw’abantu kutagira ubuyobozi buganza bw’Ijambo n’Umweya vy’Imana…. Wari ufise ibiranga biranga umurimo w’Imana mu bihe vyose. Hariho akanyamuneza gake k’ugusamazwa, ahubwo hakaba ukwihweza kwimbitse kw’umutima, ukwatura ivyaha, no guheba isi. Ukwitegurira guhura n’Umwami ni kwo kwari umutwaro w’imitima iri mu mubabaro ukomeye….

“‘Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years [1888], all who shared in that movement and who have stood firm upon the platform of truth still feel the holy influence of that blessed work and bear witness that it was of God.—Ibid., 400, 401.’

“‘Abatumwa bandi bonso ba lukutakanu lukulu lwa dinzembu ya bufueti kufuma ku bilumbu bya batumwa, kakwena nansha kamo kakadi ka bupite bule ku bubule bwa muntu ne mayele a Satana bule pamo ne kadiya ka lusukulu lwa 1844. Nansha lelo, panyima pa kupita kwa myaka mingi [1888], bonso badi bakabana mu kadiya ako ne badi batshiamina bikole pa cibumba ca bulelela, bacidi bumvwa ditungunuka dia cijila ca mudimu awu wa lusakumunu ne badi bafila bujadiki ne wa ku Nzambi.—Ibid., 400, 401.’”

“In spite of the evidences of a work sweeping across the land and drawing thousands into the fellowship of the Second Advent, and some two hundred ministers from various churches united in spreading the message, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] the Protestant churches as a whole spurned it and used every means at their command to prevent the belief in Christ’s soon coming from spreading. No one dared to mention in a church service the hope of the soon coming of Jesus, but to those awaiting the event it was quite different.

“ئەگەرچی بەڵگەکان هەبوون کە کارێک بە سەرانسەری وڵاتدا بڵاو دەبووەوە و هەزاران کەسی دەهێنا ناو هاوبەشیی هاتنی دووەمی مەسیح، و نزیکەی دوو سەد خزمەتکار لە کڵێساکانی جۆراوجۆر یەکگرتبوون بۆ بڵاوکردنەوەی ئەو پەیامە، [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] بە گشتی کڵێساکانی پڕۆتستانتی ئەویان ڕەتکردەوە و هەموو هۆکار و ئامرازێکی لە دەستیاندا بوو بەکاریانهێنا بۆ ئەوەی باوەڕ بە هاتنی نزیکی مەسیح بڵاو نەبێتەوە. هیچ کەس ئازایەتی نەدەکرد لە خزمەتگوزارییەکی کڵێسایی دا هیواى هاتنی نزیکی عیسا باس بکات، بەڵام بۆ ئەوانەی چاوەڕوانی ئەو ڕووداوە بوون، دۆخەکە تەواو جیاواز بوو.”

“Ellen White told what it was like:

“Ellen White ꯍꯥꯏꯕꯁꯤ ꯀꯔꯝꯅ ꯂꯩꯔꯝꯕꯥ ꯍꯥꯏꯅ ꯍꯥꯟꯈꯤ:

“‘Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself….

“‘Kila wakati ulionekana kuwa wa thamani na wa umuhimu wa hali ya juu kwangu. Nilihisi kwamba tulikuwa tukifanya kazi kwa ajili ya umilele, na kwamba wale wasiojali na wasio na shauku walikuwa katika hatari iliyo kuu zaidi. Imani yangu haikufunikwa na wingu lolote, nami nilijitwalia ahadi za Yesu zenye thamani kwa nafsi yangu mwenyewe….

“‘With diligent searching of hearts and humble confession we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another.

“‘Ngesibophelelo sentliziyo esinzulu kunye nokuvuma ngokuthobeka, safika ngothandazo kwixesha lokulindela. Yonke intsasa sasivakalelwa kukuba umsebenzi wethu wokuqala kukuzizuzela ubungqina bokuba ubomi bethu bublungile phambi koThixo. Saqonda ukuba, ukuba sasingahambeli phambili ebungcweleni, ngokuqinisekileyo sasiya kubuyela umva. Umdla wethu omnye komnye wanda; sathandaza kakhulu kunye, sithandazelane.

“‘We assembled in the orchards and groves to commune with God and to offer up our petitions to Him, feeling more clearly His presence when surrounded by His natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.

“‘Tuakutanaga munde luvi na mivunda kya matunda ni makuti ma miti kiseti tukomane na Kalunga ni kumutavila milombu yetu, twivwa pwa kulumbulula bunene bwa bumobene bwandi pano twazingulukilwe na milimo yandi ya bumuntu. Nsangulu ya lupulukisu yatufwainine kukila byakulya byetu ni byakunwa byetu. Kana matutu akavimba mizezo yetu, katuatemenanga kupema kana kulala too ne pano akasemunukile ku lwiji lwa kumanya ete twakundwa kuli Mfumu.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.