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.
Kuva Kaisaria Filipo tikki Kuva Kaisaria Maritima-mut ataqatigiissumik taaguutigaa piffissaq akunnerit pingajuanniit qulingiluannut, akunnerit arfineq-aappaanni avinneqartoq. Kuva Kaisaria-miit Kuva Kaisaria-mut avinneqarnertut tassaavoq Qaqaq Saqqummersitsivik. Qaqaq Saqqummersitsivik allanik marlunnik titarnertaqartunik tulluarsaasuuvoq pingasunik alloriarfissaqarluni nalunaaqutsigaq-mut, Pentekostep sapaatit akunneranni inatsisaata ullunik tallimanik sioqqullugu.
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.
Li ser Çiyayê, Xwedayê Bav cara duyem axivî. Cara yekem ku Wî axivî, di vaftîzbûna Mesîh de bû; cara dawî jî demekê berî xaçê bû.
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.
Hata nikwija ukandamizwa; na niseme nini? Baba, niokoe na saa hii; lakini ni kwa sababu hii nimefika saa hii. Baba, litukuze jina lako. Ndipo sauti ikaja kutoka mbinguni, ikisema, Nimelitukuza, nami nitalitukuza tena. Basi watu waliosimama karibu, na kuisikia, wakasema kwamba ilikuwa ngurumo; wengine wakasema, Malaika amesema naye. Yohana 12:27–29.
God glorifies His name when He seals the one hundred and forty-four thousand and writes upon them His name.
Mungu hulitukuza jina Lake anapowatia muhuri wale mia moja arobaini na nne elfu na kuwaandikia juu yao jina Lake.
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.
Yeeyo yerawo, ndamwenza insika mu tempile ya Katonda wange, era talifuluma nate emitala; era ndimuwandiikako erinnya lya Katonda wange, n’erinnya ery’ekibuga kya Katonda wange, Yerusaalemi ekiggya, ekikka okuva mu ggulu eri Katonda wange; era ndimuwandiikako erinnya lyange ekipya. Alina okutu, awulire Omwoyo ky’agamba amakanisa. Okubikkulirwa 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.
Mu Gasozi k’Ihindukiriro, Petero, Yakobo na Yohana ni bo bigishwa bonyine bari bahari, nk’uko byari bimeze no ku muzuko w’umukobwa wa Yayiro, kandi no muri Getsemani byongeye kuba bityo. Getsemani, nk’ijwi rya Data rivugwa muri Yohana igice cya cumi na kabiri, yaje mbere gato y’umusaraba. Getsemani bisobanura “urwengero rw’amavuta,” bigaragaza ikigeragezo cy’amavuta cy’abakobwa b’isugi. Getsemani ni yo “ngorane ikomeye” izana ubugingo “imbona nkubone n’urupfu,” kandi abasugi b’abanyabwenge batsinda icyo kigeragezo, kuko mu kigeragezo cya kabiri cy’urusengero bahuye imbona nkubone n’ubugingo, nk’uko Yesu yigishije “imbona nkubone” mu minsi mirongo itatu.
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.
Atamani utimine ahanua ni wa ubatizo wa Kristo, na mara ya kwanza alipowachukua peke yao Petro, Yakobo, na Yohana ni wakati binti bikira wa Yairo mwenye umri wa miaka kumi na miwili alipofufuliwa. Kufufuliwa kwa bikira huyo wa miaka kumi na miwili kunapatana na ubatizo wa Kristo, ambao unaashiria nguvu ya ufufuo. Kufufuliwa kwa binti ya Yairo kunapatana na ubatizo wa Kristo na Kaisaria Filipi. Gethsemane na fadhaa ya Kristo wakati Atamani alisema mara ile iliyoitangulia msalaba zinapatana na Kaisaria 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.
Mutsetse ngemutsetse, Petro anomirira vane zviuru zvine zana namakumi mana nezvina vakaiswa chisimbiso paKesariya Firipi, apo zita raSimoni Barjona rinoshandurwa richinzi Petro. Mushure mokunge aiswa chisimbiso paPaniumi, iyo iri Kesariya Firipi, Petro anoenda kuawa rechitanhatu regomo, kwaanosimudzwa sechiratidzo, achienderera mberi kundopindura kudanwa kwaKonerio paKesariya Maritima. PaKesariya Firipi Petro anobva pamusangano wemisasa weExeter ane chisimbiso chaMwari uye neshoko reKudanidzira kwePakati pousiku rokuzivisa. Shoko reChiIslamu, sezvarinomiririrwa nomutambo wehwamanda, rinoendesa Petro mberi kuKesariya pagungwa. Shoko reChiIslamu rinosimudzira Petro kuti aonekwe nenyika, nokuti Petro akafanotaura kuuya kwechiprofita kweChiIslamu mberi kwomutambo wehwamanda.
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.
Lolangalanga, nitumamu ni Eliya, muprofita, shimbu kanda kufika diyi dinene ne dia kutisha dia Mukalenge: eye ne aluvula mioyo ya baise kuyisangidija ne ya bana babo, ne mioyo ya bana kuyisangidija ne ya baise babo, bua ndi kadi kuiza ne kushipa buloba ne mulawu. Malaki 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.
Mstari juu ya mstari, ujumbe wa Eliya ni ujumbe unaojengwa juu ya kuwapatanisha baba na watoto wao. Eliya alikuwa Baba Miller, ambaye anawaonyesha watoto wake. Wale mia moja arobaini na nne elfu ni watoto wa William Miller, na kugeuza mioyo ya Miller kwa watoto wake ni kulinganisha historia ya Wamilleri na historia ya Eliya, vivyo hivyo Yohane Mbatizaji na mjumbe anayehusishwa na wale mia moja arobaini na nne elfu. Sehemu mojawapo ya upatanisho wa mistari hii minne ni kwamba katika kila moja ya historia za majaribio za Eliya, Yohane, na Miller, ujumbe pekee wa ukweli wa wakati huu ulikuwa ujumbe uliokuja kupitia kwa mjumbe.
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.
Eliya, wa Tishbi, wa miongoni mwa wakaaji wa Gileadi, akamwambia Ahabu, Kama Bwana, Mungu wa Israeli, aishivyo, ambaye ninasimama mbele zake, hakutakuwa na umande wala mvua miaka hii, isipokuwa kwa neno langu. 1 Wafalme 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.
Sister White anasemea kwa uwazi kwamba wale ambao hawakuukubali ujumbe wa Yohana, ambaye Yesu alimtambulisha kuwa ni Eliya, wasingeweza kufaidika na mafundisho ya Yesu; na pia kwamba wale walioukataa ujumbe wa Miller, uliowakilishwa kama ujumbe wa malaika wa kwanza, wasingeweza kufaidika na ujumbe wa malaika wa pili. Sambamba na tangazo la Eliya kwamba mvua ingenyesha tu kwa amri yake, ulikuwapo mtihani wa mwisho uliotia ndani amri ya kuchagua kati ya ujumbe wa Eliya au ujumbe wa Baali. Alama ya kinabii ya “mpaka lini” inalinganisha Mlima Karmeli wa Eliya na sheria ya Jumapili.
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.
Kyo Ahab wakatuma kwa wana wote wa Israeli, akawakusanya manabii pamoja katika mlima Karmeli. Naye Eliya akawajia watu wote, akasema, Je, mtasitasita kati ya mawazo mawili hata lini? Ikiwa Bwana ndiye Mungu, mfuateni; lakini ikiwa ni Baali, basi mfuateni yeye. Watu wasimjibu neno hata moja. Ndipo Eliya akawaambia watu, Mimi, naam, mimi peke yangu, nimesalia kuwa nabii wa Bwana; lakini manabii wa Baali ni watu mia nne na hamsini. Basi na watupe ng’ombe wawili; nao na wajichagulie ng’ombe mmoja, wamkate vipande-vipande, wamlaze juu ya kuni, wala wasitie moto chini yake; nami nitamtayarisha yule ng’ombe mwingine, na kumlaza juu ya kuni, wala sitatia moto chini yake. Nanyi liitieni jina la miungu yenu, nami nitaliitia jina la Bwana; na Mungu atakayejibu kwa moto, ndiye aliye Mungu. Watu wote wakajibu, wakasema, Neno hilo limesemwa vema. 1 Wafalme 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.
Karimeli mayeso gaali obutumwa bubiri. Gwali mukebezo wakati wa obunnabbi obw’amazima n’obw’obulimba, era wakati w’omubaka Eriya n’aba nnabbi abaatuulanga ku mmeeza ya Yezebeeri. Gwali gwa mubaka n’obubaka. Mu 1844, Karimeli yaddamu, Mukama bwe yaleeta omukebezo ogwalaga Miira nga nnabbi ow’amazima, era obubaka bwa Miira nga musulo n’enkuba. Enjawulo wakati wa nnabbi ow’amazima n’obubaka obw’amazima, nga biyingizibwa mu kugeraageranya ne nnabbi ow’obulimba n’obubaka obw’obulimba, yalagibwa ku lukiiko olw’omu lusisira e Exeter olw’okukuŋŋaana, nga luyitibwa Exeter camp meeting, okuyita mu weema ya Exeter n’weema y’ekibiina eky’e Watertown. Weema bbiri ez’okusinzizirangamu nga zikiikirira amazima mu kwawukana n’obulimba. Enjawulo eyakolebwa ku Karimeli ne byafaayo bya 1844 bimanyisibwa e Kayisaliya-Firipi, Peetero bwassibwako akabonero era n’ayimusibwa ku Lusozi ng’akabonero. Yayimusibwa kubanga yali avumbye nti obubaka bwe bwe bubaka bwokka obw’amazima obw’enkuba ey’oluvannyuma. Yayimusibwa bwe kyatuuka kye yali alagudde.
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.
ମ୍ପାଙ୍ଗ ମୌସୁମରେ ତୁରୀର ପର୍ବ ତୃତୀୟ ପରୀକ୍ଷା ଅଟେ, ଏବଂ ସେହି ପରୀକ୍ଷା ପୂର୍ବରୁ ପିତର ଚିହ୍ନଟ କରିଥାଏ ଯେ ଇସ୍ଲାମକୁ ମୁକ୍ତ କରାଯିବ, ଯାହା ମଧ୍ୟରାତ୍ରୀର ଆର୍ତ୍ତନାଦର ଘୋଷଣାର ଆରମ୍ଭକୁ ଚିହ୍ନିତ କରିବ। ଭବିଷ୍ୟଦ୍ବାଣୀର ପୂର୍ଣ୍ଣତାହିଁ ସେହି ବିଷୟ ଥିଲା ଯାହା ମିଲରୀୟମାନଙ୍କ ଓ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟମାନଙ୍କ ମଧ୍ୟରେ ପାର୍ଥକ୍ୟ ସୃଷ୍ଟି କଲା; ପ୍ରୋଟେଷ୍ଟାଣ୍ଟମାନେ ସେହି ପୂର୍ବତନ ଚୁକ୍ତିଜନମାନଙ୍କ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି, ଯେମାନଙ୍କୁ ଅତିକ୍ରମ କରାଯାଉଛି। ସତ୍ୟ ଓ ମିଥ୍ୟାର ମଧ୍ୟରେ ପାର୍ଥକ୍ୟ ପ୍ରକାଶିତ ହେବା ପରେ, ଏଲିୟା ନିଜେ ମିଥ୍ୟା ଭବିଷ୍ୟଦ୍ବକ୍ତାମାନଙ୍କୁ ହତ୍ୟା କଲେ। ତୁରୀର ପର୍ବରେ, ଯେତେବେଳେ ଇସ୍ଲାମ ସମ୍ବନ୍ଧୀୟ ଗୋଟିଏ ଭବିଷ୍ୟଦ୍ବାଣୀ ପୂର୍ଣ୍ଣ ହୁଏ, ସେହି ପାର୍ଥକ୍ୟ ସ୍ଥାପିତ ହୁଏ।
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.
Ihururu rya Mu Gicuku ryo mu mateka y’Abamillerite ryari ubuhanuzi bwakosowe, hanyuma bukazasohora. Bwasohoye ku wa 22 Ukwakira 1844, mu gihe uko Miller yabanje gusobanukirwa Ihururu rya Mu Gicuku kwari umwaka wa 1843. Samuel Snow ahagarariye gukosorwa kw’ubutumwa, kandi ubutumwa bwe bwaje kumenyekana nk’ubutumwa bw’“ukuri” bw’Ihururu rya Mu Gicuku.
1844 was an illustration of the distinction between the message of Miller and the message of the Protestants. In the testing process the Protestants were slain by Miller and they then became apostate Protestantism, the daughters of Rome, the priests of Jezebel. The distinction was manifested by either a reception or rejection of the prophetic message. With John and Miller the prophetic message exposed the false message of the former covenant people who were being passed by. Elijah’s message claimed there would be no rain except at his word, and after three and a half years the test of that claim was to be made manifest.
1844 mambu umwesho wa kusanukila wakati pa butumwa bwa Miller na butumwa bwa ba-Protestanti. Mu nkambo ya kweshiwa, ba-Protestanti bapaiwe ku Miller, kabili apo epapo bapilibwike ukuba ubu-Protestanti bwa buhende, abana bakashana ba Roma, bapashilika ba Jezebel. Ubusanukilo bwamweneike ku kusumina nangu ku kukana ubutumwa bwa bupolofita. Kuli Yohane na Miller, ubutumwa bwa bupolofita bwafumishe pa lulwe ubutumwa bwa bufi bwa bantu ba cipangano ca kale abo abalelekwa. Ubutumwa bwa Eliya bwatile takwakaba imvula kano pa cebo cakwe, kabili panyuma ya myaka itatu ne citika, ukweshiwa kwa ico acitile ubulayo kwali kwa kumweneikwa.
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.
B̌u Ahab àtá Elijah b̌ikèng, Ahab àm̀bì kàyi fɔ̂ng nyì, “Wò nì yè yi awɔ̂r Israel à?” Elijah àtɛ̀bì àfɔ̂ng nyì, “Mɛ̀ nì yi awɔ̂r Israel ká; àwò, pì àwò b̌e ndzùm̀, ngà b̌a yi b̌e b̌wòò ànùm̀ a Nyàmbè, b̌e àwò u nàtè Baalim. Nà nyì, tòm̀, kà ò sòŋlè mɛ̀ Israel nyèsè nyèsè b̌e ngwè Carmel, kà b̌a profèt b̌e Baal b̌a nkám̀ nnù b̌e tán, nà b̌a profèt b̌e b̌ikùm̀ b̌a nkám̀ nnù, b̌a yi b̌e dì b̌e mèsà a Jezebel.” 1 Bakɛng 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.
Itandukaniro hagati y’ikinyoma n’ukuri, haba ku ntumwa cyangwa ku butumwa, ryagaragajwe mu nzira yo kugeragezwa yarimo ibirego byaregwaga ubutumwa n’intumwa byombi. Eliya ni we warezwe ko ahagarika amahoro ya Isirayeli, kuko ubutumwa bwe bwari bwahagaritse imvura. Iyo imvura iza gukomeza kugwa muri Isirayeli, nta kibazo na kimwe ku bya Eliya cyari kuzabyuka. Ikibazo cyari gishingiye ku buhanuzi bwa Eliya no ku isohozwa ryabwo mu gihe cy’imyaka itatu n’igice.
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.
Petro alipofika katika mtihani wa kupima wa Kaisaria Filipi, ambao ni Sikukuu ya Baragumu, na pia mahali ambapo punda hufunguliwa, mwanzo wa ujumbe wa Kilio cha Usiku wa Manane huwekwa alama. Petro, mfano wa Eliya, ametoka tu kushuhudia kuthibitishwa kwa unabii wake, na tofauti kati ya kweli na uongo imeonyeshwa ili wote waone. Kuthibitishwa kwa unabii huo kunawakilishwa na Sikukuu ya Baragumu—ambayo ndiyo mtihani wa kupima. Unabii huo ulifanywa mfano na yote mawili, 1840 na 1844, ambapo unabii hurekebishwa na baadaye kutimizwa. Unabii uliorekebishwa wa Josiah Litch ulimpa nguvu malaika wa kwanza tarehe 11 Agosti, 1840, na unabii wa mwaka 1843 wa Miller ulirekebishwa na 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.’
“Mu mwaka wa 1840, ukutimisikila kukulu kwa ubulesi kwa lulanguluko kwafumishe bukankala ku bantu banandi. Imyaka ibili kumpala, Yosiya Litch, umo wa bakwashi bakulu abashimikile ukwisa kwa cibili, afumishe ubulondoloshi bwa Kusokolola 9, ukulondolola kubukila kwa Bufumu bwa Ottoman. Ukulingana no kubala kwakwe, aya maka yali yakufwile ukuseswa... pa 11 Augusti, 1840, apo amaka ya Ottoman mu Constantinople yanga yalolekela ukutobeka. Kandi ici, ine nalasubila, cikamoneka ukuba efyo cili.”
“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.
“Di dema tam ku hatibû diyarkirin de, Tirkiye, bi rêya balyozên xwe, parastina hêzên hevpeyman ên Ewropayê qebûl kir, û bi vî awayî xwe xist bin kontrola neteweyên Mesîhî. Ev bûyer bi temamî pêşbîniyê pêk anî. Dema ku ev hate zanîn, gelek kesan bi rastiya bingehên şîrovekirina pêxemberî ku Miller û hevkarên wî pejirandibûn bawer kirin, û tevgera hatina Mesîh pêşveçûnek ecêb wergirt. Mirovên xwende û xwedî paye bi Miller re yek bûn, hem di mizgînkirinê de hem jî di weşandina nerînên wî de, û ji 1840 heta 1844 xebat bi lez belav bû.” 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.
अनांगा लिचा अवुआ इसलामगुम मबाकि मथौ अदुगा स्नोअगी अवुआ शूत्खिबा थोंगगी मबाकि मथौनि। लिचा अवु अदु मपुंग फाना मपान्दा, पाउ अदु थम्हल्लिबा मथौ-ताकपगी पद्धतिदु याथং तान्नबा ऊखि, अदुगा पाउ अदु याथङ्जरिबा मीयामना थौदूत्-तारिबा अदुगा लोयनना “अपुनबा” तोखि। अवु अदु मपुंग फाना मपान्दबदा पाउ अदुगा थौदूत्-तारिबा मीतै अदु अनि मखोय अपाम्बा ओइना खङ्ङखि। लिचा अवुआ इसलामगुम मबाकि मथौ अदुगा स्नोअगी अवुआ शूत्खिबा थोंगगी मबाकि मथौनि।
“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.
“Ndzi vone vanhu va Xikwembu va tsake swinene hi ku rindzela, va languterile Hosi ya vona. Kambe Xikwembu xi kunguhatile ku va ringa. Voko ra xona ri funengete xihoxo eka ku hlayeni ka minkarhi ya vuprofeta. Lava a va languterile Hosi ya vona a va xi vonanga xihoxo lexi, naswona ni vavanuna lava dyondzekeke ngopfu lava a va kaneta nkarhi wolowo na vona a va tsandzekile ku xi vona. Xikwembu xi kunguhatile leswaku vanhu va xona va hlangana ni ku nyumisiwa. Nkarhi wu hundzile, kutani lava a va langutele hi ku tsaka Mponisi wa vona va va ni gome va tlhela va hela matimba, kasi lava a va nga rhandzanga ku humelela ka Yesu, kambe va amukele rungula hikwalaho ka ku chava, va tsake leswi a nga tanga hi nkarhi lowu a wu rindzeriwile. Ku tivulela ka vona a ku nga khumbanga mbilu ni ku basisa vutomi. Ku hundza ka nkarhi a ku lulamisiwile kahle ku paluxa timbilu to tano. Hi vona lava sunguleke ku hundzuka va tlhela va hlekula lava a va ri ni gome, lava nyumisiweke, lava a va rhandza hi ntiyiso ku humelela ka Mponisi wa vona. Ndzi vone vutlhari bya Xikwembu eku ringeni vanhu va xona ni ku va nyika ndzavisiso lowu kambisisaka swinene ku kumisisa lava a va ta hundzuka endzhaku ni ku tlhelela endzhaku hi nkarhi wa ndzingo.”
“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.
Yesu n’ingabo zose zo mu ijuru barebaga bafite impuhwe n’urukundo abari barategerezanyije amatsiko meza kubona Uwo ubugingo bwabo bwakundaga. Abamarayika bari babagose, kugira ngo babakomeze mu isaha y’ikigeragezo cyabo. Abari barirengagije kwakira ubutumwa bwo mu ijuru basigaye mu mwijima, kandi uburakari bw’Imana burabacanikiraga, kuko batashatse kwakira umucyo yari yaraboherereje ava mu ijuru. Abo bizerwa, bacitse intege, batashoboraga gusobanukirwa impamvu Umwami wabo ataje, ntibasigaye mu mwijima. Bongeye kuyoborwa kuri Bibiliya zabo kugira ngo bashakishe ibihe by’ubuhanuzi. Ukuboko k’Umwami kwakuwe ku mibare, kandi ikosa rirasobanurwa. Babonye ko ibihe by’ubuhanuzi byageze ku wa 1844, kandi ko ibihamya bimwe bari baratanze kugira ngo berekane ko ibihe by’ubuhanuzi byarangiye mu wa 1843, ari byo byerekanaga ko byasoje mu wa 1844. Umucyo uva mu Ijambo ry’Imana wamurikiye uko bari bahagaze, maze bavumbura igihe cyo gutinda—“Naho ryatinda [iyerekwa], uritegereze.” Mu rukundo rwabo rwo kwifuza ko Kristo aza vuba, bari barirengagije ugutinda kw’iyerekwa, kwari kugenewe kugaragaza abategereza by’ukuri. Bongeye kugira ingingo y’igihe. Nyamara nabonye ko benshi muri bo batashoboraga kuzamuka ngo barenge icyo gucika intege gukomeye, kugira ngo bagire urugero rw’umwete n’imbaraga byaranze ukwizera kwabo mu wa 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 ni malaika yakwe bikawakinda, na wale ambao hawakuupokea ule ujumbe wakajipongeza kwa hukumu yao ya kuona mbali na kwa hekima yao kwa kutokupokea udanganyifu huo, kama walivyoiita. Hawakutambua kwamba walikuwa wakikataa shauri la Mungu juu yao wenyewe, na kwamba walikuwa wakitenda katika muungano na Setan na malaika zake ili kuwafadhaisha watu wa Mungu, waliokuwa wakiuishi ujumbe uliotumwa kutoka mbinguni.”
“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.
“Uvakûmi va mu vuhuzi uno vahutakamiwe mu mauka. Ku katembo, avo vehikile kuhokela vuhuzi vuno vakâhanyiwe n’ũvôva ku tunga viyumvo vya myoyo yavo; aliko kuvita kwa katembo kwasokolwele viyumvo vyavo vya cinyi. Vahambile kufwika unonji uu ava vehindile kukingila valyîvwe kuleta, wakuva ebipindi bya bunabii byakomele ku 1844. Mu bulengâni, avakûmi valondolwele ikosa lyavo no kuhana insevo syakuva vaholele Mukama wavo mu 1844. Avabakanile vakâli na nyiho ya kuleta inganjilo kurwana n’insevo sy’amaani syahanyîwe. Aliko ekiniga kya mauka kyaka; vahigadile kutegelesa obwakanyi, no kufwika unonji kuve mu mauka, niki abandi batâwuhulile. Ava vakâhanyile kufisa ku bandi ulumuli luno Nungu avahanyîwe, vahingûlwe mu mauka; aliko Yesu âli hamu navo, kandi vahovwike mu lumuli lwa buso bwake. Vahateganyîwe kuhokela vuhuzi vya malaika wa kabiri.” 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.
पतरस एक लाख चौवालीस हज़ार का प्रतिनिधित्व करता है, जो लिच के समान इस्लाम और एक राज्य के अंत के विषय में एक संशोधित भविष्यवाणी प्रस्तुत करते हैं; और स्नो के समान, पतरस बंद द्वार के विषय में भी एक संशोधित भविष्यवाणी प्रस्तुत करता है। इस्लाम की दूसरी हाय के विषय में लिच का संदेश एक बाह्य भविष्यवाणी था, और स्नो का बंद द्वार एक आंतरिक भविष्यवाणी था। स्नो के लिए यह कार्य तब आरम्भ हुआ जब प्रभु ने अंकों पर से अपना हाथ हटा लिया, और तब यह देखा गया कि वही प्रमाण, जिसके विषय में पहले यह समझा गया था कि वह 1843 को सिद्ध करता है, वास्तव में 22 अक्टूबर, 1844 को सिद्ध करता था। लिच के लिए यह एक गणना थी, जो जब पूरी हुई, तो प्रकाशितवाक्य दस का स्वर्गदूत पृथ्वी और समुद्र पर खड़ा होने के लिए नीचे आ गया।
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?
Enaꞌ ko Litch asanin abukisin na pinuun ta matu pulu ral segi na kisok ya usunon, yi kakadidiya tolosi adiꞌesik ta pinuun muta si usi ya kasisidub ta kabol ta sinangdan. I 1840 ta tanubun ban 1844 ta kasukudun i maꞌanus a likod ka pinuun ya abukisidiya si kusu ya igi ibabaꞌan adiꞌaꞌaꞌol ko *Midnight Cry* ya kunang? Ban alpha ban omega i Millerite history ya kasukudun ta panudun ko *Midnight Cry* i maꞌanus a pashan ta propeta ka usunon ko kunang a *Midnight Cry* ka san gatus ban apat pulu ban apat a ribu?
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.
Di herdu demên ragihandina pêşbîniya rastkirî de, li dijî peyama Millerîyan nîqaş derket holê, ji ber ku ew peyam gel ditirsand. Dema Petrûs li Qeysariya Filîpî rawestîne, li ser peyamê nîqaş heye ku berî Qeysariya Filîpî dest pê kiribû; çimkî ev temam-bûn e ku piştrast dike ku tenê bi gotina Petrûs bû ku peyama baranê dê bihata xwarê. Qeysariya Filîpî cejna boriyanan e û bi şandina du şagirtan ji aliyê Mesîh ve tê hevaheng kirin, ku nûnertiya milyaketa duyem dikin, da ku kerê Îslamê vekin. Vekirina kerê Îslamê destpêka peyama Gaziya Nîvşevê li civîna kampa Exeterê ragihîne; çimkî gihîştina Samuel Snow bi hesp, rojekê dereng, di 13ê Tebaxê de, yê ku li şûna ku di roja vekirinê de bigihîje, li bendê mabû, dawiya dema bendewariyê û destpêka peyamê nîşan dide, ew peyamê ku dema civîn di 17ê de bi dawî bû, wek pêlekê avê dê bihata hilgirtin.
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.
Milleri historia ry’amatatiro, ibirego vy’umwami Ahabu, hamwe no kurwanywa kw’Abayuda bahaririza igihe Kristo yariko yinjira i Yerusalemu, vyose birerekana impaka zishika ku nsozero yazo ku musi mukuru w’inzamba, igihe indogoba irekuriwe. Ukurekurwa kw’iyo ndogoba ni ukwemezwa kw’ubuhanuzi bwerekana urugi rwugaye kuri Adventisme mu ntango i Kayisariya ya Filipo, n’urugi rwugaye ku mpera y’ico gihe i Kayisariya Maritima. Indogoba ni ikimenyetso c’Ubuyisilamu bwo magorwa agira gatatu bukubita Leta Zunze Ubumwe za Amerika, harimwo na Nashville, Tennessee. Uguhanura kwa Nyakanga 18, 2020, kutashitse, ubu kuriko kurakosorwa buhoro buhoro uko Umwami akuraho ukuboko kwiwe, kandi agapfundura Ivyahishuriwe vya Yesu Kristo. Ukwo gupfundurwa kwatanguriye mu bugaragwa muri Nyakanga 2023.
The vision of Daniel Eleven
丹以理第十一章的异象
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.
جەژنی کەڕەنایەکان کەڕەنای حەوتەم وێنە دەکات، کە ئەویش سێهەمین نەهامەتییە، کە ئیسلامە. کەڕەنا پەیامێکی هۆشداریی دەرەکیی شەڕە، بەڵام هەروەها دەتوانرێت وەک بانگەوازییەکی ناوەکی بۆ کۆبوونەوەیەکی پیرۆز تێبگەیەنرێت. وەک ئەو تاقیکردنەوەی بنەڕەتییەی کە دەست پێ دەکات کاتێک سی ڕۆژەکانی تاقیکردنەوەی پەرستگای دووەم کۆتایی دێت، ئەمە هەم پەیامێکی دەرەکییە و هەم ناوەکییە. یەکەم تاقیکردنەوەی بنەڕەتی لە بەهاری 2024 هات بە بینینی دەرەکیی دژە-مەسیح، وەک لە دانیال 11:14 نیشان دراوە.
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.
Na katika nyakati hizo wengi watasimama juu ya mfalme wa kusini; tena wanyang’anyi wa watu wako watajiinua ili kuthibitisha maono; lakini wataanguka. Danieli 11:14.
The previous verse introduced Panium, and the testimony of Panium continues through to verse fifteen.
ئایەتی پێشوو پانیوم ناساند، و شایەتیی پانیوم هەتا ئایەتی پانزدەهەم بەردەوام دەبێت.
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.
Zîra padîşayê bakur dê vegere, û dê gelekîyekî ji ya pêşîn mezintir amade bike, û bêguman piştî çend salan bi artêşeke mezin û bi dewlemendiyeke gelek dê were. 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.
امبراطوری پادشاه شمال در آیات ده تا پانزده، قدرت نیابتی پاپیت است؛ همان قدرتی که در آیهٔ ده بهوسیلهٔ رونالد ریگان نمایانده شد، آنگاه که دیوار پردهٔ آهنین برداشته شد، چنانکه سقوط دیوار برلین در ۹ نوامبر ۱۹۸۹ نمونهٔ آن بود. آیهٔ شانزده نشانگر برداشته شدن دیوار جدایی میان کلیسا و دولت در هنگام قانون یکشنبه است. آیات یازده و دوازده نمایانگر جنگ اوکرایناند که در سال ۲۰۱۴ آغاز شد، و آیهٔ سیزده به انتخابات ۲۰۲۴ اشاره میکند، هنگامی که ترامپ، هشتمین رئیسجمهور از زمان ریگان، که همچنین هشتمین رئیسجمهوری است که از میان هفت رئیسجمهور پیشین برخاسته است، با قدرتی بیشتر «بازمیگردد»؛ زیرا چون بازگردد، «جماعتی بزرگتر از نخستین به میدان خواهد آورد، و یقیناً پس از سالهایی معین خواهد آمد.» «سالهای معین» همان چهار سال جو بایدن است.
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.
2024 後、十三節と一致して、ローマはパニウムの預言的歴史の中に自らを入り込ませる。2025年5月8日、霊的に栄光ある地から最初の教皇が選ばれ、彼はレオという名を選んだ。その名は、多くの重要な預言的特質を帯びている。続いて十五節において、その戦いが開始される。
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.
Nanganingina hosi wa le n’walungu u ta ta, a akisa ntshava ya nyimpi, a teka miti leyi biyeriweke ngopfu; naswona mavoko ya le dzongeni ma nga ka ma nga koti ku lwa na yena, hambi ku ri vanhu va yena lava hlawuriweke; naswona a ku nga vi na matimba yo lwa na yena. Daniele 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.
मुक़ाबला-ए-पानियुम आयत पंद्रह में आरम्भ होता है, और धरती के पशु के रूप में प्रस्तुत डोनाल्ड ट्रम्प दक्षिण के राज्य को पराजित करेंगे। आयत ग्यारह का दक्षिण का राजा यूक्रेन के साथ युद्ध आरम्भ करता है, जो पोपतंत्र की प्रतिनिधि शक्ति है, और जिसे आयत दस में उल्लिखित पोपतंत्र की प्रतिनिधि शक्ति—संयुक्त राज्य अमेरिका—द्वारा वित्तपोषित और समर्थित किया गया था। दक्षिण का राजा राफ़िया के युद्ध में विजयी होगा, परन्तु उस विजय के परिणामस्वरूप, वह क्रमिक विघटन, जो सदा दक्षिण के किसी अजगर-राज्य के पतन के साथ जुड़ा रहता है, दक्षिण के राजा को अत्यन्त असुरक्षित स्थिति में छोड़ देता है, जबकि उत्तर का राजा पहले से भी अधिक शक्तिशाली होकर लौटता है और पानियुम के युद्ध की तैयारी करता है। 2014 में, जब संयुक्त राज्य अमेरिका ने यूक्रेनी युद्ध का आरम्भ कराया, तब रूस और पुतिन दक्षिण के राजा थे। 2022 में आक्रमण आरम्भ हुआ और रक्त बहना शुरू हुआ। 2024 में उत्तर का राजा लौट आया।
Peter is at Caesarea Philippi, which is the beginning of the proclamation of the message of the Midnight Cry. Peter, like unto Elijah and the Millerites as represented by Litch and Snow has previously set forth a prediction of a closed door and Islam. Its fulfillment identifies the distinction between the true and false latter rain messages, and the true and false messengers. Peter’s message is the corrected message of Nashville and Islam, and when he is standing in Caesarea Philippi, he is standing at Panium, the battle that leads to the Sunday law of verse sixteen. The fulfillment of Peter’s prediction identifies the beginning of the proclamation of the Midnight Cry, when Islam is loosed, which is also, line upon line when the battle of Panium arrives.
Petro yẽ Kaisarea Filipi, eyiti jẹ́ ìbẹ̀rẹ̀ ìkéde iṣẹ́ ìránṣẹ́ Ẹkún Àárín Òru. Petro, bíi Elijah àti àwọn Millerites gẹ́gẹ́ bí Litch àti Snow ṣe dúró fún wọn, ti ṣáájú fi àsọtẹ́lẹ̀ kan hàn nípa ilẹ̀kùn tí a ti pa àti Islam. Ìmúṣẹ rẹ̀ ni ó ṣe ìdánimọ̀ ìyàtọ̀ tó wà láàárín àwọn iṣẹ́ ìránṣẹ́ òjò àìpẹ́ tòótọ́ àti èké, àti àwọn aṣojú ìránṣẹ́ tòótọ́ àti èké. Ìṣẹ́ ìránṣẹ́ Petro ni iṣẹ́ ìránṣẹ́ Nashville àti Islam tí a ti ṣe àtúnṣe, àti nígbà tí ó dúró ní Kaisarea Filipi, ó dúró ní Panium, ogun tí ó yọrí sí òfin Ọjọ́ Àìkú ti ẹsẹ̀ kẹrìndínlógún. Ìmúṣẹ àsọtẹ́lẹ̀ Petro ni ó ṣe ìdánimọ̀ ìbẹ̀rẹ̀ ìkéde Ẹkún Àárín Òru, nígbà tí a tú Islam sílẹ̀, èyí tí ó tún jẹ́, ìlà lórí ìlà, nígbà tí ogun Panium dé.
The Vision of Daniel ten
ڕوویای دانیال دەیەم
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.
Karamu ya tarumbeta inawakilisha tarumbeta ya saba, ambayo ni ole ya tatu, ambayo ni Uislamu. Tarumbeta ni ujumbe wa onyo, na pia mwito wa kusanyiko takatifu. Tena ni kipimo cha uthibitisho kinachoanza wakati siku thelathini za jaribio la hekalu la pili zinapokoma. Ono la kwanza la msingi la kupima la nje kuhusu mpinga-Kristo lilifika katika majira ya kuchipua ya mwaka 2024, na ono la pili la kupima la ndani la Kristo, kama linavyowakilishwa katika Danieli 10, lilifika mwaka 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.
Kisha nikainua macho yangu, nikaangalia, na tazama, mtu mmoja aliyekuwa amevaa kitani, ambaye viuno vyake vilikuwa vimefungwa kwa dhahabu safi ya Uphazi; na mwili wake ulikuwa kama zabarijadi, na uso wake kama mwonekano wa umeme, na macho yake kama taa za moto, na mikono yake na miguu yake kama rangi ya shaba iliyosuguliwa, na sauti ya maneno yake kama sauti ya umati mkubwa.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.
Na mimi Danieli peke yangu nikaona maono hayo; kwa maana wale watu waliokuwa pamoja nami hawakuyaona maono hayo; lakini tetemeko kuu likawapata, hata wakakimbia na kujificha.
Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
Na yo nalekaki ngai moko, mpe namonaki emonaneli oyo monene; mpe makasi etikalaki lisusu te kati na ngai: pamba te kitoko na ngai ebongwanaki kati na ngai kino kobeba, mpe nabatelaki lisusu makasi te.
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.
Mukalimu omuti gwaŋe neevwa: era bwe nawulira omuti gw’ebigambo bye, ne mba mu tulo tungi nga ngudde ku maaso gange, n’amaaso gange nga gatunuulira ettaka.
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.
Û, va yek dest li min ket, ku ez li ser çokên xwe û li ser kefên destên xwe danînim. Û wî ji min re got: “Ey Danîêl, tu mêrê pir hezkirî yî, gotinên ku ez ji te re dibêjim fam bike, û li ser lingên xwe rast bisekine; çimkî niha ez ji bo te hatime şandin.” Û gava wî ev gotin ji min re got, ez bi lerzîn li ser lingan rawestam. Paşê wî ji min re got: “Netirse, ey Danîêl; çimkî ji roja yekem ve ku te dilê xwe danî ku fam bikî û xwe li ber Xwedayê xwe biçewisînî, gotinên te hatin bihîstin, û ez ji bo gotinên te hatime. Lê serokê padîşahiya Farisê bîst û yek roj li hemberê min rawesta; lê va ye, Mîxael, yek ji serokên sereke, hat ku alîkariya min bike; û ez li wir bi padîşahên Farisê re mam. Niha ez hatime ku te fam bikim ka di rojên dawî de çi dê li ser gelê te were; çimkî dîtin hîn jî ji bo gelek rojan e.” Û gava wî gotinên wisa ji min re gotin, min rûyê xwe ber bi erdê ve kir, û ez bêdeng bûm.
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.
Kandi, tálako mosi ane ándi ya vaána vaantu ángukwata milomo yáange; penepó náshibula omulomo gwáange, nályonga, ndeva ku yéna aáyeména kumeso káange nti, Ee Mwene wáange, kuumboni ou, omaxupilo gáange gaanishuna, nange inandi kusigala nankene ondjambi. Oshike tuu omupiya gwa mwene wáange ou a tokola nomwene wáange ou? Oshoka kwaame, efimbo limwe ashike, inapa siga vali ondjambi mwaame, nande ombepo inai sigala mwaame.
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.
ئینجا دیسان یەکێک وەک دیاربوونی مرۆڤێک هات و دەستی لێ دام، و هێزی پێ بەخشی. و وتی: ئەی پیاوی زۆر خۆشەویست، مەترسە؛ ئاشتی بۆ تۆ بێت؛ بەهێز بە، بەڵێ، بەهێز بە. و کاتێک قسەی لەگەڵ کردم، هێزم وەرگرت، و وتم: با گەورەم قسە بکات؛ چونکە تۆ هێزت پێ دام. دانیال 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.
Danyêl di roja bîst û duyemîn de, di rojên dawî de dîtina Serok-Kahînê ezmanî dibîne. Dîtina Romayê ku dîtinê damezirand, bû ceribandina bingehîn û alfade ya sala 2024an, û dîtina Mesîh ceribandina perestgehê ye. Ew ji vê re cudabûnekê pêk tîne di nav çîna wan de ku ji Danyêl direvin û xwe vedişêrin. Ew çîn bin derewan û derewên xwe vedişêre, û ji ber vê yekê xeyaleke bihêz werdigire.
Daniel is then touched three times, the first by Gabriel then by Christ and then a third time by Gabriel. In the Most Holy Place, when Daniel is touched three times he is portraying a strengthening, for it begins with him having no strength when he saw the vision, but by the third touch he is ultimately strengthened. He is strengthened to understand what shall befall God’s people in the latter days. The prophetic message of what befalls God’s people in the latter days is the message represented within the parable of the ten virgins.
Daniel na akabatwa mara tatu, wa kwanza na Gabrieli, kisha na Kristo, halafu mara ya tatu tena na Gabrieli. Katika Patakatifu pa Patakatifu, Daniel anapoguswa mara tatu anaonyesha kutiwa nguvu, kwa maana mwanzo wake ni kwamba hakuwa na nguvu alipoiona ile njozi, lakini kwa mguso wa tatu hatimaye anatiwa nguvu. Anatiwa nguvu ili afahamu yatakayowapata watu wa Mungu katika siku za mwisho. Ujumbe wa kinabii wa yale yatakayowapata watu wa Mungu katika siku za mwisho ndio ujumbe unaowakilishwa ndani ya mfano wa wanawali kumi.
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!
Daniheli aanza akiwa hana nguvu, kwa maana njozi ya kioo inayoonyesha Kristo ilimwacha bila nguvu; lakini ifikapo mwisho wa zile miguso tatu anatiwa nguvu, na amri ya “uwe hodari, naam, uwe hodari,” ni urudufu unaoashiria malaika wa pili au jaribu la pili. Jaribu la pili ni jaribu la hekalu, ambamo watu wa Mungu wanatiwa nguvu ili kuitangaza ujumbe wa Kilio cha Usiku wa Manane mkutano wa kambi wa Exeter unapomalizika. Jaribu hilo ni jaribu la hekalu ambapo jiwe la kilele, ambalo lilikuwa msingi na jiwe la pembeni, huwa jiwe la kilele la ajabu la hekalu, hivyo likiashiria kukamilika kwake. Daniheli anatiwa nguvu siku ya ishirini na mbili, aingiapo Patakatifu pa Patakatifu kwa imani. Afanyapo hivyo Gabrieli humgusa, kisha Kristo humgusa, na kisha Gabrieli humgusa tena. Kwa hiyo Daniheli anatiwa nguvu ili kutangaza ujumbe katika Patakatifu pa Patakatifu, ambamo anamwona Kristo kati ya malaika wawili; na mahali pale katika Patakatifu pa Patakatifu ambapo Kristo yuko katikati ni kiti cha rehema, pamoja na makerubi wawili wafunikao wakilitazama sanduku la agano linaloangazwa na nuru ya utukufu wa Shekina wa Kristo aliyeketi juu ya kiti Chake cha enzi. Njozi ya Danieli kumi imeundwa kinabii, huku Danieli akiutazama utukufu wa Kristo kama Shekina juu ya kiti cha enzi cha kiti cha rehema, wakati wale makerubi wawili wafunikao wakilitazama sanduku la agano!
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.
Mbele ya sikukuu ya tarumbeta, Eliya anadai kwamba ujumbe wake wa mvua ndio ujumbe pekee wa mvua utokao kwa Bwana, naye anaweka mbele unabii unaofikia hitimisho lake kwa udhihirisho unaothibitisha ni nani aliye au asiye mjumbe na ni nini kilicho au kisicho ujumbe. Kwa miaka mitatu na nusu kabla ya Karmeli, mfalme Ahabu alikuwa akimtafuta Eliya, kwa maana kuna kipindi cha mabishano kinachotangulia Karmeli. Mlima Karmeli ni kipimo tu cha mtihani ambapo tabia hudhihirishwa. Kipindi hicho hicho katika historia ya Wamilleri kilikuwa na ushuhuda uo huo, kwa kuwa wale waliouchukia ujumbe waliwafungia waaminifu nje ya makanisa, na baadaye waaminifu waliinua ujumbe wa kuwaita watu watoke miongoni mwa watu wa agano la zamani walioanguka waliokuwa wakipitiliwa mbali.
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.
Petro ali katika tangazo la sheria ya Jumapili ya Kipentekoste akitangaza ujumbe wa Yoeli, jambo linalomaanisha kwamba Petro anatangaza ujumbe uo huo wakati kipindi cha Kilio cha Usiku wa Manane kinapoanza mwishoni mwa mkutano wa kambi wa Exeter, ulioanza wakati utabiri wa Petro ulipokuwa umesahihishwa kama zilivyokuwa jumbe za Snow na Litch. Daima mabishano hutangulia kutimizwa kwa utabiri. Kwa hiyo mabishano huanza kabla ya kutimizwa kwa utabiri.
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.
Ubutumwa butera Ahabu, Yezebeli n’abahanuzi be guhagarika umutima, kandi bugatera n’Abayahudi b’abanyempaka bo mu minsi ya Kristo, ndetse n’Abaporotesitanti baguye bo mu mateka y’Abamilerite, bugaragazwa na Petero ko ari igitabo cya Yoweli. Mbere y’ikigeragezo cya gatatu cyo gupimisha ukuri, kirangwa no kubohora indogobe, ubutumwa bwa Petero burwanywa n’Ubwadiventisiti bw’i Lawodikiya, maze Petero agasubiza uko kurwanywa agaragaza ko izo ntumwa zitasinze, ahubwo ko ari ugusohora gusa kw’ibice bitatu bya Yoweli. Ibyo bice bitatu bya Yoweli bitangirana no guciraho iteka gukomeye Ubwadiventisiti bw’i Lawodikiya. Iyo ubutumwa bugeze mu matwi y’abasinzwe n’igisasu gikaze, bazitabira. Bahanganye na Kristo igihe yamanukaga ku musozi ajya i Yerusalemu, kandi bongera kumuhangana i Yerusalemu.
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.
Punda amefunguliwa, kuingia kunaanza; Wayahudi wabishi wanataka ujumbe unyamazishwe. Yesu anaendelea kisha anasimama na kuililia siku ya mwisho ya wakati wa rehema ya majaribio ya Uadventista. Kisha huko Yerusalemu kunatokea tena makabiliano mengine na Wayahudi wanaotaka watu wauache ujumbe wao. Jua lilipotua siku hiyo, kipindi cha rehema kwa taifa la Kiyahudi kilifikia hatua nyingine. Mwendelezo wa upinzani unaendelea hadi mauti ya msalaba, nao ulianza kwa uzito kwa kufufuliwa kwa Lazaro, ambako kulitia alama kuwasili kwa malaika wa pili na wakati wa kukawia.
“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.
“Bethania yakaliti sana na Yerusalemu, hata habari za kufufuliwa kwa Lazaro zikapelekwa upesi mjini. Kwa njia ya wapelelezi waliokuwa wameshuhudia muujiza huo, watawala wa Kiyahudi wakapata kwa haraka taarifa kamili za yaliyotukia. Mara moja mkutano wa Sanhedrini ukaitishwa ili kuamua ni nini kilichopaswa kufanywa. Kristo alikuwa sasa amedhihirisha kikamilifu mamlaka yake juu ya mauti na kaburi. Muujiza huo mkuu ulikuwa uthibitisho wa juu kabisa ambao Mungu aliwapa wanadamu kwamba alikuwa amemtuma Mwana wake ulimwenguni kwa ajili ya wokovu wao. Ulikuwa udhihirisho wa uweza wa kimungu uliotosha kuisadikisha kila akili iliyokuwa chini ya utawala wa sababu na dhamiri iliyoangaziwa. Wengi walioshuhudia kufufuka kwa Lazaro wakaongozwa kumwamini Yesu. Lakini chuki ya makuhani dhidi yake ikaongezeka zaidi. Walikuwa wamekataa uthibitisho wote mdogo wa uungu wake, nao walikasirishwa tu zaidi na muujiza huu mpya. Mfu alikuwa amefufuliwa katika mwanga kamili wa mchana, na mbele ya umati wa mashahidi. Hapakuwa na hila yoyote ambayo ingeweza kuondoa nguvu ya ushahidi wa namna hiyo. Kwa sababu iyo hiyo uadui wa makuhani ukawa wa kuua zaidi. Zaidi kuliko hapo awali walikuwa wameazimia kukomesha kazi ya Kristo.”
“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.
“ꯁꯥꯗꯨꯁꯤꯒꯤꯁꯤꯡꯅ, ꯈ꯭ꯔꯥꯏꯁꯇꯇꯥ ꯑꯌꯥꯝꯕ ꯃꯈꯜ ꯌꯥꯅꯕ ꯂꯩꯇꯕꯁꯨ, ꯐꯔꯤꯁꯤꯒꯤꯁꯤꯡꯅ ꯃꯍꯥꯛꯇꯥ ꯇꯧꯔꯤꯕ ꯑꯄꯥꯝꯕ ꯑꯁꯤ ꯑꯗꯨꯒꯨꯝꯕ ꯃꯌꯥꯝ ꯃꯥꯡꯍꯜꯂꯕ ꯑꯃ ꯑꯣꯏꯗꯦ꯫ ꯃꯈꯣꯌꯒꯤ ꯌꯥꯔꯕ ꯍꯤꯡꯁꯥ ꯑꯁꯤꯁꯨ ꯑꯗꯨꯒꯨꯝꯕ ꯃꯥꯡꯍꯟꯕ ꯑꯃ ꯑꯣꯏꯗꯦ꯫ ꯑꯗꯨꯕꯨ ꯍꯧꯖꯤꯛ ꯃꯈꯣꯏ ꯃꯄꯨꯡ ꯐꯥꯅ ꯈꯨꯗꯣꯡꯆꯥꯕ ꯑꯣꯏꯈꯤ꯫ ꯃꯈꯣꯏꯅ ꯑꯁꯤꯕꯥꯗꯒꯤ ꯑꯔꯣꯏꯕ ꯑꯃ ꯂꯩꯕ ꯍꯥꯏꯕꯁꯤ ꯊꯥꯖꯗꯦ꯫ ꯃꯈꯣꯏꯅ “ꯁꯥꯏꯟꯁ” ꯍꯥꯏꯅ ꯈꯨꯟꯅꯔꯤꯕ ꯑꯃ ꯄꯨꯊꯣꯛꯂꯒ, ꯑꯁꯤꯕ ꯍꯥꯛꯆꯥꯡ ꯑꯃꯕꯨ ꯑꯍꯣꯡꯕꯗꯥ ꯍꯪꯒꯠꯍꯟꯕ ꯑꯁꯤ ꯃꯇꯝꯗ ꯉꯝꯗꯕ ꯑꯃ ꯑꯣꯏꯒꯅꯤ ꯍꯥꯏꯅ ꯈꯟꯕ ꯇꯧꯈꯤ꯫ ꯑꯗꯨꯕꯨ ꯈ꯭ꯔꯥꯏꯁꯇꯀꯤ ꯋꯥꯍꯩ ꯑꯩꯅ ꯃꯈꯣꯏꯒꯤ ꯇꯦꯌꯣꯔꯤ ꯑꯁꯤ ꯊꯨꯡꯅ ꯃꯥꯡꯊꯍꯜꯂꯦ꯫ ꯃꯈꯣꯏꯕꯨ ꯁꯥꯁ꯭ꯇꯔ ꯑꯃꯁꯨꯡ ꯑꯇꯩ ꯑꯃ ꯂꯩꯇꯕ, ꯑꯗꯨꯗꯤ ꯑꯇꯩ ꯑꯃꯠꯇ ꯑꯃꯁꯨꯡ ꯑꯇꯩ ꯑꯃꯠꯇ ꯂꯩꯇꯕ, ꯑꯗꯨꯗꯤ ꯑꯔꯥꯟꯕ ꯂꯩꯕꯒꯤ ꯃꯤꯑꯣꯏꯕꯨ ꯎꯠꯂꯛꯈꯤ꯫ ꯃꯤꯌꯥꯝꯅ ꯑꯗꯨꯒꯤ ꯃꯤꯔꯦꯛ ꯑꯁꯤꯅ ꯇꯧꯈꯤꯕ ꯅꯨꯡꯉꯥꯏ ꯑꯁꯤ ꯂꯧꯊꯣꯀꯍꯟꯕꯒꯤ ꯃꯥꯏ ꯀꯔꯝꯅ ꯂꯩꯒꯗꯒꯦ ꯍꯥꯏꯕ ꯃꯈꯣꯏꯅ ꯎꯕ ꯉꯝꯗꯦ꯫ ꯁꯦꯔꯦꯝꯕ ꯑꯁꯤꯕꯁꯤꯡꯒꯤ ꯂꯩꯔꯛꯄ ꯂꯧꯕꯨ ꯂꯧꯍꯜꯂꯒ ꯃꯥꯏ ꯇꯥꯔꯕ ꯃꯍꯥꯛꯇꯒꯤ ꯃꯤꯑꯣꯏꯁꯤꯡꯕꯨ ꯀꯔꯝꯅ ꯊꯥꯗꯣꯛꯍꯟꯒꯅꯦ? ꯃꯔꯨ ꯍꯥꯏꯕ ꯋꯥꯔꯣꯜꯁꯤꯡ ꯐꯥꯎꯖꯜꯂꯛꯈꯤ, ꯑꯗꯨꯕꯨ ꯃꯤꯔꯦꯛ ꯑꯁꯤ ꯌꯥꯎꯔꯕ ꯉꯝꯗꯦ; ꯑꯃꯁꯨꯡ ꯑꯗꯨꯒꯤ ꯃꯇꯨꯡ ꯂꯧꯊꯣꯀꯍꯟꯕ ꯀꯔꯝꯅ ꯑꯣꯏꯒꯗꯒꯦ ꯍꯥꯏꯕꯁꯨ ꯃꯈꯣꯏꯅ ꯈꯪꯗꯦ꯫ ꯑꯁꯤ ꯐꯥꯎꯕ ꯁꯥꯗꯨꯁꯤꯒꯤꯁꯤꯡꯅ ꯈ꯭ꯔꯥꯏꯁꯇꯕꯨ ꯍꯥꯠꯀꯗꯕ ꯊꯥꯎꯗꯣꯀ ꯑꯁꯤ ꯄꯥꯝꯍꯜꯂꯝꯗꯦ꯫ ꯑꯗꯨꯕꯨ ꯂꯥꯖꯔꯁꯀꯤ ꯑꯔꯣꯏꯕ ꯍꯧꯖꯤꯛ ꯃꯇꯨꯡꯗ, ꯃꯈꯣꯏꯅ ꯃꯍꯥꯛꯀꯤ ꯁꯤꯕꯥ ꯈꯛꯇꯅ ꯃꯈꯣꯏꯗꯥ ꯃꯍꯥꯛꯅ ꯑꯀꯨꯕꯥ ꯑꯇꯣꯞꯄ ꯌꯥꯎꯗꯕ ꯃꯍꯥꯛꯀꯤ ꯈꯣꯡꯖꯦꯜ ꯇꯨꯡꯅꯕꯁꯤ ꯂꯣꯏꯁꯤꯟꯍꯟꯒꯅꯤ ꯍꯥꯏꯅ ꯋꯥꯔꯦ꯫” 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.
Kufa kwa Lazaro kuliashiria mwanzo wa siku nne ambazo Yesu alikawia. Kifo chake kiliwakilisha kuwasili kwa malaika wa pili, kunakoashiria mwanzo wa wakati wa kukawia. Kufufuka kwake kunaashiria kufufuka kwa mashahidi wawili mnamo Desemba 31, 2023, miaka ishirini na miwili baada ya 9/11. Kufufuka kwake kunaashiria kufufuka kwa mifupa mikavu iliyokufa ya Ezekieli. Kufufuka kwake kuliwakilishwa kwa mfano na kuumbwa kwa Adamu, ambako kulihusisha ubinadamu, uliowakilishwa na udongo wa mfinyanzi, kuunganishwa na Uungu, uliowakilishwa na pumzi ya uhai.
“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.
“Bayahudi ba kahuna ne ba watawala baayenga Yesu; ne binji bya bantu byasongangananga kuti byumvwa manzwi Ende aa mayele no kubona milimo Yende ya nguzu. Bantu bakazungumunwanga ku nkumbizyo iikulu maningi, kabotu bakamulondanga Yesu kuumvwa malayilile aa Mwezyi oyu uligambya. Banji ba ba watawala bakamusyoma, pele tiibakalikaka kukkamba lusyomo lwabo nkaambo bakayooyanga kuti bazoobingwa mu sinagogi. Ba kahuna a bakulwana bakasalazya kuti kuli cintu cakweelela kucitwa kuti babweze mizeezo ya bantu ku Yesu. Bakayooyanga kuti bantu boonse bayoosyaama kuli Nguwe. Tiibakabonanga buponi boonse bwabo. Bakeelela kuluza cikhala cabo na kupeya Yesu. Elyo sunu ni bakamupa ku lufu, kwakali kuyooba alimwi aabo bakali zibeelo zipona zya nguzu Zende. Yesu wakabutusya Lazaro ku bafu, alimwi bakayooyanga kuti na bakapaya Yesu, Lazaro wakali kuyoobunganya bwa nguzu Zende zipati. Bantu bakali kulongana kuzoona oyo wakabutusyigwa ku bafu, alimwi ba watawala bakasala kupaya Lazaro woona, no kumya kukankamana oko. Mpawo bakali kuyoobweza abantu ku mizeezo a ziyiyo zya bantu, ku kutanta minti a rue, alimwi bakali kuyooba alimwi a nguzu pe babo. Bakazuminana kuti babate Yesu ciindi na ali alikke; nkaambo na bakayeeya kumubata ali mu cixweba ca bantu, ciindi mizeezo ya bantu boonse ni yakali kuli Nguwe, bakali kuyooponyegwa amabwe.” 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.
2020 year July 18 to, Revelation na two witnesses mahathe wakafwa, na second angel hamwe na tarrying time byahika. 2023 year December 31 to, two-step resurrection process yatangire. Step ya mbere yábaye foundation; step ya kabiri yábaye erection ya temple upon the foundation. Laodicean Seventh-day Adventist church yánútwile ubutumwa uhereye igihe bwavukiye mu 1989, kandi na n’ubu irabwanúta. Ubu ko ba witnesses banútwaga, abo bibwiraga ko bapfuye, bongeye kuba bazima; bazarushaho kwanga ubutumwa kuruta mbere. Bazajya impaka ku byerekeye ubuhanuzi bwa July 18, 2020, bafite uburozi bw’inzigo nk’ubwo Abayuda bari bafitiye izuka rya Lazaro. Mu mateka y’ikigeragezo cy’urusengero, Peter azasubiza ibyo birego byabo by’ibinyoma yerekana igitabo cya Joel nk’igisubizo ku binyoma byabo byose.
We will continue this study in the next article.
Tuendelee na uchunguzi huu katika makala inayofuata.