The final test for the Millerite generation, who failed the testing process, began in 1856, with the arrival of increased light upon the “seven times” of Leviticus twenty-six. From 1856 to 1863 the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

ကြိုးစားစမ်းသပ်ခြင်း၌ ပျက်ကွက်ခဲ့သော Millerite မျိုးဆက်အတွက် နောက်ဆုံးစမ်းသပ်မှုသည် ၁၈၅၆ ခုနှစ်တွင် စတင်ခဲ့ပြီး၊ Leviticus အခန်း နှစ်ဆယ့်ခြောက်ရှိ “ခုနစ်ကြိမ်” အပေါ် ပိုမိုတိုးမြှင့်သော အလင်းတော် ရောက်ရှိလာခြင်းနှင့်အတူ ဖြစ်ပေါ်ခဲ့သည်။ ၁၈၅၆ မှ ၁၈၆၃ အထိ Laodicea သတင်းစကားသည် ၁၈၄၄ ခုနှစ်၊ အောက်တိုဘာ ၂၂ ရက်နေ့တွင် တတိယကောင်းကင်တမန် ရောက်ရှိလာခြင်းဖြင့် စတင်ခဲ့သော ကာလအတွင်းရှိ နောက်ဆုံးအချိန်ကာလတစ်ရပ်ကို အမှတ်အသားပြုခဲ့သည်။ ထိုအချိန်ကာလကို ဒံယေလ အခန်း ၁၁ ၏ ပုဒ် ၁၃ မှ ၁၅ အထိဖြင့် ကိုယ်စားပြုထားသည်။

That period of time is illustrated by not only those verses, but also by the history that fulfilled those verses, and also by the geographical witness of Panium, which is also Caesarea Philippi. Caesarea Philippi was purposely visited by Christ just before the cross, and the cross represents the Sunday law, that is represented by verse sixteen. On October 22, 1844 the Lion of the tribe of Judah identified the doctrine of the Sabbath in a special light. Then at the end of that testing process He introduced an increase of knowledge upon the “seven times,” and the “seven times” of Leviticus twenty-six is a doctrine of the Sabbath. It is the Sabbath commandment of the land resting that is a direct parallel to the Sabbath commandment of men resting. The time prophecy of the twenty-five hundred and twenty years and the twenty-three hundred years both ended on October 22, 1844.

Nako eo ya nako e bontšhwa e seng feela ke ditemana tseo, empa gape ke histori e e diragaditseng ditemana tseo, le gape ke bosupi jwa jeokrafi jwa Panium, e gape e leng Kesarea Filipi. Kesarea Filipi e ne ya etelwa ka boikaelelo ke Keresete fela pele ga sefapaano, mme sefapaano se emela molao wa Tshipi, o o emetsweng ke temana ya somenethataro. Ka la 22 Diphalane, 1844 Tau ya lotso lwa Juta e ne ya supa thuto ya Sabata mo leseding le le kgethegileng. Foo, kwa bokhutlong jwa tshebetso eo ya teko, O ne a itsise koketsego ya kitso mo godimo ga “dinako di supa,” mme “dinako di supa” tsa Lefitiko masome a mabedi le borataro ke thuto ya Sabata. Ke taelo ya Sabata ya lefatshe le ikhutsa e e tshwanang ka tlhamalalo le taelo ya Sabata ya batho ba ikhutsa. Boporofeti jwa nako jwa dingwaga di le dikete tse pedi, makgolo a matlhano le masome a mabedi le jwa dingwaga di le dikete tse pedi, makgolo a mararo tsotlhe di ne tsa khutla ka la 22 Diphalane, 1844.

The final period of the testing process, from 1856 to 1863, was a greater revelation of the Sabbath, which had been placed in a special light at the beginning of the sealing and testing process. The history represented by the fulfillment of verses thirteen to fifteen of Daniel eleven represents the testing period where the seal of God is impressed for eternity upon the one hundred and forty-four thousand. In that history the two sticks of Ezekiel are joined. The joining of the two sticks represents the combination of Divinity with humanity, and the doctrine that shines in a special light in that history is the doctrine of the incarnation.

Nako ea bofelo ea ts'ebetso ea teko, ho tloha ka 1856 ho isa ka 1863, e ne e le tšenolo e kholoanyane ea Sabatha, e neng e behiloe leseling le khethehileng qalong ea ts'ebetso ea ho tiisa le ho leka. Histori e emeloang ke phethahatso ea litemana tsa leshome le metso e meraro ho isa ho tsa leshome le metso e mehlano tsa Daniele 11 e emela nako ea teko eo ho eona tiiso ea Molimo e hatisoang ka ho sa feleng holim’a ba likete tse lekholo le mashome a mane a metso e mene. Historing eo, melamu e ’meli ea Ezekiele e kopanngoa. Ho kopanngoa ha melamu e ’meli ho emela kopano ea Bomolimo le botho, ’me thuto e khanyang ka leseli le khethehileng historing eo ke thuto ea ho inkara.

For this reason, when Peter identified Christ as the Son of God in Caesarea Philippi, he was acknowledging that Christ, as the Son of God represented His dual nature of being the Divine Son of God, who had taken upon Himself human flesh, and in so doing became the Son of man.

Ka lebaka leo, ha Petrose a ne a tsebahatsa Kreste e le Mora oa Molimo naheng ea Cesarea Filipi, o ne a amohela hore Kreste, e le Mora oa Molimo, o ne a emela tlhaho ea Hae e habeli ea ho ba Mora oa Molimo oa Bomolimo, ea neng a ikapesitse nama ea botho, ’me ka ho etsa joalo a fetoha Mora oa motho.

“As the disciples searched the prophecies that testified of Christ, they were brought into fellowship with the Deity, and learned of Him who had ascended to heaven to complete the work He had begun on earth. They recognized the fact that in Him dwelt knowledge which no human being, unaided by divine agency, could comprehend. They needed the help of Him whom kings, prophets, and righteous men had foretold. With amazement they read and reread the prophetic delineations of His character and work. How dimly had they comprehended the prophetic scriptures! how slow they had been in taking in the great truths which testified of Christ! Looking upon Him in His humiliation, as He walked a man among men, they had not understood the mystery of His incarnation, the dual character of His nature. Their eyes were holden, so that they did not fully recognize divinity in humanity. But after they were illuminated by the Holy Spirit, how they longed to see Him again, and to place themselves at His feet!” The Desire of Ages, 507.

“Sebagaimana para murid menyelidiki nubuat-nubuat yang memberi kesaksian tentang Kristus, mereka dibawa ke dalam persekutuan dengan Keallahan, dan belajar tentang Dia yang telah naik ke surga untuk menyelesaikan pekerjaan yang telah Ia mulai di bumi. Mereka mengakui kenyataan bahwa di dalam Dia berdiam pengetahuan yang tidak dapat dipahami oleh seorang manusia pun tanpa pertolongan kuasa ilahi. Mereka memerlukan pertolongan Dia yang telah dinubuatkan oleh raja-raja, nabi-nabi, dan orang-orang benar. Dengan takjub mereka membaca dan membaca kembali penggambaran-penggambaran nubuat mengenai tabiat dan karya-Nya. Betapa samar mereka telah memahami Kitab-Kitab Suci nubuat! betapa lamban mereka menerima kebenaran-kebenaran besar yang memberi kesaksian tentang Kristus! Ketika memandang Dia dalam kehinaan-Nya, saat Ia berjalan sebagai manusia di antara manusia, mereka tidak memahami rahasia inkarnasi-Nya, sifat ganda natur-Nya. Mata mereka tertahan, sehingga mereka tidak sepenuhnya mengenali keilahian di dalam kemanusiaan. Tetapi setelah mereka diterangi oleh Roh Kudus, betapa mereka merindukan untuk melihat Dia lagi, dan menempatkan diri mereka di kaki-Nya!” The Desire of Ages, 507.

October 22, 1844 through to 1863 represents the sealing time of the one hundred and forty-four thousand. That period began with the Sabbath being highlighted as the special truth among the many truths that are unsealed during the period of the sealing. The period began the sounding of the seventh trumpet which identifies when the mystery of God was to be finished.

22 Oktober 1844 hingga 1863 melambangkan masa pemeteraian bagi seratus empat puluh empat ribu. Masa itu bermula dengan hari Sabat ditonjolkan sebagai kebenaran yang khusus di antara banyak kebenaran yang dinyatakan pada waktu pemeteraian. Masa itu menandai bermulanya bunyi sangkakala ketujuh yang menunjukkan bilakah rahsia Allah akan disempurnakan.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Tetapi pada zaman suara malaikat yang ketujuh itu, apabila ia mulai meniup sangkakala, maka rahsia Allah akan disempurnakan, sebagaimana yang telah dinyatakan-Nya kepada hamba-hamba-Nya, para nabi. Wahyu 10:7.

The seventh angel is also the third woe, for the sealing takes place in the history when the warfare of Islam is active. Had Millerite Adventism been faithful in the period that followed October 22, 1844, Islam that had been restrained on August 11, 1840, would have been released.

கடைசி ஏழாம் தூதன் மூன்றாம் ஐயோவும்கூட ஆகும்; ஏனெனில் முத்திரையிடுதல், இஸ்லாமின் போராட்டம் செயலில் இருக்கும் வரலாற்றுக் காலத்திலேயே நடைபெறுகிறது. 1844 அக்டோபர் 22-க்கு பிந்தைய காலத்தில் மில்லரைட் அத்வென்டிசம் உண்மையுள்ளதாயிருந்திருந்தால், 1840 ஆகஸ்ட் 11 அன்று கட்டுப்படுத்தப்பட்டிருந்த இஸ்லாம் விடுவிக்கப்பட்டிருக்கும்.

“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

“Jikalau orang-orang Advent, sesudah kekecewaan besar pada tahun 1844, tetap berpegang teguh pada iman mereka dan dengan sehati mengikuti penyelenggaraan Allah yang sedang tersingkap, menerima pekabaran malaikat ketiga dan, dalam kuasa Roh Kudus, memberitakannya kepada dunia, mereka tentu akan melihat keselamatan dari Allah; Tuhan tentu telah bekerja dengan dahsyat menyertai usaha mereka, pekerjaan itu tentu telah diselesaikan, dan Kristus tentu telah datang sebelum ini untuk menerima umat-Nya kepada upah mereka. Tetapi pada masa keraguan dan ketidakpastian yang menyusul sesudah kekecewaan itu, banyak orang percaya Advent menyerahkan iman mereka.... Dengan demikian pekerjaan itu terhalang, dan dunia dibiarkan dalam kegelapan. Seandainya seluruh tubuh Advent bersatu di atas hukum-hukum Allah dan iman kepada Yesus, betapa sangat berbedanya sejarah kita!” Evangelism, 695.

On October 22, 1844 the seventh trumpet began to sound and the Jubilee trumpet also began to sound.

Pada 22 Oktober 1844, sangkakala ketujuh mula ditiup, dan sangkakala Yobel juga mula ditiup.

And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. Leviticus 25:8–10.

“Dan hendaklah engkau menghitung bagimu tujuh sabat tahun, tujuh kali tujuh tahun; maka masa tujuh sabat tahun itu bagimu ialah empat puluh sembilan tahun. Kemudian haruslah engkau memperdengarkan bunyi sangkakala Yobel pada hari yang kesepuluh bulan yang ketujuh; pada Hari Pendamaian haruslah kamu memperdengarkan bunyi sangkakala itu di seluruh negerimu. Dan haruslah kamu menguduskan tahun yang kelima puluh itu, serta memaklumkan kebebasan di seluruh negeri kepada segala penduduknya; itulah Yobel bagimu; maka tiap-tiap orang harus kembali kepada miliknya, dan tiap-tiap orang harus kembali kepada kaumnya.” Imamat 25:8–10.

When the sealing time of the one hundred and forty-four thousand begins there is a trumpet that identifies that the warfare accomplished by Islam has arrived, and a trumpet that proclaims liberty for those who have been slaves of sin. One trumpet identifies the external history, and the other represents the internal experience of those last-day covenant people. Their slavery is relieved when their humanity is joined with His Divinity for eternity. Line upon line, those two trumpets are one Trumpet, for the Jubilee trumpet is only blown on the Day of Atonement, and the Day of Atonement begins when the seventh trumpet of the third woe is sounded. The doctrine that represented both trumpets in the Millerite movement was the light of the Sabbath. The light that represents both Trumpets in these last days is the doctrine of the incarnation. Line upon line, the Sabbath and the doctrine of the incarnation are the same doctrine.

Nako vaqt ya kuseal kwa wale laki moja na arobaini na nne elfu inapoanza kuna baragumu inayoonyesha kwamba vita vilivyotimizwa na Uislamu vimefika, na baragumu inayoitangaza uhuru kwa wale waliokuwa watumwa wa dhambi. Baragumu moja inatambulisha historia ya nje, na nyingine inawakilisha uzoefu wa ndani wa wale watu wa agano wa siku za mwisho. Utumwa wao unaondolewa wakati ubinadamu wao unapounganishwa na Uungu Wake milele. Amri juu ya amri, hizo baragumu mbili ni Baragumu moja, kwa maana baragumu ya Yubile hupigwa tu katika Siku ya Upatanisho, na Siku ya Upatanisho huanza wakati baragumu ya saba ya ole ya tatu inapopigwa. Fundisho lililowakilisha baragumu zote mbili katika vuguvugu la Millerite lilikuwa nuru ya Sabato. Nuru inayowakilisha Baragumu zote mbili katika siku hizi za mwisho ni fundisho la kufanyika mwili. Amri juu ya amri, Sabato na fundisho la kufanyika mwili ni fundisho lilo hilo.

Peter’s confession identified the Messiah, and also the Son of God. The Messiah is the Son of God. The Messiah is the creator represented by the Sabbath.

Pengakuan Peter mengenal pasti Mesias, dan juga Anak Tuhan. Mesias ialah Anak Tuhan. Mesias ialah Pencipta yang dilambangkan oleh Sabat.

“Paul had never seen Christ while he dwelt upon the earth. He had indeed heard of him and his works, but he could not believe that the promised Messiah, the Creator of all worlds, the Giver of all blessings, would appear upon earth as a mere man.” Sketches from the Life of Paul, 256.

“Paulus tidak pernah melihat Kristus ketika Dia hidup di bumi. Benar, dia memang telah mendengar tentang Dia dan pekerjaan-pekerjaan-Nya, tetapi dia tidak dapat percaya bahwa Mesias yang dijanjikan itu, Sang Pencipta segala dunia, Sang Pemberi segala berkat, akan menampakkan diri di bumi sebagai manusia biasa.” Sketches from the Life of Paul, 256.

The Sabbath identifies the Creator and the Creator was the Christ that Peter identified. The Son of God, who Peter identified is He who combined with human flesh to become the Son of man. The Son of God represents the incarnation.

ថ្ងៃសប្ប័ទសម្គាល់ព្រះបង្កើត ហើយព្រះបង្កើតនោះគឺព្រះគ្រីស្ទដែលពេត្រុសបានទទួលស្គាល់។ ព្រះរាជបុត្រានៃព្រះ ដែលពេត្រុសបានទទួលស្គាល់ ទ្រង់ជាព្រះអង្គនោះដែលបានរួមជាមួយសាច់ឈាមមនុស្ស ដើម្បីក្លាយជាបុត្រមនុស្ស។ ព្រះរាជបុត្រានៃព្រះតំណាងឲ្យការយាងមកចាប់កំណើតជាមនុស្ស។

“Christ brought men and women power to overcome. He came to this world in human form, to live a man amongst men. He assumed the liabilities of human nature, to be proved and tried. In His humanity He was a partaker of the divine nature. In His incarnation He gained in a new sense the title of the Son of God. Said the angel to Mary, ‘The power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God’ (Luke 1:35). While the Son of a human being, He became the Son of God in a new sense. Thus He stood in our world—the Son of God, yet allied by birth to the human race.” Selected Messages, book 1, 226.

“Kristus telah membawa kepada laki-laki dan perempuan kuasa untuk mengalahkan. Ia datang ke dunia ini dalam rupa manusia, untuk hidup sebagai seorang manusia di antara manusia. Ia menanggung kelemahan-kelemahan kodrat manusia, supaya dibuktikan dan diuji. Dalam kemanusiaan-Nya Ia mengambil bagian dalam kodrat ilahi. Dalam inkarnasi-Nya Ia memperoleh, dalam suatu pengertian yang baru, gelar Anak Allah. Kata malaikat itu kepada Maria, ‘Roh Kudus akan turun atasmu dan kuasa Yang Mahatinggi akan menaungi engkau; sebab itu anak yang akan kaulahirkan itu akan disebut kudus, Anak Allah’ (Lukas 1:35). Sementara Ia adalah Anak seorang manusia, Ia menjadi Anak Allah dalam suatu pengertian yang baru. Demikianlah Ia berdiri di dunia kita—Anak Allah, namun oleh kelahiran-Nya bersekutu dengan umat manusia.” Selected Messages, buku 1, 226.

At Caesarea Philippi, Peter’s twofold confession represented the one hundred and forty-four thousand who understand that Jesus is the Christ, the Son of God and the doctrine of the Sabbath that was lightened in 1844, along with the doctrine of the incarnation that is recognized in the last days. The light of the twofold truth is opened up at the beginning and ending of the period of the sealing, as witnessed by the history of the sealing from October 22, 1844 to 1863, and the history of Revelation chapter eighteen’s two voices.

Di Caesarea Filipi, pengakuan Petrus yang bersifat rangkap dua melambangkan seratus empat puluh empat ribu orang yang memahami bahwa Yesus adalah Kristus, Anak Allah, dan doktrin Sabat yang diterangi pada tahun 1844, bersama dengan doktrin inkarnasi yang diakui pada akhir zaman. Terang dari kebenaran yang rangkap dua itu dibukakan pada permulaan dan penutupan masa pemeteraian, sebagaimana disaksikan oleh sejarah pemeteraian dari 22 Oktober 1844 hingga 1863, dan sejarah dari dua suara dalam pasal delapan belas Kitab Wahyu.

In both the Millerite line of the sealing process, and the prophetic line of the sealing in Revelation eighteen, there is a test at the very end of the period where one class is manifested as foolish virgins, as was the case from 1856 to 1863, and a class is manifested as wise virgins from July 2023 unto the soon coming Sunday law. That final period of testing repeats the beginning of the period. The same angel that descended on September 11, 2001 arrived as Michael to call the dead to life in 2023 some to everlasting life and some to everlasting death. When He arrived, He led His people back to the foundations. Some refuse to walk in the old paths, some do walk in the old paths. Some hearken to the sound of the trumpet, some refuse to hear.

Dalam kedua-dua garis Millerite bagi proses pemeteraian, dan garis nubuatan pemeteraian dalam Wahyu lapan belas, terdapat suatu ujian pada penghujung tempoh itu di mana satu golongan dinyatakan sebagai anak-anak dara yang bodoh, sebagaimana yang berlaku dari 1856 hingga 1863, dan satu golongan dinyatakan sebagai anak-anak dara yang bijaksana dari Julai 2023 hingga kepada undang-undang Ahad yang akan segera datang. Tempoh pengujian yang terakhir itu mengulangi permulaan tempoh tersebut. Malaikat yang sama yang turun pada 11 September 2001 datang sebagai Mikhael untuk memanggil orang mati kepada kehidupan pada tahun 2023, sebahagiannya kepada hidup yang kekal dan sebahagiannya kepada kematian yang kekal. Apabila Dia datang, Dia memimpin umat-Nya kembali kepada dasar-dasar. Sebahagian enggan berjalan di jalan-jalan lama, sebahagian berjalan di jalan-jalan lama. Sebahagian mendengar bunyi sangkakala, sebahagian enggan mendengar.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Demikianlah firman Tuhan: Berdirilah di jalan-jalan, dan lihatlah, dan tanyakanlah jalan-jalan yang lama, di manakah jalan yang baik itu, lalu berjalanlah di dalamnya, maka kamu akan mendapat ketenteraman bagi jiwamu. Tetapi mereka berkata, Kami tidak mau berjalan di dalamnya. Aku juga menetapkan penjaga-penjaga atasmu, dengan berkata, Dengarkanlah bunyi sangkakala itu. Tetapi mereka berkata, Kami tidak mau mendengarkan. Yeremia 6:16, 17.

The message represented by the trumpet which the watchmen blows is twofold. It is the seventh trumpet of Islam and the Jubilee trumpet of deliverance. It is the message of the combination of Divinity with humanity, which is accomplished by the mystery of the incarnation, and that produces a character prepared for the seal of God, which is the Sabbath. The message, the work and the circumstances associated with that final period of the sealing which began in July 2023, twenty-two years after 2001, is represented by verses thirteen to fifteen of Daniel chapter eleven, and by Christ’s visit to Caesarea Philippi in Matthew chapter sixteen.

Molaetsa o emeloang ke terompeta eo balebeli ba e letsang o na le mahlakore a mabeli. Ke terompeta ea bosupa ea Boislamo le terompeta ea Jubile ea topollo. Ke molaetsa oa kopano ea Bomolimo le botho, e phethahatsoang ka sephiri sa ho tsoaloa ha Kreste nameng, ’me e hlahisang semelo se lokiselitsoeng tiiso ea Molimo, e leng Sabatha. Molaetsa, mosebetsi le maemo a amanang le nako eo ea ho qetela ea ho tiisa e qalileng ka Phupu 2023, lilemo tse mashome a mabeli a metso e ’meli ka mor’a 2001, li emeloa ke litemana tsa leshome le metso e meraro ho isa ho tsa leshome le metso e mehlano tsa Daniele khaolo ea leshome le motso o mong, le ke ketelo ea Kreste Cesarea Filipi ho Matheu khaolo ea leshome le metso e tšeletseng.

In the parable of the ten virgins all the virgins fell asleep during the tarrying time. Jesus told His disciples that Lazarus sleepeth.

Dalam perumpamaan tentang sepuluh anak dara itu, semua anak dara tertidur selama masa penantian itu. Yesus berkata kepada murid-murid-Nya bahwa Lazarus sedang tidur.

These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:10–14.

他说了这些话以后，就对他们说：「我们的朋友拉撒路睡了；但我去，是要叫他从睡中醒过来。」门徒就对他说：「主啊，他若睡了，就必好了。」其实，耶稣是指着他的死说的；他们却以为祂是说照常睡了。于是耶稣就明明地对他们说：「拉撒路死了。」约翰福音 11:10–14。

At the end of twenty-one days, Daniel saw the vision, and he was in a deep sleep.

Di akhir dua puluh satu hari, Daniel melihat penglihatan itu, dan ia berada dalam tidur yang nyenyak.

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. 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. 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. Daniel 10:7–9.

ꞌEn nna Danie ye nkutoo na mihu anisoadehu no; efisɛ mmarima a wɔka me ho no anhu anisoadehu no. Nanso ahopopo kɛse bi baa wɔn so, enti woguan kohintaw wɔn ho. Enti mekaa me nkutoo, na mihuu saa anisoadehu kɛse yi, na ahoɔden biara anka me mu; efisɛ me ahoɔfɛ dan me mu porɔw, na mannya ahoɔden biara. Nanso metee ne nsɛm nne; na bere a metee ne nsɛm nne no, afei na me da mu dɔm kɛse mu, mʼanim butuw fam, na mʼanim hwɛ fam. Daniel 10:7–9.

The two witnesses of Revelation chapter eleven, were dead in the street for three and a half days, and Ezekiel’s dead bones were in the valley. On July 18, 2020 the tarrying time of spiritual death and sleeping was brought upon the virgins of the movement of the third angel. Three years later the process of awakening and preparing God’s last-day people as His ensign and mighty army began. The angel that descended on July 18, 2020 unsealed a truth, as angels always do when they descend.

Bo-hlatse ba babedi ba Tshenolo kgaolo ya lesome le nngwe ba ne ba robetse ba sule mo mmileng ka malatsi a mararo le halofo, mme marapo a a suleng a ga Esekiele a ne a le mo mokgatšheng. Ka Phukwi 18, 2020 nako ya go diega ga loso lwa semowa le boroko e ne ya tlisiwa mo godimo ga makgarebe a motsamao wa moengele wa boraro. Dingwaga di le tharo moragonyana, tiragatso ya go tsosa le go baakanyetsa batho ba Modimo ba malatsi a bofelo jaaka folaga ya Gagwe le mophato wa Gagwe o o nonofileng e ne ya simologa. Moengele yo o fologileng ka Phukwi 18, 2020 o ne a bula boammaaruri jo bo neng bo tswaletswe, jaaka baengele ka gale ba dira fa ba fologa.

The truth he unsealed was the experience of the tarrying time and first disappointment. God’s last-day people were then scattered, and when the process of awakening them arrived in history, they would be required to recognize and acknowledge that they had been scattered and that they were in the tarrying time. There was then sent many angels, or many messages to strengthen the message of the tarrying time.

Ro ñorai ñaitikaba ayokaji ametii mpe tarryingi timi amo no first disappointment. Kede rakana bengkobii embo aingisiji amena ekeraki ito, koro embo naji ekeraki amo engaipo aja tarii historical aipe, ikii ro ekerakaji aingii no ro ikii tarryingi timi aingii amo ingijoro acknowledge aingii be. Iji amo te, angel besa, koro message besa, tarryingi timi message amo strengthen ajiipe biajina.

“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

“Selepas hampir tamatnya perkhabaran malaikat yang kedua, aku melihat suatu terang yang besar dari syurga bersinar ke atas umat Allah. Sinar-sinar terang itu kelihatan cemerlang seperti matahari. Dan aku mendengar suara-suara malaikat berseru, ‘Lihatlah, Pengantin Lelaki datang; keluarlah kamu untuk menyongsong Dia!’”

“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, “Behold, the Bridegroom cometh; go ye out to meet Him!’

“Inni angin ni ijanji jam tudou, i ma mangalehon huaso tu barita ni surusuruan na paduahon. Surusuruan-surusuruan dipajongjong sian banua ginjang laho manggugah angka halak na badia na marsak roha jala paradehon nasida tu ulaon bolon na adong di adopan nasida. Ndang do angka baoa na parpoda jala pinaka marbakat na parjolo manjalo barita on. Surusuruan-surusuruan dipajongjong tu angka halak na serep, na marsomba jala satia, jala dipaksa nasida laho mangangkat ijanji i, ‘Ida ma, Paranak ni boru i ro do; ruar ma hamu laho manjumpangi Ibana!’ Angka na dipasahat ijanji i marhita-hita, jala marhite huaso ni Tondi Parbadia mangalului barita i, jala manggugah angka dongan nasida na marsak roha. Ulaon on ndang jongjong di bagasan hapistaran dohot parsiajaran ni jolma, alai di bagasan huaso ni Debata, jala angka halak na badiaNa na mambege ijanji i ndang tarbahen mangalo i. Angka na ummuli situtu di bagasan partondion manjalo barita on parjolo, jala angka na di na so dung dohot on manguluhon ulaon i jadi na parpudi manjalo jala manambai marhuaso ijanji i, ‘Ida ma, Paranak ni boru i ro do; ruar ma hamu laho manjumpangi Ibana!’”

“In every part of the land, light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused. In many churches the message was not permitted to be given, and a large company who had the living testimony left these fallen churches. A mighty work was accomplished by the midnight cry. The message was heart-searching, leading the believers to seek a living experience for themselves. They knew that they could not lean upon one another.” Early Writings, 238.

“Di segenap bahagian negeri itu, terang telah diberikan mengenai perkhabaran malaikat yang kedua, dan seruan itu melunakkan hati beribu-ribu orang. Ia pergi dari kota ke kota, dan dari desa ke desa, sehingga umat Allah yang sedang menantikan itu dibangkitkan sepenuhnya. Di banyak gereja, perkhabaran itu tidak diizinkan untuk disampaikan, dan suatu rombongan besar yang memiliki kesaksian yang hidup telah meninggalkan gereja-gereja yang telah jatuh itu. Suatu pekerjaan yang besar telah dilaksanakan oleh seruan tengah malam. Perkhabaran itu menyelidiki hati, menuntun orang-orang percaya untuk mencari suatu pengalaman yang hidup bagi diri mereka sendiri. Mereka mengetahui bahawa mereka tidak dapat bersandar seorang kepada yang lain.” Early Writings, 238.

The arrival of the message of the Midnight Cry in the parable identifies when the two classes of virgins’ manifest whether they have oil. The wise have oil, the foolish do not. The parable was fulfilled by the work of Samuel Snow in the Millerite history, and in that work the message Snow presented was developed as represented by his articles in the Millerite publications of that time period. Then when he arrived at the Exeter camp meeting, which was from August 12th to the 17th, 1844, a period is also represented that ultimately led to those at the meeting leaving the meeting and proclaiming the message.

Ukufika komlayezo woMbilo Waphakathi Kobusuku emzekelisweni kukhomba isikhathi lapho izigaba ezimbili zezintombi zibonakalisa khona ukuthi zinamafutha yini. Ezihlakaniphileyo zinamafutha, ezingenangqondo azinawo. Umzekeliso wagcwaliseka ngomsebenzi kaSamuel Snow emlandweni wamaMillerite, futhi kulowo msebenzi umyalezo owethulwa nguSnow wathuthukiswa njengoba kumelwe yizihloko zakhe ezincwadini zokushicilela zamaMillerite zaleso sikhathi. Kwase kuthi lapho efika emhlanganweni wekamu lase-Exeter, owawusukela mhla ziyi-12 kuya mhla ziyi-17 ku-Agasti, 1844, kwaphinde kwamelelwa inkathi eyagcina iholele ekutheni labo ababekhona emhlanganweni basuke emhlanganweni bayomemezela umyalezo.

There is a “point in time” when the message of the Midnight Cry is fully established, and at that point, based upon the parable, probation closes upon the virgins. That “point in time” is preceded by “a period” when the message is being developed. Since July, 2023 the message of the Midnight Cry has been developing, and unlike the Millerite fulfillment, the message has been transmitted across the world in advance of the “close of probation”. When probation closed at the end of the Exeter meeting the message then went to “every part of the land,” and “light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused.”

Ada suatu “titik waktu” apabila pekabaran Seruan Tengah Malam ditegakkan sepenuhnya, dan pada titik itu, berdasarkan perumpamaan tersebut, masa percubaan bagi anak-anak dara ditutup. “Titik waktu” itu didahului oleh “suatu tempoh” ketika pekabaran itu sedang dibangunkan. Sejak Julai 2023, pekabaran Seruan Tengah Malam telah sedang dibangunkan, dan tidak seperti penggenapan Millerit, pekabaran itu telah disampaikan ke seluruh dunia lebih awal daripada “penutupan masa percubaan”. Apabila masa percubaan ditutup pada penghujung perhimpunan Exeter, pekabaran itu kemudian pergi ke “setiap bahagian negeri,” dan “terang diberikan atas pekabaran malaikat yang kedua, dan seruan itu melembutkan hati beribu-ribu orang. Ia pergi dari kota ke kota, dan dari desa ke desa, sehingga umat Allah yang menanti itu dibangkitkan sepenuhnya.”

In our current history the message that began to be published in July of 2023 is now in one hundred and twenty countries around the world, and the articles that represent the development of the message of the Midnight Cry are available in over sixty languages, and the articles can either be read or listened to.

Ndzi leisu ra hina ra nkarhi wa sweswi, rungula leri sunguleke ku kandziyisiwa hi July wa 2023 sweswi ri le matikweni ya dzana na makume mambirhi emisaveni hinkwayo, naswona swihloko leswi yimelaka ku hluvuka ka rungula ra Xirilo xa Vusiku bya Le Xikarhi swi kumeka hi tindzimi to tlula makume tsevu, naswona swihloko sweswo swi nga hlayiwa kumbe ku yingiseriwa.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

Penyingkapan Yesus Kristus, yang diberikan Allah kepada-Nya, untuk menunjukkan kepada hamba-hamba-Nya perkara-perkara yang harus segera terjadi; dan Ia mengutus malaikat-Nya dan menyatakannya dengan tanda-tanda kepada hamba-Nya, Yohanes: yang telah memberi kesaksian tentang firman Allah, dan tentang kesaksian Yesus Kristus, dan tentang segala sesuatu yang telah dilihatnya. Berbahagialah ia yang membacakan, dan mereka yang mendengarkan perkataan nubuat ini, dan yang menuruti apa yang tertulis di dalamnya: sebab waktunya sudah dekat. Wahyu 1:1–3.

The light of this message as represented with the articles has been accomplished in roughly six months by two persons.

Leseli la molaetsa ona, joalokaha le emetsoe ke lihlooho tsena, le phethiloe hoo e ka bang ka likhoeli tse tšeletseng ke batho ba babeli.

“Unless those who can help in — are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.

“Melainkan orang-orang yang dapat menolong dalam — dibangunkan kepada kesedaran akan kewajipan mereka, mereka tidak akan mengenali pekerjaan Tuhan apabila seruan nyaring malaikat ketiga kedengaran. Apabila terang memancar untuk menerangi bumi, bukannya datang membantu Tuhan, mereka akan mahu membatasi pekerjaan-Nya supaya menepati gagasan sempit mereka. Biar saya katakan kepada kamu bahawa Tuhan akan bekerja dalam pekerjaan terakhir ini dengan cara yang jauh di luar kebiasaan tertib segala sesuatu, dan dengan jalan yang akan bertentangan dengan sebarang perancangan manusia. Akan ada di antara kita mereka yang sentiasa mahu mengawal pekerjaan Tuhan, malah menentukan gerakan-gerakan apakah yang harus dibuat apabila pekerjaan itu maju di bawah pimpinan malaikat yang bergabung dengan malaikat ketiga dalam pekabaran yang harus disampaikan kepada dunia. Tuhan akan menggunakan jalan dan sarana yang melaluinya akan nyata bahawa Dialah yang memegang tampuk pemerintahan di tangan-Nya sendiri. Para pekerja akan tercengang oleh sarana yang sederhana yang akan digunakan-Nya untuk melaksanakan dan menyempurnakan pekerjaan kebenaran-Nya.” Testimonies to Ministers, 300.

The Lion of the tribe of Judah has now brought His last-day people to verses thirteen through fifteen of Daniel eleven, opening the history represented by the history of 200 BC to 63 BC, and also Matthew chapter sixteen, and the history of Christ’s visit to Caesarea Philippi. Both the predictions and the history of their fulfillments align with the portion of the book of Daniel that was sealed until the last days. The books of Daniel and Revelation are one book, so in the last days, just before probation closes, the Revelation of Jesus Christ is unsealed, and that Revelation includes the portion of Daniel that relates to the last days. The time is at hand for the conclusion of the Exeter camp meeting.

Singa suku Yehuda kini telah membawa umat-Nya pada zaman akhir kepada ayat tiga belas hingga lima belas dalam Daniel sebelas, membuka sejarah yang dilambangkan oleh sejarah dari 200 SM hingga 63 SM, dan juga Matius pasal enam belas, serta sejarah kunjungan Kristus ke Kaisarea Filipi. Baik nubuatan-nubuatannya mahupun sejarah penggenapannya selaras dengan bahagian kitab Daniel yang dimeteraikan hingga zaman akhir. Kitab Daniel dan Wahyu ialah satu kitab, maka pada zaman akhir, tepat sebelum masa percubaan berakhir, Wahyu Yesus Kristus dibukakan, dan Wahyu itu mencakup bahagian Daniel yang berkaitan dengan zaman akhir. Waktunya telah tiba bagi penutupan perhimpunan khemah di Exeter.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

Lalu katanya kepadaku, “Janganlah memeteraikan perkataan-perkataan nubuat kitab ini, sebab waktunya sudah dekat. Barangsiapa yang berbuat lalim, biarlah ia tetap berbuat lalim; dan barangsiapa yang najis, biarlah ia tetap najis; dan barangsiapa yang benar, biarlah ia tetap berbuat benar; dan barangsiapa yang kudus, biarlah ia tetap kudus.” Wahyu 22:10, 11.

We will continue this study in the next article.

Re tla tswelela ka thuto eno mo setlhogong se se latelang.

Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

Lihatlah, akan datang hari-hari, demikianlah firman Tuhan ALLAH, bahwa Aku akan mendatangkan kelaparan di negeri ini, bukan kelaparan akan roti, dan bukan kehausan akan air, melainkan akan mendengar firman TUHAN. Mereka akan mengembara dari laut ke laut, dan dari utara sampai ke timur; mereka akan ke sana kemari mencari firman TUHAN, tetapi tidak akan menemukannya. Pada hari itu gadis-gadis yang elok dan teruna-teruna akan rebah lesu karena dahaga. Mereka yang bersumpah demi dosa Samaria, dan berkata: Demi allahmu, hai Dan, yang hidup! dan: Demi ibadah di Bersyeba yang hidup!—mereka itu akan rebah, dan tidak akan bangkit lagi. Amos 8:11–14.