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

PaPanium, iyo yaiva Caesarea Philippi, inova ndima yegumi nenhatu kusvika yegumi neshanu muchitsauko chegumi nerimwe chebhuku raDanieri, iri nhoroondo umo nyanga dzeRepublican neProtestant dzinozadzisa chakavanzika chokuva yechisere inobva kune zvinomwe, iri nhoroondo umo Chisimbiso chaMwari chinotsikirirwa zvachose pamusoro pezana namakumi mana nezvina zvuru, uye nhoroondo yokusvika kweshoko reMidnight Cry, Kristu akapa vimbiso kuvanhu Vake vemazuva okupedzisira.

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

Uye ndinotiwo kwauri, Ndiwe Petro, uye pamusoro pedombo iri ndichavaka kereke yangu; uye masuo egehena haangairwise akaikunda. Uye ndichakupa kiyi dzeushe hwokudenga; uye chipi nechipi chauchasunga panyika chichasungwa kudenga; uye chipi nechipi chauchasunungura panyika chichasunungurwa kudenga. Mateo 16:18, 19.

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

Nyengo ya kusindikizidwa imene inayamba pa 11 September, 2001, pamene nyumba zazikulu zamphamvu za mu Mzinda wa New York zinagwetsedwa pansi, ndipo imene imatha pa lamulo la Lamlungu limene lili pafupi kubwera, inakonzedwa ndi Alefa ndi Omega. Gawo lomaliza ndithu la nyengoyi likubwereza gawo loyamba ndithu la nyengoyi. Pa 11 September, 2001 Ambuye anatsogolera anthu Ake kubwerera ku njira zakale, kumene, pakati pa choonadi china, anapeza “nthawi zisanu ndi ziwiri,” monga momwe zinapezedwera m’masiku a mfumu Yosiya. Pamenepo mvula yakumapeto inayamba kuwaza, ndipo ndondomeko ya kuyesedwa imene inatulutsa kulekanitsidwa kwa magulu awiri a olambira inayamba.

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

Maererano nekuzadziswa kwaHabhakuki chitsauko 2, machati maviri matsvene akawanikwa uye akava chiratidzo chenguva iyoyo yenhoroondo. Zvakangokoshawo saizvozvo, “nharo” yeHabhakuki chitsauko 2 yakatanga, pakati penzira yekudzidzisa yechirevo pamusoro pechirevo, inova ndiyo nzira yemvura yokupedzisira, ichipikisana nenzira yechiPurotesitendi chakatsauka yakanga yatorwa zvishoma nezvishoma neAdventism kutanga mukupanduka kwa1863.

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

Yesu akavimbisa kuti aizopa vanhu vake vomazuva okupedzisira “makiyi oushe,” uye mukuita kudaro, ari kureva nzira yakarurama yebhaibheri, ine makiyi anodiwa euprofita okuziva, kusimbisa, uye kuparidza shoko reKuchema kwapakati pousiku neKuchema Kukuru.

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

“Avo vanoshamwaridzana naMwari vanofamba muchiedza cheZuva roKururama. Havanyadzisi Mudzikinuri wavo nokushatisa nzira yavo pamberi paMwari. Chiedza chokudenga chinovhenekera pamusoro pavo. Sezvavanoswedera kumagumo enhoroondo yenyika ino, zivo yavo yaKristu, neyouporofita hunoreva kwaari, inowedzera zvikuru. Vane ukoshi husingaperi pamberi paMwari; nokuti vari muhumwe noMwanakomana wake. Kwavari shoko raMwari rine kunaka norudo zvinopfuura zvose. Vanoona kukosha kwaro. Chokwadi chinovhurirwa kwavari. Dzidziso yokupfeka kwaMwari nyama inopfekedzwa kupenya kwakapfava. Vanoona kuti Rugwaro ndiro kiyi inovhura zvakavanzika zvose uye inogadzirisa matambudziko ose. Avo vakanga vasingadi kugamuchira chiedza nokufamba muchiedza havazokwanisi kunzwisisa chakavanzika choumwari, asi avo vasina kuzeza kutakura muchinjikwa nokutevera Jesu, vachaona chiedza muchiedza chaMwari.” The Southern Watchman, April 4, 1905.

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

Avo vanomiririrwa naPetro, avo vari zana namakumi mana nezvina zvuru, ndivo vanogamuchira shoko reRaodhikia rakasvika musi wa11 Gunyana 2001, iro rava kudzokororwa kubvira muna Chikunguru 2023. Shoko reRaodhikia rakasvika muna 1856, raiva ruzivo rwakawedzerwa rwe“nguva nomwe”; uye apo Kristu anounganidza mapfupa akafa pamwe chete, uye pashure pazvo oapa upenyu, vanobva pachiitiko cheRaodhikia chemutumwa wechitatu vachipinda muchiitiko cheFiradherifia chezana namakumi mana nezvina zvuru. Kuchinja ikoko kunouyiswa neShoko raKristu, nokuti vanoitwa vatsvene neShoko rake, uye Shoko rake ndiro “chokwadi,” uye Shoko rake ndiro “kiyi” inovhura Shoko rake.

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

Zvino kunengelosi yekereke iri muFiraderufia nyora uchiti: Zvinhu izvi ndizvo zvinotaura iye mutsvene, iye wechokwadi, iye ane kiyi yaDhavhidhi; iye anozarura, uye hakuna munhu anovhara; uye anovhara, uye hakuna munhu anozarura. Ndinoziva mabasa ako; tarira, ndaisa pamberi pako suo rakazaruka, uye hakuna munhu angarikwanisa kurivhara; nokuti une simba shoma, uye wakachengeta shoko rangu, uye hauna kuramba zita rangu. Zvakazarurwa 3:7–8.

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

និតិវិធី «បន្ទាត់លើបន្ទាត់» គឺជាគន្លឹះដែលព្រះគ្រីស្ទបានសន្យាដល់ប្រជាជនរបស់ទ្រង់នៅថ្ងៃចុងក្រោយ សម្រាប់ការប្រយុទ្ធនៅ «ទ្វារ»។ «ទ្វារ» មួយ គឺជាក្រុមជំនុំ។

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

Иаков из сна своего пробудился и сказал: истинно Господь присутствует на месте сем; а я не знал того. И убоялся, и сказал: как страшно сие место! это не иное что, как дом Божий, это врата небесные. Бытие 28:16, 17.

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

Hondo iri pamikova inomiririra hondo dzechitendero dzinoitika pakati pechokwadi nekukanganisa, uye kukanganisa kwechitendero cheGiriki ndiro suo regehena, uye chitendero cheLaodhikia cheAdventism chakatsauka nachowo suo. Suo reLaodhikia reAdventist rinomiririra nzvimbo panosvitswa pakuzadziswa gakava raHabhakuki.

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

Pazuva iro, Jehovha wehondo achava korona yokubwinya nenguwani yorunako kuvakasara vavanhu vake, uye mweya wokutonga kuna iye agere pachigaro chokutonga, nesimba kuna avo vanodzosa kurwa kusvikira pasuo. Asi ivavo vakatsaukawo newaini, uye vakarasika nedingindira rinodhakisa; muprista nomuporofita vakatsauka nedingindira rinodhakisa, vakamedzwa newaini, vakarasika nedingindira rinodhakisa; vanokanganisa pakuona, vanogumburwa pakutonga. Nokuti matafura ose azere namarutsi netsvina, zvokuti hapana nzvimbo yakachena. Ndiani waachadzidzisa zivo? Uye ndiani waachaita kuti anzwisise dzidziso? Avo vakarumurwa mukaka, vakabviswa pazamu here? Nokuti murayiro unofanira kuva pamusoro pomurayiro, murayiro pamusoro pomurayiro; mutsetse pamusoro pomutsetse, mutsetse pamusoro pomutsetse; pano zvishoma, napapo zvishoma; nokuti achataura navanhu ava nemiromo inokakama norumwe rurimi. Ivo vaakati kwavari, Iyi ndiyo zororo ramungazorodza naro vaneta; uye uku ndiko kuzorodza; asi havana kuda kunzwa. Asi shoko raJehovha rakava kwavari murayiro pamusoro pomurayiro, murayiro pamusoro pomurayiro; mutsetse pamusoro pomutsetse, mutsetse pamusoro pomutsetse; pano zvishoma, napapo zvishoma; kuti vaende, vawire shure, vaputswe, vateywe, uye vabatwe. Naizvozvo inzwai shoko raJehovha, imi vanhu vanozvidza, munotonga vanhu ava vari muJerusarema. Isaya 28:5-14

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

Izikhiya zombuso ngamazwi emiBhalo, anikwa abantu bakaNkulunkulu bezinsuku zokugcina yiLizwi.

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

“Kune zvokwadi dziri mushoko idzo, semitsipa yesimbi inokosha, dzakavanzika pasi pechiso charo. Pfuma yakavanzwa inowanikwa painotsvakwa, sezvinoita mugodhi anotsvaka goridhe nesirivha. Uchapupu hwechokwadi hweshoko raMwari huri mushoko racho pacharo. Rugwaro ndirwo kiyi inozarura Rugwaro. Zvinorehwa zvakadzama zvezvokwadi dzeshoko raMwari zvinofukurwa kumifungo yedu noMweya Wake.”

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

“Bhayibhili iyibhuku guru rezvidzidzo kuvadzidzi vari muzvikoro zvedu. Inodzidzisa kuda kwose kwaMwari pamusoro pevanakomana nevanasikana vaAdamu. Ndiwo murayiro woupenyu, uchitidzidzisa pamusoro pehunhu hwatinofanira kuumba nokuda kwoupenyu huchauya. Hatidi chiedza chisina kujeka chetsika kuti Magwaro anzwisisike. Zvingangofanana nokufunga kuti zuva repamasikati rinoda kupenyereka kwechiedza chemwenje wenyika kuti kubwinya kwaro kuwedzerwe. Mashoko omupristi nowemufundisi haadiwi kuti aponese vanhu kubva mukukanganisa. Avo vanobvunza Chirevo chitsvene vachava nechiedza. MuBhayibhili basa rimwe nerimwe rinoiswa pachena. Chidzidzo chose chinopiwa chinonzwisisika. Chidzidzo chose chinotizarurira Baba noMwanakomana. Shoko rinogona kuita kuti vose vave vakachenjera kusvika kuruponeso. MuShoko, sainzi yoruponeso inoratidzwa pachena. Tsvakai Magwaro, nokuti ndiwo inzwi raMwari richitaura nomweya.” Testimonies, volume 8, 157.

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

Makii amene Khristu anapereka kwa mpingo wa masiku otsiriza ali ndi mphamvu yomweyo imene anali nayo pamene anapatsidwa kwa Petro.

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

“Petro akanga aratidza chokwadi chinova ndicho hwaro hwerutendo rwekereke, uye Jesu zvino akamukudza somumiriri weboka rose ravatendi. Akati, ‘Ndichakupa makiyi ehumambo hwekudenga; uye chipi nechipi chauchasunga panyika chichasungwa kudenga; uye chipi nechipi chauchasunungura panyika chichasunungurwa kudenga.’”

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

“‘Makiyi oUmambo hwekudenga’ mashoko aKristu. Mashoko ose eRugwaro Rutsvene ndeake, uye anosanganisirwa pano. Mashoko aya ane simba rokuzarura nokuvhara denga. Anozivisa zviga izvo vanhu vanogamuchirwa kana kurambwa maererano nazvo. Saka basa ravaya vanoparidza shoko raMwari rinova hwema hwoupenyu hunoisa kuupenyu, kana hworufu hunoisa kurufu. Ravo ibasa rakaremerwa nemigumisiro isingaperi.” The Desire of Ages, 413.

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

Simba rinoratidzwa kubudikidza namashoko Ake, kana raiswa mumaoko avanhu, rinovakirwa pamusoro pemisimboti yakatsanangurwa muShoko Rake. Chimwe chakareruka zvikuru, uye zvimwe chakadzama zvikuru, ndechokuti chokwadi chinosimbiswa pamusoro peuchapupu hwevaviri.

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

“Chimwe chakaipa chikuru chakanga chamuka muchechi ndechekuti hama dzaitongana pamberi pedare. Kwainge kwatovapo gadziriro yakakwana yokugadzirisa zvinetso pakati pavatendi. Kristu pachake akanga apa murayiridzo wakajeka wokuti zvinhu zvakadaro zvaifanira kugadziriswa sei. ‘Kana hama yako ikakutadzira,’ Muponesi akarayira kudaro, ‘enda unomuraira mhosva yake muri imi vaviri mega; kana akakunzwa, wawana hama yako. Asi kana asingakunzwiri, tora pamwe newe umwe kana vaviri, kuti neshoko rezvapupu zviviri kana zvitatu shoko rimwe nerimwe risimbiswe. Uye kana akaramba kuvanzwa, zviudze kereke; asi kana akaramba kunzwa kereke, ngaave kwauri somuhedheni nomuteresi. Zvirokwazvo ndinoti kwamuri, chero zvinhu zvamunosunga panyika zvichasungwa kudenga; uye chero zvinhu zvamunosunungura panyika zvichasunungurwa kudenga.’ Mateo 18:15–18.” Mabasa avaApostora, 304.

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

Pakhala pali mboni zitatu za malo zosonyeza nthawi imene anthu zikwi zana limodzi ndi makumi anayi ndi zinayi amasindikizidwa pa Kulira kwa Pakati pa Usiku. Pokumbukira mfundo yakuti pa kulira kwa pakati pa usiku n’kochedwa kale kupeza mafuta, tikupeza umboni wa malo wa msonkhano wa msasa wa ku Exeter ukupereka chithunzithunzi cha malo amene anthu a Mulungu a masiku otsiriza amasindikizidwira, ndipo tikupeza choonadi chimenecho chikuyimiridwa ndi malo a Kaisareya Filipi, komanso ndi umboni wa nkhondo ya Paniyumu, m’mavesi khumi ndi atatu kufika khumi ndi asanu a chaputala khumi ndi chimodzi cha Danieli. Mwina n’zochepa kupatuka kutchula mboni zitatuzi kuti ndi za malo, koma ndikugwiritsa ntchito mawuwo chifukwa malo ake ndithudi ndi mbali ya maziko a nkhaniyi ku Exeter ndi ku Kaisareya Filipi. Yesu amaika Petro mkati mwa malo a uneneri amene anthu zikwi zana limodzi ndi makumi anayi ndi zinayi adzapezekamo m’masiku otsiriza. Kenaka Iye amapereka lamulo.

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

“Na ndakupa makiyi ehumambo hwekudenga; uye chipi nechipi chauchasunga panyika chichasungwa kudenga; uye chipi nechipi chauchasunungura panyika chichasunungurwa kudenga.” Ipapo akaraira vadzidzi vake kuti varege kuudza munhu kuti iye ndiye Jesu Kristu. Kubva panguva iyo Jesu akatanga kuratidza kuvadzidzi vake kuti waifanira kuenda kuJerusarema, nokutambudzika zvinhu zvizhinji kubva kuvakuru, navaprista vakuru, navanyori, nokuurayiwa, uye nokumutswa pazuva rechitatu. Ipapo Petro akamutora, akatanga kumutsiura, achiti, “Hazvirege kuva kwamuri, Ishe; izvi hazvingatongoitiki kwamuri.” Asi iye akatendeuka, akati kuna Petro, “Ibva shure kwangu, Satani; uri chigumbuso kwandiri; nokuti haurangariri zvinhu zvaMwari, asi zvinhu zvavanhu.” Mateo 16:19–23.

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

Izwi rokuti “Exeter” ndiro zita reguta riri muDevon, kuEngland. Mabviro aro emutauro anogona kuteverwa kudzokera kuOld English, umo raizivikanwa se“Exanceaster” kana kuti “Execestre.” Zita iri rinotendwa kuti rinobva pamazwi eOld English anoti “Exe” (achireva Rwizi Exe, rwakavakirwa guta iri parwuri) uye “ceaster” (zvichireva “nhare yeRoma” kana kuti “guta rakakomberedzwa norusvingo”). Naizvozvo, “Exeter” rinoreva kungava “nhare iri paRwizi Exe,” kana kuti “guta rakakomberedzwa norusvingo riri pedyo neRwizi Exe.” Jogirafi ine chokuita nokusvika nokuzadzikiswa kweKudanidzira kwapakati pousiku munhoroondo yeMillerite inoratidza nzvimbo paiva nemvura, inomirira kudururwa kweMweya Mutsvene, uye nzvimbo apo Mwari akanga achisimudza uto kuti rizivise shoko kunyika, izvo Sista White anotizivisa kuti zvakaenda se“mafungu makuru omugungwa.” Mafungu makuru omugungwa haasi mvura yerwizi chete; imvura yakapiwa simba rinopfuura zvose.

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

Ebyafaayo by’Aba-Miller bwali kutuukirizibwa okw’olugero olw’abawala ekkumi, era abo akakadde mu emitwalo amakumi ana mu enkumi nnya bwe balituusibwa ku nkomerero y’ekiseera eky’okussibwako akabonero, baliddamu obubonero obw’ekkubo obwalagibwa ku ntandikwa y’ekiseera eky’okussibwako akabonero, era n’ebyafaayo by’olukuŋŋaana olw’omu lusiisira e Exeter. Malayika alikka ng’aleese obubaka obw’okugezesa obwetaagisa okulya. Obubaka obwo buliraga ku misingi, era bulikubaganya n’ebibinja byombi ne “ebiseera musanvu” eby’omu Ebyabaleevi amakumi abiri mu mukaaga. Bulizingiramu Okubikkulirwa kwa Yesu Kristo, okwakiikirirwa Peetero ng’okukkiriza nti Yesu yafukibwako amafuta okuba Kristo, akabonero ak’obwakatonda bwe kaakka mu ngeri y’ejjiba, nga kalaga September 11, 2001. Bulizingiramu okutegeera nti Yesu ye Mwana wa Katonda ow’obwakatonda, era nti kubanga Yesu yatwala ku bw’Obwakatonda bwe omubiri gw’abantu abagudde, naye era ye Mwana w’omuntu.

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

Aya maji yakachitisa kuti pave nemapoka maviri avanamati, sezvazvakaitikawo mushure maGunyana 11, 2001. Mapoka maviri aya akamiririrwa pamusangano wemisasa weExeter, nokuti pamusangano iwoyo kwaiva netende rakamiswa neboka raibva kuWatertown, iro rakaramba shoko reMidnight Cry sezvarakaparidzwa kubudikidza naSamuel Snow. Vakaita misangano yenhema yaiva neruzha rukuru uye yakazara nemanzwiro zvokuti vatungamiri vemisangano yaSnow vakaenda kwavari vakavazivisa kuti vaderedze ruzha. Pamusangano wemisasa pakaratidzwa mapoka maviri, uye ose ari maviri aizviti ane chokuita nemvura, asi rimwe raiva renhema uye raimiririra mapenzi akanga asina mafuta. Boka raiva mutende reExeter ndiro hondo yaiva guta, iro rakanga ririwo nhare, nokuti vaimiridzira mapfupa akaoma akafa aEzekieri anomutswa ave hondo huru nesimba neshoko reMidnight Cry.

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

M’mbiri imene magulu awiri amenewo awonetseredwa, Petro anayimira magulu onse awiriwo. Kuvomereza kwake komwe kunazindikiritsa Yesu monga Khristu, ndi Mwana wa Mulungu, kunabwera mwa kudzozedwa kwa Mzimu Woyera, pakuti Khristu anamuuza momveka bwino kuti, “Thupi ndi mwazi sizinaulule ichi kwa iwe, koma Atate anga akumwamba.” Pamene Yesu ndiye anadziwitsa ophunzira za mtanda, Petro, posowa mphamvu ya Mzimu Woyera pa nthawi imeneyo, anatenga Khristu, “nayamba kumudzudzula, nanena, Zikhale kutali ndi inu, Ambuye: ichi sichidzachitika kwa inu. Koma Iye anatembenuka, nati kwa Petro, Choka pambuyo panga, Satana: ndiwe chokhumudwitsa kwa ine: pakuti sulingalira zinthu za Mulungu, koma za anthu.”

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

Kuburitsa manzwiro kwaPetro kwakanga kuchienderana nekunamata kwemanzwiro kwakanga kuchiitika mutende reWatertown apo Samuel Snow akanga achiparidza shoko reMidnight Cry. Padanho iroro Petro anomiririra avo vari vakwikwidzi vokubatanidzwa pakati pezana namakumi mana nezvina ezviuru. Vakwikwidzi ivavo vanomiririra boka rine mafuta, anova Mweya Mutsvene, uye ndiro shoko uye ndiwo hunhu, asi rimwe boka harina mafuta. Mumamiriro eKesaria Firipi, Kristu akatanga kuzarura “kuti anofanira kuenda kuJerusarema, nokutambudzika zvinhu zvizhinji navakuru navaprista vakuru navanyori, nokuurayiwa, uye kumutswa zvakare nezuva retatu.”

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

Kusintha kwa chiyembekezo kwa ophunzira pamene zochitika zimenezo zinakwaniritsidwadi pa mtanda ndi mbiri imene Sister White amagwiritsa ntchito kufanizirako kusintha kwa chiyembekezo kwa pa October 22, 1844, komanso kusintha kwa chiyembekezo kwa Ahebri pa kuwoloka Nyanja Yofiira pamene gulu lankhondo la Farao linali kuwathamangitsa ndipo madzi a nyanjayo anali patsogolo pawo. Mboni zonsezo zikuzindikiritsa lamulo la Lamlungu limene likubwera posachedwa, ndipo vumbulutso la mavesi khumi ndi atatu mpaka khumi ndi asanu la Danieli khumi ndi chimodzi limapereka umboni wa zochitika zimene zimatsogolera ku lamulo la Lamlungu limenelo. Pochita zimenezi zimaimiriranso “gawo la ulosi wa Danieli lokhudza masiku otsiriza.”

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

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

“Ukufunda ngokucophelela izifanekiselo nezinto ezizigcwalisayo kwaholela ekuboneni ukuthi ukubethelwa kukaKristu kwenzeka ngosuku kanye kanye, emjikelezweni waminyaka yonke wemikhosi eyanikwa u-Israyeli, lapho kwakuhlatshwa khona iwundlu lePhasika. Pho, ukuhlanzwa kwendlu engcwele okwakufanekiselwa ngoSuku Lokubuyisana—oluwela ngosuku lweshumi lwenyanga yesikhombisa—nakho kwakungeke yini kwenzeke ngosuku kanye kanye lonyaka olwalugujwa esifanekisweni? (bheka The Great Controversy, 399). Lokhu, ngokwesibalo sesikhathi sangempela sikaMose, kwakuyoba ngu-October 22. Ekuqaleni kuka-Agasti, 1844, emhlanganweni wetende e-Exeter, e-New Hampshire, lo mbono wethulwa, futhi wamukelwa njengosuku lokugcwaliseka kwesiprofetho sezinsuku eziyi-2300. Umfanekiso wezintombi eziyishumi kuMathewu 25:1–13 wathatha ukubaluleka okukhethekile—ukubambezeleka komkhwenyana, ukulinda nokozela kwalabo ababebelindele umshado, ukumemeza phakathi kwamabili, ukuvalwa komnyango, nokunye. Umlayezo wokuthi uKristu wayeza ngo-October 22 waziwa ngokuthi ‘isikhalo saphakathi kwamabili.’ ‘“Isikhalo saphakathi kwamabili,”’ kubhala u-Ellen White, ‘“samenyezelwa yizinkulungwane zamakholwa.”’ Wanezela wathi:

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

“‘ព្រះរាជសារនៃ [ខែទីប្រាំពីរ] បានបោកបក់លើទឹកដីទាំងមូលដូចរលកយក្ស។ វាបានឆ្លងកាត់ពីទីក្រុងមួយទៅទីក្រុងមួយ ពីភូមិមួយទៅភូមិមួយ ហើយចូលទៅដល់តំបន់ជនបទដាច់ស្រយាល រហូតដល់ប្រជារាស្ត្ររង់ចាំរបស់ព្រះត្រូវបានដាស់ឲ្យភ្ញាក់ឡើងយ៉ាងពេញលេញ។—The Great Controversy, 400.’”

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

“Uharaka ambao ujumbe huo ulienea unaelezewa na waandishi waliotajwa na L. E. Froom:

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

“‘Bates alilemba mu mbiri kuti uthenga wa ku Exeter ‘unawuluka, monga kuti, pa mapiko a mphepo.’ Amuna ndi akazi anayenda mofulumira pa sitima ya njanji ndi pa madzi, pa makaleta oyendetsedwa ndi mahatchi ndi pa mahatchi, ali ndi mitolo ya mabuku ndi mapepala, akuwagawira ‘mochuluka monga masamba a m’dzinja.’ White anati, ‘Ntchito yomwe inali patsogolo pathu inali kuwuluka kupita ku mbali iliyonse ya dera lalikululo, kuliza chenjezo, ndi kudzutsa ogona tulo.’ Ndipo Wellcome akuwonjezera kuti kuyendaku kunaphulika monga madzi a damu lotsekedwa atamasulidwa. Minda ya tirigu wokhwima inasiyidwa itayima osakololedwa, ndipo mbatata zokula zonse zinasiyidwa osakumbidwa m’nthaka. Kubwera kwa Ambuye kunali pafupi. Panalibenso nthawi tsopano ya zinthu zotere za pa dziko lapansi.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

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

“Njengofakazi wokuzibonela mathupha futhi engumhlanganyeli kule nhlangano, u-Ellen White wachaza isimo salo msebenzi owawushesha ukwandisa ngamandla:”

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

“‘Vanhu vakatenda vakaona kusava nechokwadi kwavo nokukanganisika kwavo zvabviswa, uye tariro noushingi zvikakurudzira mwoyo yavo. Basa racho rakanga risina izvo zvokunyanyisa zvinogara zvichiratidzwa kana paine kufara kwavanhu pasina simba rinodzora reShoko noMweya waMwari…. Rakanga rine zviratidzo zvinoratidza basa raMwari munguva dzose. Pakanga pane mufaro muduku wokupfachukira, asi panzvimbo pacho paiva nokunzvera kwakadzama kwomwoyo, kureurura chivi, nokuramba nyika. Kugadzirira kusangana naShe ndiwo wakanga uri mutoro wemweya yaitambudzika zvikuru…. ”

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

“‘Pakati pa mayendedwe onse akuluakulu achipembedzo kuyambira m’masiku a atumwi, palibe amene anali omasuka kwambiri ku kupanda ungwiro kwaumunthu ndi machenjerero a Satana kuposa uja wa nthawi ya dzinja ya 1844. Ngakhale tsopano, patapita zaka zambiri [1888], onse amene anali nawo m’kayendedwe kameneko ndipo akhala olimba pa maziko a choonadi, akumvabe chikoka choyera cha ntchito yodalitsika ija ndipo akuchitira umboni kuti inachokera kwa Mulungu.—Ibid., 400, 401.’”

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

“Kunyangwe paiva nezviratidzo zvebasa raipararira munyika yose richikwevera zviuru mukuyanana kweKuuya kweChipiri, uye vangangosvika mazana maviri evashumiri kubva kumachechi akasiyana vakabatana mukuparidza shoko iri, [Ona C. M. Maxwell, Tell it to the world, mapeji 19, 20.] machechi ePurotesitendi zvawo zvose zvakarihova uye akashandisa nzira dzose dzaaikwanisa kudzivisa kuti kutenda mukuuya kwaKristu kwava pedyo kurege kupararira. Hapana akatsunga kutaura mutariro yokuuya kwaJesu kwava pedyo panguva yebasa rechechi, asi kuna avo vakanga vakamirira chiitiko ichocho zvakanga zvakasiyana zvikuru.”

“Ellen White told what it was like:

“Ellen White akafotokoza momwe zinalili:”

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

“Kila wakati ulionekana kuwa wa thamani na wa umuhimu mkuu kwangu. Nilihisi kwamba tulikuwa tukifanya kazi kwa ajili ya umilele, na kwamba wasiojali na wasio na shauku walikuwa katika hatari iliyo kuu sana. Imani yangu haikufunikwa na wingu lolote, nami nilijitwalia ahadi za thamani za Yesu kuwa zangu mwenyewe…. ”

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

“‘Takatanga nenguva yokutarisira tichiuya kwairi nomunyengetero, mushure mokunzvera mwoyo yedu nokushingaira nokureurura kwakazvininipisa. Mangwanani oga oga takanzwa kuti chinhu chedu chokutanga chaifanira kuva chokuwana uchapupu hwokuti upenyu hwedu hwakanga hwakarurama pamberi paMwari. Takaziva kuti kana tisina kufambira mberi muutsvene, taizodzokera shure zvirokwazvo. Kuda kwedu mumwe nomumwe kwakawedzera; takanyengetera zvikuru pamwe chete uye tichinyengetererana.

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

“‘Tinoungana muminda yemichero nomumasango maduku kuti titaurirane naMwari nokukwidza zvikumbiro zvedu kwaAri, tichinzwa zviri pachena zvikuru kuvapo kwaKe kana takakomberedzwa namabasa aKe ezvakasikwa. Mifaro yeruponeso yakanga ichidikanwa kwatiri kupfuura zvokudya zvedu nezvokunwa zvedu. Kana makore aifukidza pfungwa dzedu, hatina kumboshinga kuzorora kana kuvata kusvikira abviswa nokuziva kuti tagamuchirwa naShe.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.