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.
Kubva kuKesaria Filipi kusvika kuKesaria Maritima kunomiririra nguva inobva paawa yechitatu kusvika paawa yepfumbamwe, iyo inopatsanurwa paawa yechitanhatu. Kupatsanurwa kweKesaria kusvika kuKesaria kwaiva Gomo reKushandurwa kweChimiro. Gomo reKushandurwa kweChimiro rinoronganisa mimwe mitsara miviri pachiratidzo chenzira chematanho matatu anotangira mutemo weSvondo wePentekosti nemazuva mashanu.
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.
Pa Gomo, Xikwembu Tata u vulavule ra vumbirhi. Ro sungula u vulavule enkolweni wa Kreste, ro hetelela a ri ri kusuhi ni xihambano.
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.
Zvino mweya wangu watambudzika; zvino ndichati kudii? Baba, ndiponesei paawa ino; asi ndokusaka ndakasvika paawa ino. Baba, kudzai zita renyu. Ipapo kwakabva inzwi kudenga richiti, Ndakarikudza, uye ndicharikwidzazve. Naizvozvo vanhu vakanga vamirepo, vakarinzwa, vakati kwanga kuri kutinhira; vamwe vakati, Mutumwa akataura naye. Johani 12:27–29.
God glorifies His name when He seals the one hundred and forty-four thousand and writes upon them His name.
ወአምላክ ስሙን ያከብራል እርሱ መቶ አርባና አራት ሺህን በሚያትምበትና ስሙን በእነርሱ ላይ በሚጽፍበት ጊዜ።
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.
Uyo anokunda ndichamuita mbiru mutemberi yaMwari wangu, uye haachazobudizve kunze; uye ndichanyora paari zita raMwari wangu, nezita reguta raMwari wangu, iro riri Jerusarema idzva, rinoburuka richibva kudenga kuna Mwari wangu; uye ndichanyora paari zita rangu idzva. Ane nzeve, ngaanzwe zvinorehwa noMweya kumakereke. Zvakazarurwa 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.
PaGomo reKushandurwa, Petro, Jakobo naJohane ndivo chete vadzidzi vakanga varipo, sezvazvakaitikawo pakumutswa kwemwanasikana waJairasi uyezve zvakare paGetsemani. Getsemani, sekutaura kwakaita Baba muna Johane gumi nembiri—yakauya nguva pfupi muchinjikwa usati wasvika. Getsemani zvinoreva “chisviniro chemafuta,” zvichiratidza muedzo wamafuta wemhandara. Getsemani ndiyo “dambudziko guru” rinounza mweya “chiso nechiso norufu,” uye mhandara dzakangwara dzinopfuura pamuedzo, nokuti mumuedzo wetemberi yechipiri dzakasvika chiso nechiso noupenyu, sezvakadzidzisa Jesu “chiso nechiso” kwemazuva makumi matatu.
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.
Nguva yokucala uBabe akhuluma kwakusekubhabhatisweni kukaKristu, kantsi futhi ulandza kwekucala kuphela Phetro, Jakobe naJohane kwaba lapho indvodzakati yaJayiru leneminyaka lelishumi nesibili ivuswa ekufeni. Kuvuswa kwalentfombi lensha leneminyaka lelishumi nesibili kuyahambisana nekubhabhatiswa kwaKristu, lokufanekisa emandla ekuvuka ekufeni. Kuvuswa kwendvodzakati yaJayiru kuyahambisana nekubhabhatiswa kwaKristu kanye neKesariya Filiphi. IGethsemane kanye nekukhatsateka kwaKristu lapho uBabe akhuluma khona ngaphambi kwesiphambano kuyahambisana neKesariya 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.
Mstari juu ya mstari, Petro anawakilisha wale mia moja na arobaini na nne elfu wanaotiwa muhuri huko Kaisaria Filipi, wakati jina la Simoni Bar-yona linapobadilishwa na kuwa Petro. Mara tu baada ya kutiwa muhuri huko Paniumi, ambayo ni Kaisaria Filipi, Petro huenda kwenye saa ya sita ya Mlima, ambako anainuliwa juu kama bendera, huku akiendelea kwenda kuitikia mwito wa Kornelio huko Kaisaria Maritima. Huko Kaisaria Filipi Petro huondoka kwenye mkutano wa kambi wa Exeter akiwa na muhuri wa Mungu na ujumbe wa Kilio cha Usiku wa Manane wa kutangaza. Ujumbe wa Uislamu kama unavyowakilishwa na Sikukuu ya Baragumu humchukua Petro hadi Kaisaria ya baharini. Ujumbe wa Uislamu humwinua Petro mbele ya macho ya ulimwengu, kwa maana Petro ametabiri mapema kuwasili kwa kiunabii kwa Uislamu kabla ya Sikukuu ya Baragumu.
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.
Tarirai, ndichakutumirai Eria muprofita, zuva guru uye rinotyisa raJehovha risati rasvika; uye iye achadzosera mwoyo yamadzibaba kuvana, nemwoyo yavana kumadzibaba avo, kuti ndirege kuuya ndikarova nyika nokutukwa. Maraki 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.
Ujumbe wa Eliya, mstari juu ya mstari, ni ujumbe unaojengwa juu ya kuwaoanisha baba na watoto wao. Eliya alikuwa Baba Miller, anayewakilisha watoto wake. Wale mia moja arobaini na nne elfu ni watoto wa William Miller, na kugeuza mioyo ya Miller kwa watoto wake ni kuoanisha historia ya Millerite na historia ya Eliya, vilevile Yohane Mbatizaji na mjumbe anayehusishwa na wale mia moja arobaini na nne elfu. Kipengele kimoja cha uoanishaji wa mistari hii minne ni kwamba katika kila moja ya historia za kujaribiwa za Eliya, Yohane, na Miller, ujumbe wa pekee wa kweli ya wakati uliopo 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.
U-Eliya, umTishi waseThishibe, owayengowabakhileyo baseGileyadi, wathi ku-Ahabi: “Kuphila kukaJehova, uNkulunkulu ka-Israyeli, engimi phambi kwakhe, akuyikuba khona amazolo nemvula kule minyaka, kuphela ngokwezwi lami.” 1 AmaKhosi 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.
Siostra White jasno stwierdza, że ci, którzy nie przyjęli poselstwa Jana, którego Jezus utożsamił z Eliaszem, nie mogli odnieść korzyści z nauk Jezusa; a także, że ci, którzy odrzucili poselstwo Millera, przedstawione jako poselstwo pierwszego anioła, nie mogli odnieść korzyści z poselstwa drugiego anioła. Ogłoszeniu Eliasza, że deszcz przyjdzie jedynie na jego słowo, towarzyszyła ostateczna próba, obejmująca nakaz wyboru między poselstwem Eliasza a poselstwem Baala. Proroczy symbol „dokądże” łączy górę Karmel Eliasza z ustawą niedzielną.
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.
Naiz Ahab akatuma kuno kuvana vose vaIsraeri, akaunganidza vaporofita pamwe chete paGomo reKarimeri. Ipapo Eriya akasvika kuvanhu vose, akati, Mucharamba muchizeya-zeya pakati pemifungo miviri kusvikira riniko? Kana Jehovha ari Mwari, mumutevere; asi kana ari Bhaari, muteverei. Asi vanhu havana kumupindura neshoko rimwe chete. Ipapo Eriya akati kuvanhu, Ini, ini ndoga, ndasara ndiri muporofita waJehovha; asi vaporofita vaBhaari varume vane mazana mana namakumi mashanu. Naizvozvo ngavatifambisire nzombe mbiri; ivo ngavazvisarudzire nzombe imwe, vaicheke-cheke, vaiise pamusoro pehuni, asi varege kuisa moto pasi payo; neni ndichagadzira imwe nzombe, ndiiise pamusoro pehuni, asi handingaisi moto pasi payo. Imi mudane kuzita ravamwari venyu, neni ndichadana kuzita raJehovha; uye Mwari unopindura nemoto, ndiye ngaave Mwari. Vanhu vose vakapindura vakati, Zvataurwa zvakanaka. 1 Madzimambo 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.
Muyedzo weKameri waiva kusarudza pakati pemashoko maviri. Waiva muyedzo pakati pechiporofita chechokwadi nechenhema, uye pakati pomutumwa Eriya kana vaporofita vaigara patafura yaJezebheri. Waiva pamusoro pomutumwa neshoko. Muna 1844, Kameri yakadzokororwa apo Ishe vakauyisa muyedzo wakaratidza Miriya somuporofita wechokwadi, uye shoko raMiriya sedova nemvura. Kusiyanisa pakati pomuporofita wechokwadi neshoko rechokwadi, zvichipesana nomuporofita wenhema neshoko renhema, kwakaratidzirwa pamusangano wemisasa weExeter netende reExeter netende reboka reWatertown. Matabhenakeri maviri aimiririra chechokwadi zvichipesana nechenhema. Kusiyanisa kwakaitwa paKameri nenhoroondo ya1844 kunozivikaniswa paKesariya Firipi apo Petro anosimbiswa uye anosimudzirwa kuGomo sechiratidzo. Anosimudzirwa nokuti akanga ati shoko rake ndiro chete shoko rechokwadi remvura yokupedzisira. Akasimudzirwa apo kufanotaura kwake kwakazadzikiswa.
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.
Mutambo womaxilongo ngowesithathu, futhi uyisivivinyo sokuhlola ngesikhathi sePentekoste; futhi ngaphambi kwaleso sivivinyo sokuhlola uPetru ukhomba ukuthi ubuSulumane buyakudedelwa ukuze buphawule ukuqala kokumenyezelwa kweSikhalo Saphakathi Kwamabili. Ukugcwaliseka kwesiprofetho yikho okwenza umehluko phakathi kwamaMillerite namaProthestani, amele abantu besivumelwano sangaphambili asebedlulwayo. U-Eliya ngokwakhe wabulala abaprofethi bamanga, lapho umehluko phakathi kweqiniso namanga usuveziwe. Lowo mehluko wenziwa emkhosini wamaxilongo, lapho isibikezelo esiphathelene nobuSulumane sigcwaliseka.
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.
Ukulira kwa Ekhati ya Pakati pe nhoroondo ya vaMillerite kwaiva kufanotaura kwakagadziriswa, uye pashure pazvo kukazadzikiswa. Kwakazadzikiswa musi wa 22 Gumiguru 1844, asi kunzwisisa kwekutanga kwaMiller kweUkulira kweEkhati ya Pakati kwaiva gore ra 1843. Samuel Snow anomiririra kugadziriswa kweshoko racho, uye shoko rake rakazozivikanwa seshoko “rechokwadi” reUkulira kweEkhati ya Pakati.
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 යනු මිලර්ගේ පණිවිඩය හා ප්රොටස්ටන්තයන්ගේ පණිවිඩය අතර ඇති වෙනස දර්ශනය කර දුන් නිදර්ශනයකි. පරීක්ෂා කිරීමේ ක්රියාවලියේදී ප්රොටස්ටන්තයන් මිලර් විසින් මරා දමන ලද අතර, එවිට ඔවුහු අසත්යගාමී ප්රොටස්ටන්තවාදය, රෝමයේ දූවරුන්, යෙසබෙල්ගේ පූජකයන් බවට පත් වූහ. මෙම වෙනස ප්රකාශ වූයේ දේවවාක්යමය පණිවිඩය පිළිගැනීමක් හෝ එය ප්රතික්ෂේප කිරීමක් මඟිනි. යොහන් හා මිලර් සමඟ, දේවවාක්යමය පණිවිඩය විසින් ඉවතට දමා යාමට ලක්ව සිටි පෙර ගිවිසුම් ජනතාවගේ ව්යාජ පණිවිඩය හෙළි කළේය. එලියාගේ පණිවිඩය නම්, ඔහුගේ වචනයෙන් තොරව වැසි නොවනු ඇති බව ප්රකාශ කළ එකක් වූ අතර, අවුරුදු තුනහමාරකට පසු එම ප්රකාශයේ පරීක්ෂාව ප්රකාශ වීමට නියමිතව තිබුණි.
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.
Zvino zvakaitika kuti Ahabhu paakaona Eria, Ahabhu akati kwaari, Ndiwe here unotambudza Israeri? Iye akapindura akati, Handina kutambudza Israeri; asi iwe, neimba yababa vako, nokuti makasiya mirayiro yaJehovha, uye iwe wakatevera vaBhaari. Naizvozvo zvino tuma, uunganidzire kwandiri Israeri yose paGomo reKarimeri, navaprofita vaBhaari vana mazana mana namakumi mashanu, navaprofita vematanda matsvene vana mazana mana, vanodya patafura yaJezebheri. 1 Madzimambo 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.
Phambano hagati y’ikinyoma n’ukuri, haba ku ntumwa cyangwa ku butumwa, yabaye mu nzira yo kugeragezwa yarimo ibirego byaregwaga byombi: ubutumwa n’intumwa. Eliya ni we washinjwe guteza Isirayeli amakuba, kuko ubutumwa bwe bwari bwahagaritse imvura. Iyo imvura ikomeza kugwa muri Isirayeli, nta kibazo ku byerekeye Eliya cyari kuzamuka. Ikibazo cyari gishingiye ku byo Eliya yahanuye, no ku isohora ryabyo 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.
Apo Petro ari pa muyeso wa litamasi wa ku Kayisariya Filipi, uwo ni phwando la malipenga, ndipo so apo mbunda yamasulidwa, chiyambi cha uthenga wa Kukuwa kwa Pakati pa Usiku chimalembedwa. Petro, wofanana ndi Eliya, wangowona kumene kutsimikiziridwa kwa ulosi wake, ndipo kusiyanitsa pakati pa choona ndi chabodza kwaonetsedwa kuti onse aone. Kutsimikiziridwa kwa ulosiwo kukuimiridwa ndi phwando la malipenga—limene ndi muyeso wa litamasi. Ulosiwo unayimiridwa mwa chifaniziro ndi zonse ziwiri 1840 ndi 1844, pamene ulosi umakonzedwa ndipo pambuyo pake ukukwaniritsidwa. Ulosi wokonzedwa wa Josiah Litch unapatsa mphamvu mngelo woyamba pa Ogasiti 11, 1840, ndipo ulosi wa chaka cha 1843 wa Miller unakonzedwa ndi 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.’
“Mugore ra1840 kumwe kuzadzika kunoshamisa kwechiporofita kwakamutsa kufarira kukuru kwose kwose. Makore maviri zvisati zvaitika, Josiah Litch, mumwe wevashumiri vaitungamira mukuparidza kuuya kwechipiri, akabudisa tsananguro yeZvakazarurwa 9, achifanotaura kudonha kweHumambo hweOttoman. Maererano nezvaakaverenga, simba iri raifanira kukundwa... musi wa11 Nyamavhuvhu, 1840, apo simba reOttoman muConstantinople ringatarisirwa kuputswa. Uye izvi, ndinotenda, zvichaonekwa kuti ndizvo zvazviri.”
“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.
“Panguva chaiyo yakanga yatarwa, Turkey, kubudikidza nevamiriri varo, yakagamuchira kudzivirirwa nemasimba akabatana eEurope, nokudaro ikazviisa pasi pekutongwa nenyika dzechiKristu. Chiitiko ichocho chakazadzisa chiporofita nenzira yakanyatsojeka. Pakazozivikanwa izvi, vazhinji kwazvo vakagutsikana nekururama kwenheyo dzokududzirwa kwechiporofita dzakagamuchirwa naMiller neshamwari dzake, uye sangano rekuuya kwaKristu rakapiwa kusundwa kunoshamisa. Vanhu vakadzidza navane chinzvimbo vakabatana naMiller, zvose mukuparidza nokutsikisa maonero ake, uye kubva muna 1840 kusvika muna 1844 basa rakapararira nokukurumidza.” 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.
Porofita ya Litch yalikua juu ya Uislamu, na porofita ya Snow yalikua juu ya mlango uliofungwa. Wakati porofita ya Litch ilipotimizwa, mbinu iliyothibitisha ujumbe ilikubaliwa, na wale walioukubali ujumbe “wakaungana” na mjumbe. Ujumbe na mjumbe vyote viwili vilitambuliwa katika kutimizwa kwa porofita hiyo. Porofita ya Litch yalikua juu ya Uislamu, na porofita ya Snow yalikua juu ya mlango uliofungwa.
“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 tsakile hi ku langutela, va rindzele Hosi ya vona. Kambe Xikwembu xi kunguhate ku va ringa. Voko ra xona ri funengete xihoxo eku hlayeni ka minkarhi ya vuprofeta. Lava a va rindzele Hosi ya vona a va xi vonanga xihoxo lexi, naswona ni vavanuna lava dyondzekeke swinene lava a va lwisana na nkarhi a va tsandzekile ku xi vona. Xikwembu xi kunguhate leswaku vanhu va xona va hlangana ni ku tsandzeka ka ku langutela ka vona. Nkarhi wu hundzile, kutani lava a va langutele hi ku tsaka Muponisi wa vona va va ni gome naswona va hela matimba, kasi lava a va nga rhandzi ku humelela ka Yesu, kambe va amukele rungula hi ku chava, va tsake hikuva a nga tisanga hi nkarhi lowu a ku languteriwe wona. Ku tivula ka vona a ku amanga mbilu naswona a ku basanga vutomi. Ku hundza ka nkarhi a ku hleriwe kahle ku paluxa timbilu to tano. Hi vona va rhangeke ku hundzuluka va hlekula lava a va ri ni gome, lava tsandzekeke eku languteleni, lava a va rhandza hi ntiyiso ku humelela ka Muponisi wa vona. Ndzi vone vutlhari bya Xikwembu eku ringeni vanhu va xona ni le ku va nyikeni ka ndzingo lowu kambisisaka hi vuenti leswaku ku kumiwa lava a va ta chava va 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 na jeshi lote la mbinguni waliwatazama kwa huruma na upendo wale ambao kwa matarajio matamu walikuwa wametamani kumwona Yeye ambaye roho zao zilimpenda. Malaika walikuwa wakizunguka juu yao, ili kuwategemeza katika saa ya jaribu lao. Wale waliokuwa wamepuuza kuipokea ile ujumbe wa mbinguni waliachwa gizani, na hasira ya Mungu ikawaka juu yao, kwa sababu hawakukubali nuru ambayo alikuwa amewatuma kutoka mbinguni. Wale waaminifu waliofadhaishwa, ambao hawakuweza kuelewa kwa nini Bwana wao hakuja, hawakuachwa gizani. Tena wakaongozwa kwa Biblia zao ili kuzichunguza nyakati za unabii. Mkono wa Bwana ukaondolewa kutoka kwenye hesabu, na kosa likaelezwa. Wakaona ya kuwa nyakati za unabii zilifika hadi 1844, na kwamba ushahidi uleule waliokuwa wameutoa kuonyesha kwamba nyakati za unabii zilifungwa katika 1843, ulithibitisha kwamba zingekoma katika 1844. Nuru kutoka katika Neno la Mungu ikaangazia hali yao, nao wakagundua wakati wa kukawia—‘Ijapokawia [maono], ingojee.’ Katika upendo wao kwa kuja kwa Kristo mara ya kwanza, walikuwa wamepuuza kukawia kwa maono, ambako kulikusudiwa kuwadhihirisha wale wa kweli wanaongoja. Tena walikuwa na wakati mahususi. Hata hivyo niliona kwamba wengi wao hawakuweza kuinuka juu ya kuvunjika moyo kwao kukuu ili kuwa na kiwango kile cha bidii na nguvu ambacho kilikuwa kimeitambulisha imani yao mwaka 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.
“Satana nemala vake navatumwa vake vakavakunda, uye avo vakanga vasingadi kugamuchira shoko vakazvikorokotedza pamusoro pokutonga kwavo kwavaifunga kuti kwaiona zviri kure nouchenjeri hwavo mukusagamuchira kunyengedzwa uku, sezvavakakudana. Havana kuziva kuti vakanga vachiramba zano raMwari pamusoro pavo vamene, uye kuti vakanga vachishanda vakabatana naSatana navatumwa vake kuti vavhiringidze vanhu vaMwari, vakanga vachirarama shoko rakatumirwa richibva kudenga.”
“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.
“Vatendi vari muushumiri uhwu vakamanikidzwa mumachechi. Kwechinguva, avo vakanga vasingadi kugamuchira shoko iri vakadzorwa nokutya kuti varege kuratidza zviri mumwoyo yavo; asi kupfuura kwenguva kwakabudisa pachena manzwiro avo echokwadi. Vaida kunyaradza uchapupu uhwo vakamirira vainzwa vachisungirwa kupa, hwokuti nguva dzouporofita dzaisvika muna 1844. Nokujeka, vatendi vakatsanangura kukanganisa kwavo uye vakapa zvikonzero zvavakanga vachitarisira Ishe wavo muna 1844. Vavengi vavo havana kukwanisa kuunza nharo dzingapikisa zvikonzero zvine simba zvakanga zvapiwa. Asi hasha dzemachechi dzakabatidzwa; vakatsunga kusateerera humbowo, uye kuvhara uchapupu uhwu kunze kwemachechi, kuti vamwe varege kuhunzwa. Avo vakanga vasingagoni kutsunga kuvanzira vamwe chiedza chavakanga vapiwa naMwari, vakadzingwa mumachechi; asi Jesu akanga ainavo, uye vakafara muchiedza chechiso Chake. Vakanga vagadzirirwa kugamuchira shoko romutumwa wechipiri.” 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.
Petro rinomirira vane zviuru zana namakumi mana nezvina vakaita saLitch, vanopa chiporofita chakagadziridzwa pamusoro peIslam uye kuguma kweumambo; uye saSnowwo, Petro anopawo chiporofita chakagadziridzwa chemukova wakavharwa. Shoko raLitch pamusoro penhamo yechipiri yeIslam raiva chiporofita chokunze, uye chemukova wakavharwa chaSnow chaiva chiporofita chomukati. Kuna Snow basa rakatanga apo Ishe vakabvisa ruoko rwavo pamanhamba, uye ipapo ndipopakaonekwa kuti uchapupu humwe chete ihwohwo hwakanga hwambofungidzirwa kuti hunoratidza 1843, chaizvoizvo hwairatidza 22 Gumiguru 1844. Kuna Litch kwaiva kuverenga uko, pakuzadziswa kwako, kwakaunza mutumwa waZvakazarurwa gumi kuti amire pamusoro penyika negungwa.
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?
Chokwadi chokuti Litch akaverengazve chiporofita chake mazuva gumi chisati chazadzikiswa chinoratidza basa rokugadzirisa chiporofita chakambotaurwa semuedzo. Ko kutanga muna 1840 nokuguma muna 1844 zvirokwazvo chiratidzo chechiporofita here chechiporofita chinoverengwazve kuti chizova Kuchema kwePakati pousiku kwechokwadi? Ko alpha neomega yenhoroondo yevaMillerite, iyo yakaguma nokuziviswa kweKuchema kwePakati pousiku, zvirokwazvo zvinofananidzira here hunhu hwechiporofita hweKuchema kwePakati pousiku kwechokwadi kwevane zviuru zana namakumi mana nezvina?
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.
Muzvose zviri zviviri zvenguva mbiri dzekuziviswa kwechiporofita chakagadziridzwa, kupokana kwakaratidzwa kuchipesana neshoko reMillerite, nokuti shoko iroro rakanetsa vanhu. Petro paanomira paKesariya Firipi, panova nokupokana pamusoro peshoko rakatanga pamberi peKesariya Firipi, nokuti ndiko kuzadzikiswa kunosimbisa kuti kwaingova neshoko raPetro chete kuti shoko remvura raizodonha. Kesariya Firipi ndiwo mutambo wehwamanda, unowirirana naKristu achituma vadzidzi vaviri, vanomiririra ngirozi yechipiri, kuti vasunungure mbongoro yeIslamu. Kusunungurwa kwembongoro yeIslamu kunozivisa kutanga kweshoko reKuchema kwePakati peUsiku pamusangano wemisasa weExeter, nokuti Samueri Snow, achisvika akatasva bhiza zuva rimwe anonoka, musi wa13 Nyamavhuvhu, iye akanga ambononoka panzvimbo pokusvika pazuva rokutanga, anoratidza kuguma kwenguva yokunonoka nokutanga kweshoko raizotakurwa serukova rwemafungu apo musangano wakapera musi wa17.
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.
Mhinduro yenhoroondo yeMillerite, kupomerwa kwaMambo Ahabhu, nokuramba kwevaJudha vanopikisa sezvo Kristu aipinda muJerusarema, zvose zvinoratidza mhinduro huru inosvika pamagumo ayo pamutambo wehwamanda, apo dhongi rinosunungurwa. Kusunungurwa kwedhongi ndiko kusimbiswa kwechiporofita chinoratidza suo rakavharwa pamusoro peAdventism pakutanga paKesaria Firipi, uye suo rakavharwa pakuguma kwenguva paKesaria Maritima. Dhongi chiratidzo cheIslam chenhamo yechitatu inorova United States, kusanganisira Nashville, Tennessee. Kufanotaura kwakakundikana kwaChikunguru 18, 2020, zvino kuri kugadziriswa zvishoma nezvishoma sezvo Ishe vachibvisa ruoko rwavo, uye vachisunungura chisimbiso chechizaruro chaJesu Kristu. Kusunungurwa kwechisimbiso ichocho kwakatanga murenje muna Chikunguru wa2023.
The vision of Daniel Eleven
Muono wa Daniel Eleven
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.
Mutambo wemahwamanda unomirira hwamanda yechinomwe, inova nhamo yechitatu, iyo iri Islam. Hwamanda ishoko rokunze reyambiro yehondo, asi rinogonawo kunzwisiswa sekudana kwemukati kukuungana kutsvene. Sechiyero chokuedza chinotanga panopera mazuva makumi matatu ebvunzo yetemberi yechipiri, ishoko riri rokunze uye romukatiwo. Bvunzo yokutanga yenheyo yakasvika muchirimo cha2024 nechiratidzo chokunze chaantikristu sezvachinomirirwa muna Dhanieri 11:14.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Nangu mu mahangu ayo, vazhinji vachamukira mambo wokumaodzanyemba;wo mbavha dzavanhu vako dzichazvikudza kuti dzisimbaradze chiratidzo; asi dzichawa. Dhanieri 11:14.
The previous verse introduced Panium, and the testimony of Panium continues through to verse fifteen.
Vhesi yapfuura rakasuma Paniumu, uye uchapupu hwaPaniumu hunopfuurira kusvikira pandima yegumi neshanu.
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.
Nokuti mambo wokumusoro achadzoka, uye achasimudza hondo huru inopfuura iya yokutanga, uye zvirokwazvo achauya mushure mamakore akati pamwe chete nehondo huru nepfuma zhinji. Danieri 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.
Mambo wa kaskazini katika aya ya kumi hadi ya kumi na tano ni mamlaka ya uwakilishi ya upapa, ambaye aliwakilishwa na Ronald Reagan katika aya ya kumi wakati ukuta wa pazia la chuma ulipoondolewa, kama ilivyodhihirishwa kwa kuanguka kwa Ukuta wa Berlin tarehe 9 Novemba, 1989. Aya ya kumi na sita huashiria kuondolewa kwa ukuta wa utengano kati ya kanisa na dola katika sheria ya Jumapili. Aya ya kumi na moja na ya kumi na mbili zinawakilisha vita vya Ukrainia vilivyoanza mwaka 2014, na aya ya kumi na tatu inatambulisha uchaguzi wa mwaka 2024, ambapo Trump, rais wa nane tangu Reagan, ambaye pia ni rais wa nane aliye wa marais saba waliotangulia, “anarudi” akiwa na nguvu zaidi, kwa maana arudipo “ataleta mkutano mkuu kuliko wa kwanza, naye hakika atakuja baada ya miaka kadhaa.” “Miaka kadhaa” ni ile miaka minne ya Joe Biden.
After 2024, in agreement with verse thirteen, Rome will insert itself into the prophetic history of Panium. May 8, 2025 the first pope from the spiritual glorious land was selected and He chose the name of Leo, that carries with it many significant prophetic characteristics. Then in verse fifteen the battle is engaged.
2024 පසු, දහතුන්වන වාක්යයට අනුකූලව, රෝමය පානියම්හි අනාවැකි ඉතිහාසයට තමා ඇතුළත් කරනු ඇත. 2025 මැයි 8 දින, ආත්මික මහිමාන්විත දේශයෙන් පැමිණි පළමු පාප්තුමා තෝරාගනු ලැබූ අතර, ඔහු “ලියෝ” යන නාමය තෝරාගත්තේය; එයට අතිශය වැදගත් අනාවැකිමය ලක්ෂණ බොහොමයක් අන්තර්ගත වේ. අනතුරුව, පහලොස්වන වාක්යයේදී සටන ආරම්භ වේ.
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.
Zvino mambo wokumusoro achauya, avake murwi wokukomba, agotorawo maguta akakomberedzwa zvikuru; uye maoko okukumaodzanyemba haangatongomirisani naye, kunyange navanhu vake vakasanangurwa; uye hakungavi nesimba rokumirisana naye. Danieri 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.
Hondo ya Panium inotanga mundima yegumi neshanu, uye chikara chepanyika chinomiririrwa naDonald Trump chichakunda ushe hwokumaodzanyemba. Mambo wokumaodzanyemba mundima yegumi neumwe akatanga hondo neUkraine, simba remumiriri weupapa, iro rakapihwa mari uye rakatsigirwa nesimba remumiriri weupapa riri mundima yegumi—United States. Mambo wokumaodzanyemba aizokunda muhondo yeRaphia, asi mushure mokukunda ikoko, kuparara kunopfuurira uko kunogara kuchibatana nokupera kwoushe hwedragoni hwokumaodzanyemba kunosiya mambo wokumaodzanyemba ari pachinzvimbo chisina kusimba zvikuru, mambo wokumaodzanyemba achidzoka, aine simba kupfuura kare, uye achigadzirira hondo yePanium. Russia naPutin ndivo mambo wokumaodzanyemba apo United States yakatanga Hondo yeUkraine muna 2014. Muna 2022 kupinda nechisimba kwakatanga, uye ropa rakatanga kuyerera. Muna 2024 mambo wokumaodzanyemba akadzoka.
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 ari paKesariya Firipi, uko ndiko kutanga kwekuziviswa kweshoko reKuchema kwePakati peusiku. Petro, akafanana naEria uye navaMillerite vanomiririrwa naLitch naSnow, akange amborondedzera kufanotaura kwemukova wakavharwa nechiIslam. Kuzadzika kwazvo kunoratidza mutsauko pakati peshoko rechokwadi nerekunyepera remvura yekupedzisira, pamwe chete nenhume dzechokwadi nedzenhema. Shoko raPetro ndiro shoko rakaruramiswa reNashville nechiIslam, uye paanomira paKesariya Firipi, anenge amira paPanium, hondo inotungamirira kumutemo weSvondo wendima yegumi nenhanhatu. Kuzadzika kwekufanotaura kwaPetro kunoratidza kutanga kwekuziviswa kweKuchema kwePakati peusiku, apo chiIslam chinosunungurwa, izvo zvakare, mutsara pamusoro pemutsara, zvinoitika panosvika hondo yePanium.
The Vision of Daniel ten
Umbono kaDaniyeli isahluko seshumi
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.
Mutambo wehwamanda hunomirira hwamanda yechinomwe, iyo iri nhamo yechitatu, iyo iri ChiIslam. Hwamanda ishoko renyevero, uyezve kudanwa kukuungana kutsvene. Zvakare, ndiyo muyedzo wokupatsanura chokwadi nenhema unotanga panoguma mazuva makumi matatu omuedzo wetemberi yechipiri. Chiratidzo chokutanga chokuedzwa chokunze chinovamba antikristu chakasvika muchirimo cha2024, uye chiratidzo chechipiri chokuedzwa chomukati chaKristu, sezvinomiririrwa muna Danieri 10, chakasvika muna 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.
Ipapo ndakasimudza meso angu ndikatarira; zvino tarirai, kwakanga kune mumwe murume akanga akapfeka mucheka werineni, chiuno chake chakasungwa negoridhe rakanatswa reUfaz. Muviri wake wakanga wakaita seberiri, chiso chake chakaita sokupenya kwemheni, meso ake akaita semarambi omoto, maoko ake netsoka dzake zvakanga zvakaita soruvara rwendarira yakakwenenzverwa, uye inzwi ramashoko ake rakanga rakaita senzwi reboka guru revanhu.
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.
我但以理独自看见了这异象；同我在一起的人虽没有看见这异象，却大大战兢，以致逃跑躲藏起来。
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.
Naizvozvo ndakasiyiwa ndiri ndoga, ndikaona chiratidzo ichi chikuru; simba harina kusara mandiri; nokuti kunaka kwangu kwakashanduka mukati mangu kukava kuora, uye handina kuramba ndine simba.
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.
Asi ndakanzwa inzwi ramashoko ake; zvino wakati ndichinzwa inzwi ramashoko ake, ndakabva ndawira muhope huru nechiso changu pasi, chiso changu chakatarira muvhu.
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.
Zvino, tarira, ruoko rwakandibata rukandisimudza pamabvi angu nepazvanza zvamaoko angu. Zvino akati kwandiri, Iwe Dhanieri, murume anodikanwa zvikuru, nzwisisa mashoko andinotaura kwauri, umire wakatwasuka; nokuti zvino ndatumwa kwauri. Zvino wakati ataura shoko iri kwandiri, ndakamira ndichidedera. Ipapo akati kwandiri, Usatya, Dhanieri; nokuti kubva pazuva rokutanga rawakaisa mwoyo wako pakunzwisisa, nokuzvininipisa pamberi paMwari wako, mashoko ako akanzwika, neni ndauya nokuda kwamashoko ako. Asi muchinda woushe hwePezhia akandipinganidza mazuva makumi maviri nerimwe; asi tarira, Mikaeri, mumwe wavachinda vakuru, akauya kuzondibatsira; neni ndikasara ikoko namadzimambo ePezhia. Zvino ndauya kuzokuzivisa kuti vanhu vako vachawirwa nei pamazuva okupedzisira; nokuti chiratidzo chichiri chamazuva mazhinji. Zvino wakati ataura mashoko akadaro kwandiri, ndakatarira chiso changu pasi, ndikava mbeveve.
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.
Uye tarisai, mumwe akanga akaita sechimiro chavana vevanhu akabata miromo yangu; ipapo ndakashamisa muromo wangu ndikataura, ndikati kuna iye wakanga amira pamberi pangu, Ishe wangu, nokuda kwechiratidzo marwadzo angu andiwira, uye handina kusara nesimba. Nokuti muranda waIshe wangu uyu angagotaura seiko naIshe wangu uyu? nokuti kana ndiri ini, pakarepo handina kusara nesimba mandiri, uye hapasisina kufema kwasara mandiri.
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.
Ipapo akauyazve akandibata, iye wakanga akafanana nechimiro chomunhu, akandisimbisa, akati, Iwe munhu unodikanwa zvikuru, usatya; rugare ngaruve kwauri; simba, hongu, iva nesimba. Zvino paakanga ataura neni, ndakasimbiswa ndikati, Ishe wangu ngaataure; nokuti imi mandisimbisa. Danieri 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.
Dhanieri pazuva rechimakumi maviri nemaviri anoona chiratidzo cheMuprista Mukuru wekudenga mumazuva okupedzisira. Chiratidzo cheRoma ichisimbisa chiratidzo ndicho chaiva muedzo wenheyo uye wekutanga wa2024, uye chiratidzo chaKristu ndicho muedzo wetemberi. Chinobudisa kupatsanurwa kweboka rinotiza kubva kuna Dhanieri richihwanda. Boka iroro rinohwanda pasi penhema nokunyengera, uye nokuda kwechikonzero ichi rinogamuchira kunyengerwa kukuru.
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.
Pakupedzisira Danieri anobatwa katatu, kutanga naGabrieri, vozotevera Kristu, uye kechitatu naGabrieri. MuNzvimbo Tsvenetsvene-svene, apo Danieri anobatwa katatu, anenge achimiririra kusimbiswa, nokuti zvinotanga naye asina simba paakaona chiratidzo, asi pakubata kwechitatu anozosimbiswa pakupedzisira. Anosimbiswa kuti anzwisise zvichawira vanhu vaMwari mumazuva okupedzisira. Shoko rouporofita rezvichawira vanhu vaMwari mumazuva okupedzisira ndiro shoko rinomiririrwa mukati memufananidzo wemhandara gumi.
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!
Danieri anotanga asina simba, nokuti chiratidzo chaKristu chakaita segirazi chakamusiyira asina simba; asi pakupera kwekubata katatu anosimbiswa, uye murayiro wokuti “simba, hongu, simba,” kudzorwa kaviri, kunoratidza ngirozi yechipiri kana muedzo wechipiri. Muedzo wechipiri ndiwo muedzo wetemberi apo vanhu vaMwari vanosimbiswa kuti vaparidze shoko reMidnight Cry apo musangano wemusasa weExeter unosvika kumagumo. Muedzo iwoyo ndiwo muedzo wetemberi apo dombo repamusoro, rakanga riri nheyo nedombo repakona, rinozova dombo repamusoro rinoshamisa retemberi, nokudaro richiratidza kupedzwa kwayo. Danieri anosimbiswa pazuva rechimakumi maviri nemaviri, paanopinda muNzvimbo Tsvene-tsvene nokutenda. Paakadaro, Gabrieri anomubata, ipapo Kristu anomubata, uyezve Gabrieri anomubata zvakare. Naizvozvo Danieri anosimbiswa kuti aparidze shoko ari muNzvimbo Tsvene-tsvene umo anoona Kristu ari pakati pengirozi mbiri, uye nzvimbo iri muNzvimbo Tsvene-tsvene umo Kristu ari pakati ndiyo chigaro chetsitsi chine makerubhi maviri anofukidza achitarira kuareka rinovhenekerwa nechiedza chekubwinya kweShekina kwaKristu agere pachigaro Chake choushe. Chiratidzo chaDanieri chitsauko chegumi chakarongeka nenzira yechiporofita, Danieri achitarisa kubwinya kwaKristu saShekina pachigaro choushe chechigaro chetsitsi, apo makerubhi maviri anofukidza achitarisisa muareka!
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.
Nguva yaMutambo weMabhosvo, Eria anotaura kuti shoko rake remvura ndiro chete shoko remvura rinobva kuna Ishe, uye anobudisa chiporofita chinosvika pamagumo acho nokuratidzwa kunoratidza kuti ndiani ari kana asiri mutumwa uye kuti chii chiri kana chisiri shoko. Kwemakore matatu nehafu Karmeli isati yasvika, mambo Ahabhi akanga achitsvaka Eria, nokuti pane nguva yekukakavadzana inotangira Karmeli. Gomo reKarmeli rinongova muyedzo unoratidza pachena apo hunhu hunoburitswa. Nguva imwe cheteyo munhoroondo yeMillerite yakanga iine uchapupu humwe chetehwo, sezvo avo vaivenga shoko vakadzinga vakatendeka mumachechi, uye vakatendeka vakazomutsa shoko raidaidza vanhu kuti vabude pakati pevanhu vakanga vambova vanhu vesungano asi vakawa, avo vakanga vava kupfuurwa.
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 ari paMutemo weSvondo wePentekosti achiparidza shoko raJoere, izvo zvinoreva kuti Petro ari kuparidza shoko rimwe chetero apo nguva yeKuchema kwePakati peUsiku inotanga pakuguma kwemusangano wemisasa weExeter, wakatanga apo chiporofita chaPetro chakanga chagadziriswa sezvakaitawo mashoko aSnow naLitch. Kupokana kunogara kuchitangira kuzadzikiswa kwechiporofita. Naizvozvo, kupokana kunotanga kusati kwazadzikiswa chiporofita.
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.
Mharidzo inokonzeresa kushushikana kuna Ahabhu, Jezebheri nevaporofita vake, navaJudha vanopikisa venguva yaKristu, pamwe nevaPurotesitendi vakawa venhoroondo yeMillerite, inozivikanwa naPetro sebhuku raJoere. Pamberi pechiyero chechitatu chekuedzwa chinoratidzirwa nekusunungurwa kwembongoro, mharidzo yaPetro inorwiswa neAdventizimu yeRaodhikia, uye Petro anopindura kuramba ikoko nekuzivisa kuti vatumwa havana kudhakwa, asi kungova kuzadzikiswa kwezvitsauko zvitatu zvaJoere. Zvitsauko zvitatu zvaJoere zvinotanga nekutonga kunopinza kweAdventizimu yeRaodhikia. Kana mharidzo yacho yasvika kunzeve dzeavo vakadhakwa nezvinwiwa zvinodhaka, vachapindura. Vakatarisana naKristu paakaburuka mugomo achienda kuJerusarema, uye vakatarisanazve naye muJerusarema.
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.
Mbongolo eyowolami, kokota kobandi; Baebele ya kokanisana balingi ete nsango ekangama. Yesu akobi, bongo atɛlɛmi mpe aleli mpo na mikolo ya nsuka ya ntango ya ngolu ya komekama ya Adventisme. Na nsima, na Yerusaleme, bokutani mosusu na Baebele oyo balingi ete bato batika nsango na bango. Tango moi elaliki mokolo wana, ntango ya ngolu mpo na ekolo ya Baebele ekómaki lisusu na eteni mosusu. Bokendei ya botɛmɛli ekobi kino na liwa ya ekulusu, mpe ebandaki na makasi na lisekwa ya Lazare, oyo etyamaki elembo ya boyei ya mwanje ya mibale mpe ya ntango ya kozela.
“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.
“베다니는 예루살렘에 매우 가까웠으므로, 나사로를 다시 살리신 소식이 곧 그 도성에 전해졌다. 그 기적을 목격한 첩자들을 통하여 유대 지도자들은 신속히 그 사실을 파악하였다. 무엇을 행할 것인지를 결정하기 위하여 산헤드린 회의가 즉시 소집되었다. 이제 그리스도께서는 죽음과 무덤을 다스리시는 당신의 권능을 완전히 나타내셨다. 그 위대한 기적은 하나님께서 인류의 구원을 위하여 당신의 아들을 세상에 보내셨다는 사실을 사람들에게 제시하신 결정적인 증거였다. 그것은 이성과 계몽된 양심의 지배 아래 있는 모든 마음을 확신시키기에 충분한 하나님의 능력의 실증이었다. 나사로의 부활을 목격한 많은 이들이 예수를 믿게 되었다. 그러나 그에 대한 제사장들의 증오는 더욱 격렬해졌다. 그들은 그분의 신성에 대한 이전의 모든 증거를 거절하였고, 이 새로운 기적으로 말미암아 더욱 분노할 뿐이었다. 죽은 자가 밝은 대낮에, 수많은 증인들 앞에서 살아났다. 그러한 증거를 어떤 계책으로도 없던 일처럼 설명해 버릴 수는 없었다. 바로 이러한 이유 때문에 제사장들의 적개심은 더욱 치명적으로 자라났다. 그들은 그 어느 때보다도 그리스도의 사역을 중단시키기로 굳게 결심하였다.”
“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.
“සද්දුකයන් ක්රිස්තුස්වහන්සේට අනුග්රහශීලී නොවූ නමුත්, පරිසිවරුන් මෙන් උන්වහන්සේට එරෙහිව එතරම් දුෂ්ටත්වයෙන් පිරී නොසිටියහ. ඔවුන්ගේ ද්වේෂය එතරම් තික්ත නොවීය. එහෙත් දැන් ඔවුන් සම්පූර්ණයෙන්ම භීතියට පත්ව සිටියහ. ඔවුන් මළවුන්ගේ නැවත නැගිටීම විශ්වාස නොකළහ. ඊනියා විද්යාව ඉදිරිපත් කරමින්, මළ සිරුරක් යළි ජීවයට ගෙන එනු ලැබීම අසම්භවයක් බව ඔවුන් තර්ක කර තිබුණි. එහෙත් ක්රිස්තුස්වහන්සේගේ වචන කිහිපයකින්ම ඔවුන්ගේ සിദ്ധාන්තය බිඳ දමනු ලැබීය. ඔවුන් ශුද්ධ ලියවිලිද දෙවියන්වහන්සේගේ බලයද යන දෙකම නොදන්නා අය බව පෙන්නුම් කරනු ලැබීය. අරුමපුදුම ක්රියාව මඟින් ජනතාව මත ඇතිකර තිබූ බලපෑම ඉවත් කළ හැකි කිසිදු හැකියාවක් ඔවුන්ට දැකගත නොහැකි විය. සොහොනෙන් එහි මළවුන් පැහැරගැනීමට ජයගත් උන්වහන්සේගෙන් මිනිසුන් කෙසේ නම් හැරවිය හැකිද? බොරු වාර්තා ප්රචාරයට පත් කරනු ලැබූ නමුත්, එම අරුමපුදුම ක්රියාව ප්රතික්ෂේප කළ නොහැකි වූ අතර, එහි ප්රතිඵලයට එරෙහිව ක්රියා කරන්නේ කෙසේද යන්න ඔවුන් නොදැන සිටියහ. මෙතෙක් සද්දුකයන් ක්රිස්තුස්වහන්සේව මරණයට පත් කිරීමේ සැලැස්මට අනුබල දී නොතිබුණි. එහෙත් ලාසරුස්ගේ නැවත නැගිටීමෙන් පසු, ඔවුන්ට එරෙහි උන්වහන්සේගේ නිර්භීත හෙළාදැකීම් නවත්වා දැමිය හැක්කේ උන්වහන්සේගේ මරණය මඟින් පමණක් බව ඔවුහු තීරණය කළහ.” 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.
রাজারুসৰ মৃত্যুৱেই যীচুৱে বিলম্ব কৰি থাকিল সেই চাৰিদিনৰ আৰম্ভণি চিহ্নিত কৰিছিল। তেওঁৰ মৃত্যুয়ে দ্বিতীয় স্বৰ্গদূতৰ আগমনৰ প্ৰতিনিধিত্ব কৰিছিল, যিয়ে বিলম্বৰ সময়ৰ আৰম্ভণি চিহ্নিত কৰে। তেওঁৰ পুনৰুত্থানে ২০২৩ চনৰ ৩১ ডিচেম্বৰত, ৯/১১-ৰ বাইশ বছৰৰ পিছত, দুজন সাক্ষীৰ পুনৰুত্থান চিহ্নিত কৰে। তেওঁৰ পুনৰুত্থানে ইজিকিয়েলৰ মৃত শুকান হাঁড়সমূহৰ পুনৰুত্থান চিহ্নিত কৰে। তেওঁৰ পুনৰুত্থান আদমৰ সৃষ্টিৰ দ্বাৰা পূৰ্বচিহ্নিত হৈছিল, য’ত মাটি দ্বাৰা প্ৰতিনিধিত্ব কৰা মানৱজাতি জীৱনৰ নিশ্বাসে প্ৰতিনিধিত্ব কৰা ঐশ্বৰিকতাৰ সৈতে সংযুক্ত হৈছিল।
“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.
“Vaaprista nevabatongi vechiJudha vakavenga Jesu; asi vazhinji-vazhinji vakauya vakamupoteredza kuti vateerere mashoko ake ouchenjeri uye vaone mabasa ake esimba. Vanhu vakamutswa nechido chakadzama zvikuru uye vakatevera Jesu vachinetseka zvikuru kuti vanzwe dzidziso dzomudzidzisi uyu anoshamisa. Vazhinji vavatongi vakatenda kwaari, asi havana kushinga kureurura kutenda kwavo, kuti varege kudzingwa musinagoge. Vaprista navakuru vakafunga kuti pane chaifanira kuitwa kuti vatsause hanya yavanhu kuna Jesu. Vaitya kuti vanhu vose vaizotenda kwaari. Vakanga vasisavoni kuchengeteka kwavo pachavo. Vaifanira kurasikirwa nechinzvimbo chavo kana kuuraya Jesu. Uye shure kwokunge vamuuraya, paizoramba pachine avo vaiva zvifananidzo zvipenyu zvesimba rake. Jesu akanga amutsa Razaro kubva kuvakafa, uye vaitya kuti kana vakauraya Jesu, Razaro aizopupura nezvesimba rake guru. Vanhu vakanga vachiuya vari mapoka kuzoona uyo akanga amutswa kubva kuvakafa, uye vatongi vakatsunga kuurayawo Razaro, uye kunyaradza mufaro mukuru iwoyo. Ipapo vaizodzorerazve vanhu kutsika nedzidziso dzavanhu, kukumikidza chegumi cheminte neruyi, uyezve vava nesimba pamusoro pavo. Vakabvumirana kuti vabate Jesu kana ava oga; nokuti dai vaiedza kumubata ari pakati peboka, apo ndangariro dzavanhu dzose dzakanga dzakabatikana naye, vaizotakwa namabwe.” 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.
Pa 18 Julayi 2020, mboni ziwiri za m’buku la Chivumbulutso zinaphedwa, ndipo mngelo wachiwiri ndi nthawi ya kudikira zinafika. Pa 31 Disembala 2023, njira ya masitepe awiri ya kuuka inayamba. Gawo loyamba linali maziko; gawo lachiwiri linali kumangidwa kwa kachisi pa maziko aja. Mpingo wa Laodikeya wa Seventh-day Adventist unadana ndi uthengawo kuyambira pa nthawi imene unabwera mu 1989, ndipo ukudanabe nawo mpaka lero. Tsopano popeza mboni zodedwa zimene ankaganiza kuti zinali zakufa zili ndi moyo kachiwiri, adzadana ndi uthengawo koposa. Adzatsutsana pa ulosi wa pa 18 Julayi 2020 ndi ukali wa poizoni womwe Ayuda anali nawo pa kuuka kwa Lazaro. M’mbiri ya mayeso a kachisi, Petro adzayankha milandu yawo yolakwika mwa kulozera ku buku la Yoweli monga yankho la mabodza awo onse.
We will continue this study in the next article.
Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.