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.

Ti Kaisarea Pilipi nepi ka Kaisarea Maritima ngawakilan mangsa ti katilu nepi ka jam kasalapan, nu kabagi dina jam kagenep. Pamisahan ti Kaisarea ka Kaisarea éta nya éta Gunung Panyalindungan Rupa. Gunung Panyalindungan Rupa nyaluyukeun dua garis séjén kana waymark tina tilu léngkah nu miheulaan hukum Minggu Pentakosta ku lima poé.

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.

Di Gunung éta, Allah Rama nyarios pikeun kadua kalina. Kahiji kalina Mantenna nyarios téh dina waktos baptisan Kristus, sedengkeun anu panungtungna nyaéta saacan salib.

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.

Ayeuna mah jiwa kami kagundah; dan naon anu kudu kami ucapkeun? Rama, salametkeun kami tina jam ieu; nanging ku sabab ieu kami sumping ka jam ieu. Rama, mulya-mulyaankeun jenengan-Mu. Tuluy aya sora ti sawarga, saur-Na, Kami geus ngamulyakeunana, sarta bakal ngamulyakeunana deui. Ku sabab kitu jalma-jalma anu nangtung di dinya, sarta ngadéngé éta, nyarita yén éta guludug; anu séjén nyebut, Hiji malaikat parantos nyarita ka Anjeunna. Yohanes 12:27–29.

God glorifies His name when He seals the one hundred and forty-four thousand and writes upon them His name.

Gusti ngamulyakeun nami-Na nalika Anjeunna nyégél saratus opat puluh opat rébu éta sarta nyeratkeun nami-Na ka maranéhna.

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.

Anu meunang bakal ku Kami dijadikeun tihang di Bait Allah Kami, sarta manehna moal kaluar deui salalanggengna; jeung kana dirina ku Kami bakal dituliskeun ngaran Allah Kami, jeung ngaran kota Allah Kami, nyaéta Yerusalem anyar, anu turun ti sawarga ti Allah Kami; sarta kana dirina ku Kami bakal dituliskeun ngaran Kami anu anyar. Sing saha anu boga ceuli, sing ngadéngé naon anu diucapkeun ku Roh ka jamaah-jamaah. Wahyu 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.

Di Gunung Transfigurasi, Petrus, Yakobus, jeung Yohanes téh hiji-hijina murid anu aya di dinya, sakumaha maranéhna ogé aya dina waktu hudangna deui putri Yairus sarta engké deui di Getsemani. Getsemani, sarupa jeung Rama nyarita dina Yohanes dua welas—kajadian pas saméméh salib. Getsemani hartina “pangperes minyak,” anu nandakeun ujian minyak para parawan. Getsemani téh “krisis” anu mawa jiwa “silih hareup jeung pati,” sarta para parawan nu wijaksana lulus dina ujian éta, sabab dina ujian Bait Allah anu kadua maranéhna silih hareup jeung hirup, sakumaha Yesus ngajar “silih hareup” salila tilu puluh poé.

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.

Wanci anu kahiji Rama nyarios nyaéta dina baptisan Kristus, sarta wanci anu kahiji Anjeunna sacara husus mawa Petrus, Yakobus, jeung Yohanes nyaéta nalika putri Yairus anu yuswa dua belas taun dihudangkeun tina maot. Kabangkitan parawan anu yuswa dua belas taun éta sajajar jeung baptisan Kristus, anu ngalambangkeun kakawasaan kabangkitan. Kabangkitan putri Yairus sajajar jeung baptisan Kristus sarta Kaisarea Filipi. Getsemani jeung kasusah batin Kristus nalika Rama nyarios pas saméméh salib sajajar jeung Kaisarea 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.

Sagalagaris Petrus ngawakilan saratus opat puluh opat rébu anu disegel di Caesarea Philippi, nalika ngaran Simon Barjona dirobah jadi Petrus. Sanggeus disegel di Panium, nyaéta Caesarea Philippi, Petrus indit ka jam kagenep di Gunung, tempat anjeunna diangkat jadi hiji panji bari neraskeun lalampahanana pikeun ngawalon panggero Cornelius di Caesarea Maritima. Di Caesarea Philippi Petrus ninggalkeun camp meeting Exeter kalayan segel Allah jeung amanat Pekik Tengah Peuting pikeun diproklamasikeun. Amanat Islam sakumaha diwakilan ku poe raya tarompet nganteurkeun Petrus nerus ka Caesarea di sisi laut. Amanat Islam ngangkat Petrus kana paningal dunya, sabab Petrus geus ngaramalkeun datangna Islam sacara nubuat sateuacan poe raya tarompet.

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.

Lah, Kami rek ngutus ka maraneh Elia nabi saméméh datangna poé PANGERAN anu agung jeung matak pikasieuneun; sarta anjeunna bakal ngabalikeun haté para bapa ka anak-anakna, jeung haté anak-anak ka para bapana, sangkan ulah Kami datang tuluy neunggeul bumi ku panyapa. Maleakhi 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.

Unggal padungdeng demi padungdeng, talatah Elia téh nya éta talatah anu dumasar kana nyaluyukeun para bapa jeung anak-anakna. Elia téh Rama Miller, anu ngagambarkeun anak-anakna. Saratus opat puluh opat rébu téh anak-anak William Miller, sarta ngabalikeun hate Miller ka anak-anakna hartina nyaluyukeun sajarah Millerite jeung sajarah Elia, kitu deui Yohanes Pambaptis jeung utusan anu pakait jeung saratus opat puluh opat rébu. Salah sahiji unsur dina panyaluyuan opat garis ieu nyaéta yén dina unggal sajarah pangujian Elia, Yohanes, jeung Miller, hiji-hijina talatah bebeneran kiwari nya éta talatah anu sumping ngalangkungan utusan éta.

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.

Jeung Élia urang Tisbi, anu kaasup pangeusi Giléad, ngandika ka Ahab, “Demi hirupna PANGERAN, Allah Israil, anu ku abdi dipayuneun Mantenna nangtung, moal aya ibun atawa hujan dina taun-taun ieu, iwal nurutkeun pangandika abdi.” 1 Raja-raja 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.

Sadérék White nétélakeun kalayan écés yén jalma-jalma anu henteu narima amanat Yohanes, anu ku Isa diidéntifikasi minangka Élias, moal meunang mangpaat tina pangajaran Isa; sarta ogé yén jalma-jalma anu nampik amanat Miller, anu diwakilan minangka amanat malaikat kahiji, moal meunang mangpaat tina amanat malaikat kadua. Marengan ibaran Élias yén hujan ngan bakal turun ku parentahna, aya ujian ahir anu ngawengku parentah pikeun milih antara amanat Élias atawa amanat Baal. Lambang nubuat “sabaraha lila” nyaluyukeun Gunung Karmelna Élias jeung hukum Minggu.

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.

Ku kituna Ahab ngutus ka sakumna urang Israil, sarta ngumpulkeun para nabi ka Gunung Karmel. Tuluy Elia sumping ka sakumna rahayat, sarta ngadawuh, “Nepi ka iraha maraneh rék ragu-ragu antara dua pamadegan? Lamun PANGERAN teh Allah, turut ka Mantenna; ari lamun Baal, turut ka manehna.” Tapi rahayat teu ngawaler sakalimah oge. Tuluy Elia ngadawuh ka rahayat, “Kuring, ngan kuring sorangan, anu kari jadi nabi PANGERAN; ari nabi-nabi Baal aya opat ratus lima puluh urang. Ku sabab kitu pasrahkeun ka kami dua sapi jalu ngora; sina maranehna milih hiji sapi jalu ngora pikeun dirina, tuluy dipotong-potong, diperenahkeun dina kai, tapi ulah diparabanan seuneu di handapna; ari kuring baris nyiapkeun sapi jalu ngora nu hiji deui, diperenahkeun dina kai, sarta moal diparabanan seuneu di handapna. Maraneh kudu nyeluk kana ngaran allah-allah maraneh, ari kuring baris nyeluk kana jeneng PANGERAN; sarta Allah anu ngawaler ku seuneu, nya Mantenna anu jadi Allah.” Sarta sakumna rahayat ngawaler, pokna, “Eta ucapan teh hade.” 1 Raja-raja 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.

Ujian di Karmel nyaéta milih antara dua pekabaran. Hiji ujian antara nubuat anu sajati jeung anu palsu, jeung antara utusan Élias atawa para nabi anu calik dina méja Izébél. Ieu ngeunaan utusan jeung pekabaran. Dina taun 1844, Karmel diulang deui nalika Gusti ngayakeun hiji ujian anu nembongkeun Miller minangka nabi anu sajati, sarta pekabaran Miller minangka ibun jeung hujan. Bédana antara nabi anu sajati jeung pekabaran anu sajati, sabalikna tina nabi anu palsu jeung pekabaran anu palsu, dilambangkeun dina pasamoan kémah Exeter ku kémah Exeter jeung kémah golongan Watertown. Dua Kemah Suci anu ngawakilan anu sajati sabalikna tina anu palsu. Bédana anu dijieun di Karmel jeung sajarah taun 1844 dipatalikeun di Kaisarea Pilipi nalika Petrus diségel sarta diangkat ka Gunung minangka panji. Anjeunna diangkat sabab anjeunna geus ngaku yén pekabaranna nyaéta hiji-hijina pekabaran anu sajati tina hujan panungtungan. Anjeunna diangkat nalika ramalanana kacumponan.

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.

Pesta tarompét téh mangrupa anu katilu sarta batu uji dina usum Pentakosta, sarta saméméh batu uji éta, Petrus nandakeun yén Islam baris dileupaskeun pikeun nandaan mimiti pangwawaran Seruan Tengah Peuting. Kacumponan nubuat téh anu ngadamel bédana antara kaum Millerit jeung kaum Protestan, anu ngawakilan umat perjangjian baheula anu keur diliwatan. Elia sacara pribadi maéhan nabi-nabi palsu, sanggeus bédana antara anu sajati jeung anu palsu dinyatakeun. Bédana éta dijieun dina pesta tarompét, nalika hiji ramalan ngeunaan Islam kacumponan.

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.

Panggero Peuting dina sajarah Millerite téh hiji ramalan anu dibenerkeun tuluy sanggeus éta digenepan. Éta digenepan dina tanggal 22 Oktober 1844, ari pamahaman asal Miller ngeunaan Panggero Peuting téh taun 1843. Samuel Snow ngawakilan pangbeneran éta pesen, sarta pesenna jadi kawentar minangka pesen Panggero Peuting anu “sajati”.

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.

Taun 1844 téh mangrupa hiji gambaran ngeunaan bédana antara amanat Miller jeung amanat kaum Protestan. Dina prosés pangwawadian, kaum Protestan dipaéhan ku Miller, tuluy maranéhna jadi Protestantisme murtad, putri-putri Roma, imam-imam Isebel. Bédana éta dinyatakeun ku narima atawa nampik amanat nubuat. Dina jaman Yohanes jeung Miller, amanat nubuat ngalaan amanat palsu ti umat perjangjian baheula anu keur kaliwatan. Amanat Élia nyatakeun yén moal aya hujan iwal ku pangandika-Na, sarta sanggeus tilu satengah taun, ujian kana éta panyangka kudu dipintonkeun.

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.

Sarta kajadian, waktu Ahab ningali ka Elia, Ahab ngandika ka anjeunna, “Naha maneh eta anu ngarusuh Israil?” Ari anjeunna ngawaler, “Lain kuring anu ngarusuh Israil, tapi maneh jeung kulawarga bapa maneh, lantaran maraneh geus ninggalkeun parentah-parentah PANGERAN, sarta maneh geus nuturkeun para Baal. Ku sabab kitu ayeuna utus, sarta kumpulkeun ka kuring sakumna Israil ka Gunung Karmel, jeung nabi-nabi Baal anu opat ratus lima puluh, jeung nabi-nabi leuweung karamat anu opat ratus, anu dahar di meja Izebel.” 1 Raja-raja 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.

Bédana antara nu palsu jeung nu sajati, boh éta utusan boh éta pesenna, téh katingali dina hiji prosés pangbeberah anu ngawengku tuduhan boh ka pesenna boh ka utusanna. Éliah lah anu dituduh geus ngaganggu Israél, sabab pesenna geus ngeureunkeun hujan. Lamun hujan terus waé turun di Israél, moal aya pasualan naon-naon ngeunaan Éliah. Pasualan éta dumasar kana ramalan Éliah, jeung kana kasorangna éta ramalan salila tilu satengah taun.

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.

Nalika Petrus aya dina batu panguji di Kaisarea Pilipi, anu mangrupa pesta tarompet, jeung ogé tempat kalde dileupaskeun, awal tina pesen Panyeluk Tengah Peuting ditandaan. Petrus, saperti Elia, nembé nyaksian pangesahan tina ramalanana, sarta bédana antara anu sajati jeung anu palsu geus ditembongkeun sangkan katempo ku saréréa. Pangesahan ramalan éta dilambangkeun ku pesta tarompet—anu mangrupa batu panguji. Ramalan éta ditipologikeun ku duanana 1840 jeung 1844, nalika hiji ramalan dibenerkeun teras satuluyna digenepan. Ramalan Josiah Litch anu geus dibenerkeun nguatkeun malaikat kahiji dina 11 Agustus 1840, sarta ramalan taun 1843 ku Miller dibenerkeun ku 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.’

“Dina taun 1840 aya deui hiji kacumponan nubuat anu luar biasa nu ngagerakkeun minat anu sumebar lega. Dua taun saméméhna, Josiah Litch, salah saurang pangandika anu utama dina ngawawarkeun kadatangan kadua, medalkeun hiji panarangan ngeunaan Wahyu 9, anu ngaramalkeun ragragna Kakaisaran Ottoman. Numutkeun kana itungan anjeunna, kakawasaan ieu bakal diruntuhkeun ... dina tanggal 11 Agustus 1840, nalika kakawasaan Ottoman di Konstantinopel bisa diarepkeun bakal dipatahkeun. Jeung ieu, kuring yakin, bakal kapanggih yén enya kitu kajadianana.”

“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.

“Dina waktos anu kacida pasna sakumaha geus ditangtukeun, Turki, ngaliwatan para duta besarna, narima panangtayungan ti kakawasaan-kakawasaan sekutu Éropa, sarta ku kituna nempatkeun dirina dina pangawasan bangsa-bangsa Kristen. Kajadian éta ngeusian ramalan éta kalawan sampurna. Nalika hal éta jadi dipikawanoh, réa pisan jalma yakin kana benerna prinsip-prinsip panafsiran nubuat anu dianggo ku Miller jeung para sasamana, sarta hiji dorongan anu luar biasa dipaparinkeun ka gerakan Advent. Jalma-jalma anu boga élmu jeung kalungguhan ngahiji jeung Miller, boh dina ngawawar boh dina nyebarkeun pamadegan-pamadeganana, sarta ti taun 1840 nepi ka 1844 pagawean éta ngalegaan kalayan gancang pisan.” 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.

Ramalan Litch téh ngeunaan Islam, ari ramalan Snow téh ngeunaan panto anu katutup. Nalika ramalan Litch kacumponan, métodologi anu netepkeun éta pesen ditarima, sarta jalma-jalma anu narima éta pesen “ngahiji” jeung nu mawa éta pesen. Boh pesen boh nu mawa pesenna diaku dina kacumponan éta ramalan. Ramalan Litch téh ngeunaan Islam, ari ramalan Snow téh ngeunaan panto anu katutup.

“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.

“Kuring ningali umat Allah pinuh ku kabungah dina pangharepan, bari ngantos-ngantos Gustina. Tapi Allah geus nangtukeun pikeun nguji maranéhna. Panangan-Na nutupan hiji kasalahan dina pangitungan mangsa-mangsa nubuat. Jalma-jalma anu ngantos-ngantos Gustina henteu manggihan éta kasalahan, jeung jalma-jalma anu pangluwihna diajar anu ngalawan kana waktu éta ogé sarua henteu ningali hal éta. Allah geus nangtukeun yén umat-Na kudu ngalaman hiji kuciwa. Waktuna kaliwat, jeung jalma-jalma anu geus ngarep-ngarep Kalurusalametna kalayan kabungah jadi sedih jeung pegat sumanget, ari jalma-jalma anu henteu nyaah kana datangna Yesus, tapi narima éta amanat ku sabab sieun, malah bungah lantaran Anjeunna henteu sumping dina waktu anu diarep-arep. Pangakuan maranéhna henteu mangaruhan hate jeung henteu nyucikeun kahirupan. Kaliwatna éta waktu kacida merenahna pikeun nembongkeun hate anu saperti kitu. Maranéhna anu pangheulana malik sarta ngahina jalma-jalma anu sedih jeung kuciwa, anu saéstuna nyaah kana datangna Jurusalametna. Kuring ningali hikmah Allah dina nguji umat-Na jeung maparin ka maranéhna hiji ujian anu nalungtik pisan pikeun mendakan jalma-jalma anu bakal nyirorot jeung mundur dina jam pangnyobaan.

“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.

“Yesus jeung sakumna bala sawarga ningal kalawan asih jeung kanyaah ka jalma-jalma anu kalawan harepan anu amis geus lila ngabagéakeun ningali Anjeunna anu dipikanyaah ku jiwana. Malaikat-malaikat ngalayang di sabudeureun maranéhna, pikeun ngadukung maranéhna dina mangsa cocobaanna. Jalma-jalma anu geus mopohokeun narima éta amanat sawarga ditinggalkeun dina poék, sarta amarah Allah hurung ngalawan maranéhna, lantaran maranéhna henteu daék narima cahaya anu geus dikirimkeun ku Anjeunna ka maranéhna ti sawarga. Jalma-jalma satia anu kuciwa éta, anu teu sanggup ngarti naha Gustina henteu sumping, henteu ditinggalkeun dina poék. Deui maranéhna dibimbing kana Alkitabna pikeun nalungtik mangsa-mangsa nubuat. Panangan PANGERAN dipiceun tina angka-angka éta, sarta kasalahanana dijelaskeun. Maranéhna ningali yén mangsa-mangsa nubuat éta ngahontal taun 1844, sarta yén bukti anu sarua anu geus dipidangkeun ku maranéhna pikeun némbongkeun yén mangsa-mangsa nubuat éta réngsé dina taun 1843, ngabuktikeun yén éta baris tamat dina taun 1844. Cahaya tina Firman Allah nyorot kana kaayaan maranéhna, sarta maranéhna manggihan hiji mangsa reureuh—‘Sanajan éta [tetenjoan] reureuh, antosan éta.’ Dina kanyaah maranéhna kana datangna Kristus anu langsung, maranéhna geus mopohokeun reureuhna tetenjoan éta, anu dimaksudkeun pikeun nembongkeun jalma-jalma anu sajati ngadagoan. Deui maranéhna miboga hiji titik waktu. Najan kitu, kuring ningali yén loba di antara maranéhna henteu sanggup hudang tina kuciwana anu beurat pikeun miboga darajat sumanget jeung tanaga anu geus nandaan iman maranéhna dina taun 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.

“Sétan jeung malaikat-malaikatna meunang kameunangan atas maranéhna, sarta jalma-jalma anu henteu daék narima éta amanat muji dirina sorangan lantaran pangadilanana anu jauh paningalna jeung hikmahna dina henteu narima éta kasasab, sakumaha maranéhna nyebutna. Maranéhna henteu sadar yén maranéhna keur nolak piwuruk Allah ngalawan dirina sorangan, sarta keur damel sapamadegan jeung Sétan katut malaikat-malaikatna pikeun ngabingungkeun umat Allah, anu keur ngalaksanakeun éta amanat anu dikirim ti sawarga.

“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.

“Jalma-jalma percaya kana ieu amanat ditindes di gereja-gereja. Sajeroning sawatara waktu, maranéhna anu henteu daék narima ieu amanat dikekang ku sieun nepi ka teu wani ngedalkeun rasa haténa; tapi lalarna waktos nembongkeun parasaan maranéhna anu sajati. Maranéhna hayang ngabungkem kasaksian anu ku jalma-jalma nu keur ngadagoan téh karasa wajib kudu ditepikeun, nyaéta yén mangsa-mangsa nubuat éta manjangan nepi ka taun 1844. Kalawan écés jalma-jalma percaya nerangkeun kasalahan maranéhna sarta méré alesan-alesan naha maranéhna ngarepkeun Gustina dina taun 1844. Para panentangna teu sanggup mawa hiji-hiji alesan ogé pikeun ngalawan alesan-alesan anu kuat anu geus ditepikeun. Tapi amarah gereja-gereja hurung; maranéhna tékad moal ngadéngékeun bukti-bukti, sarta rék ngahalangan kasaksian éta asup ka gereja-gereja, supaya nu séjén teu bisa ngadéngéna. Maranéhna anu teu wani nahan ti batur cahaya anu geus dipaparinkeun ku Allah ka maranéhna, dikaluarkeun ti gereja-gereja; tapi Yesus nyarengan maranéhna, sarta maranéhna pinuh ku kabungah dina cahaya pameunteuna-Na. Maranéhna geus disiapkeun pikeun narima amanat malaikat anu kadua.” 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.

Petrus ngagambarkeun saratus opat puluh opat rébu anu, saperti Litch, ngedalkeun hiji ramalan anu geus dibenerkeun ngeunaan Islam jeung tungtung hiji karajaan; jeung, saperti Snow, Petrus ogé ngedalkeun hiji ramalan anu geus dibenerkeun ngeunaan panto anu katutup. Talatah Litch ngeunaan cilaka anu kadua tina Islam éta mangrupa ramalan lahiriah, sedengkeun panto anu katutup numutkeun Snow éta mangrupa ramalan batiniah. Pikeun Snow, éta pagawéan dimimitian nalika Gusti nyabut panangan-Na tina angka-angka, sarta harita katingali yén bukti anu sarua anu saméméhna kungsi dianggap ngabuktikeun 1843, sabenerna ngabuktikeun 22 Oktober 1844. Pikeun Litch, éta mangrupa hiji itungan anu, nalika kacumponan, mawa malaikat dina Wahyu sapuluh turun pikeun nangtung dina bumi jeung dina laut.

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?

Kanyataan yén Litch ngitung deui ramalanana sapuluh poé saméméh kajadianana kalaksanakeun nandakeun yén pagawéan ngabenerkeun hiji ramalan saméméhna téh mangrupa hiji ujian. Naha awalna dina taun 1840 jeung tungtungna dina taun 1844 saéstuna mangrupakeun lambang profétis tina hiji ramalan anu diitung deui nepi ka jadi Pagerieun Tengah Peuting anu sajati? Naha alpha jeung omega tina sajarah Millerite anu dipungkas ku pangumuman Pagerieun Tengah Peuting téh saéstuna ngawakilan ciri-ciri profétis tina Pagerieun Tengah Peuting anu sajati pikeun saratus opat puluh opat rébu?

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.

Dina duanana mangsa pangwartaan ramalan anu geus dibenerkeun, pasaliaan nembongan ngalawan kana pesen Millerite, sabab éta pesen ngaganggu rahayat. Nalika Petrus nangtung di Kaisarea Filipi, aya pasaliaan ngeunaan éta pesen anu geus dimimitian saméméh Kaisarea Filipi, sabab éta mangrupa panggenepan anu mastikeun yén ngan ku kecap Petrus wungkul pesen hujan bakal turun. Kaisarea Filipi téh pesta tarompét anu sajajar jeung Kristus ngutus dua murid, anu ngalambangkeun malaikat kadua, pikeun ngaleupaskeun kalde Islam. Dileupaskeunana kalde Islam ngembarkeun mimiti pesen Midang Peuting dina pasamoan kémah Exeter, sabab sumpingna numpak kuda sapoé telat, dina 13 Agustus, Samuel Snow, anu kungsi ngadagoan tibatan datang dina poé bubuka, nandaan ahir mangsa tunda jeung mimiti pesen anu bakal dibawa kawas gelombang pasang waktu pasamoan éta réngsé dina tanggal 17.

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.

Pasea dina sajarah Millerite, tuduhan raja Ahab, jeung lalawanan urang Yahudi anu resep ngabantah nalika Kristus asup ka Yerusalem, sadayana nandakeun hiji pasea anu ngahontal kacindekan na dina poe raya tarompet, nalika kalde dileupaskeun. Dileupaskeunana kalde téh mangrupa pangesahan tina hiji nubuat anu nandakeun panto katutup kana Adventisme dina awalna di Caesarea Philippi jeung panto katutup dina ahir mangsa éta di Caesarea Maritima. Kalde téh lambang Islam tina cilaka katilu anu nyerang Amérika Serikat, kaasup Nashville, Tennessee. Ramalan anu gagal dina 18 Juli 2020 ayeuna keur dibenerkeun saeutik-saeutik nalika Gusti nyabut panangan-Na, sarta muka segel wahyu Yesus Kristus. Muka segel éta dimimitian di padang gurun dina Juli 2023.

The vision of Daniel Eleven

Visi Daniel Sabelas

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.

Pesta tarompét ngawakilan tarompét katujuh, anu mangrupa cilaka katilu, nyaéta Islam. Tarompét téh mangrupa pesen pangéling-éling perang anu sipatna lahiriah, tapi ogé bisa kaharti minangka panggero batin kana gempungan suci. Salaku ujian litmus anu dimimitian nalika tilu puluh poé tina ujian bait kadua réngsé, éta téh sakaligus mangrupa pesen lahiriah jeung batiniah. Ujian dasar anu kahiji sumping dina usum semi taun 2024 ku ayana titingalian lahiriah ngeunaan antikristus sakumaha digambarkeun dina Daniel 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.

Jeung dina mangsa éta bakal loba anu narajang ngalawan raja kidul; kitu deui jalma-jalma gagah telenges ti bangsamu bakal ngagedékeun dirina pikeun netepkeun tetenjoan éta; tapi maranéhna bakal rubuh. Daniel 11:14.

The previous verse introduced Panium, and the testimony of Panium continues through to verse fifteen.

Ayat saméméhna ngenalkeun Panium, sarta kasaksian ngeunaan Panium neras nepi ka ayat lima welas.

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.

Sabab raja ti kalér bakal mulang deui, sarta bakal ngangkat balaréa anu leuwih gedé batan anu baheula, jeung kalawan pasti bakal datang sanggeus sababaraha taun mawa tentara anu gedé sarta kakayaan anu loba. Daniel 11:13.

The king of the north in verses ten through fifteen is the proxy power of the papacy, who was represented by Ronald Reagan in verse ten when the wall of the iron curtain was removed as typified by the fall of the Berlin Wall on November 9, 1989. Verse sixteen marks the removal of the wall of separation of church and state at the Sunday law. Verse eleven and twelve represent the Ukrainian war that began in 2014, and verse thirteen is identifying the election of 2024, when Trump, the eighth president since Reagan, who is also the eighth president who is of the seven previous presidents, “returns” with more power, for when he returns he “shall set forth a multitude greater than the former, and shall certainly come after certain years.” The “certain years” are the four years of Joe Biden.

Raja kalér dina ayat sapuluh nepi ka lima belas téh nyaéta kakawasaan pangganti tina kapapaan, anu diwakilan ku Ronald Reagan dina ayat sapuluh waktu témbok tirai beusi dipiceun, sakumaha dilambangkeun ku runtagna Tembok Berlin dina 9 Nopémber 1989. Ayat genep belas nandaan dipiceunna témbok pamisah antara garéja jeung nagara dina hukum Minggu. Ayat sabelas jeung dua belas ngagambarkeun perang Ukraina anu dimimitian dina taun 2014, sarta ayat tilu belas nunjuk kana pamilihan taun 2024, nalika Trump, présidén kadalapan ti saprak Reagan, anu ogé présidén kadalapan anu asalna tina tujuh présidén saméméhna, “mulang” kalayan kakawasaan anu leuwih gedé, sabab nalika manéhna mulang, manéhna “baris ngaluarkeun balaréa anu leuwih gedé batan nu ti heula, sarta tangtu baris datang deui sanggeus sababaraha taun anu tangtu.” “Sababaraha taun anu tangtu” éta nyaéta opat taunna 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.

Sanggeus taun 2024, saluyu jeung ayat katilu welas, Roma bakal nyelapkeun dirina kana sajarah nubuat Panium. Dina 8 Méi 2025 paus kahiji ti tanah kamulyaan rohani kapilih, sarta anjeunna milih ngaran Leo, anu ngandung loba ciri nubuat anu penting. Tuluy dina ayat ka lima welas, peperangan dimimitian.

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.

Mangka raja ti kalér bakal datang, ngadegkeun timbunan pangepung, sarta ngarebut kota-kota anu pangkuatna dibenteng; jeung pasukan ti kidul moal sanggup nahan, kitu deui balad pilihanana, sarta moal aya kakuatan pikeun nahan. Daniel 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.

Perang Panium keur lumangsung dina ayat lima belas, sarta sato-bumi anu dilambangkeun ku Donald Trump bakal ngéléhkeun karajaan kidul. Raja kidul dina ayat sabelas ngamimitian perang ngalawan Ukraina, kakawasaan proksi kapausan anu dibiayaan sarta didukung ku kakawasaan proksi kapausan dina ayat sapuluh—nyaéta Amérika Sarikat. Raja kidul bakal meunang dina perang Raphia, tapi sanggeus éta kameunangan, bubarna anu laun-laun maju, anu salawasna patalina jeung ragragna hiji karajaan naga ti kidul, ngantunkeun raja kidul dina kaayaan anu kacida ringkihna nalika raja kalér mulang deui, leuwih kuat ti saméméhna, sarta nyiapkeun perang Panium. Rusia jeung Putin téh raja kidul nalika Amérika Sarikat ngamimitian Perang Ukraina dina taun 2014. Dina taun 2022 invasi dimimitian sarta getih mimiti ngalir. Dina taun 2024 raja kalér mulang deui.

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.

Petrus aya di Caesarea Philippi, anu mangrupa awal tina pangwawaran amanat Tangis Tengah Peuting. Petrus, sarupa jeung Elia sarta kaum Millerite sakumaha dilambangkeun ku Litch jeung Snow, saméméhna geus nandeskeun hiji ramalan ngeunaan panto anu katutup jeung Islam. Kacumponan éta ngabédakeun bédana antara amanat hujan panungtung anu sajati jeung anu palsu, sarta utusan-utusan anu sajati jeung anu palsu. Amanat Petrus nyaéta amanat Nashville jeung Islam anu geus dibenerkeun, sarta nalika manéhna nangtung di Caesarea Philippi, manéhna nangtung di Panium, nya éta peperangan anu ngarah kana hukum Minggu dina ayat genep welas. Kacumponan ramalan Petrus nandakeun awal pangwawaran Tangis Tengah Peuting, nalika Islam dileupaskeun, anu ogé, baris demi baris, kajadian nalika peperangan Panium datang.

The Vision of Daniel ten

Panglihatan Daniél sapuluh

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.

Perayaan tarompet ngalambangkeun tarompet katujuh, nyaéta cilaka nu katilu, nyaéta Islam. Tarompet téh mangrupakeun talatah pangéling, sarta ogé panggero kana hiji pakumpulan suci. Éta ogé mangrupa ujian litmus anu dimimitian nalika tilu puluh poé tina ujian bait Allah anu kadua réngsé. Visi ujian lahiriah anu munggaran, anu jadi dasar, ngeunaan antikristus sumping dina cinyusu taun 2024, sarta visi ujian batiniah anu kadua ngeunaan Kristus, sakumaha dilambangkeun dina Daniel 10, sumping dina taun 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.

Geus kuring ngangkat panon, tuluy ningali, sarta tempo, aya saurang lalaki anu make pakean tina linen, pingpingna dibebed ku emas murni ti Uphaz. Awakna ogé kawas batu beryl, beungeutna siga semu kilat, panonna kawas lampu-lampu seuneu, leungeunna jeung sukuna warnana kawas tambaga anu digosok nepi ka ngagenclang, sarta sora ucapna kawas sora jalma rea.

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.

Jeung sim kuring, Daniél, nyalira anu ningali éta titingalian; sabab jalma-jalma anu bareng jeung sim kuring henteu ningali éta titingalian; tapi aya kageter anu kacida hébatna tumiba ka maranéhna, nepi ka maranéhna kabur pikeun nyumputkeun dirina.

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.

Ku sabab kitu kuring kari sorangan, tuluy ningali ieu tetenjoan anu agung, sarta euweuh deui kakuatan anu nyésa dina diri kuring; sabab kaéndahan kuring robah dina diri kuring jadi karuksakan, jeung kuring henteu nyésakeun kakuatan naon-naon.

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.

Nanging kuring ngadangu sora kecap-kecapna; jeung nalika kuring ngadangu sora kecap-kecapna, harita kuring aya dina saré jero bari beungeut nyanghareup ka handap, jeung beungeut kuring nunduk ka taneuh.

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.

Jeung, behold, aya hiji leungeun nyabak ka kuring, anu nangtungkeun kuring dina tuur jeung dina dampal leungeun kuring. Saur anjeunna ka kuring, “Eh Daniel, jalma anu kacida dipikanyaahna, ngartikeun kecap-kecap anu ku sim kuring diucapkeun ka maneh, sarta nangtunglah lempeng: sabab ka maneh ayeuna sim kuring diutus.” Jeung nalika anjeunna geus ngucapkeun éta kecap ka kuring, kuring nangtung bari ngageter. Tuluy saur anjeunna ka kuring, “Ulah sieun, Daniel: sabab ti poé kahiji maneh netepkeun hate maneh pikeun ngarti, jeung pikeun ngarendahkeun diri di payuneun Allah maneh, kecap-kecap maneh geus kadéngé, sarta sim kuring sumping ku sabab kecap-kecap maneh. Tapi pangeran karajaan Persia ngalawan ka sim kuring salila dua puluh hiji poé; tapi, behold, Mikail, salah sahiji pangeran utama, sumping pikeun nulungan sim kuring; sarta sim kuring tetep di dinya jeung raja-raja Persia. Ayeuna sim kuring sumping pikeun ngajadikeun maneh ngarti kana naon anu bakal tumiba ka umat maneh dina poé-poé panungtungan: sabab éta tetempoan téh kénéh pikeun loba poé.” Jeung nalika anjeunna geus ngucapkeun kecap-kecap anu kitu ka kuring, kuring nundukkeun beungeut ka taneuh, sarta kuring jadi teu bisa nyarita.

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.

Jeung, lah, aya saurang anu siga sarupa jeung anak-anak manusa nyabak biwir kami; tuluy kuring muka sungut, sarta nyarita, pok ka anjeunna anu nangtung di hareupeun kuring, “Nun gusti abdi, ku ieu tetenjoan kasangsaraan abdi ngabalik ka luhur abdi, sarta teu aya kakuatan anu kari dina abdi. Sabab kumaha hamba gusti abdi ieu bisa nyarita jeung gusti abdi ieu? margi ari abdi, saketika ogé teu aya deui kakuatan anu kari dina diri abdi, jeung napas ogé geus teu nyésa dina abdi.”

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.

Tuluy aya deui nu datang sarta noel ka kuring, anu rupana kawas saurang lalaki, tuluy anjeunna nguatkeun kuring, sarta saur-Na, “Heh jalma anu kacida dipikanyaahna, ulah sieun; karapihan mugi nyarengan ka maneh; sing kuat, enya, sing kuat.” Jeung sanggeus anjeunna ngandika ka kuring, kuring jadi kuat, tuluy saur kuring, “Mugi gusti abdi ngandika; margi gusti parantos nguatkeun abdi.” Daniel 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.

Daniel dina poe ka dua puluh dua, ningali tetenjoan Imam Agung sawarga dina poe-poe panungtungan. Tetenjoan Roma anu netepkeun tetenjoan éta mangrupakeun ujian dasar jeung ujian alfa taun 2024, sarta tetenjoan Kristus téh ujian bait suci. Ieu ngahasilkeun pamisahan golongan anu ngungsi ti Daniel sarta nyumput. Golongan éta nyumput handapeun bohong jeung kabohongan, ku sabab éta maranéhna narima kasasab anu kacida kuatna.

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.

Tuluy Daniél dirampa tilu kali, anu kahiji ku Jibril, tuluy ku Kristus, sarta anu katilu deui ku Jibril. Di Tempat Nu Mahasuci, nalika Daniél dirampa tilu kali, anjeunna ngagambarkeun hiji panguatan, sabab éta dimimitian ku kaayaan anjeunna teu boga kakuatan nalika ningali éta titingalian, tapi ku rampaan anu katilu anjeunna ahirna dikuatkeun. Anjeunna dikuatkeun pikeun ngartos naon anu bakal tumiba ka umat Allah dina poé-poé panungtungan. Amanat nubuat ngeunaan naon anu tumiba ka umat Allah dina poé-poé panungtungan téh nya éta amanat anu diwakilan dina pasemon sapuluh parawan.

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!

Daniel ngamimitian dina kaayaan teu aya kakuatan, sabab titingalian ngeunaan Kristus ibarat kaca eunteung geus ngantepkeun anjeunna tanpa kakuatan; nanging dina ahir tilu kali keuna anjeunna dikuatkeun, sarta parentah “kudu kuat, enya, kudu kuat,” mangrupa panggandaan, anu nandaan malaikat kadua atawa ujian kadua. Ujian kadua téh nyaéta ujian Bait Allah, nalika umat Allah dikuatkeun pikeun ngamaklumkeun amanat Seruan Tengah Peuting nalika pasamoan kémah Exeter réngsé. Eta ujian téh nyaéta ujian Bait Allah, tempat batu puncak, anu tadina jadi batu dasar jeung batu juru, janten batu puncak anu ajaib tina Bait Allah, ku kituna nandaan réngséna éta Bait Allah. Daniel dikuatkeun dina poé ka dua puluh dua, nalika anjeunna asup ku iman kana Tempat Pangsuci-na-Pangsucina. Nalika anjeunna ngalakukeun kitu, Jibril nyabak anjeunna, tuluy Kristus nyabak anjeunna, sarta tuluy Jibril nyabak anjeunna deui. Ku kituna Daniel dikuatkeun pikeun ngamaklumkeun amanat di Tempat Pangsuci-na-Pangsucina, tempat anjeunna ningali Kristus di antara dua malaikat; sarta tempat di Tempat Pangsuci-na-Pangsucina anu Kristus aya di tengahna téh nyaéta tutup panebusan kalayan dua kerub panudung nu nenjo ka arah Peti Perjangjian, anu dipapandéan ku cahaya kamulyaan Shekinah ti Kristus anu linggih dina tahta-Na. Titingalian dina Daniel sapuluh disusun sacara nubuat, kalayan Daniel nenjo kamulyaan Kristus minangka Shekinah dina tahta tutup panebusan, sedengkeun dua kerub panudung neuteup kana Peti Perjangjian!

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.

Saméméh pésta tarompet, Élia negeskeun yén amanatna ngeunaan hujan téh hiji-hijina amanat hujan anu asalna ti PANGERAN, sarta anjeunna ngedalkeun hiji ramalan anu ngahontal kacindekanana ku hiji panémbong bukti anu ngabuktikeun saha anu utusan jeung saha anu lain, sarta naon anu amanat jeung naon anu lain amanat. Salila tilu satengah taun saméméh Karmel, raja Ahab keur néangan Élia, sabab aya hiji mangsa pasulayan anu miheulaan Karmel. Gunung Karmel téh ngan saukur batu uji tempat tabiat dipintonkeun. Mangsa anu sarua dina sajarah Millerite ngandung kasaksian anu sarua, sabab jalma-jalma anu ngéwa kana amanat éta ngusir jalma-jalma satia kaluar ti garéja-garéja, sarta sanggeusna jalma-jalma satia ngangkat hiji amanat anu nyaur jalma-jalma supaya kaluar ti umat perjangjian baheula anu geus ragrag, anu keur kaliwatan.

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.

Petrus aya dina pangumuman hukum Minggu Péntakosta bari ngawawarkeun amanat Yoél, anu hartina Petrus ngawawarkeun amanat anu sarua nalika mangsa Panyaur Tengah Peuting mimiti lumangsung dina ahir pasamoan kémah Exeter, anu dimimitian nalika ramalan Petrus geus dibenerkeun sakumaha amanat Snow jeung Litch. Hiji pasualan salawasna miheulaan kana kacumponan ramalan. Ku kituna, pasualan téh dimimitian saméméh kacumponan ramalan éta.

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.

Pesen anu nyababkeun kahariwang ka Ahab, Izebel katut nabi-nabina, ka urang Yahudi anu sok ngabantah dina jaman Kristus, sarta ka Protestan nu geus ragrag dina sajarah Millerite, ku Petrus diidentipikasikeun minangka kitab Yoel. Saméméh ujian litmus katilu anu ditandaan ku dileupaskeunana kalde, pesen Petrus diserang ku Adventisme Laodikea, sarta Petrus ngajawab lalawanan éta ku nétélakeun yén para utusan téh lain mabok, maranéhna ngan saukur mangrupa panggenapan tina tilu pasal kitab Yoel. Tilu pasal kitab Yoel dimimitian ku panghukuman anu keras pisan ka Adventisme Laodikea. Nalika pesen éta nepi ka ceuli jalma-jalma anu mabok ku inuman nu matak mabok, maranéhna bakal ngaréspon. Maranéhna ngadeuheus ka Kristus nalika Anjeunna nurun ti gunung dina lalampahan-Na ka Yerusalem, sarta maranéhna ngadeuheus deui ka Anjeunna di Yerusalem.

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.

Kalde éta dileupaskeun, asupna dimimitian; urang Yahudi anu resep ngabantah hayang supaya éta amanat dipiheureuykeun. Isa nuluykeun, tuluy eureun sarta ceurik lantaran poé pamungkas tina mangsa kasempetan Adventisme. Satuluyna di Yérusalém aya deui hiji pasanghareupan jeung urang Yahudi anu hayang sangkan rahayat ngeureunkeun amanat maranéhna. Nalika panonpoé surup dina poé éta, kasempetan pikeun bangsa Yahudi ngahontal léngkah anu séjén. Laju kamajuan panolakan terus lumangsung nepi ka pupusna dina kayu salib, sarta éta dimimitian kalawan saéstuna ku hudangna Lasarus, anu nandaan datangna malaikat kadua jeung mangsa tunda.

“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.

“Béthani téa kacida deukeutna ka Yérusalém, nepi ka béja ngeunaan dihudangkeunana Lasarus téh gancang kénéh nepi ka éta kota. Ku jalan para mata-mata anu geus nyaksian mujijat éta, para pamingpin Yahudi téh enggal pisan nyaho kana éta kanyataan. Tuluy baé pasamoan Sanhédrin geuwat dikumpulkeun pikeun mutuskeun naon anu kudu dipigawé. Ayeuna Kristus geus sapinuhna némbongkeun kakawasaan-Na kana pati jeung kubur. Mujijat anu agung éta mangrupa bukti puncak anu dipasihkeun ku Allah ka manusa yén Mantenna geus ngutus Putra-Na ka dunya pikeun kasalametan maranéhna. Ieu téh hiji panyatakeun kakawasaan ilahi anu cekap pikeun ngayakinkeun unggal akal anu dikawasaan ku nalar jeung ku nurani anu geus dipaparin caang. Loba jalma anu nyaksian hudangna deui Lasarus tuluy percaya ka Yesus. Tapi kabencian para imam ka Anjeunna malah beuki ngagedéan. Maranéhna geus nampik sakabéh bukti séjén ngeunaan kailahian-Na, sarta ku mujijat anyar ieu maranéhna malah beuki murka. Jalma paéh téh geus dihudangkeun deui dina caangna beurang, jeung di hareupeun riungan saksi. Moal aya tipu daya anu bisa mupuskeun bukti saperti kitu. Ku lantaran ieu pisan, mumusuhan para imam téh beuki matak paéh. Maranéhna leuwih ti saméméhna mantep hayang ngeureunkeun pagawéan Kristus.”

“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.

“Urang Saduki, sanajan henteu sapaham ka Kristus, henteu sakitu pinuh ku kajahatan hate ka Anjeunna saperti urang Parisi. Kabencian maranéhna henteu sakitu paitna. Tapi ayeuna maranéhna jadi kacida kagétna. Maranéhna henteu percaya kana kabangkitan jalma paéh. Ku ngaluarkeun naon anu disebut élmu pangaweruh, maranéhna geus nalar yén mustahil awak anu geus paéh bisa dihirupkeun deui. Tapi ku sababaraha kecap ti Kristus, tiori maranéhna geus diruntuhkeun. Maranéhna dibuktikeun teu nyaho boh Kitab Suci boh kakawasaan Allah. Maranéhna henteu ningali aya kamungkinan pikeun mupus kesan anu geus ditimbulkeun ka rahayat ku mujijat éta. Kumaha bisa jalma-jalma dipalingkeun ti Anjeunna anu geus unggul ngarampas nu paéh tina kubur? Warta-warta bohong disebarkeun, tapi mujijat éta teu bisa dipungkir, sarta kumaha cara ngalawan pangaruhna maranéhna henteu nyaho. Nepi ka dinya urang Saduki tacan ngarojong rencana pikeun maehan Kristus. Tapi sanggeus kabangkitan Lasarus, maranéhna mutuskeun yén ngan ku pupusna-Na waé kecaman-kecaman-Na anu teu sieun ka maranéhna bisa dieureunkeun.” 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.

Pupusna Lasarus nandaanan mimiti opat poé nalika Isa ngareureuhkeun datang-Na. Pupusna anjeunna ngagambarkeun datangna malaikat kadua, anu nandaan mimiti mangsa ngadago. Kabangkitan anjeunna nandaan kabangkitan dua saksi dina 31 Désémber 2023, dua puluh dua taun sanggeus 9/11. Kabangkitan anjeunna nandaan kabangkitan tulang-tulang garing anu paéh milik Yehezkiel. Kabangkitan anjeunna dipralambangkeun ku nyiptana Adam, anu ngandung harti yén kamanusaan, anu dilambangkeun ku taneuh liat, dihijikeun jeung Kaallahan, anu dilambangkeun ku napas hirup.

“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.

Para imam jeung pamingpin urang Yahudi marusuhan ka Yesus; tapi jalma réa ngariung pageuh pikeun ngadéngé kecap-kecap hikmat-Na sarta nyaksian karya-karya-Na anu kawasa. Rahayat kagugah ku minat anu pangjerona sarta kalawan saregep nuturkeun Yesus pikeun ngadéngé pangajaran ti Guru anu matak heran ieu. Loba ti antara para pamingpin percaya ka Anjeunna, tapi maranéhna teu wani ngaku iman maranéhna lantaran sieun diusir ti sinagoga. Para imam jeung para kokolot mutuskeun yén kudu aya hiji hal anu dipigawé pikeun ngalihkeun panitén rahayat ti Yesus. Maranéhna sieun yén sakumna jalma bakal percaya ka Anjeunna. Maranéhna teu ningali aya kasalametan pikeun dirina sorangan. Maranéhna kudu kaleungitan kalungguhan maranéhna atawa maéhan Yesus. Jeung sanggeus maranéhna maéhan Anjeunna, tetep bakal aya jalma-jalma anu hirup jadi tugu-tugu kakawasaan-Na. Yesus geus ngahudangkeun Lasarus ti nu maraot, sarta maranéhna sieun yén lamun maranéhna maéhan Yesus, Lasarus bakal mere kasaksian ngeunaan kakawasaan-Na anu agung. Rahayat keur daratang ka anjeunna anu geus dihudangkeun ti nu maraot, sarta para pamingpin mutuskeun pikeun maéhan Lasarus ogé, sarta mareuman geger éta. Sanggeus kitu maranéhna bakal mulangkeun rahayat ka tradisi-tradisi jeung ajaran-ajaran manusa, pikeun mayar perpuluhan tina mint jeung rue, sarta deui miboga pangaruh ka maranéhna. Maranéhna sapuk pikeun nangkep Yesus waktu Anjeunna nyorangan; sabab lamun maranéhna nyobaan nangkep Anjeunna di tengah balaréa, waktu pikiran rahayat keur sakabéhna museur ka Anjeunna, maranéhna bakal dibalédogan ku batu.” 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.

Tanggal 18 Juli 2020, dua saksi dina kitab Wahyu dipaéhan, sarta malaikat kadua jeung waktu ngadagoan geus sumping. Tanggal 31 Désémber 2023, prosés kabangkitan dua léngkah mimiti lumangsung. Léngkah kahiji nyaéta pondasi; léngkah kadua nyaéta ngadegkeun Bait Allah di luhur pondasi éta. Garéja Advent Poé Katujuh Laodikia ngabenci éta pesen ti saprak éta lahir dina taun 1989, sarta nepi ka ayeuna maranéhna masih kénéh ngabencina. Ayeuna, sanggeus para saksi anu dibenci, anu ku maranéhna disangka geus paéh, hirup deui, maranéhna bakal leuwih ngabenci éta pesen. Maranéhna bakal ngabantah ngeunaan ramalan 18 Juli 2020 kalawan bisa anu sarua jeung bisa anu dipiboga ku urang Yahudi kana kabangkitan Lasarus. Dina sajarah ujian Bait Allah, Petrus bakal ngawalon tuduhan-tuduhan maranéhna anu salah ku nunjuk ka kitab Yoél minangka jawaban kana sagala kabohongan maranéhna.

We will continue this study in the next article.

Urang bakal neraskeun ieu panalungtikan dina artikel salajengna.