Then shall we know, if we follow on, to know the Lord. Heavenly Father, as we begin this Sabbath school presentation, we ask that you would grant us the presence of your Holy Spirit, that you would pour your latter rain out upon us. As you speak to us on this Sabbath day, we know that as Laodiceans we need to have the anointing of your Spirit, we need you to touch our hearts and our minds, that we can not only hear your words, but that we can understand and internalize these truths. We want to be changed into your image, we give you permission to do that for us during these sacred hours this day. I ask that you would overrule my humanity, hide me behind your cross, and let the words that you want to be conveyed, presented. And we thank you for all these things in Jesus' name, amen. This is part of the material that I intended to share here. This is part of the material that I asked opportunity to present out of sequence this week. So if you turn to page 175 in your notes, these are all about Abraham. What we're saying is the various characters in the Bible that symbolize covenant history will all provide a line or two that lines up with our history, which is the covenant history of the 144,000. And in this line, and I know that this is too small for you to read, but I don't know how to get around that. But in this line, this is the history of Abraham when he comes out of Ur of Chaldees, and I have Babylon here because this is where he's coming out of the 1260 years of papal rule, if you're going to line it up with Millerite history, which I'm going to do. And time of the end, 1798, Millerite history, one of the characteristics, and I'm just going to give you a couple witnesses, there are more, is that at the time of the end in 1798, there was a death. The papacy received a deadly wound, and Sister White tells us the 70 years of captivity in literal Babylon for literal Israel typified the 1260 years of spiritual captivity of spiritual Israel in spiritual Babylon. So the 70 years typifies the 1260 years, and at the end of the 70 years, Belshazzar died. So I'm marking the time of the end in the history of Abraham when his father, Terah, dies, because he's already been called to come out of Babylon, but he stops still on the borders of Canaan, and then when his father dies, he keeps moving forward. So this, in terms of Millerite history, is the arrival of the first message. Now we know from Daniel chapter 12 and the rest of the scriptures that from 1798 to 1844, which this would be, that the everlasting gospel was accomplished in fulfillment of Daniel 12.10. Many shall be purified, made white, and tried. And the first place when Abraham comes into this territory, the first place he stops is by Shechem and Moreh, because if you don't go ahead and look at the definition of the Hebrew, you won't catch these thoughts. And when he stops here in Shechem, under the trees of Moreh, he's in between two mountains, Gerizim and Ebal, which is the mountains of cursing and blessing. So he's in the middle of it. And from there he's going to move to the next place, which is Bethel and Hai, sometimes dispelled A-I, sometimes H-A-I. Bethel being the house of God and Hai being a, we're going to read it in a minute, something like a curse. So what I'm saying is in these two places that he stops, on one side he's got a blessing and one side he's got a curse. The next place he goes he has a blessing on this side and a curse on this side. And what I'm saying is that's telling us about the great controversy. It's telling us about the everlasting gospel that is attempting to separate two classes of worshipers. So these places he stops is emphasizing that part of this history, the everlasting gospel. Shechem and Moreh. Shechem is like when you're lifting up a load in the morning. So this is the increase of knowledge. It's when you've just taken off, but he was under the shade of the trees of Moreh, which is teachers. And if you look more closely at the Hebrew definition of Moreh, it's the early rain. So this is the beginning of this history. Increase of knowledge. Abraham has experienced the early rain of this history as he's illustrating for us the everlasting gospel, which is easiest to see probably in the Millerite history. But we repeat their history to the very letter. But the next test is going to come here, the second angel's message. The next test is going to come... No, I just... Ah, there it is. When there's a famine. This is the arrival of the second angel's message. And Abraham's disappointed. He's been called into the land of Canaan, and now there's a famine. He's going to have to continue further south into Egypt. He's disappointed because the waters ceased. And when he goes down into Egypt, he lies. This isn't my wife. This is my sister. So we know that... Oh, I had second message there. I guess I didn't need that. We know that at the first disappointment for the Millerites, the second angel's message arrived, and they thought that God had lied to him because he held a hand over the chart. So the characteristics of Habakkuk 2, 2 and 3 are here. And if you remember when we studied Jeremiah 15, I think verse 18 or 19, he says, Will you be altogether unto me as a liar, as the waters that cease? So this is the first disappointment of the Millerites. This is the arrival of the second angel's message. And it's right there in the story of Abraham. We have this in your notes, but of course I'm racing, all right? So there's a really... I don't know why this fascinates me, but you need to take note of this. You don't need to take note of this, but it's nice to take note of this. When Pharaoh finally finds out that it's Abraham's wife, not his sister, of course he returns Sarah to Abraham, he passes a law in Egypt that the Egyptians are forbidden to interact with the Hebrews because it caused him too much of a headache. So years later, in the time of Moses, because of this law passed by this Pharaoh, 400, I don't know, hundreds of years before, the law is still in place, so the Jews that are in Egypt during the time of Moses, they're living in their own little country, which helps preserve them during the time of the plague. So this history here, Pharaoh's ruling here actually protects them in the covenant history of Moses, which is at the end of this time. But the reason that Pharaoh is awakened to the fact that Sarah is his wife, not his sister, is because the Lord brings judgments upon Pharaoh. So right on time you have the judgments upon Egypt. These are not the 10 last plagues in the time of Moses, but they're certainly typifying the same thing because Sister White clearly lines up the plagues in the time of Moses with the midnight cry of the Millerite history. In fact, what is the last plague in the time of Moses? It's the death of the firstborn. What does the Bible say when that plague arrives? There was a cry at midnight throughout Egypt. These plagues in Egypt typify the midnight cry, the triumphal entry, but the plagues of Egypt that we're familiar with are typified back here in the story of Abraham when he's in Egypt. So he comes out of Egypt, and then you have the story here of Abraham saying, we got too many people. Lot, you choose where you want to go. You can go wherever you want to go, and I'll go the other direction. And where did Lot go? He went to Sodom, and the Bible makes a statement, Sodom was wickedness, okay? So right here, right on time, there's a separation between two classes, Abraham and Lot, and where Lot goes is identified as the wicked, and that's what Daniel 12.10 says. The wise shall understand the increase of knowledge, but the wicked will not understand. So this history of Abraham, covenant history, illustrating the Millerite history, and if it's illustrating the Millerite history, what's it illustrating? Our history, okay? Now, the thing about it, sometimes it's difficult of a student of prophecy, if you have the story of Abraham, you might want to try to impose the idea that from the beginning of the story to the end of the story, it's got to be sequential, but the Lord doesn't operate that way. He operates upon repeat and enlarge. So you've got to determine where the breaks are if you're going to see the next illustration and put it in its right place. And there comes a time, this is another line, all right, where there's a war that breaks out, and Lot is captured and carried away. You know this story, right? Lot's in captivity, all right? So what I'm saying is the captivity here in this history is 538 to 1798, and the Lord's going to raise up Abraham to go and rescue Lot. And you'll notice that when he does so, there are three young men that determine that they're going to help Abraham, and you've got a three-one combination, and they go and they defeat, I don't know how to say this guy's name, Keteleomer and the kings, and they bring Lot back. And when they bring Lot back, and this is probably spelled wrong, easy words I can spell wrong, but this is an easy word. Is this spelled right, Melchizedek? Anyway, you know who I'm talking about. And I've got Daniel 8.14 here because this line of prophecy is where he's meeting the symbol of Jesus Christ. Melchizedek is the symbol of Jesus Christ. Now you could put this as October 22nd, 1844, or you could put it here in our time period. I'm not going to argue that one, but I'm just saying that this is another line in the story of Abraham of covenant history that's illustrating our day and age, but it gives us line upon line as we build the picture of covenant lines at the end of the world. Are you all following me? Okay, now last night where we closed, and I had one brother come up, and he wasn't following me, and that usually tells me perhaps none of you were following me, so I thought I would recap it. All right, this is the line in the story of Abraham where the tokens are, and by tokens, we defined it. It's in your notes. It's something tangible that you can see, all right? And after this war where Abraham prevails and saves Lot, patriarchs and prophets tells us Abraham knew he was in trouble. You know, he's in the enemy's land, and he just defeated a bunch of the major powers around there, and he knows sooner or later they're going to come and retaliate, and it's with this fear and dread that Abraham, that the Lord come, pardon me. Because there's a K on the end. It's with this fear and dread where when the Lord comes to Abraham and says, Abraham, I am your shield and great reward. The reason the Lord told Abraham, I'm your, well, lots of reasons, but one of the reasons he says, I'm your shield and great reward is he was saying, I'm going to protect you, because Abraham was worried about the retaliation that was going to come from these kings once they regrouped their strength. And that's what the spirit of prophecy says that. But it wasn't enough. He said, I wanted something tangible, Lord, to show that me and you are really in covenant. So in that history, he asked him, you know, give me a token of this covenant, and this is where Abraham divides the animals in two and sets them out, and this is where the covenant time prophecy of 400 years is given to Abraham, and he's given two symbols, two tokens of this covenant relationship, the smoking furnace and the burning lamp. And Sister White says both of those are symbols of the divine presence. She says that in black and white. So when we're applying this to our history, which is the history of the Millerites, the beginning of Adventism in our history, we're saying that as Abraham put one half of the bodies here and one half of the bodies here, and he walked in between them, and then the Lord comes down in between them and consumes them, and gives him these two symbols, that it was from the history of 1842 to 1850, that history that the Millerites walked in between, that they entered into covenant with the Lord, and the Lord gave them tokens of that covenant history, which are these two charts, okay? That's the logic there. You with me?

But when you get to our day and age, the reason I have 9-11 is at the end of the story of Abraham, he's going to be given another token, Sister White calls it a token, another visible sign of his covenant relationship, and it's going to be circumcision, which is a seal of righteousness, we're told. So that places it down here with the sealing. The circumcision is the visible sign of the seal of righteousness, which we know takes place at the Sunday Law for God's people, but when he comes to Abraham to give him the token of circumcision, he says, Abraham, walk before me and be thou perfect. In the scriptures, every Christian, everyone from Adam on has been called to be perfect, but in terms of a prophetic waymark, there is a period in prophecy where the perfection of God's people is marked, and it's marked at the closing scenes of the investigative judgments when the sins of God's people are blotted out. So the reason I have 9-11 up here is in this history where this token is going to be given, the token of circumcision, it's introduced to us by God saying to Abraham, walk before me, and on 9-11, God's people are called to walk in the old paths. Walk before me and be thou perfect, you're now in the blotting out of sins, okay? And because of that, when you get to this point in history, the Sunday Law, I'm going to lift up a sign, this is the Lord speaking, I'm going to lift up a sign of my covenant with you for the whole world to see, and if you haven't checked it out, the sign at the Sunday Law that the whole world sees, it's a visible token, is called an end sign in the scriptures, and it's God's people that have received the seal of God, and what they are presenting to the world is a visible demonstration of the incarnation of Christ, the combination of divinity and humanity. And Sister White says repeatedly, Christ came to teach that divinity combined with humanity does not sin, okay? And that is the lesson of these two charts, for even though every doctrine that is on these two charts is perfect, the production of these two tables was accomplished by human beings and there's some imperfections in the production, and the imperfections of the production does not deny the perfection of the doctrines, it's simply teaching the overall lesson that these are tokens given to the Millerites of the incarnation, the combination of divinity and humanity, and this token is pointing to this token when the end sign is lifted up at the Sunday Law, the end sign being, hopefully, you and I, that have perfectly overcome sin, received the seal of God, and our characters remain pure and spotless for eternity, okay? So on 175 of your notes, where it says first test, second paragraph, short paragraph, it says it was no light test, she's talking about Abraham coming out of Caldese, we've got friends here in this room that have been attempting to move here for probably six, seven months now, they sold their home where they live up in Illinois and pretty much been living in a hotel for six months and looking for property down here, okay, everyone knows how hard it is just to move from one place to another, even if it's the same country, but it was a test for Abraham to move into a totally different culture. You know, I am not too sharp on lots of things, and one time I got invited to do a prophecy school in Singapore, okay, and so we did a prophecy school in Singapore and I gave all the information that I had for a prophecy school and there was one day left and the brethren said, go ahead, tell us some more, tell us some more, and I'm thinking, okay, well, I'll tell you something that I usually don't teach, but I'll give you a rousing presentation on country living. And it worked, man. Some of those people made a commitment and they moved out in the country, but after the meetings they said, you know, it's pretty difficult here in Singapore. This is a city state. If you leave Singapore, you're leaving the country, and the country you can go to that way is Indonesia, which is the largest Muslim population in the world, and at that time, about 15 years ago, the Muslims were chopping the heads off of Seventh-day Adventists. But if you would move out of Singapore into Malaysia, that is the most militant Islamic country in Asia, whether you realize that or not. You don't hear about it in the news, but they're militant. So here I am. I'm saying you guys need to move out in the country, and the only country they can move out to is a totally different nation where they're going to be immigrants, and they're going to take their Seventh-day Adventism into a religious culture that might be life or death. I wasn't very smart about what I was saying, but that was what was going on with Abraham. This was a test, brothers and sisters. It was a test. It was the first test. You follow me? And then she says in the last paragraph, we're still tested as Abraham was tested. I'm on page 176 now. For what? These quotes are all derived from patriarchs and prophets, and I don't give the reference each time. I'm just giving an ellipsis to let you know that I'm commenting on the way, and at the end of the presentation, you will see the page numbers. It's from, I don't know. I've cut and pasted too much. It ends on patriarchs and prophets 154, where it begins. I don't know. Yeah, it's the title. 126 to 154. Okay. So the time of the end on page 176. Terra, his father dies. He starts to come out. He stops. He spends some time in the town of Terra with his father, Terra, until Terra dies. And I'm saying that marks the time of the end, because you've got not only the papacy receiving a deadly wound at the time of the end, or Belshazzar dying at the time of the end in that history. You've got the USSR coming down in 1989, the time of the end. Time of the end, you can see a death, and for Abraham, it's his father. And the place where they first stopped was Shechem, under the Oaks of Moray. All right. And you can see the definitions where it says message empowered. Shechem is talking about rising up in the morning. In this history here, this is the increase of knowledge. But the Oaks of Moray, that's the teacher. That's the early rape. This is the beginning of the increase of knowledge in this history. You with me, following the logic? Check it out. Test it out. And then he moves on to Bethel and Hay. He's already, when he's in Shechem, stopped between Gerizim and Ebal, which is the Mount of Cursing and the Mount of Blessing. He's right in the middle. You know, he's in the everlasting gospel, walking down a path, deciding whether he's going to take the Mount of Cursing or the Mount of Blessing, and the next place he moves is Bethel and Hay. And Bethel means the house of God, and Hay means a ruin, to make crooked, to commit iniquity. See, he's got darkness on one side, light on the other. That's this history, everlasting gospel. OK, second test, the brooks cease to flow. So he's going to be forced to go down into Egypt. Now, I'm not going to take the time, but on page 176, if you're familiar with the first disappointment, the tearing time of the Millerites, and you read this passage in Patriarchs and Prophets, second paragraph from the bottom on page 176, it says, Abraham could not explain the leadings of providence. If you continue reading, you'll see, and I left some of it out, go into Patriarchs and Prophets, read it all, that Abraham's testing process, when he went down into Egypt, is the same expressions that the Millerites were tested over at the first disappointment. Were they going to believe and trust God's providence? Were they going to stand firm for the Lord or turn away? OK, so this is parallel history. And then, I'm on page 177, a lie. Now, this lie, this is going to cost him again later with Abimelech and Phicol, and then his son Isaac is going to repeat this lie himself concerning Rebekah with Abimelech and Phicol. So these lies are worth tracing prophetically. But here, all I'm saying is when he lies to Pharaoh, that's in this history here too, which is one of the characteristics of Habakkuk 2, 2 and 3, that causes the first disappointment and the arrival of the second angel in the Millerite history. Now, where it says the midnight cry, are you all with me? It says, but the Lord in his great mercy protected Sarah by sending judgments upon the royal household. Here's judgments upon Egypt. OK, this is typifying the ten plagues on Egypt in the time of Moses. Now, notice the second paragraph, at this time laws were made prohibiting the Egyptians from intercourse with foreign shepherds in any such familiarity as eating or drinking with them. This is what helped preserve the Hebrews in the time of Moses, this law that was passed hundreds of years before. But the next paragraph, so you don't think I'm the only one that is applying it this way, the next paragraph says, there is an interesting similarity between Abraham's experience in Egypt and that of his posterity centuries later. Both went down into Egypt on account of a famine and both sojourned there. Through the manifestation of divine judgments in their behalf, the fear of them fell upon the Egyptians and enriched by the gifts of the heathen, they went out with great substance. So, Sister White is the one that's making the application of the judgments in Egypt during the time of Abraham as typifying the judgments in the time of Moses. So, inspiration is making sure we understand that. And then you have Genesis 13 and you can see that there's a separation between Abraham and Lot and Lot chooses to live with the wicked in Sodom. And then, next page, page 178. Am I going too fast? Am I making too many human conjectures without any of the saints of the Lord's to back it up? 1210. Yeah. You want me to read it? Yeah, but what follows, where it says on 177 when it says wise and wicked separated, Daniel 1210, we can read it. It says, many shall be purified and made white and tried. That's the three-step testing process. First message, second message, third message for the Millerites and for Abraham. And when you get to the shut door here, you have a manifestation of two classes. You can see them, the wicked and the wise. And the passage that follows from Genesis is showing the separation of Lot and Abraham as Lot goes down into Sodom, a symbol of wickedness. Okay, now on page 178, you have this history here. Lot's been taken capture and then Abraham's going to come into an alliance with three young men and they're going to go bring Lot back. And they end up with their interaction with Melchizedek here at the end of this story. And, okay, now, end of that board. Now, I know these boards are small. I don't know what to do about it. If you're interested in these boards, this is not in your notes. Some of it is, but this isn't in your notes. The way to do it, if you have a cell phone, I haven't broke down and moved up into the modern world yet where I have a cell phone. But if you have a cell phone, I guess you can come up and take a picture of this and then one sister says, then you can magnify it, you can enlarge it. So if that helps, afterwards, that's what I would do. Okay, we've covered much of this. And some of you in here, just a few of you, or maybe even those of you that are in here that could qualify to answer this question may not remember, but about a year and a half ago in this church when we were having Wednesday night prayer meeting for a very long time, we went through Isaiah 27. How many remember that?

Okay. All right. So we went through Isaiah 27. Go to Isaiah 27. I like Isaiah 27. And I'm not going to do Isaiah 27. I'm going to give you a brief overview of Isaiah 27 to make a brief point. Verse 1 says, in that day, and as you back up into the presentation of Isaiah to the starting point of this particular prophecy that we're breaking into the middle of, because Isaiah did not put any chapter breaks in his prophecies. It says, in that day, is identifying 9-11. Okay. The reason it is, is because this is where the dragon's going to get judged in the midst of the sea. And I'm well aware that most people, most Seventh-day Adventists, do not understand that when the dragon gets judged at the end of the world, it's a progressive judgment. Okay. And the judgment that is illustrated in the scriptures, it takes place upon the dragon power. And in Testimonies to Ministers, page 38, Sister White says, kings, governors, and rulers have taken upon themselves the brand of Antichrist and are represented as the dragon who goes forth to make war with his saints. The dragon power at the end of the world is United Nations. And when the Lord begins to judge the dragon power at the end of the world, He does it by breaking the economic structure of planet Earth. And this is illustrated in the story of Joseph that we mentioned the other day with the east wind that turns Egypt into a one-world government. The east wind being a symbol of Islam in Bible prophecy. But perhaps it's most clearly illustrated in the scriptures with the ships of Tarshish. And the ships of Tarshish are a symbol of economic strength. And they are brought down by none other than an east wind in the scriptures upon many witnesses, which the east wind being Islam. But as the ships of Tarshish, representing the economic structure of planet Earth, go down, the other ships associated with it go down too, but it's progressive. In fact, one scripture that deals with that says it's as a woman in travail. Okay, so once you understand that about the dragon, in verse 1 of Isaiah 27, it says, in that day the Lord with his sword and great and strong sword shall punish Leviathan, the piercing serpent, even Leviathan, that crooked spirit serpent, and he shall slay the dragon that's in the sea. Okay, but it's a progressive destruction. So the first hit on the economic structure of planet Earth was 9-11, 2001, and it was brought about by the east wind of Bible prophecy. Okay, so it locks you in, and there's other reasons to lock it in right there, but what I want to get to is verse 2. I like verse 2. It says, in that day, at 9-11, singing on tour a vineyard of red wine. I the Lord do keep it. I will water it every moment, lest any hurt it. I will keep it night and day. At 9-11, the parable of the vineyard kicks in. Of course, Isaiah puts forth the parable of the vineyard, and then Jesus repeats the parable of the vineyard. So you got two witnesses, one in the Old Testament, one in the New Testament, to identify the parable of the vineyard, and we're supposed to sing it. Okay, and what is the parable of vineyard? That the Lord lent out his vineyard to some people and said, take care of it, and when he came to check how they were doing, he took it away from them and give them it to another, to a group of people that deserved to take care of it. Okay, so this is about the transition that takes place in covenant history. When the Lord's entering into covenant with the people, he's also at the same time divorcing a covenant people in these histories. So when the parable of the vineyard was fulfilled in the time of Christ, he's divorcing, he's breaking his covenant with the Jews and entering into covenant with the Christian Church, right? And what we're seeing here at the end of the world from 9-11 to the Sunday Law, he's ending his covenant with Adventism and entering into his covenant with what we call the 144,000. This is the parable of the vineyard. Okay, this is the history of 9-11, the Terrian time, to the Sunday Law. That's the parable of the vineyard. Okay, so there came a time about, what month is this? This is June. A little bit over a year ago, we were having some meetings and a brother showed up and he opened up Ezra 7-9. Well, that was fascinating. So we were doing live streaming and I went and when I heard Ezra 7-9, the first day of the first month, the first day of the fifth month, tenth day of the seventh month, I had already been planned on doing some live streaming presentations the next morning. So sure enough, the next morning I'm doing Ezra 7-9 and I did it for a long time there and I had lots of mistakes for a while in terms of the dates and I was causing some people some distress because I was saying Ezra 7-9 and the Millerite history, the first day of the first month was this date and the first day of the fifth month was this date, but the people that are detailed guys, they started looking at it. Okay, but the first time I presented it, I went home, it was still good information. That's what this is. This is Ezra 7-9, 14 months later. That first night, my daughter stayed up all night. Not all night, stayed up into the night and she looked up everywhere in the scriptures where the first day of the first month occurred and where the first day of the fifth month occurred and the next morning she says, look at this. So immediately, we started seeing line upon line about what the first day of the first month represented. It was much bigger than the Millerites understood. I quit worrying about how accurate the dates were. I was just overwhelmed with the idea that all the first days of the first month are teaching the same truth about the tearing time, the first disappointment of the Millerites and the first day of the fifth month is teaching the same truth about the midnight cry. I was just wowed. I'm not trying to defend my mistakes. I'm just being accurate, but Brother Noel, Brother Noel, he's got to take this message down to the Mexican brethren and he wants to be careful. So he begins studying this, all right? So I don't know how long ago it was, but in prayer meeting, he does a presentation on Ezra 7 and 9 and he has nailed down these dates perfectly and give a clarification as you've seen here. You've seen him do this presentation this week on the Karaite reckoning of time and what's the other one, the other Jewish, what do they call it? The rabbinical reckoning time and in connection with the Gregorian reckoning time, he lines it up really well and so when he did that that Wednesday night, I says, hey, can you do that again next Wednesday and we'll get the camera down here and record it and we did and we sent it out in the newsletter. So I asked him to do this again in this presentation and when he did it the other day, I noticed he passed over the first day of the fifth month, okay? So I come up afterwards and he says, are you gonna deal with that? And he was, I could tell he was hesitant and I don't want to twist no one's arm so we start talking about it as we're talking about it. I let him know what in the meantime I've come to understand about the first day of the fifth month and he was settled into it, okay, I see what you're saying, I'm ready to present it, you know, I'm seeing the same thing but there was some pieces I had that he didn't then have. This has happened this week, by the way. So he went ahead and presented it and this is the story of the vineyard and what I like about it, what I like about it is I started grappling with this a couple nights ago and I thought, wow, we're to sing the song of the vineyard and this brother here, he's contributed to this, all right, Brother Noel. What's Noel? It's a song. No, no, no, no, no, it's not a song. It's a sacred song because the last half of Noel is Elohim. It's a sacred song and the story of the vineyard talks about putting a plant in the vineyard. What's the plant that gets put in the vineyard? The fig tree. Brothers and sisters, it's the fig tree. The Lord planted a fig tree in that vineyard but you know something? There's another plant that Sister White interchanges with the fig tree in the scriptures. You know what it is? It's a rosebush. What do you suppose rose all means? Rosebush. So he's been given some light about the parable of the vineyard and he's got the name to go with it. Blows my mind. But after that, I realized from the first day of the first month to the first day of the fifth month is a hundred and twenty days. Okay, now for those of you that have not been paying attention or been here, I won't say paying attention, even if you were here paying attention, there's been so much information dumped on you. It wouldn't be your fault if you don't follow it all. Okay, so take back that criticism. On the first day of the fifth month, if you go through the scriptures, you'll find several verses that tell you what happened on the first day of the fifth month. In Ezra 10, they separated from the strange wives in the time of Ezra. First day of the first month. Okay, so that's what happened with the Millerites on the first day of the first month, which was April 19, 1844. They separated from the Protestant churches through the providence of God. So when Ezra, on the first day of the first month, separated from the men that wouldn't turn loose of their Babylonian wives or just separated from the Babylonian wives that some of the men were willing to send on the road, it was typifying the Millerites being separated from the Protestants at the first disappointment at the tearing time on April 19, 1844. But when Ezra came out of Babylon on the first day of the first month, he spent, he tarried for 12 days by a river and he sent a message back to Babylon because there wasn't any Levites that came with him. Okay, so what he did is he did a call out of Babylon, which is the second angel's message, but he was disappointed that those Levites hadn't come out already when he left. Okay, there was a disappointment there, just like there was a disappointment for the Millerites, and the call out of Babylon, the second angel's message, is also typified by Ezra, all right? But on the first day of the first month, on more than one witness in the scriptures, the tabernacle begins to be erected. Okay, now we know that the symbol of the covenant, the symbol of the temple and the covenant, is the number 46. Moses was on the mount 46 days receiving instructions on how to build the earthly tabernacle. The covenant, the Ten Commandments, one table has four laws, the other has six. When Jesus said, destroy this temple and in three days I'll raise it up, the Jews said this temple, Herod's temple, was 46 years in construction, and all those 46s are typifying the Millerite history from 1798 to 1844, when that spiritual temple was erected in 46 years, and all of those 46s are pointing to us, because our human temple is made up of 46 chromosomes, and we are the temple that is going to demonstrate the incarnation of Christ, the combination of humanity and divinity, so this temple is the one that all the other temples are pointing forward to, when Christ flashes his divinity through those people that have been taken out of the lowest of the low, after 6,000 years of degradation and sin, okay? This is a pretty powerful demonstration, but as the Millerite history is coming to a conclusion, when they get to just before 1844, on April 19th, 1844, now it's time to start erecting the tabernacle, and if you read on the first day of the first month when they're raising up the tabernacle, they're doing it in advance of a holy convocation, which for the Millerites would be the Day of Atonement on the tenth day of the seventh month, okay? And it also talks about the tabernacle being cleansed with blood, and this is, we've been teaching for a long time, brothers and sisters, that at this turning time, the Millerite temple cleansing began. This is the second temple cleansing in that history. The Protestants were cleansed first, and sure enough, when we found this information, the scriptures are saying it with the very words. On the first day of the first month, the tabernacle begins to be cleansed in advance of a holy convocation. That's what you derive from the first day of the first month, and bringing it to Ezra 7-9 in Ezra's history and the Millerite history, and in the story of Ezekiel, on the first day of the first month, Egypt is given to Nebuchadnezzar for the service that he's done in being God's rod of chastisement dealing with the nations of the world, and it says in that day, on the first day of the first month, when the Lord is giving Egypt to Nebuchadnezzar, that a budding out would take place, and of course, we're saying in the Millerite history, the Protestants of the United States are being given as an offering to the papacy, but the papacy is going to take two steps to conquer the United States. In our history, republicanism is going to be given to the papacy at the Sunday law, so all this is being marked first day of the first month, and the waters dry up here on the first day of the first month from the story of Noah and when the waters dry up, you have an argument, you have a debate, and of course this is when the Protestants turn on the Millerites. Then when you get to the first day of the fifth month, based upon Ezra 7-9, Aaron dies, okay, and his son Eliezer takes over, and they go from Golgotha, which means assembly, to

which means a gift. Sisters, here God is assembling a gift to take in to the Day of Atonement, all right? That's what's going on with these towns that they go to here. They go from Golgotha when Aaron dies to Jopheth. A gift is being assembled and this is a land flowing with rivers and waters. Now in the midnight cry the rain is being poured out without measure in their history and Levi is separated and Levi being separated, that's Malachi 3, which is also emphasizing that they will be an offering in righteousness as they move into the Most Holy Place. So these truths, they're consistent with one another and they're painting the picture of our history. So when you bring the Millerite history down here, that's already been established by Ezra 7-9 and Ezra's history, then we find that the tearing time for us, the first disappointment for us is 9-11. At 9-11 all these things are going to begin happening. Okay, now you can show them they are, they're happening, man, the debate. This is 9-11, you see the shaking going on over this message? You see what's going on in the political world? Do you see the United States just about ready to get conquered by Rome? Do you see the budding out, the sprinkling that began then? What is the sprinkling? It's the messages of God's Word that are being opened up by the Lion of the tribe of Judah. Brothers and sisters, do you realize that some of you, we're all at different levels here, but if you brought in 99% of the Seventh-day Adventists in the world today, if you could bring them in this room and listen to what I'm just saying right now, they'd say, what in the world is this guy talking about? Okay, they haven't been keeping up with the light, but even those of you that weren't that familiar with this message when you got here at the beginning of the week, you've been seeing the logic all week long and you may not have tested it, you may not be sure of it, but you're following the logic. Brothers and sisters, that's the Lion of the tribe of Judah that's opening up the light. It's the budding out time, okay, in advance of the full outpouring. And on 9-11, this is where the temple cleansing of Adventism begins. This is where the everlasting gospel is accomplished. Everything fits. And this is where on 9-11, you're separated from the strange wives. Strange wives, if you want to boil it down to the lowest common denominator, if you want to and we want to, right here the Lord leads us back to the old paths and when we go back to the old paths, we see William Miller's Rules of Prophetic Interpretation in the Lord Awaken us to the fact that Adventism accepted the apostate Protestantism's hermeneutics in the 1919 to 1930 time period. And here, if you're gonna walk in this path, you're gonna separate from that foolishness because you know it's from Rome. You know it's gonna lead you to death. Okay, so the strange wives are disappointed or the strange wives are separated. There's a disappointment takes place. But in the story, when you get to the first day of the fifth month, this is where the rubber meets the road. Because on August 15th, 1844, the Midnight Cry came, therefore there's a way mark between 9-11 and the Sunday Law, which is the Midnight Cry. What happens at the Midnight Cry, brothers and sisters? Everybody wakes up and if you don't got any oil in your vessel, you're lost. So, I mean, this stuff here doesn't get more serious than this, brothers and sisters. The only consolation we can have, you know, when I explained this to my wife a couple nights ago, I had to take her in my arms. She started weeping. The only consolation of this is Millerite history, brothers and sisters. Most of us understand that Samuel Snow brought the Midnight Cry message on August 15th and now we're beginning to recognize, no, he presented it in June, but he actually presented the first time in March, but he got it from William Miller who had wrote it in a newsletter the previous year. So the light of the Midnight Cry, it gets developed over a period of time and so when you're hearing the message, you've got a little bit of time to gather that oil together, if you're willing to take the hidden book and eat it. So what I'm saying is this way mark here, this is the scary one and what we said was first day of the fifth month, that's when Aaron dies and his son Eliezer takes over. So this is all about the everlasting gospel and the everlasting gospel is about two classes of worshippers. So when you're going to contrast Aaron with Eliezer, you find that they're both the priests, so they're two types. One dies, Aaron, and Eliezer goes into the most holy place with Christ. So Aaron's a foolish virgin in the scenario of the everlasting gospel. You follow that? But if that's true, then we should at least have one more witness, right? Because you can't establish stuff without a testimony of two or three. Correct? Okay. So this first day of the first month, first day of the fifth month, 120 days. Go to Genesis 6, 3. Go to Genesis 6, 3. And you ask yourself as we go through these, because we're going to go through very quickly, if the logic of these passages doesn't line up with the logic of this history. Genesis 6, 3. And the Lord said, My spirit shall not always strive with man, for that he also is flesh, yet his days shall be a hundred and twenty years. Oh, these 120 years in the time of Noah was a hundred and twenty days. Okay. But the message for Noah is the message of the shut door, isn't it? Okay. And Noah, therefore, is typifying the third angel's message. And go to the book of Jude, just before the book of Revelation. I want to show you something about Enoch, the seventh from Adam. Jude, verse 14. And Enoch, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousand of his saints to execute judgment upon all. If you were here this week, if you were here this week, then you heard Brother DeWayne talking about William Miller's dilemma. And William Miller's dilemma was that he was clarifying what the Millennium was. And his message is Enoch's message, that when the Lord comes, he's gonna punish the wicked. There isn't going to be a thousand years of peace. And Enoch is typifying the first angel's message and William Miller. And the message that Enoch sent was through his son, Methuselah. Which means, when he dies, it shall come. And if you track the genealogies, the year that Methuselah died is the day the flood came. So right here, brothers and sisters, what I'm saying is, just as there's the death of Aaron and then his Eliezer's here, you have the death of Methuselah, the second message that leads you to Noah. And what I'm saying is, when Methuselah dies, you've got a procession. Because at the midnight cry, brothers and sisters, you got a procession. At the midnight cry, if I don't have no oil, I turn around and I start looking for the oil. But you other guys that have the oil, you make a procession into the wedding. And when Methuselah died, there was a procession of animals getting on the ark. And when Sister White comments about it, she says, the animals were obedient, but the people were not. Okay, so this is the same procession, brothers and sisters. It's telling the same story. And by the way, Enoch means teacher of righteousness. This is where the teaching of righteousness by faith comes in, 9-11. I mean, it's been here all along. But that's what eating the little book is. It's taking the flesh and blood of Jesus Christ into you, and his word has the power to change you into his image. Okay, I'm running out of time here. Moses died, oops, sorry. Moses died when he was 120 years old. Go to Deuteronomy 34, 7-9. The death of Moses, it's going to be marked that he places his hands upon Joshua. He's going to anoint Joshua to take them into the promised land. Deuteronomy 34, Deuteronomy 34, 7-9. And Moses was a hundred and twenty years old when he died. His eye was not dim, nor his natural force abated. And the children of Israel wept for Moses in the plains of Moab thirty days. So the days of weeping and mourning for Moses were ended, and Joshua the son of Nun was full of the spirit of wisdom. What was Joshua full of? The outpouring of the midnight cry. He was full of wisdom, okay, and the spirit. For Moses had laid his hands upon him, and the children of Israel hearkened unto him, as did the Lord, as the Lord commanded Moses. So at the end of this hundred and twenty years with Moses, a covenant type, there's a changeover, just like Aaron and Eliezer and Joshua's anointed to take him into the promised land, brothers and sisters. I forgot one thing, I forgot one thing. I wanted to put this in place before we went to the hundred and twenty years. Here, this cloud, this cloud, it says when they were making the temple, when they were setting up the tabernacle, a cloud came down upon it, okay. This is the erection of the tabernacle here in this history, brothers and sisters, of the tent, of the temple. And while it's being erected, the scripture says in Numbers 42, 17, and then 34 through 38, there's a cloud that comes down over it while the work's going on, and it says the people were to stay in their tent until the cloud moved. And in the Millerite history, the cloud moved from the holy place to the most holy place on October 22nd, 1844. So in this history, they were to stay in their tents, they were to stay in the Seventh-day Adventist Church until you get to the Sunday law, and the cloud moves. I didn't want to leave that one out, because it's throughout the scriptures once you see it. 120 disciples, Acts chapter 1. Now we already put in place Judas. Judas is a symbol of this history, isn't he? Okay, from 9-11 to the Sunday law, he begins with the feast and the foot washing, and he ends up with a feast and the foot washing. Sister White plainly says he typifies those of us in Adventism that are going to betray our Lord in this testing process. How many tests did Judas fail? Three. Okay, Acts chapter 1, Acts chapter 1, verse 15 through 26. Are you following the logic, brothers and sisters? Scary stuff. And in those days, Peter stood up in the midst of his disciples. Who's Peter? Brother Dwayne in between, he was giving me some some quotes, and there's one that talks about those in Adventism that will not hear when the loud cry of the third angel's message arrives. Okay, they will not hear, and we mentioned it last night. The symbol of this covenant history is Peter, and his name was Simon Barjonas, and Simon means hearing. Okay, and he's the one that hears the message of 9-11, because Jonah is the dove, the dove that's drunk with the new wine and dancing in the marriage. That's what Peter hears, and because he recognizes that history, that Christ is Christ, Christ changes his name to Peter the Rock, changes it to his name. He gets his surname, his family name. So here at this point, the symbol of that history, Peter stood up in the midst of the disciples and said the number of the names together were about how many? 120. In this history here, there are 120 disciples, and what are they gonna do? They're gonna pick a replacement for Judas. We're gonna see Judas contrasted with Matthias. Maybe it'll come. Matthias, and I made sure I knew the definition of Matthias before I came here this morning, and maybe it'll come before we quit reading these verses, but it's not at the forefront of my mind. Continuing on. Man and brethren, this scripture must needs have been fulfilled which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. For he was numbered with us, and it had obtained part of this ministry. Now this man purchased a field with the reward of iniquity and falling headlong. He burst asunder in the midst, and all his bowels gushed out, and it was known unto all the dwellers at Jerusalem, insomuch as the field is called in their proper tongue Al-Qadamah, that is to say, the field of blood. For it is written in the book of Psalms, let his habitation be desolate, and let no man dwell therein, and he

as Bishop Rick let another take. Wherefore, of these men which have accompanied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, under that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. So they're gonna pick someone that's been there since when? Since 9-11. This is about 9-11. That's his baptism is typifying 9-11. Okay, and they appointed two. Joseph called Barsabbas, who was surnamed Justice and Matthias. Okay, Joseph means added. Barsabbas is a Chaldean name, but he's surnamed Justice, which is a Latin name. Okay, so this guy's got a little bit of Rome and a little bit of Babylon in his Hebrew name. Okay, you might say he's the mixed multitude, and sure enough, he don't get picked. Matthias gets picked. Ah, gift of God, it popped into my mind right before you said it. This is the gift of God that's getting prepared. The Levites are gonna offer an offering in righteousness. Matthias, the gift of God, and he's chosen over the man that's 1 3rd Hebrew, 1 3rd Babylonian, and 1 3rd Roman. Not that the guy was a bad guy. This is typology here, brothers and sisters, and it says, and they prayed and said, thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen, that he may take part in this ministry and apostleship, from which Judas, by transgression, fell, that he might go in his own place. And they gave forth their lots, and the lot fell on Matthias, and he was numbered with the 11 apostles. So what I'm saying is, with Aaron and Eliezer, you're seeing a separation between the two classes. You're seeing a death. With Methuselah, you're seeing a death, and you're seeing the transition from the second to the third angel's message, and you're seeing the procession of the animals, typifying the procession of the wise virgins into the most holy place. With Moses, you see a death that's indicating an anointing of Joshua. Okay, there's a transition of leadership here. With Judas, you see him being hanged, and a judgment taking place. This isn't a judgment. They're casting lots. That's a symbol of judgment. And Matthias, a gift, is being prepared for the most holy place. And then in Daniel 6, and we're out of time, I'm just gonna tell you, you all know the Daniel 6, don't you? There was 120 princes. 120 princes in the story of Daniel 6. And there were three presidents. And the preeminent president was Daniel. And I haven't got the time to go into it, brothers and sisters, but you can show from the scriptures, and I know some of this, some of you, it's gonna make you say, oh, this is pretty far out here. Daniel's a symbol of the first angel's message. Ezekiel's a symbol of the second angel's message. And Jeremiah's a symbol of the third angel's message. So when you see these three presidents in Daniel chapter 6, and it says he's one of the three, and he's the number one, it just corresponds to who he represents. But he has 120 princes. They don't like him, okay? So what's gonna happen to him? He's gonna get thrown in the lion's den, why? Over worship, over how he worships. And it's gonna be in the time of the Medes and the Persians, and you can show, brothers and sisters, that the Medes and the Persians typify the United States of America. It's a two-horned country, and so is the United States. You can show it, haven't got time to show it. But this is a law of the Medes and the Persians that cannot be annulled, and he here, from these 120 princes, is thrown into the lion's den, and the king does what? He puts his seal up on that pit. Daniel represents those that are sealed in this history and are confronted with the Sunday law in the United States. Now, brothers and sisters, that's a lot of lines. It's a lot of evidence that the line of the tribe of Judah is attempting to forewarn us that we best be about our business of getting the oil in the vessel. Because in the Millerite history, the message of the midnight cry was taught for a period of time, and then through God's providence, in his timing, that he alone knows, he brought it into a fulfillment in history, and then and there, it's too late to get the oil. Follow the logic? Scary stuff. Shall we pray? Father in heaven, we want the oil in our vessels. We need the oil in our vessels. And we ask that you would help us to put the priorities in our lives that we can accomplish that work before it's too late. We understand that while the cloud is over your people, that we're to stay in our tents. We're to tarry in Jerusalem until power comes from on high. But Lord, we have a work to do to shake off this Laodicean lethargy, and we can't do it alone. We need your help. We ask that you would confront us with your Holy Spirit, that the things that need to be changed would be pointed out and that you'd give us the courage to do so. We thank you for this Sabbath school. We ask a blessing upon the rest of the day. We ask that you would speak to those that are considering the anointing service at the end of the worship hours and direct them. And we thank you for bringing us to the final day of this prophecy school. In Jesus' name, amen. ♪ Then shall we know if we follow on to know the Lord ♪