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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Forty-Three

Buku Joel dan Gereja Masehi Advent Hari Ketujuh Laodikia - Nombor Empat Puluh Tiga

Number Forty-Three

លេខសែសិបបី

Author

Jeff Pippenger

Published

February 9, 2026

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A symbol of the eighty human priests combined with the Divine High Priest is the number “81,” which is where we find Miller’s Dream in the book Early Writings. In Revelation “81” we find that when the very last seal is removed, there is silence in heaven for half an hour. Habakkuk 2:20 says that all the earth should keep quiet when the Lord is in His holy temple.

Tanda bagi lapan puluh imam manusia yang digabungkan dengan Imam Besar Ilahi ialah nombor “81,” dan di situlah kita mendapati Mimpi Miller dalam buku Early Writings. Dalam Wahyu “81” kita mendapati bahawa apabila meterai yang paling akhir sekali dibuka, terjadilah kesunyian di syurga selama setengah jam. Habakuk 2:20 mengatakan bahawa seluruh bumi harus berdiam diri apabila Tuhan berada di dalam bait-Nya yang kudus.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8:1.

> Dan apabila Ia membuka meterai yang ketujuh, maka sunyilah di sorga kira-kira setengah jam lamanya. Wahyu 8:1.

The removing of the seventh seal takes place in the thirty days, for it is the final seal. On December 31, 2023, Ezekiel’s bones began the resurrection process. Christ then began to teach for forty days. That date marked the end of the 1,260 days since the disappointment of July 18, 2020, and John informs us in Revelation eleven that we are to measure the temple, but leave off the courtyard. The courtyard ends at the end of the scattering, for John informs us 1,260 is given to the Gentiles who are the courtyard. When measuring, that history is to be left off.

การปลดตราดวงที่เจ็ดเกิดขึ้นภายในสามสิบวัน เพราะเป็นตราดวงสุดท้าย เมื่อวันที่ 31 ธันวาคม 2023 กระดูกของเอเสเคียลได้เริ่มกระบวนการฟื้นคืนชีพ แล้วพระคริสต์จึงได้เริ่มทรงสั่งสอนอยู่สี่สิบวัน วันดังกล่าวเป็นจุดสิ้นสุดของ 1,260 วันนับตั้งแต่ความผิดหวังเมื่อวันที่ 18 กรกฎาคม 2020 และยอห์นแจ้งแก่เราในวิวรณ์บทที่สิบเอ็ดว่า เราจะต้องวัดพระวิหาร แต่ให้ละเว้นลานภายนอก ลานภายนอกสิ้นสุดลงเมื่อการกระจัดกระจายสิ้นสุดลง เพราะยอห์นแจ้งแก่เราว่า 1,260 นั้นถูกมอบแก่บรรดาคนต่างชาติซึ่งเป็นลานภายนอก เมื่อต้องวัด ประวัติศาสตร์ช่วงนั้นจะต้องถูกละเว้น.

When Miller awakens and sees the dirt brush man, the room is empty, and as he raises his voice, Miller is still in the wilderness. From the history of the resurrection until just before the Sunday law, Christ is raising the temple of the one hundred and forty-four thousand, as He did in the forty-six years from 1798 unto 1844.

Apabila Miller tersedar lalu melihat lelaki penyapu debu itu, bilik itu kosong, dan ketika dia meninggikan suaranya, Miller masih berada di padang gurun. Dari sejarah kebangkitan itu hingga tepat sebelum undang-undang Ahad, Kristus sedang membangunkan bait suci bagi seratus empat puluh empat ribu itu, sebagaimana Dia telah melakukannya dalam empat puluh enam tahun dari 1798 hingga 1844.

When He begins to teach, He is working in His temple, especially during the thirty days. The angels then keep silent for thirty minutes, while He teaches His priests of three hundred Millerite preachers, or His army of Gideon’s three hundred, or while He publishes the three hundred 1843 charts; and He does all this during the thirty days from the end of the unleavened bread, unto the message of the trumpets. He is sweeping the floor of Miller’s room, but it is His floor, so Miller’s room is His temple. He is finishing the work of blotting out either the sins or the names of those who were called as candidates to be among the one hundred and forty-four thousand.

Asuŋi nɔŋi atitɔre i kɔsɔri, A e tuma la A nyɔŋɔ ni jɛ, biɛla bɛra ni nyɛra pii tɔŋ. Malɛka be yuuŋi kaŋa miniti pii tɔŋ, ka A atitɔri A saaliba bɛɛta ata, Millerite waazita bɛɛta ata, bee A Gideon sojaba bɛɛta ata, bee ka A pɔsiri chaatiba bɛɛta ata 1843; ka A tuma nyɛla m-miiri pii tɔŋ la, ni kaŋa ka kaari daam laŋa ni, hali kɔkɔriba laŋa la. A be piligiri Miller yiri ni taŋa, ama taŋa la nya A taŋa, ka Miller yiri la nya A nyɔŋɔ ni jɛ. A be gbɛsiri tuma la ka A wula pɛsigi bee tuuma bee yɔyima la, ninsala n ti yelisi ba ka ba nya yuumo baŋa ka ba kɛɛri nɛɛba tɔn ni naasira ata ni naayi la.

The trumpet message that comes five days before the ascension and ten days before judgment is the litmus test. What happens in the thirty minutes that heaven is quiet, or the thirty days of Christ teaching the priests has already produced two classes when the seal is impressed during the three steps of the trumpet, ascension and judgment. It is simple to see.

Mesej sangkakala yang datang lima hari sebelum kenaikan dan sepuluh hari sebelum penghakiman ialah ujian penentu. Apa yang berlaku dalam tiga puluh minit ketika syurga sunyi, atau tiga puluh hari Kristus mengajar para imam, telah pun menghasilkan dua golongan apabila meterai dikenakan selama tiga langkah sangkakala, kenaikan, dan penghakiman. Hal itu mudah untuk dilihat.

If you come to the point where you are to sound the message of the trumpet, and refuse to sound the message—you fail.

Ha u fihla moo u lokelang ho letsa molaetsa wa terompeta, mme o hana ho letsa molaetsa—o a hloleha.

The three steps of ‘trumpet, ascension and judgment’ are one waymark in three steps, just as in the beginning of the history where one waymark was represented with the ‘death, burial and resurrection.’ The three step test at the end is the litmus test that precedes by five days the Pentecostal Sunday law.

ᱯᱩᱱ ᱯᱮ ᱜᱟᱱᱴᱤᱡ ᱠᱟᱛᱮ ‘ᱛᱩᱨᱤ, ᱥᱮᱨᱢᱟ ᱨᱮ ᱞᱟᱦᱟ ᱟᱨ ᱵᱤᱪᱟᱹᱨ’ ᱫᱚ ᱢᱤᱫ ᱩᱯᱟᱹᱞ ᱨᱮᱠᱷᱟ ᱨᱮ ᱯᱮ ᱜᱟᱱᱴᱤᱡ ᱛᱮ, ᱡᱮᱢᱚᱱ ᱩᱱ ᱟᱹᱲᱤ ᱦᱤᱥᱴᱨᱤ ᱮᱱᱮᱡ ᱨᱮ ᱢᱤᱫ ᱩᱯᱟᱹᱞ ᱨᱮᱠᱷᱟ ‘ᱜᱚᱡ, ᱥᱢᱟᱹᱥᱟᱱ ᱟᱨ ᱡᱤᱣᱤᱫ ᱵᱤᱨᱤᱥᱛᱮ’ ᱫᱚ ᱩᱫᱩᱜ ᱞᱮᱱᱟ᱾ ᱢᱩᱪᱟᱹᱛ ᱨᱮ ᱯᱮ ᱜᱟᱱᱴᱤᱡ ᱯᱚᱨᱤᱠᱷᱟ ᱫᱚ ᱚᱱᱟ ᱞᱤᱴᱢᱟᱥ ᱯᱚᱨᱤᱠᱷᱟ ᱡᱮ ᱯᱮᱱᱴᱤᱠᱚᱥᱴᱟᱞ ᱥᱟᱱᱰᱮ ᱞᱚ ᱨᱮᱭᱟᱜ ᱢᱟᱨᱟᱝ ᱢᱤᱫ ᱯᱮᱸᱪ ᱫᱤᱱ ᱢᱟᱨᱟᱝ ᱟᱹᱜᱩ ᱮᱫᱟᱭ᱾

Five days after the resurrection the end of the feast of unleavened bread arrives, and that holy convocation marks the first and foundational test of 2024. Are you going to eat the Bread of Heaven or the bread of human reasoning? That test arrived in 2024, and it had been typified by the foundational rebellion of Adam and Eve, Nimrod, Aaron, Jeroboam, Korah and his rebels, the Protestants of Millerite history, the alpha rebellion of John Harvey Kellogg, the rebellion of 1888 and of course the rebellion of 9/11. The foundational rebellion of Cain, conveys the issue of jealousy against your brother, all down the line of foundational rebellions.

မုန့်မပါသောပွဲတော်၏ အဆုံးသည် ထမြောက်ခြင်းပြီးနောက် ငါးရက်အကြာတွင် ရောက်ရှိလာပြီး၊ ထိုသန့်ရှင်းသော အစည်းအဝေးသည် ၂၀၂၄ ခုနှစ်၏ ပထမဆုံးလည်းကောင်း အခြေခံကျဆုံးလည်းကောင်းသော စမ်းသပ်မှုကို အမှတ်အသားပြုသည်။ သင်သည် ကောင်းကင်မှ ဆင်းသက်သော မုန့်ကို စားမည်လော၊ သို့မဟုတ် လူ့ယുക്തိတရား၏ မုန့်ကို စားမည်လော။ ထိုစမ်းသပ်မှုသည် ၂၀၂၄ ခုနှစ်တွင် ရောက်ရှိလာခဲ့ပြီး၊ ထိုစမ်းသပ်မှုကို အာဒံနှင့် ဧဝ၏ အခြေခံကျသော ပုန်ကန်မှု၊ နင်မရုတ်၊ အာရုန်၊ ယေရောဗောင်၊ ကောရဟ်နှင့် သူ၏ ပုန်ကန်သူများ၊ Millerite သမိုင်းထဲမှ ပရိုတက်စတင့်များ၊ John Harvey Kellogg ၏ alpha ပုန်ကန်မှု၊ 1888 ခုနှစ်၏ ပုန်ကန်မှုနှင့် သေချာပင် 9/11 ၏ ပုန်ကန်မှုတို့အားဖြင့် ပုံစံတင်၍ ကြိုတင်ဖော်ပြထားခဲ့သည်။ ကာဣန်၏ အခြေခံကျသော ပုန်ကန်မှုသည် သင့်ညီအစ်ကိုအပေါ် မနာလိုမှု၏ အရေးကိစ္စကို သယ်ဆောင်ဖော်ပြပြီး၊ ထိုအရာသည် အခြေခံကျသော ပုန်ကန်မှုများ၏ မျိုးဆက်တစ်လျှောက်လုံးတွင် တွေ့ရသည်။

All the illustrations of foundational rebellion are rebellion against God, but some; such as the rebels of 1888, and the rebels of Korah, include the fact that the chosen messenger is part of the test. The rejection of Miller’s identification that it is Rome that establishes the vision in Daniel 11:14, is a rejection of both the message and the messenger. The test is foundational for not only did Father Miller identify the robbers of verse fourteen as Rome, but also Miller’s son.

Masika otto g’bɛɛ ni a yeli ka a bɛɛ ye kɔgɔ tɔnsɔn ma, nka dɔw, i n’a fɔ 1888 kɔgɔtɔw ani Koré kɔgɔtɔw, bɛ taa se ka cɛsiri sugandila min bɛ taamasiyɛn ye, o fanan ye sɛgɛsɛgɛli ye. Miller ye ka dɔnko kɛ ka a fɔ ko Daniyɛli 11:14 la, o ye Rɔmɛ ye min bɛ jiriyɔrɔ labɛn, ni o bali, o ye kuma ani kuma kɛla fana bali ye. O sɛgɛsɛgɛli ye dugukolo ye, bari mɔgɔ min bɛ wele ko Fa Miller, a ye dɔnkili kɛ ka a fɔ ko ayibɔlaw minnu bɛ saraw kelen ni naani la ye, olu ye Rɔmɛ ye; a dencɛ fana.

Five days after the resurrection of December 31, 2023, Miller’s preparatory teaching ministry was taken over by the One who followed after John. For thirty days special instruction to the worshippers in the temple would be given “face to face” by Christ. That preparation was to prepare a priesthood of 80, to proclaim the warning message of the feast of trumpets.

ଉଠିବା 31 ଡିସେମ୍ବର 2023 ପରେ ପାଞ୍ଚ ଦିନରେ, ଯୋହନ ପରେ ଆସିଥିବା ସେହି ଜଣଙ୍କ ଦ୍ୱାରା ମିଲରଙ୍କ ପ୍ରସ୍ତୁତିମୂଳକ ଶିକ୍ଷା-ସେବା ଗ୍ରହଣ କରାଗଲା। ତିରିଶି ଦିନ ପର୍ଯ୍ୟନ୍ତ, ମନ୍ଦିରରେ ଉପାସନାକାରୀମାନଙ୍କୁ ଖ୍ରୀଷ୍ଟଙ୍କ ଦ୍ୱାରା “ମୁହଁମୁହିଁ” ବିଶେଷ ଶିକ୍ଷା ଦିଆଯିବ। ସେହି ପ୍ରସ୍ତୁତିର ଉଦ୍ଦେଶ୍ୟ ଥିଲା 80 ଜଣଙ୍କର ଏକ ଯାଜକତ୍ୱକୁ ପ୍ରସ୍ତୁତ କରିବା, ଯେହେତୁ ସେମାନେ ତୁରୀ ପର୍ବର ସତର୍କବାଣୀ-ସନ୍ଦେଶ ପ୍ରଖ୍ୟାପନ କରିପାରିବେ।

That preparation of thirty days consists of a foundational first test in the beginning and a second temple test at the ending. The second temple test is finished before the trumpets are blown, and this detail is therefore represented in Miller’s dream when Christ cast the jewels into the casket. It is after He does this, that He invites Miller to “come and see.” It is from the trumpet warning, to the ascension unto judgment that the ensign is lifted up in advance of the Sunday law. The jewels are all in the temple, before Miller is called to “come and see,” and it is when the two witnesses are lifted up in the clouds, that their enemies behold them.

ಪ್ರಾರಂಭದಲ್ಲಿರುವ ಮೂಲಭೂತ ಮೊದಲ ಪರೀಕ್ಷೆಯೂ ಅಂತ್ಯದಲ್ಲಿರುವ ಎರಡನೆಯ ದೇವಾಲಯದ ಪರೀಕ್ಷೆಯೂ ಸೇರಿ ಆ ಮೂವತ್ತು ದಿನಗಳ ಸಿದ್ಧತೆ ರೂಪುಗೊಂಡಿದೆ. ಎರಡನೆಯ ದೇವಾಲಯದ ಪರೀಕ್ಷೆ ಕಹಳೆಗಳು ಊದಲ್ಪಡುವುದಕ್ಕಿಂತ ಮುಂಚೆಯೇ ಪೂರ್ಣಗೊಳ್ಳುತ್ತದೆ; ಆದಕಾರಣ ಕ್ರಿಸ್ತನು ಆಭರಣಗಳನ್ನು ಪೆಟ್ಟಿಗೆಯೊಳಗೆ ಹಾಕಿದಾಗ ಮಿಲ್ಲರ್‌ನ ಕನಸಿನಲ್ಲಿ ಈ ವಿವರವು ಪ್ರತಿನಿಧಿಸಲ್ಪಟ್ಟಿದೆ. ಆತನು ಇದನ್ನು ಮಾಡಿದ ನಂತರವೇ, ಮಿಲ್ಲರ್‌ಗೆ “ಬಂದು ನೋಡು” ಎಂದು ಆಹ್ವಾನಿಸುತ್ತಾನೆ. ಕಹಳೆಯ ಎಚ್ಚರಿಕೆಯಿಂದ ನ್ಯಾಯತೀರ್ಪಿನ ಕಡೆಗಿನ ಆರೋಹಣದವರೆಗೆ, ಭಾನುವಾರದ ಕಾನೂನಿಗೆ ಮುಂಚಿತವಾಗಿ ಧ್ವಜವು ಎತ್ತಲ್ಪಡುತ್ತದೆ. ಮಿಲ್ಲರ್‌ಗೆ “ಬಂದು ನೋಡು” ಎಂದು ಕರೆಯಲ್ಪಡುವುದಕ್ಕಿಂತ ಮುಂಚೆಯೇ ಎಲ್ಲಾ ಆಭರಣಗಳೂ ದೇವಾಲಯದಲ್ಲಿವೆ; ಮತ್ತು ಎರಡು ಸಾಕ್ಷಿಗಳು ಮೇಘಗಳಲ್ಲಿ ಮೇಲಕ್ಕೆ ಎತ್ತಲ್ಪಡುವಾಗ, ಅವರ ಶತ್ರುಗಳು ಅವರನ್ನು ನೋಡುವರು.

Their prediction of an attack from Islam that failed in 2020, is to be repeated after it is corrected, as was the true Midnight Cry of Snow. Miller had an understanding that he identified as the Midnight Cry, but Samuel Snow corrected Miller’s Midnight Cry message, and for this reason, Snow’s Midnight Cry message is called the “true” Midnight Cry message in Millerite history. The message of the Midnight Cry is a message that has been corrected, and empowered by the correction.

ការព្យាករណ៍របស់ពួកគេអំពីការវាយប្រហារមកពីសាសនាឥស្លាម ដែលបានបរាជ័យក្នុងឆ្នាំ ២០២០ នោះ ត្រូវធ្វើម្តងទៀត បន្ទាប់ពីវាត្រូវបានកែតម្រូវ ដូចជាសារយំកណ្តាលអធ្រាត្រដ៏ពិតរបស់ Snow។ Miller មានការយល់ដឹងមួយ ដែលគាត់បានកំណត់ថាជា សារយំកណ្តាលអធ្រាត្រ ប៉ុន្តែ Samuel Snow បានកែតម្រូវសារយំកណ្តាលអធ្រាត្ររបស់ Miller ហើយដោយហេតុនេះ សារយំកណ្តាលអធ្រាត្ររបស់ Snow ត្រូវបានហៅថា «សារយំកណ្តាលអធ្រាត្រដ៏ពិត» ក្នុងប្រវត្តិសាស្ត្រ Millerite។ សារយំកណ្តាលអធ្រាត្រ គឺជាសារមួយដែលត្រូវបានកែតម្រូវ ហើយត្រូវបានប្រទានអំណាចដោយសារការកែតម្រូវនោះ។

> “The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

> “Ba ba swabilego ba bone go tšwa Mangwalong gore ba be ba le nakong ya go diega, le gore ba swanetše go leta ka kgotlelelo go phethagatšwa ga pono. Bohlatse bjo bo swanago bjo bo ba etilego pele go lebelela Morena wa bona ka 1843, bo ba dirile gore ba mo letetše ka 1844.” Early Writings, 247.

The phenomenon occurred at the end of the period of 1840 to 1844, and it also occurred at the beginning. Josiah Litch predicted a fulfillment of Islam in 1840. He put his prediction into the public record in 1838, and then corrected it ten days before August 11, 1840. The corrected prediction fulfillment empowered the first angel’s message. The second message was empowered by the corrected message of the Midnight Cry. Two witnesses from one history that are an alpha witness and an omega witness. Together they identify the empowerment of a message based upon the correction of a previous message.

Fahamu hiyo ilitokea mwishoni mwa kipindi cha 1840 hadi 1844, nayo pia ilitokea mwanzoni. Josiah Litch alitabiri utimilifu wa Uislamu mwaka wa 1840. Aliweka utabiri wake katika kumbukumbu ya umma mwaka wa 1838, kisha akaurekebisha siku kumi kabla ya Agosti 11, 1840. Utimilifu wa utabiri uliorekebishwa uliupa uwezo ujumbe wa malaika wa kwanza. Ujumbe wa pili ulipewa uwezo kwa ujumbe uliorekebishwa wa Kilio cha Usiku wa Manane. Mashahidi wawili kutoka historia moja ambao ni shahidi wa alfa na shahidi wa omega. Kwa pamoja wanautambulisha uwezeshaji wa ujumbe unaotegemea urekebishaji wa ujumbe uliotangulia.

The alpha identifies a prophecy of Islam and the omega identifies a prophecy of a shut door. Line upon line, Islam in 1840 and the shut door in 1844, identifies Islam and a shut door as the message of the Midnight Cry. At the beginning of the message Islam is loosed, as in Christ’s triumphal entry. At that point the door is closed in the parable of the ten virgins, as the door is closed upon the judgment of the house of God. At the conclusion of the message, Islam strikes again as the door is closed upon the United States.

আলফা ইসলামের একটি ভবিষ্যদ্বাণীকে নির্দেশ করে এবং ওমেগা একটি রুদ্ধ দ্বারের ভবিষ্যদ্বাণীকে নির্দেশ করে। পংক্তির উপর পংক্তি, ১৮৪০ সালে ইসলাম এবং ১৮৪৪ সালে রুদ্ধ দ্বার, ইসলाम ও একটি রুদ্ধ দ্বারকে মধ্যরাত্রির আহ্বানের বার্তা হিসেবে চিহ্নিত করে। বার্তার সূচনায় ইসলাম মুক্ত করা হয়, যেমন খ্রিষ্টের বিজয়ময় প্রবেশে। সেই সময় দশ কুমারীর উপমায় দ্বার বন্ধ করা হয়, যেমন ঈশ্বরের গৃহের বিচারকাজে দ্বার বন্ধ করা হয়। বার্তার পরিসমাপ্তিতে, যুক্তরাষ্ট্রের উপর দ্বার বন্ধ করা হলে ইসলাম পুনরায় আঘাত হানে।

It is important to see that the line produced by Leviticus twenty-three identifies the three steps of Passover at the beginning and the three steps of the priests at the end. The priests are lifted up as an offering at the Sunday law, but they are purified before that event. When they are lifted up, they are the ensign, and when Christ was lifted up in the three steps at the beginning of the line, He drew all the world unto Himself. The lifting up of the one hundred and forty-four thousand is the end of the line that began with the lifting up of Christ. In both the beginning and ending one waymark of three steps are identified.

Nyaatiah a nni sɛ, ahyɛnmu a Leviticus aduonu mmiɛnsa de ba no, ɛda Twam Afahyɛ no anammɔn mmiɛnsa a ɛwɔ ahyɛase no ne asɔfo no anammɔn mmiɛnsa a ɛwɔ awiei no adi. Wɔma asɔfo no so sɛ afɔrebɔ wɔ Kwasida mmara no so, nanso wɔtew wɔn ho ansa na saa adeyɛ no aba. Bere a wɔma wɔn so no, wɔyɛ frankaa no, na bere a wɔmaa Kristo so wɔ anammɔn mmiɛnsa a ɛwɔ ahyɛnmu no mfiase no mu no, ɔtwee wiase nyinaa baa ne nkyɛn. Mpem ɔha aduanan anan no so a wɔma wɔn so no ne ahyɛnmu no awiei a efi Kristo so a wɔmaa no so no ase. Wɔ ahyɛase ne awiei nyinaa mu no, wɔda akwankyerɛ agyiraehyɛde baako a ɛwɔ anammɔn mmiɛnsa adi.

Three steps at the beginning that are followed by five days, and three steps at the ending that are followed by five days. From that point on, the story is about the great multitude, for the priesthood has been established as the ensign of the one hundred and forty-four thousand. The seven days of Tabernacles is a period for the Gentiles. If we leave off the time of the Gentiles that begins at the Sunday law, and leave off the three and a half days that ended in 2023, we have the temple of the one hundred and forty-four thousand represented within the fifty days of the Pentecostal season from December 31, 2023 unto the soon-coming Sunday law.

Nkhato nthathu pa chiyambi izo zikutizgika na mazuŵa ghankhondi, ndipo nkhato nthathu paumaliro izo zikutizgika na mazuŵa ghankhondi. Kufuma pa nyengo iyi kuya panthazi, nkhani yikukhwaskana na mzinda ukuru, pakuti usofi wakhazikiskika kuŵa chimanyikwiro cha ŵanthu ŵana na makhumi ghanayi na ŵana sauzandi. Mazuŵa ghankhondi na ghaŵiri gha Chiphikiro cha Misasa ni nyengo ya Ŵamitundu. Usange tikuŵikako yayi nyengo ya Ŵamitundu iyo yikwamba pa dango la Sabata, ndipo tikuŵikako yayi mazuŵa ghatatu na hafu agho ghakamara mu 2023, tikusanga tempile la ŵanthu ŵana na makhumi ghanayi na ŵana sauzandi likwimiririka mukati mwa mazuŵa makhumi ghankhondi gha nyengo ya Pentekosite kufuma pa Disembala 31, 2023 kufika pa dango la Sabata ilo lili pafupi kwiza.

Five days from the resurrection for the virgins, thirty days that follow for the priests. Then five days of a trumpet message from the virgins, ending with their ascension when the forty days concludes, followed by five days unto judgment, followed by five days to the Sunday law. As a symbol of the virgins, the number “5” sets forth the footsteps of the one hundred and forty-four thousand, who are virgins and who are also priests.

ꯑꯗꯨꯒꯤ ꯑꯁꯤꯕ ꯂꯥꯏꯒꯤ ꯃꯇꯝ ꯉꯥꯡꯕ ꯅꯨꯃꯤꯠ ꯃꯔꯤ ꯃꯔꯛ ꯄꯪꯒꯜꯂꯤ ꯅꯨꯄꯤ ꯆꯣꯡꯕꯁꯤꯡꯒꯤꯗꯃꯛ, ꯃꯇꯨꯡꯗ ꯂꯥꯛꯄ ꯅꯨꯃꯤꯠ ꯁꯨꯝꯇꯔꯥ ꯃꯔꯛ ꯃꯥꯏꯕꯁꯤꯡꯒꯤꯗꯃꯛꯅꯤ꯫ ꯑꯗꯨꯒꯤ ꯃꯇꯨꯡꯗ, ꯅꯨꯄꯤ ꯆꯣꯡꯕꯁꯤꯡꯒꯤꯗꯒꯤ ꯃꯈꯨꯠ ꯄꯥꯡꯕ ꯇꯣꯝꯆꯥ ꯄꯥꯎꯁꯤꯡꯒꯤ ꯅꯨꯃꯤꯠ ꯃꯔꯤ ꯃꯔꯛ, ꯃꯁꯤꯅꯥ ꯑꯍꯤꯡ ꯃꯆꯥꯁꯤꯡꯒꯤ ꯀꯥꯡꯕꯣꯟ ꯑꯃꯁꯨꯡ ꯃꯔꯤ ꯅꯤꯄꯥꯜꯂꯤꯕ ꯃꯇꯝ ꯂꯣꯏꯁꯤꯟꯕ ꯃꯇꯝꯗ ꯃꯈꯣꯏꯒꯤ ꯑꯣꯛꯍꯜ ꯍꯥꯏꯅ ꯂꯣꯏꯁꯤꯜꯂꯤ, ꯃꯁꯤꯒꯤ ꯃꯇꯨꯡꯗ ꯑꯍꯪꯕꯥꯏ ꯇꯧꯕ ꯅꯨꯃꯤꯠ ꯃꯔꯤ ꯃꯔꯛ, ꯃꯁꯤꯒꯤ ꯃꯇꯨꯡꯗ ꯁꯟꯗꯦ ꯂꯣ ꯍꯥꯌꯕ ꯅꯨꯃꯤꯠ ꯃꯔꯤ ꯃꯔꯛꯅꯤ꯫ ꯅꯨꯄꯤ ꯆꯣꯡꯕꯁꯤꯡꯒꯤ ꯈꯨꯗꯝ ꯑꯃꯥ ꯑꯣꯏꯅ, “5” ꯍꯥꯏꯕ ꯃꯁꯡꯑꯁꯤꯅꯥ ꯅꯨꯄꯤ ꯆꯣꯡꯕꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯃꯥꯏꯕꯁꯤꯡ ꯑꯅꯤꯃꯛ ꯑꯣꯏꯕ ꯃꯤ ꯆꯥꯂꯤꯁꯤꯡ ꯃꯔꯤ ꯍꯥꯞꯄ ꯑꯃꯁꯨꯡ ꯃꯔꯤ ꯍꯥꯞꯄ ꯑꯗꯨꯒꯤ ꯈꯣꯡꯆꯠꯁꯤꯡ ꯄꯣꯛꯍꯜꯂꯤ꯫

During the thirty days of teaching, the final and seventh seal is removed, and it is in that period that Miller sees the jewels being restored. “Come and see” is a symbol based upon the first four seals, so when the seventh seal was opened, Miller was told to “come and see,” but the angels in heaven all just watch on in silence. Miller’s dream is identifying the sealing of the jewels who are the one hundred and forty-four thousand, while also identifying the jewels that are the message of the Midnight Cry. That message conveys the power to the virgins that accomplishes the sealing, and the dirt brush man identifies the One who controls both the messengers and the message.

Salama nihaon kiphum ni thum, muhuri wa mwisho, nao wa saba, ukabomomwa, na ni katika kipindi hicho ambapo Miller anaona vito vikirejeshwa. “Nje, uone” ni ishara inayojengwa juu ya mihuri minne ya kwanza; hivyo, muhuri wa saba ulipofunguliwa, Miller aliambiwa “nje, uone,” lakini malaika wote mbinguni wanatazama tu kwa ukimya. Ndoto ya Miller inatambulisha kutiwa muhuri kwa vile vito ambavyo ni wale mia moja arobaini na nne elfu, huku pia ikitambulisha vito ambavyo ni ujumbe wa Kilio cha Usiku wa Manane. Ujumbe huo huwapatia wanawali nguvu inayotimiza kutiwa muhuri, na mtu wa brashi ya vumbi humtambulisha Yeye anayewatawala wajumbe na pia ujumbe wenyewe.

2024 represents the foundational test, and now in 2026 the temple test has arrived. We are now in the thirty-day period where Christ is teaching, and to not recognize this fact is fatal.

2024 mewakili ujian asas, dan kini pada tahun 2026 ujian bait suci telah tiba. Kini kita berada dalam tempoh tiga puluh hari ketika Kristus sedang mengajar, dan kegagalan untuk mengenali hakikat ini adalah membawa maut.

Recognizing the message and the messenger was an element of the foundational test represented by Rome establishing the vision, and is an element of the story of Elijah and Ahab.

Mengiktiraf mesej dan utusan merupakan suatu unsur dalam ujian asas yang dilambangkan oleh Roma yang menegakkan penglihatan itu, dan merupakan juga suatu unsur dalam kisah Elia dan Ahab.

> And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. 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 16:29–17:1.

> Maka pada tahun ketiga puluh lapan pemerintahan Asa, raja Yehuda, Ahab anak Omri mula memerintah atas Israel; dan Ahab anak Omri memerintah atas Israel di Samaria selama dua puluh dua tahun. Dan Ahab anak Omri melakukan apa yang jahat pada pandangan TUHAN, lebih daripada semua orang yang terdahulu daripadanya. Maka terjadilah, seolah-olah suatu perkara yang ringan baginya untuk hidup dalam dosa-dosa Yerobeam anak Nebat, bahawa ia mengambil Izebel, anak perempuan Etbaal, raja orang Sidon, menjadi isterinya, lalu pergi beribadah kepada Baal dan menyembahnya. Dan ia mendirikan sebuah mezbah bagi Baal di dalam rumah Baal, yang telah dibinanya di Samaria. Dan Ahab membuat sebuah tiang berhala; dan Ahab melakukan lebih banyak lagi untuk membangkitkan murka TUHAN, Allah Israel, daripada semua raja Israel yang terdahulu daripadanya. Pada zamannya Hiel, orang Betel itu, membina Yerikho; ia meletakkan asasnya dengan Abiram, anak sulungnya, dan mendirikan pintu-pintu gerbangnya dengan Segub, anak bongsunya, sesuai dengan firman TUHAN, yang telah diucapkan-Nya melalui Yosua anak Nun. Dan Elia, orang Tisbe, dari kalangan penduduk Gilead, berkata kepada Ahab, Demi TUHAN, Allah Israel, yang hidup, yang di hadapan-Nya aku berdiri, tidak akan ada embun ataupun hujan pada tahun-tahun ini, melainkan menurut perkataanku. 1 Raja-raja 16:29–17:1.

The numbers associated with Ahab add to the context of the passage. “Thirty-eight” represents a “rising up.” Israel was commanded to “rise up” and enter the Promised Land in the thirty-eighth year.

Dinombor-borho na marhubungan dohot Ahab manambahi tu konteks ni ayat i. “Tolu pulu ualu” manggombarhon sada “haroroan” manang “mangkehe.” Tu Israel diparentahon asa “mangkehe” jala masuk tu Tano na Dijanjihon di taon na tolu pulu ualu.

> Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.

> Nang rise, kowa mi, aq kabot kamuq paibut sa suba nga Zered. Ag kabot kami sa suba nga Zered. Ag an panahón nga miabot kami halin sa Kades-barnea tubtob nga nakabot kami sa suba nga Zered ay traynta ag otso ka tuíg; tubtob nga an bug-os nga henerasyon han mga laláki nga mangangaway nalipol tikang ha butnga han kampo, sugad han iginpanumpa han Ginoo ha ira. Deuteronomio 2:13, 14.

Jesus healed the crippled man who was thirty-eight years old when He told him to “rise.”

Yeso o folisa motho yo o golafetseng wa dingwaga di le masome a mararo le borobabobedi fa A ne a mmolelela a re, “Nanoga.”

> And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:5–9.

> At iče ko nopa ine’ilo a fose taun mo valu. Oi ne Iesu e ite a nof ta’asi, ma ne iloa foki kua leva o nofo pehe ai, ne fai atu a ia kia te ia, “Oi e loto la koe ke faka’ola?” Ne tali atu te tagata vaivai kia te ia, “Aliki, e seai soku tagata, i te taimi e ga’ua’i ai te vai, ke tuku ifo au ki loto i te vai taele; kae i toku alu atu, ko isi se tasi e hifo ifo i o’u mua.” Ne fai atu a Iesu kia te ia, “Tu aka, puke ake tou moega, kae savali.” Ma i te taimi foki loa tenā, ne faka’ola te tagata, kae puke ake tena moega, kae savali: kae ko te aso foki tenā ko te Sapati. Ioane 5:5–9.

Josiah Litch made a prediction in 1838, that he fine-tuned in 1840. The thirty-eighth year Moses references in Deuteronomy, was also the fortieth year. Josiah Litch’s two-step process paralleled the two-step revival of his namesake, king Josiah. The numbers of 38 and 40 in relation to one another, represent a rising up, which is what happens to the two witnesses when they are lifted up into the clouds.

Josiah Litch telah membuat satu ramalan pada tahun 1838, yang diperincikannya lagi pada tahun 1840. Tahun yang ketiga puluh lapan yang dirujuk oleh Musa dalam Ulangan, juga merupakan tahun yang keempat puluh. Proses dua langkah Josiah Litch sejajar dengan kebangkitan dua langkah tokoh yang senama dengannya, iaitu raja Yosia. Nombor 38 dan 40 dalam hubungannya antara satu dengan yang lain melambangkan suatu kebangkitan, iaitu apa yang berlaku kepada dua saksi apabila mereka diangkat ke dalam awan.

With Litch, the lifting up was accomplished by the message of Islam of the second woe. The lifting up that is marked by Christ’s ascension, comes after the trumpet message of Islam. Those first two steps of the waymark of trumpet, ascension and judgment was typified by Litch, whose two steps were typified by king Josiah’s two step revival and reformation. In Deuteronomy the command was to rise up and go into the Promised Land, and the lifting up of the ensign at the Sunday law is the identical promise.

Dengan Litch, pengangkatan itu digenapi melalui pekabaran Islam dari celaka yang kedua. Pengangkatan yang ditandai oleh kenaikan Kristus datang sesudah pekabaran sangkakala tentang Islam. Kedua langkah pertama dari tanda jalan, yaitu sangkakala, kenaikan, dan penghakiman, ditipologikan oleh Litch, yang kedua langkahnya ditipologikan oleh kebangunan dan reformasi dua langkah raja Yosia. Dalam Ulangan, perintahnya adalah bangkit dan masuk ke Tanah Perjanjian, dan pengangkatan panji pada hukum hari Minggu adalah janji yang sama persis.

Ahab reigned twenty-two years, thus he reigns during the period when Divinity is combined with humanity, which is the period of thirty days that precedes the trumpet message. Ahab is Trump, who will marry Jezebel in the very near future. In the period of Trump, only Elijah has a message of rain. This fact is foundational, for the movement of the one hundred and forty-four thousand is the movement of the methodology of line upon line; and that methodology is based upon the foundational truth that the reform movement of the one hundred and forty-four thousand has been typified by every reform movement of sacred history. In each of those movements the leaders were part of the testing process. Every time.

Ahaba akaongola emyaka amakumi abiri n’ebiri; bwe kityo afugira mu kiseera obwakatonda lwe bugattibwa n’obuntu, era ekyo kye kiseera eky’ennaku amakumi asatu ekikulembera obubaka bw’ekkondeere. Ahaba ye Trump, era mu biseera ebitono nnyo ebiri mu maaso ajja kuwasa Yezebeeri. Mu kiseera kya Trump, Eriya yekka ye alina obubaka bw’enkuba. Ensonga eno ya musingi, kubanga okutambula kw’abasajja enkumi kikumi mu enkumi amakumi ana mu enkumi nnya kwe kutambula kw’enkola ya layini ku layini; era enkola eyo yeesigamye ku mazima ag’omusingi nti enkola y’okuddaabiriza ey’abasajja enkumi kikumi mu enkumi amakumi ana mu enkumi nnya ebadde eragiddwa mu kifaananyi buli nkola y’okuddaabiriza mu byafaayo ebitukuvu. Mu buli emu ku nkola ezo, abakulembeze baali kitundu ku nkola ey’okugezesebwa. Buli mulundi.

Ahab is the seventh king from Jeroboam, and we have repeatedly shown how Ahab is the state during the Sunday law crisis. We have shown how the Laodicean Seventh-day Adventist church rebuilt Jericho in 1863, costing the Whites their oldest and youngest sons, and typifying Jericho at the Sunday law. 1863 typifies the Sunday law.

Ahab është mbreti i shtatë nga Jeroboami, dhe ne kemi treguar vazhdimisht se si Ahabi është shteti gjatë krizës së ligjit të së dielës. Ne kemi treguar se si kisha Laodiceane Adventiste e Ditës së Shtatë e rindërtoi Jerihonin në vitin 1863, duke u kushtuar White-ve bijtë e tyre më të madh dhe më të vogël, dhe duke tipizuar Jerihonin në kohën e ligjit të së dielës. Viti 1863 tipizon ligjin e së dielës.

The passage is full of symbolism identifying the period as the sealing of the one hundred and forty-four thousand, and in that time period to reject Miller’s understanding of a truth that was placed upon Habakkuk’s 1843 table is foundational rebellion, that includes a disregard for God’s chosen messenger under the same pretext as Korah’s rebels and the rebels of 1888, who claimed that all the congregation is holy.

Petikan ini sarat dengan perlambangan yang mengenal pasti tempoh itu sebagai pemeteraian seratus empat puluh empat ribu; dan pada jangka masa itu, menolak pemahaman Miller tentang suatu kebenaran yang telah diletakkan pada jadual 1843 Habakuk merupakan pemberontakan yang asasi, yang mencakup pengabaian terhadap utusan pilihan Tuhan dengan dalih yang sama seperti para pemberontak Korah dan para pemberontak tahun 1888, yang mendakwa bahawa seluruh jemaah itu kudus.

We are now in the test of the temple when the windows of heaven are opened along with a dispensational door. The dispensational door marks the transition for the priests from Laodicea unto the priests of Philadelphia. It marks the separation of the counterfeit and true jewels of Miller’s dream. The windows identify a curse or a blessing. Malachi three, premises the test upon returning. Miller’s dream emphasizes the restoration of both the priesthood and the message. Revelation nineteen identifies the army of the Lord that is raised up when a prediction of a trumpet message of Islam is fulfilled.

याहूदी तेस्रोको परीक्षा र स्वर्गका झ्यालहरू खोलेर एक व्यवस्थात्मक ढोका पनि खोलिएको यस समय हामी अहिले छौं। उक्त व्यवस्थात्मक ढोकाले लाओडिसियाका पूजाहारीहरूबाट फिलाडेल्फियाका पूजाहारीहरूतर्फको संक्रमणलाई चिन्हित गर्दछ। यसले मिलरको स्वप्नका नक्कली र साँचो रत्नहरूबीचको पृथकीकरणलाई चिन्हित गर्दछ। झ्यालहरूले श्राप वा आशिषलाई सूचित गर्दछन्। मलाकी अध्याय ३ ले फर्कने कार्यमाथि यो परीक्षाको आधार स्थापित गर्दछ। मिलरको स्वप्नले पूजाहारित्व र सन्देश दुवैको पुनर्स्थापनामाथि विशेष जोड दिन्छ। प्रकाश अध्याय १९ ले इस्लामसम्बन्धी तुरही सन्देशको एक भविष्यवाणी पूरा हुँदा उठाइने परमप्रभुको सेनालाई चिन्हित गर्दछ।

The test that precedes the litmus test of the trumpet message is the second and it is the temple test. Miller’s dream produces a doubling, that is always associated with the second test, for Miller’s dream uses jewels as both the messages and the messengers. The temple test involves the application of the line upon line methodology of the latter rain. It requires the priests to see the temple in the various lines of prophecy in order to align the messages. The dirt brush man’s larger casket is the temple of the one hundred and forty-four thousand, and Malachi’s storehouse is the same. The heart of the temple furnishing is the ark of the covenant, which the covering cherubim’s continually look to, thus emphasizing the focus of all holy beings. The holy in this history need to look unto the temple and gaze into the ark.

Ujian yang mendahului ujian lakmus bagi pekabaran sangkakala ialah ujian yang kedua, yaitu ujian bait suci. Mimpi Miller menghasilkan suatu penggandaan, yang selalu dikaitkan dengan ujian kedua, sebab mimpi Miller menggunakan permata sebagai pekabaran maupun para pembawa pekabaran. Ujian bait suci melibatkan penerapan metodologi garis demi garis dari hujan akhir. Ujian itu menuntut para imam untuk melihat bait suci dalam berbagai garis nubuatan agar pekabaran-pekaran itu dapat diselaraskan. Peti yang lebih besar milik orang dengan sikat kotoran itu adalah bait suci dari seratus empat puluh empat ribu orang, dan perbendaharaan dalam kitab Maleakhi adalah hal yang sama. Inti dari perlengkapan bait suci ialah tabut perjanjian, yang senantiasa dipandang oleh kerub-kerub penudung, sehingga menegaskan pusat perhatian semua makhluk kudus. Orang-orang kudus dalam sejarah ini perlu memandang kepada bait suci dan menatap ke dalam tabut itu.

The temple of the one hundred and forty-four thousand is the subject of Leviticus twenty-three and it presents a historical line that was fulfilled in the time of Christ with what Sister White calls “the Pentecostal season.” From the resurrection unto Pentecost, or from December 31, 2023 unto the Sunday law Leviticus twenty-three’s prophetic line represents the temple of the one hundred and forty-four thousand. That history begins with a waymark of three steps followed by five days and it ends with a waymark of three steps followed by five days. In the middle of the alpha and omega histories is the thirty days of sealing the priests. That overall line begins with the seventh-day Sabbath and ends with the seventh-year Sabbath. At this level the temple of the one hundred and forty-four thousand is the ark that will carry 8 souls to the earth made new, and it is also the ark of the covenant that is shadowed by two angels, just as the two Sabbaths shadow the temple of the priesthood of the one hundred and forty-four thousand represented with the Pentecostal season.

దేవాలయమునకు చెందిన ఒక లక్ష నలభై నాలుగు వేలమంది లేవీయకాండము ఇరవైమూడవ అధ్యాయమునకు విషయమై యున్నది; అది క్రీస్తు కాలమున సిస్టర్ వైట్ “పెంటెకొస్తు కాలము” అని పిలిచిన దానిలో నెరవేర్చబడిన ఒక చారిత్రక రేఖను ప్రతిపాదించుచున్నది. పునరుత్థానము నుండి పెంటెకొస్తుతనకా, లేక డిసెంబరు 31, 2023 నుండి ఆదివార చట్టమువరకు, లేవీయకాండము ఇరవైమూడవ అధ్యాయమునకు చెందిన ప్రవచన రేఖ ఒక లక్ష నలభై నాలుగు వేలమంది దేవాలయమును సూచించుచున్నది. ఆ చరిత్ర మూడు మెట్లు గల ఒక మార్గచిహ్నముతో ఆరంభమై, దాని తరువాత ఐదు దినములు వచ్చును; అంతమున కూడా మూడు మెట్లు గల ఒక మార్గచిహ్నముతో ముగిసి, దాని తరువాత ఐదు దినములు వచ్చును. ఆ అల్ఫా మరియు ఒమేగా చరిత్రల మధ్యభాగములో యాజకుల ముద్రణకు సంబంధించిన ముప్పది దినములు ఉన్నవి. ఆ సమస్త రేఖ ఏడవ దిన విశ్రాంతిదినముతో ఆరంభమై, ఏడవ సంవత్సర విశ్రాంతిదినముతో ముగియుచున్నది. ఈ స్థాయిలో ఒక లక్ష నలభై నాలుగు వేలమంది దేవాలయము నూతనముగా చేయబడిన భూమికి 8 ప్రాణములను మోసికొని వెళ్లబోవు నోవహు నౌకయై యుండును; అంతేకాక అది రెండు దూతలచేత ఆవరింపబడిన నిబంధన మందసముకూడ అయి యున్నది. ఇదే విధముగా, రెండు విశ్రాంతిదినములు “పెంటెకొస్తు కాలము” ద్వారా ప్రతినిధిత్వం చేయబడిన ఒక లక్ష నలభై నాలుగు వేలమంది యాజకత్వ దేవాలయమునకు నీడవలె నిలుచున్నవి.

Leviticus twenty-three is about the priesthood of the one hundred and forty-four thousand during the final manifestation of the Pentecostal season that began at Christ’s resurrection and continued until fifty days later at the Day of Pentecost. The Pentecostal season is established when the first twenty-two verses of Leviticus twenty-three is aligned with the last twenty-two verses. William Miller’s dream identifies that the jewels of God’s word are both the message and the messengers.

Lefitiko mashumi maviri nenhatu inotaura pamusoro pouprista hwevane zviuru zana namakumi mana nezvina panguva yokuratidzwa kwokupedzisira kwemwaka wePentekosti wakatanga parumuko rwaKristu uye wakaenderera mberi kusvikira mazuva makumi mashanu gare gare paZuva rePentekosti. Mwaka wePentekosti unosimbiswa apo ndima makumi maviri nezviviri dzokutanga dzaLefitiko mashumi maviri nenhatu dzinoenzaniswa nendima makumi maviri nezviviri dzokupedzisira. Hope dzaWilliam Miller dzinoratidza kuti zvishongo zveshoko raMwari ndizvo zvose zviri zviviri, shoko pacharo navatumwa varo.

> “I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

> “Ndzi ve ni minkarhi ya nkoka yo kuma ntokoto. Ndzi ve ni ntokoto eka marungula ya yingelosi yo sungula, ya vumbirhi, ni ya vunharhu. Tiyingelosi ti kombisiwa ti haha exikarhi ka tilo, ti twarisa emisaveni hinkwaro rungula ra xitsundzuxo, naswona ti khumba hi ku kongoma vanhu lava hanyaka emasikwini ya makumu ya matimu ya misava leyi. A nga kona loyi a twaka rito ra tiyengelosi leti, hikuva i xikombiso lexi yimelaka vanhu va Xikwembu lava tirhaka hi ku twanana ni vuako hinkwabyo bya le tilweni. Vavanuna ni vavasati, lava voningeriweke hi Moya wa Xikwembu, ni ku kwetsimisiwa hi ntiyiso, va twarisa marungula lawa manharhu hi ku landzelelana ka wona.” Life Sketches, 429.

The angels are symbols of God’s people who proclaim the message represented by the angel.

Malaikat itu ialah lambang umat Tuhan yang mengisytiharkan perkhabaran yang dilambangkan oleh malaikat itu.

> “Time is short. The first, second, and third angel’s messages are the messages to be given to the world. We hear not literally the voice of the three angels, but these angels in Revelation represent a people who will be upon the earth and give these messages.

> “Nako e khutšoanyane. Melaetsa ea lengeloi la pele, la bobeli, le la boraro ke melaetsa e lokelang ho fuoa lefatše. Ha re utloe lentsoe la mangeloi a mararo ka ho toba, empa mangeloi ana a ho Tšenolo a emela sechaba se tla ba holim’a lefatše ’me se tla fana ka melaetsa ena.

> “John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

> “Johane o bone ‘lengeloi le leng le theoha le tsoa leholimong, le e-na le matla a maholo; mme lefatshe lohle la boneswa ke kganya ya lona.’ Tšenolo 18:1. Mosebetsi oo ke lentswe la batho ba Modimo ba phatlalatsang molaetsa wa temoho lefatsheng.” The 1888 Materials, 926.

Angels represent the people who give the messages represented by the angels. William Miller is represented prophetically in a multitude of applications. One of those applications is that Miller is represented by the first and the last time prophecies he was led to proclaim. The seven times or 2,520 years that ended in 1798, was Miller’s alpha discovery and the cleansing of the sanctuary at the end of 2,300 evenings and mornings on October 22, 1844 was Miller’s omega discovery. Millerite history is represented from 1798 to 1844, and though it was the history of the first and second angels’ it is called by the name of the messenger of that history. Millerite history identifies that Miller was the “voice” proclaiming the first and second angels’ message, and the first angel announced the beginning of judgment on October 22, 1844, and the first angel arrived at the time of the end in 1798, at the conclusion of the “seven times” scattering of the kingdom of Israel. Miller is a symbol of both the 2,520-year prophecy and the 2,300-year prophecy.

Los ángeles representan al pueblo que da los mensajes representados por los ángeles. William Miller está representado proféticamente en una multitud de aplicaciones. Una de esas aplicaciones es que Miller está representado por la primera y la última profecías de tiempo que fue guiado a proclamar. Los siete tiempos, o 2,520 años, que terminaron en 1798, fueron el descubrimiento alfa de Miller, y la purificación del santuario al fin de 2,300 tardes y mañanas, el 22 de octubre de 1844, fue el descubrimiento omega de Miller. La historia millerita está representada desde 1798 hasta 1844, y aunque fue la historia del primer y del segundo ángeles, se la llama por el nombre del mensajero de esa historia. La historia millerita identifica que Miller fue la “voz” que proclamaba el mensaje del primer y del segundo ángeles, y el primer ángel anunció el comienzo del juicio el 22 de octubre de 1844, y el primer ángel llegó en el tiempo del fin en 1798, a la conclusión de la dispersión del reino de Israel durante los “siete tiempos”. Miller es un símbolo tanto de la profecía de los 2,520 años como de la profecía de los 2,300 años.

The first waymark of 1798 announced that the judgment would begin when the 2,300-years ended on October 22, 1844. Then the Lord opened up the light of the seventh-day Sabbath, and it was His intent to finish the work, so He attempted to open up further light upon the seven times in 1856, but rebellion was manifested, instead of faith. The seven times is the alpha of Millerite history and the 2,300 is the omega.

တစ်ထောင်ခုနစ်ရာကိုးဆယ့်ရှစ်ခုနှစ်၏ ပထမလမ်းမှတ်သည် အောက်တိုဘာ ၂၂ ရက်၊ ၁၈၄၄ ခုနှစ်တွင် ၂,၃၀၀ နှစ် ပြည့်ဆုံးသည့်အခါ တရားစီရင်ခြင်း စတင်မည်ဖြစ်ကြောင်း ကြေညာခဲ့သည်။ ထို့နောက် သခင်ဘုရားသည် သတ္တမနေ့ ဥပုသ်၏ အလင်းကို ဖွင့်ပြတော်မူခဲ့ပြီး၊ ကိုယ်တော်၏ ရည်ရွယ်ချက်မှာ အမှုတော်ကို အဆုံးသတ်ရန် ဖြစ်သဖြင့်၊ ၁၈၅၆ ခုနှစ်တွင် “ခုနစ်ကြိမ်” နှင့်စပ်လျဉ်းသော ထပ်မံသော အလင်းကို ဖွင့်ပြရန် ကြိုးပမ်းတော်မူခဲ့သော်လည်း၊ ယုံကြည်ခြင်းအစား ပုန်ကန်ခြင်းသာ ထင်ရှားပေါ်လွင်လာခဲ့သည်။ “ခုနစ်ကြိမ်” သည် မီလာရိုက် သမိုင်း၏ အာလဖာဖြစ်ပြီး၊ ၂,၃၀၀ သည် အိုမီဂါဖြစ်သည်။

The seven times is represented by the seventh-year Sabbath and the 2,300 is represented by the seventh-day Sabbath. Millerite history is represented by 1798 and 1844, and 1798 represents the seven times and 1844 represents the 2,300 years. Those two Sabbaths are the bookends to the history represented in Leviticus twenty-three. Those two Sabbaths represent two messages, that make one message. Those two messages represent the Millerites, for the people that proclaim the messages represent the angels that symbolize the message. 1798 the first angel arrived and in 1844 the third angel arrived.

ꯃꯍꯥꯔꯥꯡ ꯑꯗꯨꯗꯤ ꯃꯥꯍꯥꯛ ꯑꯍꯨꯝꯕ ꯆꯍꯤ ꯁꯕꯕꯠꯇꯅ ꯈꯟꯖꯤꯜꯂꯤ, ꯑꯃꯁꯨꯡ 2,300 ꯑꯁꯤꯗꯤ ꯃꯥꯍꯥꯛ ꯑꯍꯨꯝꯕ ꯅꯨꯃꯤꯠ ꯁꯕꯕꯠꯇꯅ ꯈꯟꯖꯤꯜꯂꯤ꯫ ꯃꯤꯂꯔꯥꯏꯠ ꯄꯨꯋꯥꯔꯤ ꯑꯁꯤ 1798 ꯑꯃꯁꯨꯡ 1844 ꯑꯗꯨꯗꯅ ꯈꯟꯖꯤꯜꯂꯤ, ꯑꯃꯁꯨꯡ 1798 ꯑꯁꯤꯅ ꯃꯍꯥꯔꯥꯡ ꯑꯗꯨ ꯈꯟꯖꯤꯜꯂꯤ, ꯑꯃꯁꯨꯡ 1844 ꯑꯁꯤꯅ 2,300 ꯆꯍꯤ ꯑꯗꯨ ꯈꯟꯖꯤꯜꯂꯤ꯫ ꯁꯕꯕꯠ ꯑꯅꯤ ꯑꯁꯤꯅ Leviticus twenty-three ꯗ ꯈꯟꯖꯤꯜꯂꯤꯕ ꯄꯨꯋꯥꯔꯤ ꯑꯗꯨꯒꯤ ꯑꯄꯥꯛꯄ ꯑꯃꯁꯨꯡ ꯑꯔꯣꯏꯕ ꯌꯥꯎꯗꯅꯤ꯫ ꯁꯕꯕꯠ ꯑꯅꯤ ꯑꯁꯤꯅ ꯄꯥꯎꯖꯦꯜ ꯑꯅꯤ ꯈꯟꯖꯤꯜꯂꯤ, ꯑꯗꯨꯅ ꯄꯥꯎꯖꯦꯜ ꯑꯃ ꯑꯣꯏ꯫ ꯄꯥꯎꯖꯦꯜ ꯑꯅꯤ ꯑꯁꯤꯅ ꯃꯤꯂꯔꯥꯏꯠꯁꯤꯡ ꯈꯟꯖꯤꯜꯂꯤ, ꯃꯔꯝꯗꯤ ꯄꯥꯎꯖꯦꯜ ꯑꯗꯨ ꯄꯨꯔꯛꯄ ꯃꯤꯁꯤꯡ ꯑꯗꯨꯅ ꯄꯥꯎꯖꯦꯜ ꯑꯗꯨꯕꯨ ꯈꯟꯅꯕ ꯑꯦꯟꯖꯦꯜꯁꯤꯡꯒꯤ ꯃꯈꯜ ꯑꯣꯏ꯫ 1798 ꯗ ꯑꯍꯥꯟꯕ ꯑꯦꯟꯖꯦꯜ ꯑꯗꯨ ꯂꯥꯛꯈꯤꯕꯅꯤ, ꯑꯃꯁꯨꯡ 1844 ꯗ ꯑꯍꯨꯝꯕ ꯑꯦꯟꯖꯦꯜ ꯑꯗꯨ ꯂꯥꯛꯈꯤꯕꯅꯤ꯫

Leviticus twenty-three has seven feasts and seven holy convocations, though every feast is not a holy convocation and vise versa. The feasts all fall between the first and the last holy convocation, which is the seventh-day Sabbath in the beginning and the seventh-year Sabbath at the end. The history of the feasts is bookended with the two Sabbaths that represent William Miller and the Millerites.

Lewitiko mashome a mabedi a mararo e na le meletlo e supileng le dipitso tse halalelang tse supileng, leha e se mokete o mong le o mong oo e leng pitso e halalelang, mme le hona e se pitso e nngwe le e nngwe e halalelang eo e leng mokete. Meletlo yohle e wela pakeng tsa pitso ya pele le ya ho qetela e halalelang, e leng Sabatha ya letsatsi la bosupa qalong le Sabatha ya selemo sa bosupa qetellong. Nalane ya meletlo e kwahetswe ka mahlakore a mabedi ke Disabatha tseo tse pedi tse emelang William Miller le baMillerite.

When the first twenty-two verses and the last twenty-two verses are combined in Leviticus twenty-three the Pentecostal season is identified. The structure that is established by bringing the lines together is absolutely divine. The Pentecostal season of the structure clearly illustrates the three steps of the three angels. It bears the signature of “Truth.” It bears the signature of Alpha and Omega. It bears the signature of Palmoni. It leads a student to the very heart of the Most Holy Place. It identifies the temple of the one hundred and forty-four thousand. It extends all the way to the earth made new.

Digne le ye kwon-bari bakang ruwe iwee ni ruwe kaa ni Leviticus tak i-sum tika ni gnuru ni lyee, mo tim Pentecostal beye ni nyaree. Beye ni jwe ke kɔ ye kwon-bari lɔɔ ni, mo Nyasaye ayee piny ahinya. Pentecostal beye ni beye-kpɛlɛ ni lɔɔ ni, mo piny kaani gbee ni wale ni malaika a-tɛrɛ ni abɛrɛɛ. Mo tim signɛcha ni “Truth.” Mo tim signɛcha ni Alpha and Omega. Mo tim signɛcha ni Palmoni. Mo ye ka school-ni-baa ni nɛɛ, be ka kɛɛ ni Most Holy Place. Mo tim temple ni one hundred and forty-four thousand. Mo tuɔ gban ni kɛɛ ni earth made new.

This truth of Leviticus twenty-three is now being unsealed in connection with the temple test that precedes the litmus and third test. The third angel arrived in 1844, and then again at 9/11 and then again in 2023. When the third angel arrived in 1844 the faithful were to by faith follow Christ into the Most Holy Place. Leviticus twenty-three is the path into the Most Holy Place and represents an element of the temple test. John was told to measure the temple and also the worshippers therein.

Ndziyiso lowu wa Levhitika makume mabirhi na nharhu sweswi wa paluxiwa mayelana ni xikambelo xa tempele lexi rhangelaka xikambelo xa litmus ni xikambelo xa vunharhu. Ntsumi ya vunharhu yi fike hi 1844, kutani yi tlhela yi fika hi 9/11, kutani yi tlhela yi fika hi 2023. Loko ntsumi ya vunharhu yi fika hi 1844, lava tshembekaka a va fanele, hi ku pfumela, ku landzela Kriste ku ya endhawini leyi Kwetsimaka ngopfu. Levhitika makume mabirhi na nharhu i ndlela yo nghena endhawini leyi Kwetsimaka ngopfu naswona yi yimela xiphemu xa xikambelo xa tempele. Yohane u byeriwe ku pima tempele, ni lava gandzelaka eka yona.

Miller’s casket is the temple and the jewels are the worshippers therein. Malachi’s storehouse is the temple and the tithes are the worshippers therein. The Pentecostal season, as represented in the line upon line application of Leviticus twenty-three represents the temple of the one hundred and forty-four thousand. More directly it illustrates the ark of the covenant, with the covering cherubs looking at the Ten Commandments, Aaron’s rod that budded and the golden pot of manna.

Sanduk Miller ialah Bait Suci, dan permata-permata itu ialah para penyembah di dalamnya. Perbendaharaan Maleakhi ialah Bait Suci, dan persepuluhan itu ialah para penyembah di dalamnya. Musim Pentakosta, sebagaimana diwakili dalam penerapan “baris demi baris” dari Imamat dua puluh tiga, melambangkan Bait Suci bagi seratus empat puluh empat ribu orang. Secara lebih langsung, hal itu menggambarkan tabut perjanjian, dengan kerub-kerub penudung memandang kepada Sepuluh Hukum, tongkat Harun yang bertunas, dan buli-buli emas berisi manna.

The covering cherubs are angels, and angels represent a message and the messenger. The message that is the alpha message of Leviticus twenty-three is the seventh-day Sabbath, and the omega message is the seventh-year Sabbath. Both are messages, and they are also the alpha and omega messages of William Miller and the Millerites, with the fulfillment of the “seven times,” in 1798, a symbol of the seventh-year Sabbath, and in 1844, God led His people into the Most Holy Place, where they discovered the seventh-day Sabbath. Those two Sabbaths are the first and last holy convocations in Leviticus twenty-three, and the Pentecostal season is positioned between them both, just as the ark was positioned between the two covering cherubs.

Kerub yang menaungi itu ialah malaikat, dan malaikat melambangkan suatu perkhabaran dan juga pembawanya. Perkhabaran yang merupakan perkhabaran alfa dalam Imamat dua puluh tiga ialah Sabat hari ketujuh, dan perkhabaran omega ialah Sabat tahun ketujuh. Kedua-duanya merupakan perkhabaran, dan kedua-duanya juga ialah perkhabaran alfa dan omega William Miller dan golongan Millerite, dengan penggenapan “tujuh masa” pada tahun 1798, suatu lambang bagi Sabat tahun ketujuh, dan pada tahun 1844, Tuhan memimpin umat-Nya masuk ke Tempat Mahakudus, di mana mereka menemukan Sabat hari ketujuh. Kedua-dua Sabat itu ialah perhimpunan kudus yang pertama dan yang terakhir dalam Imamat dua puluh tiga, dan musim Pentakosta terletak di antara kedua-duanya, sama seperti tabut itu terletak di antara dua kerub yang menaungi.

The temple is to be measured, and it includes leaving off the courtyard that is given to the Gentiles. At the Sunday law judgment for the house of God ends, and the judgment of the Gentiles begins. The times of the Gentiles ended in 1798, at the end of 1,260 years, and at the end of three and a half days, (a symbol of 1,260) John was to leave off the courtyard.

Ka Tempul ban sukaton, ngan kaupod hini an pagbayaan han hawanan nga iginhatag ha mga Hentil. Ha paghukom han balaud han Domingo para han balay han Dios natatapos, ngan nagtitikang an paghukom han mga Hentil. An mga panahon han mga Hentil nagtapos han 1798, ha kataposan han 1,260 ka tuig, ngan ha kataposan han tulo ngan tunga ka adlaw, (usa nga simbolo han 1,260) hi Juan kinahanglan magbayaan han hawanan.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> ក៏មានគេប្រទានឲ្យខ្ញុំមានដើមត្រែងមួយ ដូចជាដំបងមួយ; ហើយទេវតាបានឈរ ឯងនិយាយថា៖ «ចូរក្រោកឡើង ហើយវាស់ព្រះវិហាររបស់ព្រះ និងអាសនៈ ព្រមទាំងអ្នកដែលថ្វាយបង្គំនៅក្នុងនោះ។ ប៉ុន្តែទីធ្លាដែលនៅខាងក្រៅព្រះវិហារ ចូរលះទុកវាចោល កុំវាស់វាឡើយ; ដ្បិតវាបានប្រគល់ឲ្យសាសន៍ដទៃហើយ៖ ហើយពួកគេនឹងជាន់ឈ្លីក្រុងបរិសុទ្ធអស់រយៈពេលសែសិបពីរខែ។» វិវរណៈ 11:1, 2.

The court was to be left off, for it was given to the Gentiles, who trod it under foot for three and a half days, or forty-two months.

Балгыг орхих ёстой байсан, учир нь тэр нь харь үндэстнүүдэд өгөгдсөн бөгөөд тэд үүнийг гурван хагас өдөр, өөрөөр хэлбэл дөчин хоёр сарын турш хөл доороо гишгэлэн байв.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Na ba tla wa ka bogale jwa tšhaka, gomme ba tla išwa bothopša gare ga ditšhaba ka moka; gomme Jerusalema e tla gatakelwa ke Bantle, go fihlela dinako tša Bantle di phethagala. Luka 21:24.

The times of the Gentiles was fulfilled in 1798, when the book of Daniel was unsealed.

Dinako tša Bantle di phethagaditšwe ka 1798, ge puku ya Daniele e be e bulwa.

> “In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.” The Desire of Ages, 194.

> “Di dalam bait suci di Yerusalem, suatu tembok rendah memisahkan pelataran luar dari semua bagian lain bangunan suci itu. Pada tembok ini terdapat tulisan-tulisan dalam berbagai bahasa, yang menyatakan bahwa tidak seorang pun selain orang Yahudi diizinkan melampaui batas ini. Seandainya seorang bukan Yahudi memberanikan diri memasuki kawasan bagian dalam, ia akan menajiskan bait suci itu, dan harus menanggung hukuman dengan nyawanya. Tetapi Yesus, penggagas bait suci itu dan pelayanannya, menarik orang-orang bukan Yahudi kepada-Nya dengan ikatan simpati insani, sementara kasih karunia-Nya yang ilahi membawa kepada mereka keselamatan yang ditolak oleh orang-orang Yahudi.” The Desire of Ages, 194.

December 31, 2023 ended the three and a half prophetic days from the disappointment of July 18, 2020. That three and a half years identifies that a prophetic message would then be unsealed, and that the times of the Gentiles was fulfilled, and left off of the measuring of the temple and the worshippers therein. At the Sunday law, which in the Pentecostal season was the Day of Pentecost, judgment passes unto the Gentiles. When we leave off the times of the Gentiles when measuring the temple of the one hundred and forty-four thousand, we find that December 31, 2023 unto the Sunday law is the temple.

ថ្ងៃទី៣១ ខែធ្នូ ឆ្នាំ២០២៣ បានបញ្ចប់រយៈពេលបីថ្ងៃកន្លះតាមន័យទំនាយ ចាប់ពីការខកចិត្តនៅថ្ងៃទី១៨ ខែកក្កដា ឆ្នាំ២០២០។ រយៈពេលបីឆ្នាំកន្លះនោះបញ្ជាក់ថា សារតាមន័យទំនាយមួយនឹងត្រូវបានបើកត្រា ហើយពេលវេលានៃសាសន៍ដទៃបានពេញលេញ ហើយបានឈប់ពីការវាស់វែងព្រះវិហារ និងអ្នកដែលថ្វាយបង្គំនៅក្នុងនោះ។ នៅពេលច្បាប់ថ្ងៃអាទិត្យ ដែលនៅក្នុងរដូវប៉ង់តិកុស្តគឺជាថ្ងៃបុណ្យប៉ង់តិកុស្ត ការជំនុំជម្រះបានឆ្លងទៅដល់សាសន៍ដទៃ។ នៅពេលដែលយើងឈប់ពីពេលវេលានៃសាសន៍ដទៃ ក្នុងការវាស់វែងព្រះវិហារនៃមនុស្សមួយសែនសែសិបបួនពាន់នាក់ យើងឃើញថា ចាប់ពីថ្ងៃទី៣១ ខែធ្នូ ឆ្នាំ២០២៣ រហូតដល់ច្បាប់ថ្ងៃអាទិត្យ គឺជាព្រះវិហារ។

The witness of the temple is that it is raised up in two steps; first the foundation, then the temple is identified as finished when the foundation stone that was rejected, marvelously becomes the head of the corner. The foundation was laid when ancient Israel came out of Babylon in the history of the first decree, and the temple was finished in the history of the second decree, but before the third decree. The foundational test occurred in 2024 and we are now in the temple test. That temple test ends at the third and litmus test, and the temple test requires God’s people to measure the temple.

Kesaksian bait suci ialah bahwa ia didirikan dalam dua tahap; pertama, fondasinya diletakkan, kemudian bait suci itu diakui sebagai selesai ketika batu dasar yang telah ditolak itu, secara ajaib, menjadi kepala penjuru. Fondasi itu diletakkan ketika Israel purba keluar dari Babel dalam sejarah dekret yang pertama, dan bait suci itu diselesaikan dalam sejarah dekret yang kedua, namun sebelum dekret yang ketiga. Ujian fondasional terjadi pada tahun 2024 dan sekarang kita berada dalam ujian bait suci. Ujian bait suci itu berakhir pada ujian yang ketiga dan penentu, dan ujian bait suci itu menuntut umat Allah untuk mengukur bait suci.

The temple in Leviticus twenty-three is raised up from December 31, 2023 unto the Sunday law, and within that prophetic history the three tests that always occur when a prophecy is unsealed are represented. The last of the three is the litmus test, that was represented by the Exeter camp meeting. At that meeting you either attended the meetings in the tent where Elder Snow twice presented his message of the true Midnight Cry, or you attended the emotional and unbalanced meetings over at the Watertown tent. When the meetings ended the message of the true Midnight Cry went like a tidal wave. Exeter was the litmus test, and the litmus test represents the sealing.

กุฏิในเลวีนิติ บทที่ยี่สิบสาม ถูกยกขึ้นตั้งแต่วันที่ 31 ธันวาคม ค.ศ. 2023 จนถึงกฎหมายวันอาทิตย์ และภายในประวัติศาสตร์เชิงพยากรณ์นั้น ได้มีการแสดงให้เห็นถึงบททดสอบสามประการซึ่งเกิดขึ้นเสมอเมื่อคำพยากรณ์หนึ่งถูกเปิดผนึก ประการสุดท้ายในสามประการนั้นคือบททดสอบชี้ขาด ซึ่งถูกเป็นภาพแทนโดยการประชุมค่ายที่เอ็กซีเตอร์ ในการประชุมนั้น ท่านจะเข้าร่วมการประชุมในเต็นท์ซึ่งเอ็ลเดอร์สโนว์ได้นำเสนอข่าวสารของเสียงร้องเที่ยงคืนอันแท้จริงของท่านถึงสองครั้ง หรือไม่ก็เข้าร่วมการประชุมที่เร้าอารมณ์และขาดดุลยภาพ ณ เต็นท์วอเตอร์ทาวน์ เมื่อการประชุมสิ้นสุดลง ข่าวสารของเสียงร้องเที่ยงคืนอันแท้จริงก็แพร่ไปดุจคลื่นน้ำหลาก เอ็กซีเตอร์คือบททดสอบชี้ขาด และบททดสอบชี้ขาดนั้นเป็นภาพแทนของการประทับตรา

The Exeter camp meeting was typified by Christ triumphal entry into Jerusalem, and Lazarus led the ass Jesus rode upon. Lazarus death was the disappointment of July 18, 2020, but he was also Christ’s crowning miracle and the “seal” of His divinity.

Perhimpunan khemah di Exeter dilambangkan oleh kemasukan Yesus yang penuh kemenangan ke Yerusalem, dan Lazarus menuntun keledai yang ditunggangi Yesus. Kematian Lazarus ialah kekecewaan pada 18 Julai 2020, namun dia juga merupakan mukjizat puncak Kristus dan “meterai” keilahian-Nya.

> “Had Christ been in the sickroom, Lazarus would not have died; for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-giver. Therefore Christ remained away. He suffered the enemy to exercise his power, that He might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death; and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their brother their faith in their Redeemer would be severely tried. But He knew that because of the struggle through which they were now passing their faith would shine forth with far greater power. He suffered every pang of sorrow that they endured. He loved them no less because He tarried; but He knew that for them, for Lazarus, for Himself, and for His disciples, a victory was to be gained.

> “Andriana Kristy tao amin’ny efitranon’ny marary, dia tsy ho maty Lazarosy; fa tsy ho nanan-kery taminy Satana. Tsy ho nahatratra an’i Lazarosy ny zana-tsipìkany ny fahafatesana teo anatrehan’Ilay Mpanome aina. Koa izany no nijanona lavitra Kristy. Navelany hampiasa ny heriny ny fahavalo, mba haharesy azy ka hampody azy ho fahavalo resy. Navelany handalo eo ambanin’ny fanapahan’ny fahafatesana Lazarosy; ary hitan’ireo anabavy ory napetraka tao am-pasana ny rahalahiny. Fantatr’i Kristy fa raha nijery ny tavan’ny rahalahiny maty izy ireo, dia hosedraina mafy ny finoany ny Mpanavotra azy. Nefa fantany fa noho ny tolona lalovany ankehitriny dia hiseho amin-kery lehibe lavitra ny finoany. Niaritra ny fanindronan’ny alahelo rehetra izay niaretany Izy. Tsy nihena ny fitiavany azy ireo noho Izy nitaredretra; fa fantany fa ho azy ireo, ho an’i Lazarosy, ho an’ny Tenany, ary ho an’ny mpianany, dia hisy fandresena ho azo.”

> “‘For your sakes,’ ‘to the intent ye may believe.’ To all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way. ‘The Lord knoweth how to deliver the godly,’ 2 Peter 2:9. From every temptation and every trial He will bring them forth with firmer faith and a richer experience.

> “‘Kerana kamu,’ ‘supaya kamu boleh percaya.’ Bagi semua yang menghulurkan tangan untuk merasakan tangan Tuhan yang membimbing, saat keputusasaan yang paling besar ialah waktu apabila pertolongan ilahi paling dekat. Mereka akan menoleh ke belakang dengan rasa syukur kepada bahagian jalan mereka yang paling gelap. ‘Tuhan mengetahui bagaimana melepaskan orang saleh,’ 2 Petrus 2:9. Dari setiap pencobaan dan setiap ujian Dia akan membawa mereka keluar dengan iman yang lebih teguh dan pengalaman yang lebih kaya.”

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

> “Semasa menangguhkan kedatangan-Nya kepada Lazarus, Kristus mempunyai suatu tujuan belas kasihan terhadap mereka yang belum menerima-Nya. Dia berlengah-lengah, supaya dengan membangkitkan Lazarus daripada antara orang mati, Dia dapat memberikan kepada umat-Nya yang degil dan tidak percaya itu satu lagi bukti bahawa Dia sememangnya ‘kebangkitan dan hidup.’ Dia enggan melepaskan segala harapan bagi umat itu, domba-domba yang miskin dan sesat dari kaum Israel. Hati-Nya remuk oleh sebab ketidakinsafan mereka. Dalam belas kasihan-Nya Dia berketetapan untuk memberi mereka satu lagi bukti bahawa Dialah Pemulih, Dia yang satu-satunya dapat menyingkapkan hidup dan kebakaan kepada terang. Hal ini menjadi suatu bukti yang tidak dapat disalahtafsirkan oleh para imam. Inilah sebab penangguhan-Nya untuk pergi ke Betania. Mukjizat yang memahkotai ini, iaitu pembangkitan Lazarus, hendak meletakkan meterai Allah atas pekerjaan-Nya dan atas tuntutan-Nya akan keilahian.” The Desire of Ages, 528, 529.

The triumphal entry began with the loosing of an ass for Christ to ride upon.

Kemasoan kemenangan itu bermula dengan pelepasan seekor keledai untuk ditunggangi oleh Kristus.

> And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.

> ហើយ​កាល​ពួក​គេ​ចូល​មក​ជិត​ក្រុង​យេរូសាឡឹម ហើយ​មក​ដល់​ភូមិ​បេថផាគេ ត្រង់​ភ្នំ​ដើម​អូលីវ នោះ​ព្រះ​យេស៊ូវ​បាន​ចាត់​សិស្ស​ពីរ​នាក់ ដោយ​មាន​ព្រះ​បន្ទូល​ទៅ​ពួក​គេ​ថា ចូរ​ទៅ​ក្នុង​ភូមិ​ដែល​នៅ​មុខ​អ្នក​រាល់​គ្នា ហើយ​ភ្លាម​នោះ អ្នក​រាល់​គ្នា​នឹង​ឃើញ​លា​មួយ​ត្រូវ​ចង​ទុក ហើយ​មាន​កូន​លា​មួយ​នៅ​ជា​មួយ​នាង​ផង ចូរ​ស្រាយ​វា ហើយ​នាំ​មក​ឯ​ខ្ញុំ។ បើ​មាន​អ្នក​ណា​និយាយ​អ្វី​ដល់​អ្នក​រាល់​គ្នា នោះ​ចូរ​និយាយ​ថា ព្រះ​អម្ចាស់​ត្រូវ​ការ​វា ហើយ​ភ្លាម​នោះ គាត់​នឹង​អនុញ្ញាត​ឲ្យ​យក​មក។ ទាំង​អស់​នេះ​បាន​កើត​ឡើង ដើម្បី​ឲ្យ​បាន​សម្រេច​តាម​សេចក្តី​ដែល​ព្យាការី​បាន​ថ្លែង​ទុក​ថា ចូរ​ប្រាប់​កូន​ស្រី​នៃ​ស៊ីយ៉ូន​ថា មើល៍ ស្តេច​របស់​អ្នក​មក​រក​អ្នក​ហើយ ដោយ​សុភាព​ទន់ភ្លន់ ហើយ​គង់​លើ​ខ្នង​លា គឺ​លើ​កូន​លា ជា​កូន​របស់​លា។ រួច​ពួក​សិស្ស​ក៏​ទៅ ហើយ​ធ្វើ​ដូច​ជា​ព្រះ​យេស៊ូវ​បាន​បង្គាប់​ដល់​ពួក​គេ។ ម៉ាថាយ 21:1–6។

The Midnight Cry message joined the message of the second angel that had arrived at the first disappointment. In the time of Christ that disappointment was the death of Lazarus, and for the Millerites it was the failed prediction of 1843, that arrived on April 19, 1844. Both those disappointments represent July 18, 2020.

Džienas kri mesedžs vienotųs ar antrā eņģeļa mesedžu, kas bija atnōkuse pi pirmō vilšonys. Kristus laikā tō vilšona bija Lācara nave, bet Millerītuos tai bija 1843. goda neizpyldeitō pravīdejuma, kas atnōca 1844. goda 19. apriļī. Abys itūs vilšonys attēloj Julija 18, 2020.

In the Pentecostal season represented by Leviticus twenty-three the litmus test is represented by the threefold waymark of the feast of trumpets, Christ’s ascension and the Day of Atonement. Those three steps represent the litmus test in relation to the first two tests of the foundation and the temple. Those three steps come five days before the Sunday law of Pentecost and represent a lifting up of the one hundred and forty-four thousand as the ensign. If they pass the litmus test, they are lifted up, if they don’t, they are blown out of the windows of Miller’s dream.

Ndzi nge nkarhi wa Pentekosta lowu yimeleriwaka hi Levhitika makume mambirhi na nharhu, xikambelo xo hlawula ntiyiso xi yimeleriwa hi xikombiso xa tindlela tinharhu, ku nga Nkhuvo wa Timhalamhala, ku tlakusiwa ka Kriste, ni Siku ra Ku Kutsula Swidyoho. Magoza wolawo manharhu ma yimela xikambelo xo hlawula ntiyiso mayelana ni swikambelo swimbirhi swo sungula swa masungulo ni tempele. Magoza wolawo manharhu ma ta masiku ya ntlhanu emahlweni ka nawu wa Sonto wa Pentekosta naswona ma yimela ku tlakusiwa ka va dzana na makume mune na mune wa magidi tanihi mfungho. Loko va hundza eka xikambelo xo hlawula ntiyiso, va tlakusiwa; loko va nga hundzi, va biwa va huma ematlavini ya norho wa Miller.

The third step of the sealing is the Day of Atonement and it represents the blotting out of sin. The second step is the lifting up of Malachi’s offering of Levites and the first step is the message of the trumpets. Since 1844 mankind has been living in the history of the sounding of the seventh trumpet. The external message of the seventh trumpet is the message of the third woe of Islam and the internal message of the seventh trumpet is Christ’s work of combining His Divinity with the humanity of the one hundred and forty-four thousand.

Hatua ya tatu ya kutiwa muhuri ni Siku ya Upatanisho, nayo inawakilisha kufutwa kwa dhambi. Hatua ya pili ni kuinuliwa kwa sadaka ya Walawi ya Malaki, na hatua ya kwanza ni ujumbe wa tarumbeta. Tangu mwaka 1844 wanadamu wamekuwa wakiishi katika historia ya mlio wa tarumbeta ya saba. Ujumbe wa nje wa tarumbeta ya saba ni ujumbe wa ole ya tatu ya Uislamu, na ujumbe wa ndani wa tarumbeta ya saba ni kazi ya Kristo ya kuunganisha Uungu Wake na ubinadamu wa wale laki moja na arobaini na nne elfu.

We will continue in the next article.

Kita akan melanjutkan dalam artikel yang berikutnya.

> “In the writings of the prophets are portrayed scenes that, although hoary with age, appear to us in the freshness and power of new revelations. Through faith we understand that these records of God’s dealings with his people in past ages have been preserved in order that we may discern the lessons God desires to teach us by present-day experiences.

> “দৌতনি পালানহায়রावनि लिरफोराव एखौ मावनाय फिसाफोर दिहुनाय जायो जों, जायफोरनि बियोहोथाय गोजौ जाब्लायबो, आंनिसे गोदान फोथायफोरनि गोसोआव आरो बोलाइयै मोजां मोजांनि सान्नायाव फोजोबो। बिसवासजों जों बुंनो हायो जे, आगाननि जुगफोराव ईश्वरनि तांनि मानुखौजों खामानिनो हांदायनायनि बे रिकॉर्डफोरखा रैखानाय जायो बेनिखायनो जोंनि दिनैनि जाथायफोरजों ईश्वर जोंखौ सिखायनो लुबैनाय फोरमायसाफोरखौ जों नुजायनो हानो।”

> “Living, as we are, in no less momentous a period than that just prior to Christ’s second advent, we need to be especially careful to avoid making mistakes similar to those made by the Jews living in the time of Christ’s first advent.

> “Karena kita hidup pada suatu zaman yang tidak kurang pentingnya daripada zaman tepat sebelum kedatangan Kristus yang kedua, kita perlu secara khusus berhati-hati agar tidak melakukan kesalahan yang serupa dengan kesalahan yang dilakukan oleh orang-orang Yahudi yang hidup pada masa kedatangan Kristus yang pertama.”

> “Like the Jewish leaders, who gradually devised a formal system of worship, in which the importance of unessential matters was greatly magnified, some men are now in danger of losing sight of the important truths applicable to this generation, and of seeking for those things that are new, strange, entrancing.

> “Bakeng sa baetapele ba Bajuda, ba ileng ba qapa butle-butle tsamaiso e hlophisitsoeng ea khumamelo, eo ho eona bohlokoa ba litaba tseo e seng tsa bohlokoa bo ileng ba hodiswa haholo, banna ba bang kajeno ba kotsing ea ho lahleheloa ke pono ea linnete tsa bohlokoa tse sebetsang molokong ona, le ea ho batla lintho tseo e leng tse ncha, tse makatsang, tse hohelang.

> “There is need of cherishing elevated principles. Those who search after and advocate fanciful ideas need to be taught what is truth before they attempt to teach others. Man-made theories and suppositions are not to be sought after as truth.

> “Gó na mkpa nke ịzụlite ụkpụrụ ndị dị elu. Ndị na-achọ ma na-akwado echiche efu kwesịrị ka a kụziere ha ihe bụ eziokwu tupu ha agbalịa ịkụziri ndị ọzọ. A gaghị achọ ozizi na nkwubi okwu mmadụ mere ka e were ha dị ka eziokwu.

> “There are many who are as true as steel to principle, and these will be helped and blessed; for they are weeping between the porch and the altar, saying, ‘Spare thy people, O Lord, and give not thine heritage to reproach.’ We must let the foundation principles of the third angel’s message stand out clear and distinct. The great pillars of our faith will hold all the weight that can be placed upon them.

> “Go na le ba le bantsi ba ba ikanyegang mo molaong wa motheo jaaka tshipi, mme bano ba tla thusiwa ba bo ba segofadiwa; gonne ba a lela fa gare ga mathule le sebeso, ba re, ‘Utlwela batho ba gago botlhoko, Ao Morena, mme o se ka wa neela boswa jwa gago kgoberego.’ Re tshwanetse go letla melaometheo ya molaetsa wa moengele wa boraro e bonale sentle e bo e farologane ka phepafalo. Dikolone tse dikgolo tsa tumelo ya rona di tla rwala boima jotlhe jo bo ka bewang mo go tsone.”

> “In this age of error, of day-dreaming and reverie, we need to learn the first principles of the doctrine of Christ. Let us strive to be able to say with the apostle, ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ The Lord calls upon us to follow high and noble principles.

> “Katika zama hizi za upotovu, za kuota ndoto za mchana na tafakuri za kubuni, tunahitaji kujifunza kanuni za kwanza za mafundisho ya Kristo. Na tujitahidi kuweza kusema pamoja na mtume, ‘Hatukufuata hadithi zilizobuniwa kwa ujanja tulipowafahamisha nguvu na kuja kwake Bwana wetu Yesu Kristo.’ Bwana anatuita tushike kanuni za juu na adhimu.

> “Truth, present truth, is all that the word of God represents it to be. The Lord would have his people keep themselves from all superfluities, from all that tends to mysticism. Let those who are tempted to indulge in fanciful, imaginary doctrines sink the shaft deep into the quarries of heavenly truth, and secure the treasure that means life eternal to the receiver. In the word there are the most precious truths. These will be found by those who study with earnestness; for heavenly angels will direct the search.

> “Kebenaran, kebenaran masa kini, adalah segala sesuatu sebagaimana firman Tuhan menyatakannya. Tuhan menghendaki agar umat-Nya menjaga diri mereka dari segala yang berlebihan, dari segala sesuatu yang cenderung kepada mistisisme. Biarlah mereka yang tergoda untuk menuruti ajaran-ajaran yang khayali dan bersifat angan-angan menancapkan poros itu dalam-dalam ke dalam tambang-tambang kebenaran surgawi, dan memperoleh harta yang berarti hidup kekal bagi penerimanya. Di dalam firman terdapat kebenaran-kebenaran yang paling berharga. Semuanya ini akan ditemukan oleh mereka yang belajar dengan kesungguhan; sebab malaikat-malaikat sorga akan menuntun pencarian itu.

> “Referring to those who are now living upon the earth, Paul declared: ‘The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’

> “Berhubung dengan mereka yang sekarang hidup di atas bumi, Paulus menyatakan: ‘Akan datang waktunya apabila mereka tidak dapat lagi menanggung ajaran yang sihat, tetapi menurut hawa nafsu mereka sendiri mereka akan menghimpunkan bagi diri mereka guru-guru untuk memuaskan telinga yang gatal; dan mereka akan memalingkan telinga mereka daripada kebenaran, lalu berpaling kepada dongeng.’”

> “How significant, how soul-stirring, is the charge Paul gave at the time he prophesied concerning those who would not endure sound doctrine: ‘I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.’

> “Akupela ra, na akupela tru long tingting bilong sol, em tok strong Pol i givim long taim em i tok profet long ol manmeri husat bai no inap sanap long stretpela skul: ‘Olsem na mi givim strongpela tok long yu long ai bilong God, na bilong Bikpela Jisas Krais, husat bai i kotim ol manmeri i stap laip na ol daiman long taim bilong kamap ples klia bilong em na kingdom bilong em: Tokaut long tok; stap redi long taim i stret na long taim i no stret; stretim, krosim, na strongim bel wantaim olgeta longpela pasin na skul.’”

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

> “Mereka yang bersekutu dengan Tuhan berjalan di dalam terang Sang Surya Kebenaran. Mereka tidak mempermalukan Penebus mereka dengan merusakkan jalan mereka di hadapan Tuhan. Terang sorgawi bercahaya atas mereka. Ketika mereka mendekati penutupan sejarah dunia ini, pengetahuan mereka tentang Kristus, dan tentang nubuatan-nubuatan yang berkenaan dengan Dia, sangat bertambah. Mereka sangat berharga di hadapan Tuhan; sebab mereka bersatu dengan Anak-Nya. Bagi mereka firman Tuhan mempunyai keindahan dan keelokan yang melampaui segala sesuatu. Mereka melihat pentingnya firman itu. Kebenaran disingkapkan kepada mereka. Ajaran tentang inkarnasi diliputi oleh sinar yang lembut. Mereka melihat bahwa Kitab Suci adalah kunci yang membuka segala rahasia dan menyelesaikan segala kesukaran. Mereka yang telah tidak mau menerima terang dan berjalan di dalam terang tidak akan dapat memahami rahasia kesalehan, tetapi mereka yang tidak ragu-ragu memikul salib dan mengikut Yesus, akan melihat terang di dalam terang Tuhan.” The Southern Watchman, 4 April 1905.

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