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# The Book of Daniel - Number One-Hundred and Eighty-Six

Buku ya Danieli — Namba Mia Moja na Themanini na Sita

Panium’s Promise: The Final Sealing and Midnight Cry Revelation

Pangakuan Panium: Wahyu Pemeteraian Terakhir dan Seruan Tengah Malam

Author

Jeff Pippenger

Published

April 16, 2024

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

Na Panium, iaitu Caesarea Filipi, iaitu ayat tiga belas hingga lima belas dalam pasal sebelas kitab Daniel, iaitu sejarah di mana tanduk-tanduk Republikan dan Protestan menggenapi teka-teki tentang yang kedelapan yang berasal daripada yang tujuh, iaitu sejarah di mana Meterai Allah dicapkan secara kekal ke atas seratus empat puluh empat ribu, dan sejarah kedatangan pekabaran Seruan Tengah Malam, Kristus telah memberikan suatu janji kepada umat-Nya pada akhir zaman.

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

> Dan Aku pun berkata kepadamu: Engkau adalah Petrus, dan di atas batu karang ini Aku akan mendirikan jemaat-Ku, dan pintu-pintu gerbang alam maut tidak akan menguasainya. Dan kepadamu akan Kuberikan kunci-kunci Kerajaan Surga; dan apa pun yang engkau ikat di bumi akan terikat di surga; dan apa pun yang engkau lepaskan di bumi akan terlepas di surga. Matius 16:18, 19.

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

Nako ea go swaiwa yeo e thomilego ka la 11 Lewedi 2001, ge meago e matla ya Motse wa New York e be e lišitšwe fase, yeo e felago ka molao wa Lamorena wo o tlago kgauswi, e be e rulagantšwe ke Alefa le Omega. Karolo ya mafelelo kudu ya nako ye e bušeletša karolo ya mathomo-thomo ya nako ye. Ka la 11 Lewedi 2001 Morena o ile a etelela batho ba Gagwe pele go boela ditseleng tša kgale, moo gare ga ditherešo tše dingwe ba ilego ba utolla “dinako tše šupago,” bjalo ka ge go ile gwa hwetšwa mehleng ya kgoši Josiya. Pula ya morago ga moo ya thoma go rotha, gomme tshepedišo ya teko yeo e tšweleditšego karogano ya dihlogo tše pedi tša barapedi ya thoma.

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

Ka ho phethahatsoa Habakuke khaolo ea bobeli, lichate tse peli tse halalelang li ile tsa sibolloa ’me tsa fetoha letšoao la nako eo ea histori. Ka bohlokoa bo tšoanang, “khang” ea Habakuke khaolo ea bobeli e ile ea qala, pakeng tsa mokhoa oa mola holim’a mola, oo e leng mokhoa oa pula ea morao, khahlanong le mokhoa oa Boprostanta bo koenehileng o neng o amohetsoe butle-butle ke Bo-Adventist ho qala bofetoheling ba 1863.

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

Yesu aliahidi kwamba angewapa watu Wake wa siku za mwisho “funguo za ufalme,” na kwa kufanya hivyo, anarejelea mbinu sahihi ya kibiblia, iliyo na funguo za kinabii zinazohitajika ili kutambua, kuthibitisha, na kutangaza ujumbe wa Kilio cha Usiku wa Manane na Kilio Kikuu.

> “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.

> “Ba ba buisana le Modimo ba tsamaya leseding la Letsatsi la Toka. Ga ba nyefole Morekolodi wa bona ka go senya tsela ya bona fa pele ga Modimo. Lesedi la legodimo le ba phatsimela. Fa ba ntse ba atamela bokhutlong jwa hisetori ya lefatshe leno, kitso ya bona ka ga Keresete, le ya diporofeto tse di amanang le ene, e oketsega thata. Ba na le boleng jo bo sa khutleng mo ponong ya Modimo; gonne ba na le kutlwano le Morwawe. Mo go bona lefoko la Modimo le na le bontle le bontle jo bo gaisang tsotlhe. Ba bona botlhokwa jwa lone. Boammaaruri bo senolelwa bona. Thuto ya go tsalwa ga nama ga Keresete e aparetswe ke phatsimo e e bonolo. Ba bona gore Baebele ke selotlelo se se bulang masaitsiweng otlhe le go rarabolola mathata otlhe. Ba ba sa kang ba rata go amogela lesedi le go tsamaya mo leseding ba ka se kgone go tlhaloganya sephiri sa bomodimo, mme ba ba sa okaokeng go tsaya sefapaano le go sala Jesu morago, ba tla bona lesedi mo leseding la Modimo.” The Southern Watchman, April 4, 1905.

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

Бэлгэдлээр Петрээр төлөөлөгдөгсөд буюу нэг зуун дөчин дөрвөн мянга нь 2001 оны 9 дүгээр сарын 11-нд ирсэн Лаодикийн мэдээг хүлээн авдаг хүмүүс мөн бөгөөд тэр мэдээ 2023 оны 7 дугаар сараас хойш эдүгээ дахин давтагдаж байна. 1856 онд ирсэн Лаодикийн мэдээ нь “долоон цаг”-ийн талаарх нэмэгдсэн мэдлэг байсан бөгөөд Христ үхсэн ясыг хооронд нь нийлүүлж, түүнээс хойш тэдэнд амь оруулах үед тэд гурав дахь тэнгэрэлчийн Лаодикийн хөдөлгөөнөөс нэг зуун дөчин дөрвөн мянгын Филаделфийн хөдөлгөөн рүү шилжин ордог. Тэрхүү шилжилт Христийн Үгээр бий болдог. Учир нь тэд Түүний Үгээр ариусгагддаг бөгөөд Түүний Үг бол “үнэн” мөн, Түүний Үг бол Түүний Үгийг нээдэг “түлхүүр” мөн.

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

> Dan kepada malaikat jemaat di Filadelfia tuliskanlah: Inilah firman Dia Yang Kudus, Yang Benar, yang memegang kunci Daud, yang membuka dan tidak seorang pun menutup, dan menutup dan tidak seorang pun membuka: Aku mengetahui pekerjaanmu; lihatlah, Aku telah membuka di hadapanmu sebuah pintu yang terbuka, yang tidak dapat ditutup oleh seorang pun; sebab engkau mempunyai sedikit kekuatan, dan telah menuruti firman-Ku, dan tidak menyangkal nama-Ku. Wahyu 3:7–8.

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

ਨਿਯਮ ਉੱਤੇ ਨਿਯਮ ਦੀ ਵਿਧੀ ਉਹ ਕੁੰਜੀ ਹੈ ਜੋ ਮਸੀਹ ਨੇ “ਫਾਟਕਾਂ” ਉੱਤੇ ਹੋਣ ਵਾਲੀ ਲੜਾਈ ਵਿੱਚ ਆਪਣੇ ਅੰਤਿਮ ਦਿਨਾਂ ਦੇ ਲੋਕਾਂ ਨਾਲ ਵਾਅਦਾ ਕੀਤੀ ਸੀ। “ਫਾਟਕ” ਇੱਕ ਕਲੀਸਿਆ ਹੈ।

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

> Dan Yakub terjaga dari tidurnya, lalu berkata, “Sesungguhnya TUHAN ada di tempat ini, dan aku tidak mengetahuinya.” Ia pun menjadi takut, lalu berkata, “Alangkah dahsyatnya tempat ini! Ini tidak lain daripada rumah Allah, dan inilah pintu gerbang sorga.” Kejadian 28:16, 17.

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

Ntoa kwa malango kunaonyesha mapambano ya kidini yanayotokea kati ya ukweli na kosa, na kosa la dini ya Ugiriki ni lango la kuzimu, na dini ya Uadventista wa Laodikia aliyeasi pia ni lango. Lango la Uadventista wa Laodikia linaonyesha mahali ambapo mabishano ya Habakuki yanatimizwa.

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

> Pada hari itu TUHAN semesta alam akan menjadi mahkota kemuliaan dan serban keindahan bagi sisa umat-Nya, dan menjadi roh keadilan bagi dia yang duduk mengadili, serta menjadi kekuatan bagi mereka yang memukul mundur peperangan sampai ke pintu gerbang. Tetapi mereka juga telah sesat oleh anggur, dan oleh minuman keras telah menyimpang dari jalan; imam dan nabi telah sesat oleh minuman keras, mereka ditelan oleh anggur, mereka menyimpang oleh minuman keras; mereka sesat dalam penglihatan, mereka terhuyung-huyung dalam penghakiman. Sebab segala meja penuh dengan muntah dan kecemaran, sehingga tidak ada satu tempat pun yang bersih. Kepada siapakah Ia akan mengajarkan pengetahuan? dan kepada siapakah Ia akan membuat pengajaran dapat dipahami? kepada mereka yang baru disapih dari susu, yang baru dijauhkan dari buah dada? Sebab haruslah ajaran demi ajaran, ajaran demi ajaran; baris demi baris, baris demi baris; di sini sedikit, di sana sedikit; sebab dengan bibir yang gagap dan dengan bahasa lain Ia akan berbicara kepada bangsa ini. Kepada mereka Ia telah berfirman: Inilah perhentian, yang dengannya kamu dapat memberi kelegaan kepada yang letih; dan inilah penyegaran; namun mereka tidak mau mendengar. Maka firman TUHAN bagi mereka ialah: ajaran demi ajaran, ajaran demi ajaran; baris demi baris, baris demi baris; di sini sedikit, di sana sedikit; supaya mereka berjalan, lalu jatuh terlentang, diremukkan, terjerat, dan tertangkap. Sebab itu dengarkanlah firman TUHAN, hai orang-orang pencemooh, yang memerintah bangsa ini yang ada di Yerusalem. Yesaya 28:5-14

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

Dzikhi tsheya Bogosi ke mafoko a Dikwalo, a a neelwang batho ba Modimo ba malatsi a bofelo ke Lefoko.

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

> “ဂတိတော်စကားတော်၌ အဖိုးတန် သတ္တုကြောများကဲ့သို့ မျက်နှာပြင်အောက်တွင် ဝှက်ထားလျက်ရှိသော အမှန်တရားများ ရှိကြသည်။ ထိုဝှက်ထားသော ဘဏ္ဍာကို မိုင်းလုပ်သားတစ်ဦးသည် ရွှေနှင့် ငွေကို ရှာဖွေသကဲ့သို့ ရှာဖွေစူးစမ်းသောအခါ တွေ့ရှိရသည်။ ဘုရားသခင်၏ နှုတ်ကပတ်တော်သည် မှန်ကန်ကြောင်း၏ သက်သေသည် ထိုနှုတ်ကပတ်တော်အတွင်း၌ပင် ရှိသည်။ သမ္မာကျမ်းစာသည် သမ္မာကျမ်းစာကို ဖွင့်လှစ်နားလည်စေသော သော့ချက်ဖြစ်သည်။ ဘုရားသခင်၏ နှုတ်ကပတ်တော်အတွင်းရှိ အမှန်တရားများ၏ နက်နဲသော အနက်အဓိပ္ပာယ်ကို ကိုယ်တော်၏ ဝိညာဉ်တော်အားဖြင့် ကျွန်ုပ်တို့၏ စိတ်နှလုံးထဲ၌ ဖွင့်ပြတော်မူသည်။”

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

> “ Baebele ke buka e kgolo ya dithuto bakeng sa baithuti ba dikolong tsa rona. E ruta thato yotlhe ya Modimo mabapi le bomorwa le bomorwadia Adame. Ke molao wa bophelo, o re rutang ka semelo se re tshwanetseng go se aga bakeng sa bophelo jo bo tlang. Ga re tlhoke lesedi le le fifetseng la ngwao gore Mangwalo a tlhaloganngwe. Go ka nna fela jaaka fa re ka akanya gore letsatsi la motshegare le tlhoka phatsimo e e bokoa ya lobone lwa lefatshe gore kgalalelo ya lone e okediwe. Mafoko a moperesiti le modiredi ga a tlhokege go sireletsa batho mo timelong. Ba ba botsang Oracle e e boitshepo ba tla bona lesedi. Mo Baebeleng tiro nngwe le nngwe e dirwa pepeneneng. Thuto nngwe le nngwe e e neetsweng e a tlhaloganyega. Thuto nngwe le nngwe e re senolela Rara le Morwa. Lefoko le kgona go dira botlhe botlhale go ya polokong. Mo Lefokong saense ya poloko e senolwa ka phepafalo. Tlhotlhomisang Mangwalo, gonne ke lentswe la Modimo le buang le moya.” Testimonies, bolumo 8, 157.

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

Dikgoro tšeo Kriste a di filego kereke ya mehleng ya bofelo di na le maatla a swanago le ao di bego di na le ona ge di fiwa Petro.

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

> “Peter telah menyatakan kebenaran yang menjadi dasar iman jemaat, dan kini Yesus memuliakannya sebagai wakil seluruh tubuh orang percaya. Ia berkata, ‘Kepadamu akan Kuberikan kunci Kerajaan Surga: dan apa pun yang engkau ikat di bumi akan terikat di surga: dan apa pun yang engkau lepaskan di bumi akan terlepas di surga.’”

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

> “‘किपाड़क कुंगरा-राज्य रा’ हांवा मसीह रा वचन आं। पवित्र शास्त्र रा सब वचन ओनारा आं, अर यीं तां सब शामिल आं। यी वचनां मां स्वर्ग खोलबा अर बंद करबा री सामर्थ्य आं। यी वे शर्तां प्रगट करां जिणां पर मनखां ने स्वीकार किया जावै या अस्वीकार किया जावै। एतांई, जे परमेश्वर रा वचन प्रचार करां, उणारो काम जीवन खातर जीवन री सुगंध, या मौत खातर मौत री सुगंध आं। उणारी सेवा ऐसां परिणामां सूं भरी पड़ी आं जिणारो भार अनन्तकालिक आं।” The Desire of Ages, 413.

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

អំណាច​ដែល​ត្រូវ​បាន​សម្ដែង​តាម​រយៈ​ព្រះបន្ទូល​របស់​ទ្រង់ កាលណា​ត្រូវ​បាន​ប្រគល់​ទៅ​ក្នុង​ដៃ​របស់​មនុស្ស គឺ​មាន​មូលដ្ឋាន​លើ​គោលការណ៍​ដែល​បាន​កំណត់​សម្គាល់​នៅ​ក្នុង​ព្រះបន្ទូល​របស់​ទ្រង់។ ប្រហែល​ជា​គោលការណ៍​ដ៏​សាមញ្ញ​បំផុត ហើយ​ប្រហែល​ជា​ជ្រាលជ្រៅ​បំផុត​ផង​ដែរ គឺ​ថា សេចក្តី​ពិត​ត្រូវ​បាន​បង្កើត​ឡើង​ដោយ​សក្ខីភាព​របស់​មនុស្ស​ពីរ​នាក់។

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

> “Köniatna siem tehthoh tak pakhat chu kohhran chhunga a lo chhuak tawh kha unaute in an inkalh avanga dân-inbuai a ni. Ringtute zinga harsatna leh buaina hrang hrang sutkian nana ruatna tâwk tak siam tawh a ni. Khrih amah ngeiin chutiang thilte chu engtin nge remcháng taka siamṭhat tûr tih chiang takin thu a pe tawh a ni. ‘I unauvin nangmah min sual tawh a nih chuan,’ chhandamtu chuan a lo fuih hmasa a, ‘kal la, nang leh amah chauh inkarah a sualna hrilh rawh: a lo ngaihthlâk chuan i unaute chu i hneh tawh a ni. Mahse a lo ngaihthlâk loh chuan, mi pakhat emaw pahnih emaw hruai tel rawh, thu tinrêng hi hriattute pahnih emaw pathum emaw kaah a lo nghet theih nân. Tin, an thu pawh a ngaihthlâk duh loh chuan, kohhran hnenah hrilh rawh: kohhran thu pawh a ngaihthlâk duh loh chuan, Jentail mi leh siahkhawntu angah ngai rawh u. Tin, tak takin ka hrilh a che u, lei lama in phuar apiang chu vânah pawh phuar a ni ang; lei lama in sut apiang chu vânah pawh sut a ni ang.’ Matthaia 18:15–18.” Tirhkohte Thiltih, 304.

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

Kùt fiò m̀bè ngwèè nshi nnè yè tshù’ùm̀ ndàp bìkàt m̀fòòh m̀bà wòòt nè m̀fòh-m̀bà wòòt nè bìkúúm̀ nùk m̀fòh m̀bà wòòt nè bìshìk la mu Cry ya Mbù’ù. Nè kùsòòh nùh bìkùù nè, mu cry ya mbù’ù, a kàa kùh nè bìtàm̀ ntòòl m̀bóh, dì bìtàm̀ kùt tshù’ùm̀ ndàp yà Exeter camp meeting yè pìh m̀bìkàt m̀fòh-m̀bà wòòt nè Bùh fùùm̀ bìtàm̀ ba tsùùp la bìshìk, nè dì kùt nè bwèènù bùu bìtàm̀ pìh m̀bìkàt m̀fòh yà Caesarea Philippi, nè kà’à nè bìtàm̀ pìh m̀bìkàt m̀fòh yà testimony yà battle of Panium, mu verses treize à quinze yà Daniel chapter eleven. Pàh nè a pìh ndùùm̀ kùt nè bìfìì bìtàm̀ ba nshi nnè yè tshù’ùm̀ ndàp, kàa m̀fùùm̀ nùh nè m̀fàa ntèn nùh kàa m̀fòh yà nshi yè pìh m̀bìkàt m̀fòh mu setting yà Exeter nè Caesarea Philippi. Yesu pìh Peter mu tshù’ùm̀ ndàp yà m̀fòh m̀bà wòòt nè bìkúúm̀ nùk m̀fòh m̀bà wòòt bìkùt nè mu bìshìk bì m̀fùùm̀. Nè m̀bìh à fùùm̀ ntùm̀.

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

> “Tamawu ánsa, m tíɨ nɔ́ɔ̀ mɛ́ kìñ́ mbúːl á pɔ̌lɔŋ́ ǝ̀mɔ́ŋ; kà mɔ̀ ɔ́ɔ̀ wó bóŋ á sǝ̀, á nɛ́ŋ ɔ́ɔ̀ bóŋ í pɔ̌lɔŋ́; kà mɔ̀ ɔ́ɔ̀ wó túl á sǝ̀, á nɛ́ŋ ɔ́ɔ̀ túl í pɔ̌lɔŋ́.” Kà á kɛ́m nǝ̀ bǎnɛ́k bɛ́, á bɛ́ nɛ̀ ǎn í mɔ̀ ǹtɔ́ŋ ɔ́ɔ̀ á nɛ́ Yésù Krístò. Tɔ́ɔ̀ nà àkɔ́ɔ̀ á, Yésù á tɔ́ŋ nǝ̀ bǎnɛ́k bɛ́, mɔ́ á fǎn kù tɔ́ɔ̀ ŋ́gá Yerúsalem, kà kù mɛ̀n mɛ̀n mɔ́ŋ mî, íŋ bǎkúm, kà bǎkúm bá sàrà, kà bǎndúm bá kàndá, kà bá kù wú ɔ́ɔ̀, kà á nɛ́ŋ kù wúm tɔ́ɔ̀ á lɔ́ɔ̀ lɛ̀s nǝ̀. Kà Pétérù á kùr ɔ́ɔ̀, á tɔ́ŋ kù kàŋ ɔ́ɔ̀, á lɔ́, “Á kǝ̀ nɛ̀ nɔ́ɔ̀ wó, Tàata; nɔ́ɔ̀ nà í kǝ̀ kù nɛ̀ nɔ́ɔ̀ wó.” Kà á pɛ́r, á lɔ́ nǝ̀ Pétérù, “Kùr kɛ̀l í mbús mɛ̀, Satán: wó nɛ́ kìtǝ́m nɔ́ɔ̀ mè; kà bɔ́ɔ̀, wó í sáŋ mǝ̀mɔ́ŋ má Nàáŋ, ndɔ̌ɔ̀ mǝ̀mɔ́ŋ má bǎndúm.” Matthew 16:19–23.

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

ពាក្យ «Exeter» ជាឈ្មោះទីក្រុងមួយនៅ Devon ប្រទេសអង់គ្លេស។ ប្រភពនិរុត្តិសាស្ត្ររបស់វាអាចត្រូវបានតាមដានត្រឡប់ទៅកាន់ភាសាអង់គ្លេសបុរាណ ដែលក្នុងនោះវាត្រូវបានគេស្គាល់ថា «Exanceaster» ឬ «Execestre»។ គេជឿថា ឈ្មោះនេះមានប្រភពមកពីពាក្យភាសាអង់គ្លេសបុរាណ «Exe» (សំដៅទៅលើទន្លេ Exe ដែលទីក្រុងនេះស្ថិតនៅលើទន្លេនោះ) និង «ceaster» (មានន័យថា «បន្ទាយរ៉ូម៉ាំង» ឬ «ទីក្រុងមានកំពែងព័ទ្ធជុំវិញ»)។ ដូច្នេះ «Exeter» មានន័យថា «បន្ទាយនៅលើទន្លេ Exe» ឬ «ទីក្រុងមានកំពែងនៅក្បែរទន្លេ Exe»។ ភូមិសាស្ត្រដែលពាក់ព័ន្ធនឹងការមកដល់ និងការសម្រេចបំពេញនៃ Midnight Cry នៅក្នុងប្រវត្តិសាស្ត្រ Millerite កំណត់អត្តសញ្ញាណទីតាំងមួយ ដែលមានទឹកនៅទីនោះ ដោយទឹកនោះតំណាងឲ្យការចាក់បង្ហូរព្រះវិញ្ញាណបរិសុទ្ធ ហើយជាចំណុចមួយដែលព្រះជាម្ចាស់កំពុងលើកតម្កើងកងទ័ពមួយឡើង ដើម្បីប្រកាសសារនោះទៅកាន់ពិភពលោកទាំងមូល ដែល Sister White ប្រាប់យើងថា បានទៅដូចជា «រលកជំនោរ»។ រលកជំនោរមិនមែនគ្រាន់តែជាទឹកទន្លេទេ ប៉ុន្តែជាទឹកដែលត្រូវបានពង្រឹងអំណាចយ៉ាងអស្ចារ្យ។

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

Hisitori ya Millerite e bile phethagatšo ya seswantšho sa dikgarebe tše lesome, gomme ge ba dikete tše lekgolo masomenne-nne ba fihlišetšwa mafelelong a nako ya go swaiwa, ba tla bušetša leswao-la-tsela leo le ilego la lemogwa mathomong a nako ya go swaiwa, le gape histori ya kopano ya mešaša ya Exeter. Morongwa o tla theoga ka molaetša wa go lekwa wo o swanetšego go jewe. Molaetša woo o tla iša metheong, gomme o tla lebanya dikarolo tše pedi ka “dinako tše šupago” tša Lefitiko masomepedi-šupa. O tla akaretša Kutollo ya Jesu Kriste, yeo e emelwago ke Petro bjalo ka go amogela gore Jesu o tloditšwe bjalo ka Kriste, ge seka sa bomodimo se theoga ka sebopego sa leeba, se swantšhetšago September 11, 2001. O tla akaretša kwešišo ya gore Jesu ke Morwa wa Modimo wa bomodimo, le gape gore ka ge Jesu a tšere godimo ga botho bja Gagwe bja bomodimo nama ya batho ba welego, le Yena ke Morwa wa motho.

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

Lipelo tsena li tla hlahisa lihlopha tse peli tsa barapeli, joalokaha li ile tsa etsa ka mora la 11 Loetse, 2001. Lihlopha tseo tse peli li ne li emetsoe kopanong ea liahelo ea Exeter, hobane kopanong eo ea liahelo ho ne ho hlomiloe tente ke sehlopha se tsoang Watertown, se ileng sa hana molaetsa oa Sello sa Bosiu bo Hare joalokaha o ne o hlahisitsoe ka Samuel Snow. Ba ile ba tšoara likopano tsa bohata tse neng li le lerata haholo ebile li tletse maikutlo hoo baeta-pele ba likopano tsa Snow ba ileng ba ea ho bona ’me ba ba tsebisa hore ba kokobetse. Kopanong eo ea liahelo ho ile ha bonahala lihlopha tse peli, ’me ka bobeli li ne li ipolela hore li amahanngoa le metsi, empa se seng e ne e le sa bohata ’me se ne se emela maoatla a neng a se na oli. Sehlopha se neng se le tenteng ea Exeter e ne e le lebotho leo e neng e le motse, oo hape e neng e le qhobosheane, hobane ba ne ba tšoantšetsa masapo a omileng a shoeleng a Ezekiele a tsosoang e le lebotho le matla ka molaetsa oa Sello sa Bosiu bo Hare.

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

Dalam sejarah ketika kedua-dua golongan itu dinyatakan, Petrus mewakili kedua-dua golongan itu. Pengakuannya yang mengenal pasti Yesus sebagai Kristus dan Anak Allah dihasilkan oleh ilham Roh Kudus, kerana Kristus dengan jelas berkata kepadanya, “Daging dan darah tidak menyatakan hal itu kepadamu, melainkan Bapa-Ku yang di syurga.” Apabila Yesus kemudian memberitahu para murid tentang salib itu, Petrus, yang pada saat itu tidak berada di bawah pengaruh Roh Kudus, menarik Kristus ke tepi, “lalu mula menegur Dia, katanya, Jauhkanlah kiranya hal itu daripada-Mu, Tuhan: perkara ini sekali-kali tidak akan menimpa-Mu. Tetapi Dia berpaling, lalu berkata kepada Petrus, Enyahlah ke belakang-Ku, Iblis: engkau menjadi batu sandungan bagi-Ku; kerana engkau bukan memikirkan perkara-perkara Allah, melainkan perkara-perkara manusia.”

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

ការផ្ទុះអារម្មណ៍របស់ពេត្រុស ស្របគ្នានឹងការថ្វាយបង្គំដោយអារម្មណ៍ដែលកំពុងកើតមាននៅក្នុងតង់ Watertown នៅពេលដែល Samuel Snow កំពុងប្រកាសសារនៃ Midnight Cry។ នៅកម្រិតនោះ ពេត្រុសតំណាងឲ្យអ្នកទាំងឡាយដែលជាបេក្ខជនអាចស្ថិតក្នុងចំណោមមួយសែនបួនម៉ឺនបួនពាន់នាក់។ បេក្ខជនទាំងនោះតំណាងឲ្យក្រុមមួយដែលមានប្រេង គឺជាព្រះវិញ្ញាណបរិសុទ្ធ ហើយវាជាសារ ហើយវាជាចរិតលក្ខណៈ ខណៈដែលក្រុមមួយទៀតខ្វះប្រេង។ ក្នុងបរិបទនៃ Caesarea Philippi ព្រះគ្រីស្ទបានចាប់ផ្តើមបើកបង្ហាញថា «ទ្រង់ត្រូវតែយាងទៅក្រុងយេរូសាឡឹម ហើយរងទុក្ខជាច្រើនពីពួកចាស់ទុំ និងពួកសង្ឃជាន់ខ្ពស់ និងពួកអាចារ្យ ហើយត្រូវគេសម្លាប់ ហើយរស់ឡើងវិញនៅថ្ងៃទីបី»។

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

Kukaduka kwa wanafunzi wakati matukio yale yalipotimizwa kwa kweli msalabani ni historia ambayo Dada White hutumia kuonyesha kukaduka kwa Oktoba 22, 1844, na kukaduka kwa Waebrania katika kuvuka Bahari ya Shamu huku jeshi la Farao likiwafunga nyuma na maji ya bahari yakiwa mbele yao. Mashahidi hao wote hutambulisha sheria ya Jumapili iliyo karibu kuja, na ufunuo wa aya za kumi na tatu hadi kumi na tano za Danieli kumi na moja hutoa ushuhuda wa matukio yanayoongoza kwa sheria hiyo ya Jumapili. Kwa kufanya hivyo, wao pia huwakilisha “sehemu ya unabii wa Danieli ihusuyo siku za mwisho.”

We will continue this study in the next article.

Kita akan melanjutkan kajian ini dalam artikel berikutnya.

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

> “Ka a tlhatlhobo e e kelotlhoko ya ditshwantsho le tsotlhe tse di emelang tsotlhe tseo, go ne ga lemogiwa gore go bapolwa ga ga Keresete go diragetse ka letsatsi leo tota mo modikologong wa ngwaga wa meletlo e e neng ya newa Iseraele ka lone fa kwana ya Tlolaganyo e ne e bolawa. A go se kitla go nna jalo le ka go itshekisiwa ga sehalalelo mo go neng go tshwantshiwa mo Letsatsing la Tetlanyo—le le welang ka letsatsi la bolesome la kgwedi ya bosupa—gore le gone go direge ka letsatsi leo tota mo ngwageng le le neng le ketekwa mo setshwantshong? (bona The Great Controversy, 399). Seno, go ya ka dipalo tsa nako tsa nnete tsa ga Moshe, e ne e tla nna October 22. Mo tshimologong ya August, 1844, kwa kopanong ya ditente kwa Exeter, New Hampshire, pono eno e ne ya tlhagisiwa mme ya amogelwa jaaka letlha la go diragala ga boporofeti jwa malatsi a le 2300. Setshwantsho sa makgarebane a le lesome mo go Mathaio 25:1–13 se ne sa nna sa botlhokwa jo bo kgethegileng—go diega ga monyadi, go leta le go otsela ga ba ba neng ba emetse lenyalo, mokgosi wa bosigogare, go tswalwa ga mojako, jalo le jalo. Molaetsa wa gore Keresete o ne a tla ka October 22 o ne wa itsege jaaka ‘mokgosi wa bosigogare.’ “‘Mokgosi wa bosigogare,’ Ellen White o ne a kwala, ‘o ne wa itsisiwe ke diketekete tsa badumedi.’ O ne a oketsa jaana:”

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

> “‘ซาเกิลึมเบละโถะฮากง เประกานัน [บูเลิน เกอตูจูห์] ตู เมอลันดา เซอลูรูห์ เนอเกอรี อีตู. ดารี โกตา เก โกตา, ดารี กัมปง เก กัมปง, ดัน ฮิงกา เก เติมปัต‑เติมปัต เปเดซาอัน ยัง เตอร์เปนจิล, เประกานัน อีตู เมอญีบาร์, ซัมไป อูมัต อัลลอฮ์ ยัง เมอนันติกัน เซอเปอนูห์ญา เตอร์บังุน.—The Great Controversy, 400.’”

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

> “Ke ka potlako yeo molaetša o ilego wa phatlalala ka yona go hlalošwa ke bangwadi bao ba tsopotšwego ke L. E. Froom:

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

> “‘Bates telah meninggalkan catatan bahawa berita Exeter itu ‘terbang seolah-olah di atas sayap angin.’ Lelaki dan perempuan bergerak cepat melalui rel dan air, dengan kereta kuda dan menunggang kuda, membawa bungkusan buku dan kertas, mengedarkannya ‘sebanyak daun-daun musim luruh.’ White berkata, ‘Pekerjaan di hadapan kita ialah terbang ke setiap bahagian dari ladang yang luas itu, membunyikan amaran, dan membangunkan mereka yang sedang lena.’ Dan Wellcome menambahkan bahawa pergerakan itu tercetus seperti air empangan yang dilepaskan. Ladang-ladang bijirin yang telah masak dibiarkan tetap berdiri tanpa dituai, dan ubi kentang yang telah matang sepenuhnya dibiarkan tidak digali di dalam tanah. Kedatangan Tuhan sudah dekat. Kini tiada lagi waktu untuk perkara-perkara duniawi seperti itu.—The Prophetic Faith of Our Fathers, Jil. IV, hlm. 816.

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

> “Sebagai seorang saksi mata dan peserta dalam gerakan itu, Ellen White menggambarkan sifat pekerjaan yang sedang dipercepat dengan pesat:”

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

> “‘Baketeli ba bone pelaelo ya bona le kgakanego di tlositswe, mme tsholofelo le bopelokgale tsa tsosa dipelo tsa bona. Tiro e ne e se na mefokolo eo e feteletseng e e bonalang ka gale fa go na le go tlhotlheletsega ga motho ntle le tlhotlheletso e e laolang ya Lefoko le Mowa wa Modimo…. E ne e na le matshwao a a supang tiro ya Modimo mo pakeng tsotlhe. Go ne go se na boipelo jo bo feteletseng jwa go itumela, mme go ne go na le go ikwatlhaya mo go tseneletseng ga pelo, boipobolo jwa boleo, le go tlogela lefatshe. Go ipaakanyetsa go kopana le Morena e ne e le morwalo wa meya e e mo tlalelong e kgolo….

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

> “‘Rongtalin bongkimrango on∙chingni salramskarangoniko nanga somoiko, 1844 bilsini saljakni kam ka∙sachakgipa dal∙begipa toromni dilgipa kamara mandeoni ong∙gipa chu∙sokgijani aro Satanni cholonrangoniko pilakna bate jaksi ong∙gijagipa ong∙aha. Da∙oba, bang∙a bilsirangni jamano [1888] ja∙man, ua kamo bakko ra∙giparang aro kakketni pangchakanio mangmang tik ka∙e chadenggiparang pilakan ua pattigipa kamo ong∙gipa rongtalgipa bilko da∙aloba ma∙sie ra∙a aro ua kaman Isoloni ong∙achim ine sakkiko on∙a.—Ibid., 400, 401.’”

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

> “Leha go le bjalo, go sa šetšwe bohlatse bja modiro wo o bego o phatlalala nageng ka bophara gomme o gogela dikete kopanelong ya go Tla la Bobedi, le badiredi ba e ka bago makgolo a mabedi go tšwa dikerekeng tše di fapa-fapanego ba kopane go phatlalatša molaetša, [Bona C. M. Maxwell, Tell it to the world, pp. 19, 20.] dikereke tša Boprotestanta ka kakaretšo di ile tša o gana ka lenyatšo gomme tša diriša ditsela tšohle tše di bego di le taolong ya tšona go thibela tumelo ya gore Kriste o tla tla kgauswinyane gore e se phatlalale. Ga go yo a bego a ka iteta sefuba go bolela ka tirelong ya kereke ka kholofelo ya go tla ga Jesu kgauswinyane, eupša go bao ba bego ba letetše tiragalo yeo go be go fapane kudu.”

> “Ellen White told what it was like:

> “Ellen White a hlawhthlâk dân chu a sawi:”

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

> “‘Setiap saat terasa berharga dan sangat penting bagiku. Aku merasa bahwa kami sedang melakukan pekerjaan bagi kekekalan, dan bahwa mereka yang lalai dan tidak berminat berada dalam bahaya yang paling besar. Imanku tidak terselubungi, dan aku menjadikan janji-janji Yesus yang mulia itu milikku sendiri….

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

> “‘Dengan penyelidikan hati yang tekun dan pengakuan yang rendah hati, kami datang dengan doa hingga kepada waktu pengharapan itu. Setiap pagi kami merasakan bahawa tugas kami yang terutama ialah memastikan bukti bahawa hidup kami benar di hadapan Tuhan. Kami menyedari bahawa jika kami tidak maju dalam kekudusan, pastilah kami akan undur. Keprihatinan kami seorang terhadap yang lain bertambah; kami banyak berdoa bersama-sama serta bagi satu sama lain.”

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

> “‘Kami berhimpun di kebun-kebun buah dan belukar-belkukar untuk bersekutu dengan Allah dan mempersembahkan permohonan-permohonan kami kepada-Nya, sambil merasakan dengan lebih jelas hadirat-Nya ketika dikelilingi oleh karya-karya alam ciptaan-Nya. Sukacita keselamatan lebih kami perlukan daripada makanan dan minuman kami. Jika awan menggelapkan pikiran kami, kami tidak berani beristirahat atau tidur sampai awan itu disingkirkan oleh kesadaran akan penerimaan kami di hadapan Tuhan.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, jilid 1, 51, 52.

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