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

Buku Yael dan Geréja Masehi Advent Hari Ketujoh di Laodikia - Nombor Empat Puloh Enam

Number Forty-Six

លេខសែសិបប្រាំមួយ

Author

Jeff Pippenger

Published

February 12, 2026

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Caesarea Philippi to Caesarea Maritima represents the period from the third to the ninth hour, which is divided at the sixth hour. The division of Caesarea to Caesarea was the Mount of Transfiguration. The Mount of Transfiguration aligns two other lines to the waymark of three steps that precedes the Pentecostal Sunday law by five days.

Sesaréa Filipi hingga Sesaréa Marítima melambangkan jangka waktu dari jam ketiga hingga jam kesembilan, yang terbagi pada jam keenam. Pembagian dari Sesaréa ke Sesaréa ialah Gunung Transfigurasi. Gunung Transfigurasi menyelaraskan dua garis lain kepada penanda jalan berupa tiga langkah yang mendahului undang-undang Ahad Pentakosta selama lima hari.

At the Mount, God the Father spoke a second time. The first time He spoke was at Christ’s baptism, the last time was just before the cross.

ថ្វាយព្រះអង្គនៅលើភ្នំ ព្រះជាម្ចាស់ជាព្រះបិតា​បានមានព្រះបន្ទូលជាលើកទីពីរ។ លើកទីមួយដែលព្រះអង្គមានព្រះបន្ទូល គឺនៅពេលពិធីបុណ្យជ្រមុជទឹករបស់ព្រះគ្រីស្ទ ហើយលើកចុងក្រោយ គឺមុនឈើឆ្កាងបន្តិច។

> Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. John 12:27–29.

> Sakini yange syaliko mu bulumi; era naayogera ntya? Kitaffe, ondokole mu kiseera kino; naye kyenava njija mu kiseera kino. Kitaffe, gulumiza erinnya lyo. Awo ne wabaawo eddoboozi okuva mu ggulu nga ligamba nti, Nnaligulumiza dda, era ndyongera okuligulumiza. Awo abantu abaali bayimiridde awo ne bakiwulira ne bagamba nti lwali lubwatuka: abalala ne bagamba nti, Malayika yamwogerako. Yokaana 12:27–29.

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

Tuhan memuliakan nama-Nya apabila Dia memeteraikan seratus empat puluh empat ribu orang itu dan menuliskan atas mereka nama-Nya.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Ao mo tlholang ke tla mo dira pilara mo tempeleng ya Modimo wa me, mme ga a kitla a tlhola a tswa gape; mme ke tla kwala mo go ene leina la Modimo wa me, le leina la motse wa Modimo wa me, e bong Jerusalema e ntšha, o o fologang o tswa legodimong kwa go Modimo wa me; mme ke tla kwala mo go ene leina la me le lesha. Yo o nang le tsebe, a a utlwe se Mowa o se bolelelang dikereke. Tshenolo 3:12, 13.

At the Mount of Transfiguration, Peter, James and John were the only disciples present, as they were at the resurrection of Jairus’ daughter and also again at Gethsemane. Gethsemane, like unto the Father speaking in John twelve—came just before the cross. Gethsemane means “oil press,” identifying the oil test of the virgins. Gethsemane is the “crisis” that brings the soul “face to face with death,” and the wise virgins pass the test, for in the second temple test they came face to face with life, as Jesus taught “face to face” for thirty days.

Ta hmun lian nak ah, Peter, James leh John te chauh cu zultu hmuhtonnak ah an um, Jairus fanu thawhter sal nak ah an um vek ciah in, cun Gethsemane ah khal a sin. Gethsemane cu, John bung 12 ah Pa in a chim vek ciah in, cross hlan deuh ah a ra. Gethsemane timi sullam cu “sathau rirnak” a si, cuvek cun nungak sawm tei sathau lei hneksaknak a langter. Gethsemane cu “buainak bik” a si i, cu nih cun thlarau cu “thihnak hmaiah hmaiton awk” in a hruai; cun nungak fimte cun hneksaknak cu an kaltlang, ziangahtile biakinn pahnihnak hneksaknak ah cun nunnak hmaiah an hmaiton ve, Jesuh nih ni sawmthum chung “hmaiton ciakah” a cawnpiak vekin.

The first time the Father spoke was at Christ’s baptism and the first time He exclusively took Peter, James and John was when the twelve-year-old daughter of Jairus was resurrected. The resurrection of the twelve-year-old virgin aligns with the baptism of Christ, which symbolizes the power of the resurrection. The resurrection of Jairus’s daughter aligns with the baptism of Christ and Caesarea Philippi. Gethsemane and the troubling of Christ when the Father spoke just before the cross align with Caesarea Maritima.

ครั้งแรกที่พระบิดาตรัสคือเมื่อพระคริสต์ทรงรับบัพติศมา และครั้งแรกที่พระองค์ทรงพาเปโตร ยากอบ และยอห์นไปด้วยโดยเฉพาะ คือเมื่อบุตรสาวพรหมจารีอายุสิบสองปีของไยรัสถูกให้เป็นขึ้นจากตาย การเป็นขึ้นจากตายของพรหมจารีอายุสิบสองปีนั้นสอดคล้องกับบัพติศมาของพระคริสต์ ซึ่งเป็นสัญลักษณ์แห่งฤทธิ์อำนาจของการเป็นขึ้นจากตาย การเป็นขึ้นจากตายของบุตรสาวของไยรัสสอดคล้องกับบัพติศมาของพระคริสต์และซีซารียาฟีลิปปี เกทเสมนีและความทุกข์พระทัยของพระคริสต์เมื่อพระบิดาตรัสก่อนไม้กางเขนไม่นาน สอดคล้องกับซีซารียามาริติมา

Line upon line Peter represents the one hundred and forty-four thousand who are sealed at Caesarea Philippi, when Simon Barjona’s name is changed to Peter. Once sealed at Panium, which is Caesarea Philippi, Peter goes to the sixth hour of the Mount, where he is lifted up as an ensign as he continues on to answer the call of Cornelius at Caesarea Maritima. At Caesarea Philippi Peter leaves the Exeter camp meeting with the seal of God and the message of the Midnight Cry to proclaim. The message of Islam as represented by the feast of trumpets carries Peter on to Caesarea by the sea. The message of Islam lifts up Peter to the view of the world, for Peter has predicted the prophetic arrival of Islam in advance of the feast of trumpets.

ตามบรรทัดแล้วบรรทัดเล่า เปโตรเป็นตัวแทนของคนหนึ่งแสนสี่หมื่นสี่พันผู้ซึ่งได้รับการประทับตราที่ซีซารียาฟีลิปปี เมื่อชื่อของซีโมนบารโยนาถูกเปลี่ยนเป็นเปโตร ครั้นได้รับการประทับตราที่พาเนียม ซึ่งคือซีซารียาฟีลิปปีแล้ว เปโตรจึงไปยังชั่วโมงที่หกแห่งภูเขา ที่ซึ่งเขาถูกยกขึ้นเป็นธงสัญญาณ ขณะที่เขาดำเนินต่อไปเพื่อตอบรับการทรงเรียกของโครเนลิอัสที่ซีซารียาทางทะเล ณ ซีซารียาฟีลิปปี เปโตรออกจากการประชุมค่ายเอ็กซีเตอร์พร้อมด้วยตราประทับของพระเจ้าและข่าวสารแห่งเสียงร้องเที่ยงคืนเพื่อประกาศ ข่าวสารเรื่องอิสลามดังที่เป็นภาพแทนโดยเทศกาลเสียงแตร นำเปโตรให้ก้าวต่อไปยังซีซารียาริมทะเล ข่าวสารเรื่องอิสลามยกเปโตรขึ้นให้เป็นที่ประจักษ์แก่สายตาของโลก เพราะเปโตรได้พยากรณ์ล่วงหน้าถึงการมาถึงตามคำพยากรณ์ของอิสลามก่อนถึงเทศกาลเสียงแตร

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Lihatlah, Aku akan mengutus kepadamu nabi Elia sebelum datangnya hari TUHAN yang besar dan dahsyat itu. Dan ia akan membuat hati bapa-bapa berbalik kepada anak-anaknya, dan hati anak-anak kepada bapa-bapa mereka, supaya Aku jangan datang dan memukul bumi dengan kutuk. Maleakhi 4:5, 6.

Line upon line the Elijah message is the message that is premised upon aligning the fathers with their children. Elijah was Father Miller, who illustrates his children. The one hundred and forty-four thousand are the children of William Miller, and to turn the hearts of Miller to his children is to align Millerite history with the history of Elijah, as well as John the Baptist with the messenger associated with the one hundred and forty-four thousand. An element of the alignment of these four lines is that in each of the testing histories of Elijah, John and Miller the only message of present truth—was the message which came through the messenger.

Pulang ka pulang, ang mensahe ni Elijah ay ang mensaheng nakasalig sa paglalapat ng mga ama sa kanilang mga anak. Si Elijah ay si Amang Miller, na lumalarawan sa kaniyang mga anak. Ang isang daan at apatnapu’t apat na libo ay ang mga anak ni William Miller, at ang pagpihit ng mga puso ni Miller sa kaniyang mga anak ay ang paglalapat ng kasaysayang Millerita sa kasaysayan ni Elijah, gayundin ang kay Juan Bautista sa mensaherong kaugnay ng isang daan at apatnapu’t apat na libo. Isang bahagi ng paglalapat ng apat na linyang ito ay na, sa bawat isa sa mga kasaysayan ng pagsubok nina Elijah, Juan, at Miller, ang tanging mensahe ng pangkasalukuyang katotohanan ay ang mensaheng dumating sa pamamagitan ng mensahero.

> And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.

> Ti Elijah, a taga-Tisbe, na isa sa mga naninirahan sa Gilead, ay nagsabi kay Ahab, Buhay ang Panginoon, ang Diyos ng Israel, na sa harap Niya ako’y tumatayo, hindi magkakaroon ng hamog ni ulan sa mga taong ito, kundi ayon sa aking salita. 1 Mga Hari 17:1.

Sister White is clear that those who did not accept the message of John, who Jesus identified as Elijah, would not be benefitted by the teachings of Jesus, and also that those who rejected the message of Miller, as represented as the first angel’s message, could not be benefitted by the message of the second angel. Accompanying Elijah’s announcement that rain would only come at his command, was the ultimate test that included the command to choose between Elijah’s message or Baal’s message. The prophetic symbol of “how long” aligns Elijah’s Mount Carmel with the Sunday law.

Dee Nwom White abu sɛ wɔn a wɔannye Yohane nkrasɛm no antom, a Yesu frɛ no Elia no, wɔnni mfaso biara a wɔbenya afi Yesu nkyerɛkyerɛ mu; na saa ara nso na wɔn a wɔpowee Miller nkrasɛm no, a wɔde gyina hɔ ma ɔbɔfo a odi kan no nkrasɛm no, rentumi mfa mfaso biara nnya afi ɔbɔfo a ɔto so abien no nkrasɛm no mu. Elia pae mu kae sɛ osu bɛba bere a ɔno na ɔbɛhyɛ ho mmara nkutoo no, na eyi kaa sɔhwɛ a etwa to ho, a na ɛwɔ ahyɛde a ɛma wɔpaw sɛnea ɛsɛ sɛ wɔfa Elia nkrasɛm no anaa Baal nkrasɛm no. Nkɔmhyɛ mu sɛnkyerɛnne “ɛbɛkyɛ akosi da bɛn” no de Elia Karmel Bepɔw no hyia Kwasida mmara no ho.

> So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: And call ye on the name of your gods, and I will call on the name of the Lord: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken. 1 Kings 18:20–24.

> Maka Ahab pun mengutus orang kepada seluruh bani Israel dan mengumpulkan para nabi itu ke gunung Karmel. Lalu Elia datang kepada seluruh bangsa itu dan berkata, “Berapa lama lagi kamu akan bimbang antara dua pendirian? Jika TUHAN itu Allah, ikutilah Dia; tetapi jika Baal, ikutilah dia.” Namun bangsa itu tidak menjawab sepatah kata pun kepadanya. Kemudian Elia berkata kepada bangsa itu, “Hanya aku, aku sendiri, yang masih tinggal sebagai nabi TUHAN; tetapi para nabi Baal ada empat ratus lima puluh orang. Karena itu biarlah mereka memberikan kepada kami dua ekor lembu jantan; biarlah mereka memilih seekor lembu jantan untuk diri mereka sendiri, memotong-motongnya, dan meletakkannya di atas kayu, tetapi jangan menaruh api di bawahnya; dan aku akan menyiapkan lembu jantan yang lain, meletakkannya di atas kayu, dan tidak akan menaruh api di bawahnya. Lalu berserulah kamu kepada nama allahmu, dan aku akan berseru kepada nama TUHAN; maka Allah yang menjawab dengan api, Dialah Allah.” Dan seluruh bangsa itu menjawab serta berkata, “Perkataan itu baik.” 1 Raja-raja 18:20–24.

The test of Carmel was choosing between two messages. A test between true and false prophecy, and the messenger Elijah or the prophets who sat at Jezebel’s table. It was about the messenger and the message. In 1844, Carmel was repeated as the Lord brought about a test which manifested Miller as the true prophet, and Miller’s message as the dew and rain. The distinction between the true prophet and true message in contrast with the false prophet and the false message was represented at the Exeter camp meeting by the Exeter tent and the tent of the Watertown group. Two tabernacles representing the true in contrast with the false. The distinction made at Carmel and the history of 1844 is identified at Caesarea Philippi when Peter is sealed and lifted up to the Mount as an ensign. He is lifted up because he had claimed that his message was the only true message of the latter rain. He was lifted up when his prediction was fulfilled.

Teko ya Karmele ezalaki kopona kati na bansango mibale. Ezalaki komekama kati na esakweli ya solo mpe ya lokuta, mpe motindami Eliya to baprofeta oyo bafandaki na mesa ya Jezabele. Ezalaki na ntina ya motindami mpe ya nsango. Na 1844, Karmele ezongelamaki lokola Nkolo amemaki komekama oyo emonisaki Miller lokola profeta ya solo, mpe nsango ya Miller lokola mamwɛ mpe mbula. Bokeseni kati na profeta ya solo mpe nsango ya solo na bokeseni na profeta ya lokuta mpe nsango ya lokuta emonisamaki na liyangani ya kaa ya Exeter na hema ya Exeter mpe hema ya etuluku ya Watertown. Bitumbelo mibale oyo ezalaki komonisa ya solo na bokeseni na ya lokuta. Bokeseni oyo esalemaki na Karmele mpe lisolo ya 1844 eyebanisami na Caesarea Philippi ntango Petelo atyamaki elembo mpe atombolamaki na Ngomba lokola elembo ya bikólo. Atombolamaki mpo ete asakolaki ete nsango na ye ezalaki kaka nsango moko ya solo ya mbula ya nsuka. Atombolamaki ntango esakweli na ye ekokisamaki.

The feast of trumpets is the third and litmus test in the Pentecostal season and before the litmus test Peter identifies that Islam is to be loosed to mark the beginning of the proclamation of the Midnight Cry. The fulfillment of prophecy is what made the distinction between the Millerites and the Protestants, who represent the former covenant people who are being passed by. Elijah personally killed the false prophets, once the distinction between true and false was manifested. The distinction is made at the feast of trumpets, when a prediction of Islam is fulfilled.

Mokete wa diphalafala ke wa boraro e bile ke teko ya lakmose mo sehleng sa Pentekosete, mme pele ga teko eno ya lakmose Petoro o supa gore Islamo e tshwanetse go gololwa go tshwaya tshimologo ya phatlalatso ya Sello sa Bosigogare. Tiragalo ya boporofeti ke yone e e dirileng pharologanyo fa gare ga Bamillerite le Baprotestanta, ba ba emelang batho ba kgolagano ya pele ba ba tlogelwang ba fetelelwa. Elija ka boene o ne a bolaya baporofeti ba maaka, morago ga gore pharologanyo fa gare ga boammaaruri le maaka e bonadiwe. Pharologanyo e dirwa mo moketeng wa diphalafala, fa bolelelopele ka ga Islamo bo diragadiwa.

The Midnight Cry of Millerite history was a prediction that was corrected and thereafter fulfilled. It was fulfilled on October 22, 1844, whereas Miller’s original understanding of the Midnight Cry was the year 1843. Samuel Snow represents the correction of the message, and his message became known as the “true” Midnight Cry message.

Tangis Tengah Malam dalam sejarah Millerit ialah suatu ramalan yang telah diperbetulkan dan sesudah itu digenapi. Ramalan itu digenapi pada 22 Oktober 1844, sedangkan pemahaman asal Miller tentang Tangis Tengah Malam ialah tahun 1843. Samuel Snow melambangkan pembetulan mesej itu, dan mesejnya kemudian dikenali sebagai mesej Tangis Tengah Malam yang “benar”.

1844 was an illustration of the distinction between the message of Miller and the message of the Protestants. In the testing process the Protestants were slain by Miller and they then became apostate Protestantism, the daughters of Rome, the priests of Jezebel. The distinction was manifested by either a reception or rejection of the prophetic message. With John and Miller the prophetic message exposed the false message of the former covenant people who were being passed by. Elijah’s message claimed there would be no rain except at his word, and after three and a half years the test of that claim was to be made manifest.

1844 e be nyaa ma ekyerɛ nsonsonoe a ɛda Miller nkrasɛm ne Protestantfoɔ nkrasɛm no ntam. Wɔ sɔhwɛ no mu no, Miller kum Protestantfoɔ no, na ɛno akyi wɔbɛyɛɛ awaefoɔ Protestantism, Roma mma mmea no, Yesabel asɔfoɔ no. Wɔdaa nsonsonoe no adi denam nkrasɛm no gyeɛ anaa po a wɔpoo no so. Wɔ Yohane ne Miller mu no, nkɔmhyɛ nkrasɛm no yii atoro nkrasɛm a na apam dada no nkurɔfoɔ a na wɔretwam wɔn ho no kura no adi. Elia nkrasɛm no kae sɛ osuo remmɔ gye sɛ n’asɛm so, na mfeɛ mmiɛnsa ne fa akyi no, na ɛsɛ sɛ saa asɛm no sɔhwɛ da adi.

> And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:17–19.

> Aryana ho ni, erikhu Ahab i Elijah noara, Ahab a nongna ka∙saaha, Na∙ara Israelko je dake neng∙nikatgipa ong∙a? Unon ua aganchakaha, Anga Israelko neng∙nikatjachim; indiba na∙a aro nang∙ni pagitchamni nokdangsan, maina na∙simang Jihovani ge∙etanirangko watgalaha, aro na∙a Baalimrangni ja∙man rikaha. Uni gimin da watatbo, aro Karmel a∙brio pilak Israelko angona tom∙chakatbo, aro Baalni katchinikgiparang 450, aro Asherahni katchinikgiparang 400, jerangan Jezebelni me∙jani chadambe cha∙a. 1 Kings 18:17–19.

The distinction between the false and true, whether it be the messenger or the message was made in a testing process that included accusations against both the message and the messenger. Elijah was the one who was accused of troubling Israel, for his message had stopped the rain. Had it continued to rain in Israel, no issue about Elijah would have been raised. The issue was based upon Elijah’s prediction, and its fulfillment over the three and a half years.

Perbezaan antara yang palsu dan yang benar, sama ada utusan itu ataupun mesejnya, ditentukan melalui suatu proses ujian yang merangkumi tuduhan terhadap kedua-dua mesej dan utusan itu. Elia ialah dia yang dituduh mengacau Israel, kerana mesejnya telah menghentikan hujan. Sekiranya hujan terus turun di Israel, tidak akan timbul sebarang persoalan tentang Elia. Persoalan itu didasarkan pada ramalan Elia, serta penggenapannya sepanjang tiga setengah tahun itu.

When Peter is at the litmus test of Caesarea Philippi, which is the feast of trumpets, and also where the ass is loosed, the beginning of the message of the Midnight Cry is marked. Peter like unto Elijah, has just witnessed the confirmation of his prediction, and the distinction between the true and false has been demonstrated for all to see. The prediction’s confirmation is represented by the feast of trumpets—which is the litmus test. The prediction was typified by both 1840 and 1844, where a prediction is corrected and thereafter fulfilled. The corrected prediction of Josiah Litch empowered the first angel on August 11, 1840 and the prediction of the year 1843 by Miller was corrected by Snow.

Apabila Petrus berada pada ujian lakmus di Kaisarea Filipi, yang merupakan Hari Raya Nafiri, dan juga tempat keledai itu dilepaskan, maka ditandailah permulaan pekabaran Seruan Tengah Malam. Petrus, seperti Elia, baru saja menyaksikan peneguhan dari nubuatan yang telah disampaikannya, dan pembedaan antara yang benar dan yang palsu telah diperlihatkan sehingga dapat dilihat oleh semua orang. Peneguhan nubuatan itu dilambangkan oleh Hari Raya Nafiri—yang merupakan ujian lakmus. Nubuatan itu ditipologikan oleh tahun 1840 maupun 1844, ketika suatu nubuatan dikoreksi dan sesudah itu digenapi. Nubuatan Josiah Litch yang telah dikoreksi memberi kuasa kepada malaikat pertama pada 11 Agustus 1840, dan nubuatan tentang tahun 1843 oleh Miller dikoreksi oleh Snow.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “Taon 1840, katuparanan san tagna nga makatitingala an nagpakilo hin haluag nga interes. Duha ka tuig antes hini, hi Josiah Litch, usa han nangunguna nga mga ministro nga nagwawali han ikaduha nga pag-abot, nagpublikar hin paghubad han Pinadayag 9, nga nagtagnâ han pagkapukan han Imperyo Otomano. Sumala han iya mga kalkulasyon, ini nga gahum mawawara han kagamhanan... ha Agosto 11, 1840, nga ha amo nga takna an gahum Otomano ha Constantinople mahihimo nga laoman nga mababungkag. Ngan ini, natoo ako, mapapamatud-an nga amo gud an mahitatabo.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “လုံးဝ သတ်မှတ်ထားသော အချိန်တိုင်အောင်၊ တူရကီသည် မိမိ၏ သံတမန်များအားဖြင့် ဥရောပ မဟာမိတ် အာဏာများ၏ အကာအကွယ်ကို လက်ခံယူခဲ့ပြီး၊ ထိုသို့ဖြင့် မိမိကိုယ်ကို ခရစ်ယာန်နိုင်ငံများ၏ ထိန်းချုပ်မှုအောက်သို့ ထားရှိခဲ့သည်။ ဤဖြစ်ရပ်သည် ပရောဖက်ပြုချက်ကို တိတိကျကျ ပြည့်စုံစေခဲ့သည်။ ထိုအချက်ကို သိရှိလာသောအခါ၊ လူအများအပြားသည် မီလာနှင့် သူ၏ အပေါင်းအဖော်များ လက်ခံအသုံးပြုခဲ့သော ပရောဖက်ပြုချက်အနက်ဖွင့်ဆိုခြင်း၏ မူဝါဒများ မှန်ကန်ကြောင်း ယုံကြည်လက်ခံလာကြပြီး၊ Advent လှုပ်ရှားမှုအပေါ် အံ့ဖွယ်ကောင်းသော အားတက်သန်မှုတစ်ရပ် ပေါ်ပေါက်လာခဲ့သည်။ ပညာတတ်သူများနှင့် လူမှုအဆင့်အတန်းရှိသူများသည် မီလာနှင့် ပူးပေါင်းကာ၊ သူ၏အမြင်များကို ဟောပြောရာ၌လည်းကောင်း၊ ပုံနှိပ်ထုတ်ဝေရာ၌လည်းကောင်း ပါဝင်ဆောင်ရွက်ခဲ့ကြပြီး၊ 1840 မှ 1844 အထိ ထိုအမှုတော်သည် လျင်မြန်စွာ ကျယ်ပြန့်လာခဲ့သည်။” The Great Controversy, 334, 335.

The prediction of Litch was about Islam, and the prediction of Snow was about the closed door. When Litch’s prediction was fulfilled, the methodology that established the message was accepted, and those who accepted the message “united” with the messenger. Both the message and the messenger was recognized in the fulfillment of the prediction. The prediction of Litch was about Islam, and the prediction of Snow was about the closed door.

Pali ya Litch yáli ya Chisilamu, ndipo pali ya Snow yáli ya khomo lotsekeka. Pamene pali ya Litch inakwaniritsidwa, njira imene inakhazikitsa uthengawo inalandiridwa, ndipo amene analandira uthengawo “analumikizana” ndi mthengayo. Uthengawo pamodzi ndi mthengayo zinadziŵika mu kukwaniritsidwa kwa paliyo. Pali ya Litch yáli ya Chisilamu, ndipo pali ya Snow yáli ya khomo lotsekeka.

> “I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

> “A ka thlahte chu an Lalpa an lo nghak hlim takin, beiseina neiin an awm tih ka hmu. Mahse Pathianin anmahni chu fiah a tum a ni. A kutin hrilhlawk hun rei zawng chhiarnaa dik lohna pakhat a thuam. An Lalpa lo nghaktuho chuan chu dik lohna chu an hre lo va; a hun chungchanga dodaltu mi thiam berte pawhin an hmu chhuak lo bawk. Pathianin A mite chu lungngaihnaah tawkhtir a tum a ni. Hun chu a liam ta a; an Chhandamtu chu hlim taka lo nghak tute chuan an lungngai ta a, an thlamuang lo va; mahse Isua lo lan hun chu hmangaih lova, hlauh avanga thuchah chu pawm tute chu, beiseina hunah chuan A lo kal loh avangin an lawm zawk. An puan chhuahna chuan thinlung a nghawng lo va, nun a thianghlim bawk lo. Hun liam chu chutiang thinlung puang chhuaktir turin a ruat fel hle a ni. Anmahni chu an Chhandamtu lo lan hmangaiha tak tak, lungngai leh beidawng tawhte chu hrilhfiahin an nuihsan hmasa ber an ni. Ka hmu a, Pathian finna chu A mite fiah a, an hniam hnuaiin an hnuk kir dawnte chu hriat chhuah theihna turin fiahna ngun tak a pe tih.”

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

> “Jesus mi savve olgeta hevenli ami i bin lukluk wetem sori na lav long olgeta we wetem swit hop oli stap longtaem wet blong luk Hem we sol blong olgeta i lavem. Ol enjel oli stap flae raon long olgeta, blong strongem olgeta long taem blong trael blong olgeta. Olgeta we oli bin nating blong kasem mesij blong heven, oli bin stap long tudak, mo kros blong God i bin laet agensem olgeta, from we oli no wantem kasem laet we Hem i bin sanem i kam long olgeta long heven. Olgeta ia we oli stap tru mo oli harem nogud from disapointmen, we oli no save kasem save from wanem Lod blong olgeta i no bin kam, oli no bin lego olgeta long tudak. Bakegen oli bin lidim olgeta i go long Baebol blong olgeta blong jajem gud ol profetik taem. Han blong Lod i bin tekewe long ol namba, mo mastik ia i bin eksplen. Oli luksave se ol profetik taem oli kasem 1844, mo se sem pruf we oli bin putum blong soemaot se ol profetik taem oli klos long 1843, i pruvum se bae oli finis long 1844. Laet we i kamaot long Tok blong God i bin saen long ples we oli stap long hem, mo oli faenemaot wan taem blong wet—‘Nating se hem [vision] i wet, yu wet long hem.’ Long lav blong olgeta long kam kwiktaem blong Kraes, oli bin no luksave wet taem blong vision, we i bin makem blong soemaot huia nao stret ol man mo woman we oli stap wet. Bakegen oli gat wan poen blong taem. Be mi bin luk se plante long olgeta oli no save girap antap long strong disapointmen blong olgeta blong kasem kaen jiel mo enaji ia we i bin makem fet blong olgeta long 1843.

> “Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.

> “Setan beserta malaikat-malaikatnya menang atas mereka, dan mereka yang tidak mau menerima pekabaran itu mengucapkan selamat kepada diri mereka sendiri atas pertimbangan dan hikmat mereka yang jauh memandang karena tidak menerima khayalan itu, sebagaimana mereka menyebutnya. Mereka tidak menyadari bahwa mereka sedang menolak nasihat Allah terhadap diri mereka sendiri, dan sedang bekerja seiring dengan Setan dan malaikat-malaikatnya untuk membingungkan umat Allah, yang sedang menghidupkan pekabaran yang dikirim dari surga.”

> “The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.

> “Beriman dalam perkabaran ini telah ditindas di dalam gereja-gereja. Untuk suatu waktu, mereka yang tidak mahu menerima perkabaran itu telah ditahan oleh ketakutan daripada melaksanakan sentimen hati mereka; tetapi berlalunya waktu menyingkapkan perasaan sebenar mereka. Mereka ingin membungkam kesaksian yang dirasakan oleh mereka yang menanti sebagai sesuatu yang wajib disampaikan, iaitu bahawa jangka-jangka waktu nubuatan itu berlanjutan hingga tahun 1844. Dengan jelas para beriman menjelaskan kesilapan mereka dan mengemukakan alasan-alasan mengapa mereka mengharapkan Tuhan mereka pada tahun 1844. Para penentang mereka tidak dapat mengemukakan hujah apa pun terhadap alasan-alasan kuat yang telah diberikan. Namun demikian, kemarahan gereja-gereja itu pun menyala; mereka bertekad untuk tidak mendengarkan bukti, dan menutup kesaksian itu daripada gereja-gereja, supaya orang lain tidak dapat mendengarnya. Mereka yang tidak berani menahan daripada orang lain terang yang telah Allah berikan kepada mereka, telah disingkirkan dari gereja-gereja; tetapi Yesus menyertai mereka, dan mereka bersukacita dalam terang wajah-Nya. Mereka telah dipersiapkan untuk menerima perkabaran malaikat yang kedua.” Early Writings, 235–237.

Peter represents the one hundred and forty-four thousand who like unto Litch present a corrected prediction about Islam and the end of a kingdom; and like unto Snow, Peter also presents a corrected prediction of the closed door. Litch’s message of the second woe of Islam was an external prediction, and Snow’s closed door was an internal prediction. For Snow the work began when the Lord removed his hand from the figures, and it was then seen that same evidence that had been previously been thought to prove 1843, actually proved October 22, 1844. For Litch it was a calculation that when fulfilled brought the angel of Revelation ten down to stand upon the earth and the sea.

Peter umsisimela lelinye lamakhulu lalikhulu namashumi amane nane ezinkulungwane, okuthe, njengakuLitch, lethula isibikezelo esilungisiweyo mayelana ne-Islamu kanye lokuphela kombuso; njalo, njengakuSnow, uPeter laye wethula isibikezelo esilungisiweyo somnyango ovaliweyo. Umlayezo kaLitch mayelana lomalilo wesibili we-Islamu wawuyisibikezelo sangaphandle, njalo umnyango ovaliweyo kaSnow wawuyisibikezelo sangaphakathi. KuSnow umsebenzi waqala lapho iNkosi isisuse isandla sayo ezibalweni, njalo kwasekubonakala ngalesosikhathi ukuthi bona ubufakazi obufanayo obabe bukhangelelwe ngaphambili ukuthi bufakazela u-1843, empeleni babufakazela u-October 22, 1844. KuLitch kwakuyikubala okwathi, sekugcwalisekile, kwehlisa ingelosi yeSambulo isahluko setshumi ukuba ime phezu komhlaba langaphezu kolwandle.

The fact that Litch recalculated his prediction ten days before its fulfillment identifies the work of correcting a previous prediction as a test. Is the beginning in 1840 and the ending in 1844 actually a prophetic symbol of a prediction that is recalculated to become the true Midnight Cry? Does the alpha and omega of Millerite history which concluded with the proclamation of the Midnight Cry actually typify the prophetic characteristics of the true Midnight Cry of the one hundred and forty-four thousand?

Kwa hakika kwamba Litch alihesabu upya utabiri wake siku kumi kabla ya kutimizwa kwake kunatambulisha kazi ya kusahihisha utabiri wa awali kuwa jaribio. Je, mwanzo katika 1840 na mwisho katika 1844 kwa kweli ni ishara ya kinabii ya utabiri unaohesabiwa upya ili uwe Kilio cha Usiku wa Manane cha kweli? Je, alfa na omega ya historia ya Wamillerite, iliyohitimishwa kwa kutangazwa kwa Kilio cha Usiku wa Manane, kwa kweli ni mfano wa tabia za kinabii za Kilio cha Usiku wa Manane cha kweli cha wale mia moja arobaini na nne elfu?

In both periods of the corrected prediction’s proclamation, controversy was manifested against the Millerite message, for the message troubled the people. When Peter stands at Caesarea Philippi there is a controversy over the message that began prior to Caesarea Philippi, for it is the fulfillment that confirms that it was only at Peter’s word that the message of rain would fall. Caesarea Philippi is the feast of trumpets aligns with Christ sending two disciples, representing the second angel, to loose the ass of Islam. The loosing of the ass of Islam announces the beginning of the message of the Midnight Cry at Exeter camp meeting, for arriving on horse a day late, on August 13, Samuel Snow, who had tarried rather than arrive on the opening day, marks the end of the tarrying time and the beginning of the message that would be carried like a tidal wave when the meeting ended on the 17th.

វេលាទាំងពីរនៃការប្រកាសនៃការទស្សន៍ទាយដែលបានកែតម្រូវ ការជម្លោះត្រូវបានបង្ហាញឡើងប្រឆាំងនឹងសារមីឡឺរ៉ាយ ពីព្រោះសារនោះបានរំខានដល់ប្រជាជន។ នៅពេលពេត្រុសឈរនៅកេសារីយ៉ាភីលីព មានការជម្លោះមួយអំពីសារដែលបានចាប់ផ្តើមមុនកេសារីយ៉ាភីលីព ពីព្រោះវាជាការសម្រេចបំពេញដែលបញ្ជាក់ថា គឺត្រឹមតែនៅពាក្យរបស់ពេត្រុសប៉ុណ្ណោះ ដែលសារអំពីភ្លៀងនឹងធ្លាក់។ កេសារីយ៉ាភីលីព គឺជាពិធីបុណ្យត្រែ ដែលស្របគ្នានឹងព្រះគ្រីស្ទចាត់សិស្សពីរនាក់ ដែលតំណាងឲ្យទេវតាទីពីរ ឲ្យទៅស្រាយលាពីសាសនាអ៊ីស្លាម។ ការស្រាយលាពីសាសនាអ៊ីស្លាម ប្រកាសអំពីការចាប់ផ្តើមនៃសារនៃសំឡេងហៅនៅកណ្តាលអធ្រាត្រ នៅឯកិច្ចប្រជុំជំរុំ Exeter ពីព្រោះដោយមកដល់លើខ្នងសេះយឺតមួយថ្ងៃ គឺនៅថ្ងៃទី 13 ខែសីហា Samuel Snow ដែលបានពន្យារពេលជាជាងមកដល់នៅថ្ងៃបើកប្រជុំ បានសម្គាល់ចុងបញ្ចប់នៃពេលនៃការពន្យារពេល និងការចាប់ផ្តើមនៃសារដែលនឹងត្រូវបាននាំទៅដូចជារលកជំនន់ នៅពេលកិច្ចប្រជុំបានបញ្ចប់នៅថ្ងៃទី 17។

The controversy of Millerite history, the accusations of king Ahab and the resistance of the quibbling Jews as Christ entered Jerusalem all identify a controversy that reaches its conclusion at the feast of trumpets, when the ass is loosed. The loosing of the ass is the confirmation of a prophecy that identifies a closed door upon Adventism in the beginning at Caesarea Philippi and a closed door at the end of the period at Caesarea Maritima. The ass is a symbol of Islam of the third woe that strikes the United States, including Nashville, Tennessee. The failed prediction of July 18, 2020, is now being progressively corrected as the Lord removes His hand, and unseals the revelation of Jesus Christ. That unsealing began in the wilderness in July of 2023.

Phehisano ya historing ya ba-Millerite, diqoso tša kgoši Ahaba le go ganetša ga Bajuda ba go ngangišana ge Kriste a tsena Jerusalema, ka moka di supa phehisano yeo e fihlelelago mafelelo a yona monyanyeng wa diphalafala, ge pokolo e lokollwa. Go lokollwa ga pokolo ke tiišetšo ya boporofeta bjo bo hlaolago mojako wo o tswaletšwego godimo ga Adventism mathomong kua Caesarea Philippi le mojako wo o tswaletšwego mafelelong a lebaka kua Caesarea Maritima. Pokolo ke seswantšho sa Boislamo bja madimabe a boraro bjo bo iteilago United States, go akaretša le Nashville, Tennessee. Polelelopele ye e paletšwego ya July 18, 2020, bjale e lokišwa ka go tšwela pele ge Morena a tloša seatla sa Gagwe, gomme a utolla Kutollo ya Jesu Kriste yeo e bego e tswaletšwe. Go utollwa moo go thomile lešokeng ka July ya 2023.

## The vision of Daniel Eleven

Penglihatan Daniel Sebelas

The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is an external warning message of war, but it may also be understood as an internal call to a holy convocation. As the litmus test that begins when the thirty days of the second temple test concludes, it is both an external and internal message. The first foundational test arrived in the spring of 2024 with the external vision of antichrist as represented in Daniel 11:14.

Perayaan sangkakala melambangkan sangkakala yang ketujuh, yaitu celaka yang ketiga, yaitu Islam. Sangkakala adalah suatu pesan peringatan perang yang bersifat lahiriah, namun juga dapat dipahami sebagai panggilan batiniah kepada suatu perhimpunan kudus. Sebagai ujian penentu yang dimulai ketika tiga puluh hari dari ujian bait suci kedua berakhir, hal itu merupakan pesan yang sekaligus bersifat lahiriah dan batiniah. Ujian dasar yang pertama tiba pada musim semi tahun 2024 dengan penglihatan lahiriah tentang antikristus sebagaimana dinyatakan dalam Daniel 11:14.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Pada masa-masa itu banyak orang akan bangkit melawan raja negeri selatan; juga orang-orang ganas dari bangsamu akan meninggikan diri untuk menegakkan penglihatan itu; tetapi mereka akan jatuh. Daniel 11:14.

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

Ayat sebelumnya memperkenalkan Panium, dan kesaksian tentang Panium berlanjut hingga ayat lima belas.

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.

> Ka bynta u syiem ka thaiñ shatei un wanphai pat, bad un wanrah shibun paid ba kham bun ban ïa ka mynshwa, bad da shisha un wan hadien katto katne snem ryngkat bad ka jingïapom kaba khraw bad bad ka spah kaba bun. Daniel 11:13.

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

ගිනිකොණේ රජු වනුයේ දසවන සිට පහළොස්වන පද දක්වා පාප්සභාවේ නියෝජිත බලය වන අතර, යකඩ තිරයේ බිත්තිය ඉවත් කළ අවස්ථාවේදී—එනම් 1989 නොවැම්බර් 9 වන දින බර්ලින් බිත්තිය වැටීමෙන් රූපකවත් කරනු ලැබූ පරිදි—දසවන පදයේ ඔහු රොනල්ඩ් රේගන් විසින් නියෝජනය කරනු ලැබීය. දහසයවන පදය සනිදූ නීතියේදී සභාව හා රාජ්‍යය අතර වෙන්කිරීමේ බිත්තිය ඉවත් කිරීම සනිටුහන් කරයි. එකොළොස්වන හා දොළොස්වන පද 2014 දී ආරම්භ වූ යුක්‍රේන යුද්ධය නියෝජනය කරයි; තෙරොස්වන පදය 2024 මැතිවරණය හඳුන්වා දෙයි. එවිට, රේගන්ගෙන් පසු අටවන ජනාධිපති වන ට්‍රම්ප්—පෙර සිටි සත් ජනාධිපතිවරුන්ගෙන්ම වන අටවන ජනාධිපතිද වන ඔහු—වඩාත් බලයෙන් “නැවත පැමිණේ”; මක්නිසාද, ඔහු නැවත පැමිණෙන විට, ඔහු “පෙර වූයේයැයි වඩා මහත් සමූහයක් ඉදිරිපත් කරනු ඇත, සහ නිශ්චයයෙන්ම කිසියම් වර්ෂ ගණනක් පසු පැමිණෙනු ඇත.” “කිසියම් වර්ෂ” යනු ජෝ බයිඩන්ගේ වසර හතරය.

After 2024, in agreement with verse thirteen, Rome will insert itself into the prophetic history of Panium. May 8, 2025 the first pope from the spiritual glorious land was selected and He chose the name of Leo, that carries with it many significant prophetic characteristics. Then in verse fifteen the battle is engaged.

Lepas tahun 2024, selaras dengan ayat tiga belas, Rom akan memasukkan dirinya ke dalam sejarah nubuatan Panium. Pada 8 Mei 2025, paus pertama dari tanah mulia rohani telah dipilih, dan dia memilih nama Leo, yang membawa bersamanya banyak ciri nubuatan yang penting. Kemudian dalam ayat lima belas peperangan pun dimulakan.

> So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.

> Jadi raja dari utara akan datang, dan menimbunkan kubu, serta merebut kota-kota yang paling berkubu; dan bala tentara dari selatan tidak akan sanggup bertahan, demikian juga rakyat pilihannya; dan tidak akan ada kekuatan untuk bertahan. Daniel 11:15.

The battle of Panium is engaged in verse fifteen and the earth-beast represented by Donald Trump will defeat the kingdom of the south. The king of the south in verse eleven began a war with Ukraine, the papacy’s proxy power who was financed and supported by the papacy’s proxy power of verse ten—the United States. The king of the south would be victorious in the battle of Raphia, but in the aftermath of the victory the progressive dissolution which is always associated with the demise of a dragon kingdom of the south, leaves the king of the south in an extremely vulnerable position as the king of the north returns, stronger than ever and prepares for the battle of Panium. Russia and Putin are the king of the south when the United States initiated the Ukrainian War in 2014. In 2022 the invasion began and blood began to flow. In 2024 the king of the north returned.

Ntwa ya Panium e simologa mo temaneng ya lesome le botlhano, mme sebatana sa lefatshe se se emetsweng ke Donald Trump se tla fenya bogosi jwa borwa. Kgosi ya borwa mo temaneng ya lesome le bongwe e simolotse ntwa le Ukraine, thata ya moemedi ya bopapa e e neng e dueletswe le go tshegediwa ke thata ya moemedi ya bopapa ya temana ya lesome—United States. Kgosi ya borwa e ne e tla fenya mo ntweng ya Raphia, mme morago ga phenyo eo go phatlalala go go tswelelang pele mo go nnang go amanngwa ka tsotlhe le go nyelela ga bogosi jwa borwa jwa drakone, go tlogela kgosi ya borwa e le mo seemong se se bokoa thata, fa kgosi ya bokone e boela, e nonofile go feta le gale, mme e ipaakanyetsa ntwa ya Panium. Russia le Putin ke kgosi ya borwa fa United States e ne e simolola Ntwa ya Ukraine ka 2014. Ka 2022 tlhaselo e ne ya simologa, mme madi a simolola go elela. Ka 2024 kgosi ya bokone e ne ya boa.

Peter is at Caesarea Philippi, which is the beginning of the proclamation of the message of the Midnight Cry. Peter, like unto Elijah and the Millerites as represented by Litch and Snow has previously set forth a prediction of a closed door and Islam. Its fulfillment identifies the distinction between the true and false latter rain messages, and the true and false messengers. Peter’s message is the corrected message of Nashville and Islam, and when he is standing in Caesarea Philippi, he is standing at Panium, the battle that leads to the Sunday law of verse sixteen. The fulfillment of Peter’s prediction identifies the beginning of the proclamation of the Midnight Cry, when Islam is loosed, which is also, line upon line when the battle of Panium arrives.

Peter berada di Kaisarea Filipi, yang merupakan permulaan pemberitaan pekabaran Seruan Tengah Malam. Petrus, seperti Elia dan kaum Miller sebagaimana diwakili oleh Litch dan Snow, sebelumnya telah mengemukakan suatu nubuatan tentang pintu yang tertutup dan Islam. Penggenapannya menandai perbedaan antara pekabaran hujan akhir yang benar dan yang palsu, serta para pembawa pekabaran yang benar dan yang palsu. Pekabaran Petrus adalah pekabaran yang telah dikoreksi mengenai Nashville dan Islam, dan ketika ia berdiri di Kaisarea Filipi, ia berdiri di Panium, pertempuran yang mengarah kepada undang-undang hari Minggu pada ayat enam belas. Penggenapan nubuatan Petrus menandai permulaan pemberitaan Seruan Tengah Malam, ketika Islam dilepaskan, yang juga, baris demi baris, terjadi ketika pertempuran Panium tiba.

## The Vision of Daniel ten

Pono ya Daniele lesome

The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is a warning message, and also a call to a holy convocation. It also is the litmus test that begins when the thirty days of the second temple test concludes. The first foundational external testing vision of antichrist arrived in the spring of 2024, and the second internal testing vision of Christ, as represented in Daniel 10 arrived in 2026.

Mokete wa diphalafala o emela phalafala ya bosupa, e leng bomadimabe jwa boraro, jo e leng Islam. Phalafala ke molaetsa wa tlhagiso, gape e le pitso ya phuthego e e boitshepo. Gape ke yone teko ya go farologanya boammaaruri e e simologang fa malatsi a le masome a mararo a teko ya tempele ya bobedi a khutla. Pono ya ntlha ya motheo ya teko ya kafa ntle ya moganetsi wa ga Keresete e ne ya tla ka dikgakologo tsa 2024, mme pono ya bobedi ya teko ya kafa teng ya ga Keresete, jaaka e emetswe mo go Daniele 10, e ne ya tla ka 2026.

> Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

> Kemudian aku mengangkat mataku dan melihat; tampaklah seorang laki-laki berpakaian lenan, dengan pinggang berikatkan emas murni dari Uphaz. Tubuhnya pun seperti permata krisolit, wajahnya seperti kilat, matanya seperti suluh api, lengan dan kakinya seperti kilau tembaga yang digosok, dan suara perkataannya seperti suara orang banyak.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.

> Le nna Daniele ke le nosi ke ne ka bona pono yeo; gobane banna bao ba bego ba na le nna ga se ba ka ba bona pono yeo; eupša go thothomela mo gogolo gwa ba wela, mo ba ilego ba tšhaba ba yo iphihla.

> Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> Oleh itu aku ditinggalkan seorang diri, lalu melihat penglihatan yang besar ini, dan tidak ada lagi kekuatan padaku; kerana keelokanku berubah dalam diriku menjadi kebinasaan, dan aku tidak mempunyai kekuatan lagi.

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.

> Kodwa ngezwa izwi lamazwi akhe; kwathi lapho ngizwa izwi lamazwi akhe, ngangilele ubuthongo obukhulu ngobuso bami, ubuso bami bubheke emhlabathini.

> And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.

> Maka, lihatlah, suatu tangan menjamah aku, lalu membuat aku bertumpu pada kedua lututku dan pada telapak kedua tanganku. Dan ia berkata kepadaku, “Hai Daniel, engkau yang sangat dikasihi, pahamilah perkataan yang kusampaikan kepadamu, dan berdirilah tegak; sebab sekarang aku diutus kepadamu.” Ketika ia mengucapkan perkataan itu kepadaku, aku pun berdiri dengan gemetar. Lalu ia berkata kepadaku, “Jangan takut, Daniel, sebab sejak hari pertama engkau mengarahkan hatimu untuk mengerti dan merendahkan dirimu di hadapan Allahmu, perkataanmu telah didengar, dan aku datang oleh karena perkataanmu. Tetapi penghulu kerajaan Persia menentang aku selama dua puluh satu hari; namun lihatlah, Mikhael, salah seorang dari para penghulu utama, datang menolong aku; dan aku tinggal di sana bersama raja-raja Persia. Sekarang aku datang untuk membuat engkau mengerti apa yang akan menimpa bangsamu pada hari-hari yang terakhir; sebab penglihatan itu masih berlaku untuk banyak hari lagi.” Ketika ia mengucapkan perkataan-perkataan seperti itu kepadaku, aku menundukkan mukaku ke tanah, dan aku menjadi bisu.

> And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.

> Lihatlah, seorang yang rupa-Nya seperti anak-anak manusia menjamah bibirku; lalu aku membuka mulutku dan berbicara, dan berkata kepada dia yang berdiri di hadapanku, “Ya tuanku, oleh penglihatan ini dukacitaku menimpa aku, dan tiada kekuatan yang tinggal padaku. Sebab bagaimanakah hamba tuanku ini dapat berbicara dengan tuanku ini? Karena sesungguhnya, seketika itu juga tidak ada lagi kekuatan yang tinggal padaku, dan tidak ada lagi napas yang tersisa di dalam diriku.”

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:5–19.

> Lepas iyau datang sekali lagi lalu menyentuh aku, seorang yang seperti rupa manusia, lalu menguatkan aku, serta berkata, Hai manusia yang sangat dikasihi, jangan takut: damai sejahtera bagimu, jadilah kuat, ya, jadilah kuat. Dan ketika ia telah berkata kepadaku, aku pun dikuatkan, lalu berkata, Biarlah tuanku berkata-kata; kerana engkau telah menguatkan aku. Daniel 10:5–19.

Daniel on the twenty-second day, sees the vision of the heavenly High Priest in the latter days. The vision of Rome establishing the vision was the foundational and alpha test of 2024, and the vision of Christ is the temple test. It produces a separation of the class who flee from Daniel and hide. That class hides under lies and falsehoods, and for this reason they receive strong delusion.

Daniel pada hari kedua puluh dua melihat penglihatan tentang Imam Besar surgawi pada hari-hari terakhir. Penglihatan tentang Roma yang menegakkan penglihatan itu merupakan ujian dasar dan alfa tahun 2024, dan penglihatan tentang Kristus adalah ujian bait suci. Hal itu menghasilkan suatu pemisahan terhadap golongan yang melarikan diri dari Daniel dan bersembunyi. Golongan itu bersembunyi di bawah dusta dan kepalsuan, dan karena alasan ini mereka menerima kesesatan yang kuat.

Daniel is then touched three times, the first by Gabriel then by Christ and then a third time by Gabriel. In the Most Holy Place, when Daniel is touched three times he is portraying a strengthening, for it begins with him having no strength when he saw the vision, but by the third touch he is ultimately strengthened. He is strengthened to understand what shall befall God’s people in the latter days. The prophetic message of what befalls God’s people in the latter days is the message represented within the parable of the ten virgins.

Daniel inna khatol baanna thum hikko leeccho xeqeelluwan, kooyro Gabrielin, hegadaka Kiristosin, qassi heezzaa Gabrielin. Ubbay ubba geeshsha sohuwa giddo, Daniel heezzutoo khatettiya wode, i xoonana leemiso; aissi giikko, ajjuuta be7ido wode aykkoka wolqai bainnaagaa giddo doomettis, shin heezzantto khatettaa gakkanaashin wurssethan i minnidaagaa giddo gum7is. I minnidi, wurssetha gallassatu giddo Xoossaa asa bolli gakkanaabaa hubbanau danddayis. Wurssetha gallassatu giddo Xoossaa asa bolli gakkanaabaa yootiya nabee xaqqo, tammu geela7oti leemisuwa giddo malaatida kiitaa.

Daniel begins with no strength, for the looking glass vision of Christ left him with no strength, but by the end of the three touches he is strengthened, and the command to “be strong, yea, be strong,” is a doubling, which marks the second angel or the second test. The second test is the temple test where God’s people are strengthened to proclaim the message of the Midnight Cry when the Exeter camp meeting ends. That test is the temple test where the cap stone, that was the foundation and corner stone becomes the marvelous capstone of the temple, thus marking its completion. Daniel is strengthened on the twenty-second day, when he enters the Most Holy Place by faith. When he does Gabriel touches him, then Christ touches him and then Gabriel touches him again. Daniel is therefore strengthened to proclaim the message in the Most Holy Place where he sees Christ between two angels, and the place in the Most Holy Place where Christ is in the middle is the mercy seat with the two covering cherubs looking to the ark that is illuminated from the light of the Shekinah glory of Christ seated upon His throne. The vision of Daniel ten is prophetically structured with Daniel looking upon the glory of Christ as the Shekinah upon the throne of the mercy seat, while the two covering cherubs gaze into the ark!

Daniel berwuh ngam mi anathakna be, ziak ahcun Khrih ih hmuhnak thawn a hmuhmi thutthleng bangin amah cu thazang a nei lo ih a um; asinain hmeh hnih hmelh hnuahcun a cahnak a ngah, cun “cak aw, a si, cak aw” timi thupek cu lehnih peknak a si ih, cumi cun vancungmi pahnihnak asilole fialnak pahnihnak a langter. Fialnak pahnihnak cu biakinn fialnak a si, cumi ah Pathian minung pawl cu Exeter camp meeting a cem tikah Zanlai Au awihram thucah phuang dingin thazang pek an si. Cumi fialnak cu biakinn fialnak a si, cumi ah lungpi, a hram a si ih a hmanlungpi khal a simi cun biakinn ih capstone mak zet ah a cang, cuticun a famkimnak a langter. Daniel cu ni hnih-leh-hnih ni ah a cahter, cumi tikah rinnak in Thianghlim Biktak Hmun ah a lut. A lut tikah Gabriel in a hmeh, culeh Khrih in a hmeh, culeh Gabriel in a hmeh sal. Curuangah Daniel cu Thianghlim Biktak Hmun ah thucah phuang dingin a cahter, cumi ah vancungmi pahnih karlak ah Khrih a hmuh; cun Thianghlim Biktak Hmun ah Khrih lai ah a umnak hmun cu zahngaihnak tohkham a si, cumi tlawmpal ah cherub pahnih in an khuh ih, Shekinah sunlawinak êng, Khrih amah Bawi tohkham ah a ṭhutmi ih êngin a engmi thlaraukuang lam an zoh. Daniel bung 10 ih hmuhnak cu profet lam ih remcang zetin a si, cumi ah Daniel cun zahngaihnak tohkham ih Bawi tohkham chungah Shekinah vekin Khrih ih sunlawinak a zoh lai ah, cherub pahnih khuhmi pawl cun thlaraukuang sung lam an en!

Before the feast of trumpets Elijah claims his message of rain is the only message of rain that is of the Lord, and he sets forth a prediction that reaches its conclusion with a demonstration which proves who is or is not the messenger and what is or what isn’t the message. For three and a half years before Carmel king Ahab was searching for Elijah, for there is a period of controversy that precedes Carmel. Mount Carmel is simply the litmus test where character is manifested. The same period in Millerite history contained the same witness, as those who hated the message shut the faithful out of the churches and the faithful thereafter raised a message calling people out of the fallen former covenant people who were being passed by.

Ntɔntɔn afahyɛ no ansa na ɛreba no, Elia ka sɛ ne nsuo ho asɛmpa no nko ara ne nsuo ho asɛmpa a efi Awurade hɔ, na ɔde nkɔmhyɛ bi to gua a ɛkɔ so kosi n’awiei wɔ daakye nhwɛsoɔ bi mu a ɛda no adi pefee sɛ hena na ɔyɛ anaa ɔnyɛ ɔsomafoɔ no, ne deɛ ɛyɛ anaa ɛnyɛ asɛmpa no. Mfeɛ mmiɛnsa ne fa ansa na Karmel reba no, ɔhene Ahab rehwehwɛ Elia, efisɛ akyinnyeɛ bere bi wɔ hɔ a ɛdi Karmel anim. Bepɔ Karmel yɛ sɔhwɛ a ɛma suban da adi no kɛkɛ. Bere korɔ no ara wɔ Millerfo abakɔsɛm mu nso kuraa adansedie korɔ no ara, ɛberɛ a wɔn a wɔtan asɛmpa no too nokwafoɔ no fii asafo ahodoɔ no mu, na efi saa akyi no nokwafoɔ no maa asɛmpa bi so frɛɛ nnipa sɛ wɔmfi apam nnipa a kan no a wɔahwe ase no mu mmra, wɔn a na wɔretwa wɔn ho afi wɔn ho no.

Peter is at the Pentecostal Sunday law proclaiming the message of Joel, which means Peter is proclaiming the same message when the period of the Midnight Cry begins at the end of the Exeter camp meeting, which began when the prediction of Peter had been corrected as was Snow and Litch’s messages. A controversy always precedes the fulfillment of the prediction. The controversy therefore begins before the fulfillment of the prediction.

Peter berada pada undang-undang hari Ahad Pentakosta sambil mengisytiharkan pekabaran Yoel, yang bererti bahawa Peter sedang mengisytiharkan pekabaran yang sama apabila tempoh Seruan Tengah Malam bermula pada penghujung perhimpunan khemah Exeter, yang telah bermula apabila ramalan Peter telah diperbetulkan sebagaimana pekabaran Snow dan Litch. Suatu pertikaian sentiasa mendahului penggenapan ramalan itu. Oleh itu, pertikaian tersebut bermula sebelum penggenapan ramalan itu.

The message that causes anxiety for Ahab, Jezebel and her prophets, and the quibbling Jews of Christ day, and the fallen Protestants of Millerite history is identified by Peter as the book of Joel. Before the third litmus test that is marked by the loosing of the ass, Peter’s message is attacked by Laodicean Adventism, and Peter responds to the resistance by identifying that the messengers are not drunk, they are simply a fulfillment of Joel’s three chapters. Joel’s three chapters begin with a scathing condemnation of Laodicean Adventism. When the message reaches the ears of those who are drunken with strong drink they will respond. They confronted Christ as He descended the mount on His way to Jerusalem, and they confronted Him again in Jerusalem.

Molao o bakang kgathatsego ho Akabe, Jesebele le baporofeta ba hae, le ho Bajuda ba ratang qabang ba mehleng ya Kreste, le ho Maprostanta a weleng a nalane ya Ba-Millerite, o tsejwa ke Petrose e le buka ya Joele. Pele ho teko ya boraro ya netefatso e tshwauwang ke ho lokollwa ha tonki, molaetsa wa Petrose o hlaselwa ke Bo-Adventiste ba Laodisea, mme Petrose o araba kganyetso eo ka ho supa hore baromuwa ha baa tahwa; e mpa e le phethahatso ya dikgaolo tse tharo tsa Joele. Dikgaolo tse tharo tsa Joele di qala ka kgalemo e bohale kgahlanong le Bo-Adventiste ba Laodisea. Ha molaetsa o fihla ditsebeng tsa ba tahilweng ke seno se matla ba tla arabela. Ba ile ba tobana le Kreste ha A theoha thabeng tseleng ya Hae e yang Jerusalema, mme ba boela ba tobana le Yena hape Jerusalema.

The ass is loosed, the entry begins; the quibbling Jews want the message silenced. Jesus continues and then stops and weeps over the Adventism’s last day of probationary time. Then in Jerusalem another confrontation with the Jews who wish the people to cease their message. When the sun went down that day, probation for the Jewish nation reached another step. The progression of resistance continues to the death of the cross, and it began in earnest with the resurrection of Lazarus, which marked the arrival of the second angel and the tarrying time.

Keldai itu dilepaskan, lalu masuk pun bermula; orang-orang Yahudi yang suka berbantah mahu mesej itu dibungkamkan. Yesus meneruskan, kemudian berhenti dan menangisi Adventisme pada hari terakhir masa percubaannya. Kemudian di Yerusalem berlaku lagi suatu pertentangan dengan orang-orang Yahudi yang menghendaki supaya umat itu menghentikan mesej mereka. Apabila matahari terbenam pada hari itu, masa percubaan bagi bangsa Yahudi mencapai satu lagi tahap. Perkembangan penentangan itu berterusan hingga kepada kematian di salib, dan ia bermula dengan sungguh-sungguh pada kebangkitan Lazarus, yang menandai kedatangan malaikat kedua dan masa penangguhan.

> “Bethany was so near Jerusalem that the news of the raising of Lazarus was soon carried to the city. Through spies who had witnessed the miracle the Jewish rulers were speedily in possession of the facts. A meeting of the Sanhedrin was at once called to decide as to what should be done. Christ had now fully made manifest His control of death and the grave. That mighty miracle was the crowning evidence offered by God to men that He had sent His Son into the world for their salvation. It was a demonstration of divine power sufficient to convince every mind that was under the control of reason and enlightened conscience. Many who witnessed the resurrection of Lazarus were led to believe on Jesus. But the hatred of the priests against Him was intensified. They had rejected all lesser evidence of His divinity, and they were only enraged at this new miracle. The dead had been raised in the full light of day, and before a crowd of witnesses. No artifice could explain away such evidence. For this very reason the enmity of the priests grew deadlier. They were more than ever determined to put a stop to Christ’s work.

> “Betania tidak begitu jauh dari Yerusalem, sehingga berita tentang kebangkitan Lazarus segera tersiar ke kota itu. Melalui para mata-mata yang telah menyaksikan mukjizat itu, para pemimpin Yahudi dengan segera mengetahui fakta-faktanya. Suatu sidang Mahkamah Agama segera diadakan untuk memutuskan apa yang harus dilakukan. Kristus kini telah sepenuhnya menyatakan kuasa-Nya atas maut dan kubur. Mukjizat yang agung itu merupakan bukti puncak yang Allah berikan kepada manusia bahwa Ia telah mengutus Anak-Nya ke dalam dunia demi keselamatan mereka. Hal itu merupakan pernyataan kuasa ilahi yang cukup untuk meyakinkan setiap pikiran yang berada di bawah kendali akal budi dan hati nurani yang tercerahkan. Banyak orang yang menyaksikan kebangkitan Lazarus dituntun untuk percaya kepada Yesus. Tetapi kebencian para imam terhadap Dia semakin memuncak. Mereka telah menolak segala bukti yang lebih kecil tentang keilahian-Nya, dan oleh mukjizat baru ini mereka hanya menjadi semakin murka. Orang mati itu telah dibangkitkan dalam terang siang hari yang penuh, dan di hadapan sekumpulan besar saksi. Tidak ada tipu daya yang dapat menyingkirkan bukti seperti itu. Justru karena alasan inilah permusuhan para imam menjadi semakin mematikan. Mereka lebih bertekad daripada sebelumnya untuk menghentikan pekerjaan Kristus.”

> “The Sadducees, though not favorable to Christ, had not been so full of malignity toward Him as were the Pharisees. Their hatred had not been so bitter. But they were now thoroughly alarmed. They did not believe in a resurrection of the dead. Producing so-called science, they had reasoned that it would be an impossibility for a dead body to be brought to life. But by a few words from Christ their theory had been overthrown. They were shown to be ignorant both of the Scriptures and of the power of God. They could see no possibility of removing the impression made on the people by the miracle. How could men be turned away from Him who had prevailed to rob the grave of its dead? Lying reports were put in circulation, but the miracle could not be denied, and how to counteract its effect they knew not. Thus far the Sadducees had not encouraged the plan of putting Christ to death. But after the resurrection of Lazarus they decided that only by His death could His fearless denunciations against them be stopped.” The Desire of Ages, 537.

> “Ka Sadusi, watla ki daksngait ïa U Khrist, hynrei kim pat long kiba dap da ka jingbymman pyrshah ïa U kumba ki Pharisi. Ka jingshun jong ki kam pat long kaba khlaiñ katta katta. Hynrei mynta ki la long kiba sheptieng bha. Kim shym la ngeit ha ka jingmihpat jong kiba ïap. Da kaba pynmih ïa ka so-called science, ki la pyrkhat da ka jingstad ba kan long kaba ym lah satia ba yn pynim biang ïa ka met kaba ïap. Hynrei da tang khyndiat ktien na U Khrist la pynpra noh ïa ka jinghikai jong ki. La pyni ba ki long kiba bym tip baroh ar ïa ki Jingthoh bad ïa ka bor jong U Blei. Kim lah shuh ban ïohi kano kano ka lad ban pyndam ïa ka jingsngew kaba ka jingïa ki paidbah hadien kata ka kambah. Kumno yn lah ban pynphai noh ïa ki briew na Uta uba la jop ban knieh noh na ka jingïap ïa kiba ïap jong ka? La sam paidbah ïa ki jingïathuh lamler, hynrei ïa kata ka kambah ym lah ban len, bad kumno ban pyrshah ïa ka bor jong ka kim tip. Haduh kane ka por ki Sadusi kim pat ai jingkyrshan ïa ka jingïathmu ban pynïap ïa U Khrist. Hynrei hadien ka jingmihpat u Lazaros ki la rai ba tang da ka jingïap jong U yn lah ban pynsangeh ïa ki jingkynnoh shlur jong U pyrshah ïa ki.” The Desire of Ages, 537.

Lazarus’s death marked the beginning of the four days that Jesus tarried. His death represented the arrival of the second angel, that marks the beginning of the tarrying time. His resurrection marks the resurrection of the two witnesses on December 31, 2023, twenty-two years after 9/11. His resurrection marks the resurrection of Ezekiel’s dead dry bones. His resurrection was typified by the creation of Adam, which consisted of humanity, represented by clay, being combined with Divinity, represented by the breath of life.

Kematian Lazarus menandai permulaan empat hari yang Yesus tangguhkan. Kematiannya melambangkan kedatangan malaikat kedua, yang menandai permulaan masa penangguhan. Kebangkitannya menandai kebangkitan dua saksi pada 31 Desember 2023, dua puluh dua tahun setelah 9/11. Kebangkitannya menandai kebangkitan tulang-tulang kering yang mati dalam penglihatan Yehezkiel. Kebangkitannya ditipologikan oleh penciptaan Adam, yang terdiri dari kemanusiaan, yang dilambangkan oleh tanah liat, dipersatukan dengan Keilahian, yang dilambangkan oleh nafas hidup.

> “The priests and rulers of the Jews hated Jesus; but multitudes thronged to listen to His words of wisdom and to witness His mighty works. The people were stirred with the deepest interest and anxiously followed Jesus to hear the instructions of this wonderful teacher. Many of the rulers believed on Him, but dared not confess their faith lest they should be put out of the synagogue. The priests and elders decided that something must be done to draw the attention of the people from Jesus. They feared that all men would believe on Him. They could see no safety for themselves. They must lose their position or put Jesus to death. And after they should put Him to death, there would still be those who were living monuments of His power. Jesus had raised Lazarus from the dead, and they feared that if they should kill Jesus, Lazarus would testify of His mighty power. The people were flocking to see him who was raised from the dead, and the rulers determined to slay Lazarus also, and put down the excitement. Then they would turn the people to the traditions and doctrines of men, to tithe mint and rue, and again have influence over them. They agreed to take Jesus when He was alone; for if they should attempt to take Him in a crowd, when the minds of the people were all interested in Him, they would be stoned.” Early Writings, 165.

> “Para imam dan para pemimpin orang Yahudi membenci Yesus; tetapi orang banyak berbondong-bondong datang untuk mendengarkan perkataan-Nya yang penuh hikmat dan menyaksikan karya-karya-Nya yang ajaib. Hati rakyat digerakkan oleh minat yang sangat mendalam dan dengan penuh kecemasan mereka mengikuti Yesus untuk mendengar ajaran-ajaran Guru yang ajaib ini. Banyak dari para pemimpin percaya kepada-Nya, tetapi tidak berani mengakui iman mereka, supaya mereka jangan dikeluarkan dari sinagoge. Para imam dan tua-tua memutuskan bahwa sesuatu harus dilakukan untuk mengalihkan perhatian orang banyak dari Yesus. Mereka takut bahwa semua orang akan percaya kepada-Nya. Mereka tidak melihat adanya keamanan bagi diri mereka sendiri. Mereka harus kehilangan kedudukan mereka atau membunuh Yesus. Dan sesudah mereka membunuh Dia, masih akan ada mereka yang menjadi monumen hidup dari kuasa-Nya. Yesus telah membangkitkan Lazarus dari antara orang mati, dan mereka takut bahwa jika mereka membunuh Yesus, Lazarus akan bersaksi tentang kuasa-Nya yang besar. Orang banyak berbondong-bondong datang untuk melihat dia yang telah dibangkitkan dari antara orang mati itu, dan para pemimpin bertekad untuk membunuh Lazarus juga, serta meredakan kegemparan itu. Kemudian mereka akan memalingkan rakyat kepada tradisi-tradisi dan ajaran-ajaran manusia, kepada persepuluhan dari daun mint dan inggu, dan sekali lagi mempunyai pengaruh atas mereka. Mereka sepakat untuk menangkap Yesus ketika Ia sendirian; sebab jika mereka berusaha menangkap-Nya di tengah orang banyak, ketika pikiran rakyat semuanya tertuju kepada-Nya, mereka akan dirajam.” Early Writings, 165.

On July 18, 2020 the two witnesses of Revelation were slain and the second angel and tarrying time arrived. December 31, 2023 the two step resurrection process began. The first step was the foundation; the second step was the erection of the temple upon the foundation. The Laodicean Seventh-day Adventist church hated the message from the time it was born in 1989, and they hate it still. Now that the hated witnesses they thought were dead, are alive again; they will hate the message even more. They will argue about the prediction of July 18, 2020 with a venom that the Jews had for the resurrection of Lazarus. In the history of the temple test, Peter will answer their erroneous charges by pointing to the book of Joel as the answer to all their lies.

Pada 18 Julai 2020, kedua-dua saksi dalam Wahyu telah dibunuh, dan malaikat yang kedua serta masa penangguhan pun tiba. Pada 31 Disember 2023, proses kebangkitan dua langkah itu bermula. Langkah yang pertama ialah asas; langkah yang kedua ialah pendirian bait suci di atas asas itu. Gereja Masehi Advent Hari Ketujuh Laodikia telah membenci pekabaran itu sejak waktu ia dilahirkan pada tahun 1989, dan mereka masih membencinya. Sekarang, setelah saksi-saksi yang dibenci itu, yang mereka sangkakan telah mati, hidup semula; mereka akan membenci pekabaran itu dengan lebih lagi. Mereka akan mempertikaikan ramalan tentang 18 Julai 2020 dengan racun kebencian yang sama seperti orang Yahudi miliki terhadap kebangkitan Lazarus. Dalam sejarah ujian bait suci, Petrus akan menjawab tuduhan-tuduhan mereka yang salah dengan menunjuk kepada kitab Yoel sebagai jawapan terhadap segala dusta mereka.

We will continue this study in the next article.

Kamri ban mikiŋ ñin gisi ci beneen mbind mi ci topp.

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