The final test for the Millerite generation, who failed the testing process, began in 1856, with the arrival of increased light upon the “seven times” of Leviticus twenty-six. From 1856 to 1863 the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

Kujaribio la mwisho kwa kizazi cha Wamilleri, ambacho kilishindwa katika mchakato wa kujaribiwa, lilianza mwaka 1856, kwa kuwasili kwa nuru iliyoongezeka juu ya “majira saba” ya Mambo ya Walawi ishirini na sita. Tangu 1856 hadi 1863 ujumbe wa Laodikia uliashiria kipindi cha mwisho cha wakati ndani ya kipindi kilichoanza kwa kuwasili kwa malaika wa tatu tarehe 22 Oktoba, 1844. Kipindi hicho cha wakati kinawakilishwa na aya ya kumi na tatu hadi ya kumi na tano ya Danieli sura ya kumi na moja.

That period of time is illustrated by not only those verses, but also by the history that fulfilled those verses, and also by the geographical witness of Panium, which is also Caesarea Philippi. Caesarea Philippi was purposely visited by Christ just before the cross, and the cross represents the Sunday law, that is represented by verse sixteen. On October 22, 1844 the Lion of the tribe of Judah identified the doctrine of the Sabbath in a special light. Then at the end of that testing process He introduced an increase of knowledge upon the “seven times,” and the “seven times” of Leviticus twenty-six is a doctrine of the Sabbath. It is the Sabbath commandment of the land resting that is a direct parallel to the Sabbath commandment of men resting. The time prophecy of the twenty-five hundred and twenty years and the twenty-three hundred years both ended on October 22, 1844.

Iryo gihe kigereranywa atari n’ayo masomo gusa, ahubwo n’amateka yasohoye ayo masomo, kandi no n’ubuhamya bw’akarere ka Panium, ari na ko Cesariya ya Filipo. Cesariya ya Filipo yasuwe na Kristo ku bushake bwe mbere gato y’umusaraba, kandi umusaraba ugereranya itegeko ryo ku Cyumweru, ryerekanwa n’umurongo wa cumi na gatandatu. Ku wa 22 Ukwakira 1844, Intare yo mu muryango wa Yuda yagaragaje inyigisho y’Isabato mu mucyo wihariye. Hanyuma ku iherezo ry’uwo murimo wo kugerageza, Yazanye ukwiyongera k’ubumenyi ku byerekeye “ibihe birindwi,” kandi “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu ni inyigisho y’Isabato. Ni itegeko ry’Isabato ryerekeye ubutaka buruhuka rihuye mu buryo butaziguye n’itegeko ry’Isabato ryerekeye abantu baruhuka. Ubuhanuzi bw’igihe bw’imyaka ibihumbi bibiri na magana atanu na makumyabiri hamwe n’imyaka ibihumbi bibiri na magana atatu byombi bwarangiriye ku wa 22 Ukwakira 1844.

The final period of the testing process, from 1856 to 1863, was a greater revelation of the Sabbath, which had been placed in a special light at the beginning of the sealing and testing process. The history represented by the fulfillment of verses thirteen to fifteen of Daniel eleven represents the testing period where the seal of God is impressed for eternity upon the one hundred and forty-four thousand. In that history the two sticks of Ezekiel are joined. The joining of the two sticks represents the combination of Divinity with humanity, and the doctrine that shines in a special light in that history is the doctrine of the incarnation.

Piara wa mwinuko wa mwisho wa utaratibu wa kujaribiwa, kutoka 1856 hadi 1863, ulikuwa ufunuo mkuu zaidi wa Sabato, ambayo ilikuwa imewekwa katika nuru ya pekee mwanzoni mwa utaratibu wa kutiwa muhuri na kujaribiwa. Historia inayowakilishwa na utimilifu wa aya za kumi na tatu hadi kumi na tano za Danieli kumi na moja inawakilisha kipindi cha kujaribiwa ambamo muhuri wa Mungu unatiwa kwa umilele juu ya wale mia moja arobaini na nne elfu. Katika historia hiyo vijiti viwili vya Ezekieli vinaunganishwa. Kuunganishwa kwa vijiti hivyo viwili kunawakilisha kuunganishwa kwa Uungu na ubinadamu, na fundisho linalong’aa katika nuru ya pekee katika historia hiyo ni fundisho la kupata mwili.

For this reason, when Peter identified Christ as the Son of God in Caesarea Philippi, he was acknowledging that Christ, as the Son of God represented His dual nature of being the Divine Son of God, who had taken upon Himself human flesh, and in so doing became the Son of man.

Eri ntho, Petero aipatyire Kristo nka Mwana wa Ngai i Caesarea Filipi, nĩakũhoya atĩ Kristo, ta Mwana wa Ngai, nĩe warĩ mũrũ wa mĩrango yairi: Mwana wa Ngai wa ũrũngu wa ũ-Ngai, ũrĩa wĩkuire mwĩrĩ wa andũ igũrũ rĩake, na nĩ ũguo agĩtuĩka Mwana wa mũndũ.

“As the disciples searched the prophecies that testified of Christ, they were brought into fellowship with the Deity, and learned of Him who had ascended to heaven to complete the work He had begun on earth. They recognized the fact that in Him dwelt knowledge which no human being, unaided by divine agency, could comprehend. They needed the help of Him whom kings, prophets, and righteous men had foretold. With amazement they read and reread the prophetic delineations of His character and work. How dimly had they comprehended the prophetic scriptures! how slow they had been in taking in the great truths which testified of Christ! Looking upon Him in His humiliation, as He walked a man among men, they had not understood the mystery of His incarnation, the dual character of His nature. Their eyes were holden, so that they did not fully recognize divinity in humanity. But after they were illuminated by the Holy Spirit, how they longed to see Him again, and to place themselves at His feet!” The Desire of Ages, 507.

“Wekî şagirtan pêxemberîyên ku li ser Mesîh şahidî dikirin lêgerîn, ew hatin nav hevaltîya bi Xwedayetiyê re, û li ser Wî yê ku ber bi ezmanan ve hilkişiyabû da ku xebata ku li ser erdê dest pê kiribû temam bike fêr bûn. Wan rastiya vê yekê nas kir ku di Wî de zanînêk niştecih bû ku tu mirov, bê alîkariya xebatkara ilahî, nikaribû tê bigihîje. Ew hewceyê alîkariya Wî bûn yê ku padîşahan, pêxemberan, û merivên rast pêşgotibûn. Bi ecêbayî wan xêzdanên pêxemberî yên karakter û xebata Wî xwendin û dîsa xwendin. Çiqas tarî wan Nivîsarên pêxemberî fêm kiribûn! çiqas hêdî bûn di girtina wan rastiyên mezin de ku li ser Mesîh şahidî dikirin! Dema ku li Wî di aşağıkirina Wî de dinêrîn, gava ku wekî mirovek di nav mirovan de dimeşiya, wan ne razê tecesûda Wî û ne jî taybetmendiya dualî ya tabîeta Wî fêm kiribû. Çavên wan girtî bûn, ji ber vê yekê wan ilahiyetê di mirovtiyê de bi temamî nas nekir. Lê paşê ku bi Ruhê Pîroz hatin ronîkirin, çawa hêvî dikirin ku Wî dîsa bibînin, û xwe li ber lingên Wî bihêlin!” The Desire of Ages, 507.

October 22, 1844 through to 1863 represents the sealing time of the one hundred and forty-four thousand. That period began with the Sabbath being highlighted as the special truth among the many truths that are unsealed during the period of the sealing. The period began the sounding of the seventh trumpet which identifies when the mystery of God was to be finished.

22 ya Oktoba, 1844 mpaka 1863 ni kielelezo cha wakati wa kutiwa muhuri kwa wale laki moja na arobaini na nne elfu. Kipindi hicho kilianza kwa Sabato kutukuzwa kuwa ndiyo kweli ya pekee miongoni mwa kweli nyingi zilizofunuliwa katika kipindi cha kutiwa muhuri. Kipindi hicho kilianza mlio wa tarumbeta ya saba, ambayo huonyesha wakati ule siri ya Mungu ilipopasa kukamilishwa.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Lakini katika siku za sauti ya malaika wa saba, atakapokuwa ameanza kupiga tarumbeta, siri ya Mungu itakamilishwa, kama alivyowatangazia watumishi wake manabii. Ufunuo 10:7.

The seventh angel is also the third woe, for the sealing takes place in the history when the warfare of Islam is active. Had Millerite Adventism been faithful in the period that followed October 22, 1844, Islam that had been restrained on August 11, 1840, would have been released.

Ángel ya saba ni pia ole ya tatu, kwa maana kutiwa muhuri kunatukia katika historia wakati vita vya Uislamu vinapokuwa hai. Lau Uadventista wa Kimailleri ungekuwa mwaminifu katika kipindi kilichofuata Oktoba 22, 1844, Uislamu uliokuwa umefungwa mnamo Agosti 11, 1840, ungekuwa umeachiwa huru.

“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

“1844 ஆம் ஆண்டின் மகா ஏமாற்றத்திற்குப் பின்னர் அட்வெண்டிஸ்டுகள் தங்கள் விசுவாசத்தை உறுதியாகப் பற்றிக்கொண்டு, தேவனுடைய வெளிப்படுத்தப்பட்ட நடத்துதலில் ஒருமனதாக முன்னேறி, மூன்றாம் தூதனுடைய செய்தியை ஏற்றுக்கொண்டு, பரிசுத்த ஆவியின் வல்லமையில் அதை உலகத்துக்குப் பிரசங்கித்திருந்தால், அவர்கள் தேவனுடைய இரட்சிப்பைக் கண்டிருப்பார்கள்; ஆண்டவர் அவர்களுடைய முயற்சிகளோடு வல்லமையாய்ச் செயல்பட்டிருப்பார்; பணி நிறைவேற்றப்பட்டிருக்கும்; கிறிஸ்து இந்நேரத்திற்குமுன்பே தம் ஜனங்களை அவர்களுடைய பலனைப் பெறும்படி ஏற்றுக்கொள்ள வரிருந்திருப்பார். ஆனால் அந்த ஏமாற்றத்துக்குப் பின்னரான சந்தேகமும் நிச்சயமின்மையும் நிறைந்த காலத்தில், அட்வெண்ட் விசுவாசிகளில் பலர் தங்கள் விசுவாசத்தை விட்டுவிட்டார்கள்.... இவ்வாறு பணி தடைபட்டது, உலகம் இருளிலே விடப்பட்டது. தேவனுடைய கற்பனைகளிலும் இயேசுவின் விசுவாசத்திலும் முழு அட்வெண்டிஸ்ட் சமூகம் ஒன்றுபட்டிருந்தால், எவ்வளவு விரிவாக மாறுபட்டதாக எங்கள் வரலாறு இருந்திருக்கும்!” Evangelism, 695.

On October 22, 1844 the seventh trumpet began to sound and the Jubilee trumpet also began to sound.

Mũthenya wa 22 wa Mweri wa 10, 1844, baragumu ya mugwanja yaambire kuvuga, na baragumu ya Yubili nayo yaambire kuvuga.

And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. Leviticus 25:8–10.

Omuhera wokubarira sabato mushanju ez’emyaka, emirundi mushanju ez’emyaka mushanju; kandi obwire bwa sabato ezo mushanju ez’emyaka buryakuba kuri iwe emyaka makumi ana n’emyenda. Hanyuma oryaletera ekondeere y’omwaka gwa Yubili kukung’ana aha kiro kya ikumi eky’omwezi gwa mushanju; aha kiro ky’okutangirirwaho ebibi nimuryakung’ania ekondeere omu nsi yaanyu yoona. Kandi nimuryaherereza omwaka gwa makumi ataano, kandi mulangirire obusingye omu nsi yoona eri abatuura bayo boona: ogwo guryaba Yubili ahari imwe; kandi buli muntu aryagaruka aha butaka bwe, kandi buli muntu aryagaruka aha ka ye. Abalevi 25:8–10.

When the sealing time of the one hundred and forty-four thousand begins there is a trumpet that identifies that the warfare accomplished by Islam has arrived, and a trumpet that proclaims liberty for those who have been slaves of sin. One trumpet identifies the external history, and the other represents the internal experience of those last-day covenant people. Their slavery is relieved when their humanity is joined with His Divinity for eternity. Line upon line, those two trumpets are one Trumpet, for the Jubilee trumpet is only blown on the Day of Atonement, and the Day of Atonement begins when the seventh trumpet of the third woe is sounded. The doctrine that represented both trumpets in the Millerite movement was the light of the Sabbath. The light that represents both Trumpets in these last days is the doctrine of the incarnation. Line upon line, the Sabbath and the doctrine of the incarnation are the same doctrine.

Ogana ngwë keta-lamü a tülüfuru na diwa nado yi, kurosi rimwe liwüna keta ndra yi kó Islam agbo gërëna a tï, ngana kurosi ráma liwüna keta gwali awüna na i yuru a ngwüru ma dhambi. Kuroshi rimwe liwüna historia ya boro boro, ngana liwüna radu ya ndani ya awüna na ngwë keta-rï kulu na aganï a siku ya mï. Utumwa wao wa ngwüru a zidi na gwali, ngana ubinadamu wao a kïrïna na Uungu Wake hata milele. Mstari juu ya mstari, akuroshi a gëli ni Kuroshi rimwe, keta kurosi ya Yubile a pïna tu ngana Siku ya Upatanisho, ngana Siku ya Upatanisho a ndra ngana kurosi ya saba ya ole ya tatu a pïna. Mafundisho na liwüna akuroshi gëli ngana harakati ya Millerite ni nuru ya Sabato. Nuru na liwüna Kuroshi gëli ngana siku a mï ni mafundisho ga mwili wa Kristo kupokewa. Mstari juu ya mstari, Sabato na mafundisho ga mwili wa Kristo kupokewa ni fundisho rimwe.

Peter’s confession identified the Messiah, and also the Son of God. The Messiah is the Son of God. The Messiah is the creator represented by the Sabbath.

Kukiri kwa Petero kwamenye Masiya, kandi na Mwana wa Mungu. Masiya ni Mwana wa Mungu. Masiya ni Muumba anayeonyeshwa na Sabato.

“Paul had never seen Christ while he dwelt upon the earth. He had indeed heard of him and his works, but he could not believe that the promised Messiah, the Creator of all worlds, the Giver of all blessings, would appear upon earth as a mere man.” Sketches from the Life of Paul, 256.

“Paulo katela ko kumona Kristo ko u nza i mundelemu mu ntoto. Mu mambu ma kieleka, wavua waumvwila yandi ne bisalu biandi, kansi kayi kuvangama ko kukwikila ti Masiya u tubamwina, Mufungi wa bikanda byonso, Mupesi wa mapambulu monso, kalamoneka mu ntoto bonso muntu kaka.” Sketches from the Life of Paul, 256.

The Sabbath identifies the Creator and the Creator was the Christ that Peter identified. The Son of God, who Peter identified is He who combined with human flesh to become the Son of man. The Son of God represents the incarnation.

Sabato hutambulisha Muumba, naye Muumba huyo alikuwa ndiye Kristo ambaye Petro alimtambulisha. Mwana wa Mungu, ambaye Petro alimtambulisha, ndiye yeye aliyeungana na mwili wa kibinadamu ili awe Mwana wa Adamu. Mwana wa Mungu huwakilisha kufanyika mwili.

“Christ brought men and women power to overcome. He came to this world in human form, to live a man amongst men. He assumed the liabilities of human nature, to be proved and tried. In His humanity He was a partaker of the divine nature. In His incarnation He gained in a new sense the title of the Son of God. Said the angel to Mary, ‘The power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God’ (Luke 1:35). While the Son of a human being, He became the Son of God in a new sense. Thus He stood in our world—the Son of God, yet allied by birth to the human race.” Selected Messages, book 1, 226.

“Kristo ā aletaki tamata tagane kei na marama na kaukauwa me ra qaqa. E lako mai ki vuravura oqo ena i tovo vakatamata, me bula vaka e dua na tamata ena kedra maliwa na tamata. E colata na veivakalolomataki ni itovo vakatamata, me vakadinadinataki ka vakatovolei. Ena Nona vakatamata, sa dua Yena na ka ni veiwasei ena itovo vakalou. Ena Nona liatamata sa rawata kina ena dua na kena ibalebale vou na yaca ni Luve ni Kalou. A kaya na agilosi vei Meri, ‘Na kaukauwa ni Cecere Sara ena vakamalumalumutaki iko: o koya gona talega na ka tabu ena sucu mai vei iko ena vakatokai me Luve ni Kalou’ (Luke 1:35). Ni sa Luve ni tamata, sa yaco me Luve ni Kalou ena dua na kena ibalebale vou. O koya gona sa tu kina e vuravura oqo—na Luve ni Kalou, ia sa semati talega ena sucu ki na kawa tamata.” Selected Messages, ivola 1, 226.

At Caesarea Philippi, Peter’s twofold confession represented the one hundred and forty-four thousand who understand that Jesus is the Christ, the Son of God and the doctrine of the Sabbath that was lightened in 1844, along with the doctrine of the incarnation that is recognized in the last days. The light of the twofold truth is opened up at the beginning and ending of the period of the sealing, as witnessed by the history of the sealing from October 22, 1844 to 1863, and the history of Revelation chapter eighteen’s two voices.

Ku Kaisaria Filipi, kwitirura kwa Petero kw’incuro zibiri kwagereranyaga abo ibihumbi ijana na mirongo ine na bine na bine, basobanukiwe yuko Yesu ari Kristo, Umwana w’Imana, kandi n’inyigisho y’Isabato yashyizwe ahagaragara neza mu 1844, hamwe n’inyigisho y’ukwigira umuntu kwa Kristo imenyekana mu minsi y’imperuka. Umucyo w’ukuri kw’incuro zibiri uhishurwa mu ntangiriro no ku mperuka y’igihe cyo gushyirwaho ikimenyetso, nk’uko bigaragarira mu mateka yo gushyirwaho ikimenyetso kuva ku ya 22 Ukwakira 1844 kugeza mu 1863, no mu mateka y’amajwi abiri yo mu gice cya cumi n’umunani cy’Ibyahishuwe.

In both the Millerite line of the sealing process, and the prophetic line of the sealing in Revelation eighteen, there is a test at the very end of the period where one class is manifested as foolish virgins, as was the case from 1856 to 1863, and a class is manifested as wise virgins from July 2023 unto the soon coming Sunday law. That final period of testing repeats the beginning of the period. The same angel that descended on September 11, 2001 arrived as Michael to call the dead to life in 2023 some to everlasting life and some to everlasting death. When He arrived, He led His people back to the foundations. Some refuse to walk in the old paths, some do walk in the old paths. Some hearken to the sound of the trumpet, some refuse to hear.

Mstari wa Wamilleri wa mchakato wa kutiwa muhuri, na pia mstari wa kinabii wa kutiwa muhuri katika Ufunuo kumi na nane, una jaribu katika mwisho kabisa wa kipindi hicho ambapo kundi moja hudhihirishwa kuwa mabikira wapumbavu, kama ilivyokuwa katika kipindi cha 1856 hadi 1863, na kundi jingine hudhihirishwa kuwa mabikira wenye hekima tangu Julai 2023 hadi sheria ya Jumapili iliyo karibu kuja. Kipindi hicho cha mwisho cha kujaribiwa hurudia mwanzo wa kipindi chenyewe. Malaika yuleyule aliyeshuka mnamo Septemba 11, 2001, alifika kama Mikaeli kuwaita wafu waingie uzimani katika mwaka 2023, wengine waingie katika uzima wa milele na wengine waingie katika mauti ya milele. Alipofika, aliwaongoza watu Wake warudi kwenye misingi. Wengine hukataa kutembea katika njia za kale, wengine hutembea katika njia za kale. Wengine huisikia sauti ya tarumbeta, wengine hukataa kusikia.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Eyi Mukama bw’ayogera nti, Muyimirire mu makubo, mulabe, mubuuze ku makubo ag’edda, ekkubo eddungi gye liri, mutambulire omwo, era munaafuna okuwummula eri emyoyo gyammwe. Naye bo ne bagamba nti, Tetunaatambulira omwo. Era nate ne mbateekako abakuumi, nga njogera nti, Muwulirize eddoboozi ly’ekkondeere. Naye bo ne bagamba nti, Tetunaawuliriza. Yeremiya 6:16, 17.

The message represented by the trumpet which the watchmen blows is twofold. It is the seventh trumpet of Islam and the Jubilee trumpet of deliverance. It is the message of the combination of Divinity with humanity, which is accomplished by the mystery of the incarnation, and that produces a character prepared for the seal of God, which is the Sabbath. The message, the work and the circumstances associated with that final period of the sealing which began in July 2023, twenty-two years after 2001, is represented by verses thirteen to fifteen of Daniel chapter eleven, and by Christ’s visit to Caesarea Philippi in Matthew chapter sixteen.

ئەو پەیامەی کە کەرەنایەکە نیشانەی ئەوەیە و پاسەوانان دایدەدەن، دوو لایەنی هەیە. ئەو کەرەنای حەوتەمی ئیسلامە و کەرەنای یۆبیلی ڕزگارییە. ئەو پەیامی یەکگرتنی خودایەتی لەگەڵ مرۆڤایەتییە، کە بە نهێنیی جەستەگرتن تەواو دەبێت، و ئەوەش خەسڵەتێک دروست دەکات کە بۆ مۆری خودا ئامادەکراوە، کە شەممەیە. ئەو پەیامە، ئەو کارە و ئەو بارودۆخانەی پەیوەست بەو ماوەی کۆتاییی مۆرکردننەی کە لە تەممووزی ٢٠٢٣ دەستی پێ کرد، بیست و دوو ساڵ دوای ٢٠٠١، لە ئایەتەکانی سێزدە تا پانزدەی بەشی یازدەی دانیال، و هەروەها لە سەردانی مەسیح بۆ قەیسەریەی فیلیپی لە بەشی شازدەی مەتا نیشان دراون.

In the parable of the ten virgins all the virgins fell asleep during the tarrying time. Jesus told His disciples that Lazarus sleepeth.

Na mufanikiso wa bikumike ikumi, bikumike byonso byasinzila tulo mu ntanda ya kulindila. Yesu alandile ku basambi Bakwe ati, Lazaro alele.

These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:10–14.

Waxyaalahan ayuu yidhi; dabadeedna wuxuu ku yidhi, Saaxiibkeen Laasaros waa hurdaa; laakiin waxaan u tegayaa inaan hurdada ka kiciyo. Markaasaa xertiisii ku yidhaahdeen, Sayidow, haddii uu hurdo, wuu bogsan doonaa. Laakiin Ciise dhimashadiisii buu ka hadlayay; iyaguse waxay moodayeen inuu ka hadlayo nasasho hurdo lagu helo. Markaasaa Ciise si cad ugu yidhi, Laasaros waa dhintay. Yooxanaa 11:10–14.

At the end of twenty-one days, Daniel saw the vision, and he was in a deep sleep.

Mwisho wa siku ishirini na moja, Danieli aliona maono, naye alikuwa katika usingizi mzito.

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. 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. 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. Daniel 10:7–9.

Emi Dānieli hake ka me kite he ʻalohi; he mea naʻe, ʻo nā kānaka i noho pū me aʻu, ʻaʻole lākou i ʻike i ua ʻalohi lā; akā, ua kau mai ka haʻalulu nui ma luna o lākou, a holo akula lākou e peʻe iā lākou iho. No laila, ua waiho wale ʻia ihola au, a ʻike akula i kēia ʻalohi nui, ʻaʻohe ikaika i koe i loko oʻu; no ka mea, ua hoʻololi ʻia koʻu nani i loko oʻu i mea palaho, ʻaʻohe oʻu ikaika i koe. Eia naʻe, lohe akula au i ka leo o kāna mau ʻōlelo; a i koʻu lohe ʻana i ka leo o kāna mau ʻōlelo, a laila, ua hiamoe loa ihola au me koʻu alo i lalo, a huli koʻu maka i ka honua. Daniela 10:7–9.

The two witnesses of Revelation chapter eleven, were dead in the street for three and a half days, and Ezekiel’s dead bones were in the valley. On July 18, 2020 the tarrying time of spiritual death and sleeping was brought upon the virgins of the movement of the third angel. Three years later the process of awakening and preparing God’s last-day people as His ensign and mighty army began. The angel that descended on July 18, 2020 unsealed a truth, as angels always do when they descend.

Ebyabazibiri ababiri ab’omu Kubikkulirwa essuula eya kkumi n’emu, baali bafu mu luguudo okumala ennaku ssatu n’ekitundu, era amagumba amakalu aga Ezeekyeri gaali mu kiwonvu. Nga Julayi 18, 2020, ekiseera eky’okulindiriramu eky’okufa okw’omwoyo n’okwebaka kyaleetebwa ku balongoofu ab’embeera y’omalaika ow’okusatu. Oluvannyuma lw’emyaka esatu, enkola ey’okuzuukusa n’okutegeka abantu ba Katonda ab’ennaku ez’oluvannyuma ng’akabonero ke era eggye lye ery’amaanyi yatandika. Omalaika eyakka nga Julayi 18, 2020 yabikkula amazima agamu, nga bamalayika bulijjo bwe bakola bwe bakka.

The truth he unsealed was the experience of the tarrying time and first disappointment. God’s last-day people were then scattered, and when the process of awakening them arrived in history, they would be required to recognize and acknowledge that they had been scattered and that they were in the tarrying time. There was then sent many angels, or many messages to strengthen the message of the tarrying time.

نەراستییەکەی ئەو کردەوەی کە کراوەبوو، ئەزموونی کاتی دواکەوتن و یەکەم ناڕەزایی بوو. گەلی خودای ڕۆژانی دوایی لەو کاتەدا پەرتەوازە بوون، و کاتێک پرۆسەی هەستاندنەوەیان لە مێژوودا گەیشت، پێویست بوو بناسن و دانی پێدا بنێن کە پەرتەوازە کراون و لە کاتی دواکەوتندان. پاشان فرە فریشتە، یان فرە پەیام، نێردران بۆ بەهێزکردنی پەیامی کاتی دواکەوتن.

“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

“Umusozo w’ubutumwa bw’umumarayika wa kabiri wari wegereje, mbona umucyo ukomeye uturutse mu ijuru urabagirana ku bwoko bw’Imana. Imirasire y’uwo mucyo yasaga n’iyaka nk’izuba. Nuko numva amajwi y’abamarayika bavuga cyane bati: ‘Dore, Umukwe araje; nimumusanganire!’”

“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, “Behold, the Bridegroom cometh; go ye out to meet Him!’

“Okuu kwa saa sita ya usiku ndiko kulikokuwa kilio kile, ambacho kilipaswa kuupa uwezo ujumbe wa malaika wa pili. Malaika walitumwa kutoka mbinguni kuwaamsha watakatifu waliovunjika moyo na kuwaandaa kwa kazi kuu iliyokuwa mbele yao. Watu wenye vipawa vikuu zaidi hawakuwa wa kwanza kuupokea ujumbe huu. Malaika walitumwa kwa walio wanyenyekevu na waliojitolea, wakawasukuma wainue kilio hiki, ‘Tazama, Bwana-arusi anakuja; tokeni nje mkamlakiye!’ Wale waliokabidhiwa kilio hiki wakafanya haraka, na kwa uwezo wa Roho Mtakatifu wakautangaza ujumbe huo, wakawaamsha ndugu zao waliovunjika moyo. Kazi hii haikusimama katika hekima na elimu ya wanadamu, bali katika uweza wa Mungu, na watakatifu Wake waliokisikia kilio hicho hawakuweza kukipinga. Waliokuwa wa kiroho zaidi waliupokea ujumbe huu kwanza, na wale ambao hapo awali walikuwa wameongoza katika kazi walikuwa wa mwisho kuupokea na kusaidia kukikuza kilio hiki, ‘Tazama, Bwana-arusi anakuja; tokeni nje mkamlakiye!’”

“In every part of the land, light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused. In many churches the message was not permitted to be given, and a large company who had the living testimony left these fallen churches. A mighty work was accomplished by the midnight cry. The message was heart-searching, leading the believers to seek a living experience for themselves. They knew that they could not lean upon one another.” Early Writings, 238.

“Mu sehemu zote za nchi, nuru ilitolewa juu ya ujumbe wa malaika wa pili, na kilio hicho kikayeyusha mioyo ya maelfu. Kilienda kutoka mji hadi mji, na kutoka kijiji hadi kijiji, hata watu wa Mungu waliokuwa wakingoja walipoamshwa kikamilifu. Katika makanisa mengi ujumbe huo haukuruhusiwa kutolewa, na kundi kubwa la wale waliokuwa na ushuhuda ulio hai waliliacha makanisa hayo yaliyoanguka. Kazi kuu ilitimizwa kwa kilio cha usiku wa manane. Ujumbe huo ulikuwa wa kuichunguza mioyo, ukiwaongoza waaminio kutafuta uzoefu ulio hai kwa ajili yao wenyewe. Walijua kwamba hawangeweza kuegemeana wao kwa wao.” Early Writings, 238.

The arrival of the message of the Midnight Cry in the parable identifies when the two classes of virgins’ manifest whether they have oil. The wise have oil, the foolish do not. The parable was fulfilled by the work of Samuel Snow in the Millerite history, and in that work the message Snow presented was developed as represented by his articles in the Millerite publications of that time period. Then when he arrived at the Exeter camp meeting, which was from August 12th to the 17th, 1844, a period is also represented that ultimately led to those at the meeting leaving the meeting and proclaiming the message.

Ukugera kw’ubutumwa bw’Induru yo mu Gicuku mu mugani kugaragaza igihe ibyiciro bibiri by’abakobwa b’inkumi byerekana niba bifite amavuta. Abanyabwenge bafite amavuta, abapfu bo nta yo bafite. Uwo mugani wasohorejwe n’umurimo wa Samuel Snow mu mateka y’Abamilerite, kandi muri uwo murimo ubutumwa Snow yatangaje bwarushijeho gutunganywa nk’uko bigaragazwa n’inyandiko ze mu bitabo by’Abamilerite byo muri icyo gihe. Hanyuma, igihe yageraga mu nama y’inkambi y’i Exeter, yabaye kuva ku wa 12 kugeza ku wa 17 Kanama 1844, hagereranywa kandi n’igihe amaherezo cyatumye abari muri iyo nama bayivamo maze batangaza ubwo butumwa.

There is a “point in time” when the message of the Midnight Cry is fully established, and at that point, based upon the parable, probation closes upon the virgins. That “point in time” is preceded by “a period” when the message is being developed. Since July, 2023 the message of the Midnight Cry has been developing, and unlike the Millerite fulfillment, the message has been transmitted across the world in advance of the “close of probation”. When probation closed at the end of the Exeter meeting the message then went to “every part of the land,” and “light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused.”

‘እኩለ ሌሊት ጩኸት’ መልእክት ፈጽሞ የሚጸናበት “የጊዜ ነጥብ” አለ፤ በዚያም ነጥብ፣ በምሳሌው መሠረት፣ የድንግልናቱ የምሕረት ዘመን ይዘጋል። ያ “የጊዜ ነጥብ” ከመድረሱ በፊት፣ መልእክቱ እየተገነባ ያለበት “አንድ ዘመን” ይቀድመዋል። ከጁላይ 2023 ጀምሮ የእኩለ ሌሊት ጩኸት መልእክት እየተገነባ መጥቷል፤ እናም ከሚለራዊው ፍጻሜ በተለየ ሁኔታ፣ መልእክቱ “የምሕረት ዘመን መዘጋት” ከመድረሱ በፊት አስቀድሞ በዓለም አቀፍ መልኩ ተላልፎአል። በኤክሰተር ስብሰባ መጨረሻ የምሕረት ዘመን በተዘጋ ጊዜ፣ መልእክቱ ወደ “እያንዳንዱ ክፍል ምድር” ሄደ፤ እናም “በሁለተኛው መልአክ መልእክት ላይ ብርሃን ተሰጠ፣ እናም ጩኸቱ የሺዎችን ልብ አቀለጠ። ከከተማ ወደ ከተማ፣ ከመንደርም ወደ መንደር ሄደ፣ እስኪሆንም ድረስ የእግዚአብሔር የሚጠባበቁ ሕዝቦች ሙሉ በሙሉ ነቅተው ድረስ።”

In our current history the message that began to be published in July of 2023 is now in one hundred and twenty countries around the world, and the articles that represent the development of the message of the Midnight Cry are available in over sixty languages, and the articles can either be read or listened to.

Mu mateka yacu y’iki gihe, ubutumwa bwatangiye gutangazwa muri Nyakanga 2023 ubu buri mu bihugu ijana na makumyabiri byo hirya no hino ku isi, kandi inyandiko zigaragaza iterambere ry’ubutumwa bw’Induru yo mu Gicuku ziboneka mu ndimi zirenga mirongo itandatu, kandi izo nyandiko zishobora gusomwa cyangwa kumvwa.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

Yesu Kristo’nun Vahyi’dir; Tanrı onu kendisine, kullarına yakında vuku bulması gereken şeyleri göstermek için verdi; o da bunu meleği aracılığıyla kulu Yuhanna’ya gönderip bildirdi. Yuhanna, Tanrı’nın sözüne, İsa Mesih’in tanıklığına ve gördüğü her şeye tanıklık etti. Ne mutlu bu peygamberliğin sözlerini okuyana, işitenlere ve onda yazılı olanları yerine getirenlere; çünkü vakit yakındır. Vahiy 1:1–3.

The light of this message as represented with the articles has been accomplished in roughly six months by two persons.

Roni rwa esi myakulu, vu-vwa-vwa mu mikanda eyi, rwa mana ku meso a bangi bu mu bangonda sambanu na bantu vadi.

“Unless those who can help in — are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.

“— में सहायता कर सकनेवाले जब तक अपने कर्तव्य का बोध करके जागृत न किए जाएँगे, तब तक वे परमेश्वर के कार्य को तब नहीं पहचानेंगे जब तीसरे स्वर्गदूत का ऊँचा पुकार सुनाई देगा। जब पृथ्वी को प्रकाशित करने के लिये ज्योति प्रस्फुटित होगी, तब वे यहोवा की सहायता को आने के स्थान पर उसके कार्य को अपनी संकीर्ण धारणाओं के अनुसार बाँध देना चाहेंगे। मैं तुम्हें बता दूँ कि प्रभु इस अंतिम कार्य में ऐसी रीति से कार्य करेगा जो प्रचलित व्यवस्था से बहुत भिन्न होगी, और ऐसी रीति से जो किसी भी मानवीय योजना के प्रतिकूल होगी। हमारे बीच ऐसे लोग होंगे जो सदा परमेश्वर के कार्य को नियंत्रित करना चाहेंगे, यहाँ तक कि यह भी निर्धारित करना चाहेंगे कि कौन-कौन से कदम उठाए जाएँ जब यह कार्य उस स्वर्गदूत के निर्देशन में आगे बढ़े जो संसार को दी जानेवाली उस संदेश में तीसरे स्वर्गदूत के साथ मिल जाता है। परमेश्वर ऐसे उपायों और साधनों का उपयोग करेगा जिनसे यह देखा जाएगा कि वह बागडोर अपने ही हाथों में ले रहा है। कर्मी उन सरल साधनों से चकित हो जाएँगे जिनका वह उपयोग अपने धर्म के कार्य को संपन्न करने और सिद्ध करने के लिये करेगा।” Testimonies to Ministers, 300.

The Lion of the tribe of Judah has now brought His last-day people to verses thirteen through fifteen of Daniel eleven, opening the history represented by the history of 200 BC to 63 BC, and also Matthew chapter sixteen, and the history of Christ’s visit to Caesarea Philippi. Both the predictions and the history of their fulfillments align with the portion of the book of Daniel that was sealed until the last days. The books of Daniel and Revelation are one book, so in the last days, just before probation closes, the Revelation of Jesus Christ is unsealed, and that Revelation includes the portion of Daniel that relates to the last days. The time is at hand for the conclusion of the Exeter camp meeting.

Yuda qabilasining Arsloni endi O‘zining oxirgi kunlardagi xalqini Doniyor o‘n birinchi bobning o‘n uchinchi oyatidan o‘n beshinchi oyatigacha olib keldi; shu bilan miloddan avvalgi 200-yildan miloddan avvalgi 63-yilgacha bo‘lgan tarix orqali ifodalangan tarixni, shuningdek Matto o‘n oltinchi bobni va Masihning Kesariya Filippiga qilgan tashrifi tarixini ochib berdi. Bashoratlar ham, ularning bajo bo‘lish tarixi ham oxirgi kunlargacha muhrlangan holda qolgan Doniyor kitobining shu qismiga muvofiq keladi. Doniyor va Vahiy kitoblari bir kitobdir; shu bois, oxirgi kunlarda, sinov muddati yopilishidan sal oldin, Iso Masihning Vahiyi muhrdan ochiladi, va o‘sha Vahiy Doniyorning oxirgi kunlarga taalluqli qismini ham o‘z ichiga oladi. Exeter lager yig‘inining yakunlanish vaqti yaqinlashdi.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

Akandiambia, “Usiyatie muhuri maneno ya unabii wa kitabu hiki, kwa maana wakati umekaribia. Yeye aliye dhalimu, na aendelee kuwa dhalimu bado; na yeye aliye mchafu, na aendelee kuwa mchafu bado; na yeye aliye mwenye haki, na aendelee kuwa mwenye haki bado; na yeye aliye mtakatifu, na aendelee kuwa mtakatifu bado.” Ufunuo 22:10, 11.

We will continue this study in the next article.

Tukaluteka neci cileso mu nsambu ilondapo.

Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

Tazama, siku zinakuja, asema Bwana MUNGU, nitakapoleta njaa katika nchi; si njaa ya mkate, wala kiu ya maji, bali ya kuyasikia maneno ya BWANA. Nao watatanga kutoka bahari hata bahari, na kutoka upande wa kaskazini hata mashariki; watakimbia huku na huku wakilitafuta neno la BWANA, wasilione. Siku hiyo wanawali wazuri na vijana watazimia kwa kiu. Hao waapao kwa dhambi ya Samaria, na kusema, Hai mungu wako, ee Dani; na, Hai njia ya Beer-sheba; hao wataanguka, wala hawataondoka tena. Amosi 8:11–14.