The increase of knowledge that was produced when the vision of the Ulai River was unsealed in 1798, produced a testing process that reached its climax in the movement of the Midnight Cry in 1844. The Midnight Cry of the last days, that is now being unsealed, has been represented by that history, and includes the very same testing truths of that history, for the Midnight Cry message that is now being unsealed is a restoration of Miller’s jewels.
Kwiyongera k’ubumenyi kwabayeho igihe iyerekwa ry’uruzi Ulai ryakurwagaho ikimenyetso mu 1798, kwabyaye igihe cyo kugeragezwa cyageze ku ndunduro yacyo mu rugendo rw’Amaboroga yo mu Gicuku mu 1844. Amaboroga yo mu Gicuku yo mu minsi ya nyuma, ubu arimo gukurwaho ikimenyetso, yagereranyijwe n’ayo mateka, kandi akubiyemo ukuri nyako ko kugerageza kwari muri ayo mateka, kuko ubutumwa bw’Amaboroga yo mu Gicuku ubu burimo gukurwaho ikimenyetso ari ugusubizwaho amabuye y’agaciro ya Miller.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.
“Ukuri twakiriye mu 1841, ‘42, ‘43, na ‘44 ubu bugomba kwigwa no kwamamazwa. Ubutumwa bw’abamarayika ba mbere, uwa kabiri, n’uwa gatatu mu gihe kizaza buzamamazwa n’ijwi rirenga. Buzatangwa mu bwiyemezi bukomeye no mu mbaraga z’Umwuka.” Manuscript Releases, volume 15, 371.
The primary theme of the prophetic message of the Midnight Cry of our time is the role of Islam of the third woe. The three woes of Islam are all represented upon the two tables of Habakkuk. The message of the Midnight Cry of the last days, began to be unsealed at the disappointment of July 18, 2020, when the tarrying time of the last days arrived. Just as the Midnight Cry message of Millerite history, the message of the last days is progressively developed until it reaches the point represented by the Exeter camp meeting. At that point the virgins either have the oil, or they don’t.
Insanganyamatsiko y’ibanze y’ubutumwa bw’ubuhanuzi bw’Ijwi ryo mu Gicuku ry’igihe cyacu ni uruhare rwa Isilamu rwo muri ishyano rya gatatu. Amashyaka atatu ya Isilamu yose agaragazwa ku bisate bibiri bya Habakuki. Ubutumwa bw’Ijwi ryo mu Gicuku bwo mu minsi y’imperuka bwatangiye gukurwaho ikimenyetso mu gutenguha kwa tariki ya 18 Nyakanga 2020, igihe cy’ugutinda cyo mu minsi y’imperuka cyageraga. Nk’uko byari bimeze ku butumwa bw’Ijwi ryo mu Gicuku mu mateka y’Abamilerite, ubutumwa bwo mu minsi y’imperuka bugenda butezwa imbere buhoro buhoro kugeza bugeze ku rwego ruhagarariwe n’ikorwa ry’amahema rya Exeter. Kuri urwo rwego, abanyabwenge b’inkumi baba bafite amavuta, cyangwa se batayafite.
Isaiah’s pronouncement of woe upon the scornful men that rule the people of Jerusalem, identifies that the vision has become to the drunkards of Ephraim as a book that is sealed. In the passage of Isaiah, the work of changing a satanic symbol unto a godly symbol, as has been accomplished in the history of Adventism, is to be esteemed as potter’s clay. That work was establishing the definition of “the daily,” as a symbol of Christ, when it is a symbol of Satan. When Daniel employed the word “tamid” as a symbol of paganism, he chose the word for a symbolic purpose, for the word means “continual”.
Kwamamaza rwa Yesaya ku bagabo b’abakobanyi bategeka abantu b’i Yerusalemu, hagaragaza ko iyerekwa ryabaye nk’igitabo gifatanijwe ikimenyetso ku basinzi ba Efurayimu. Muri uwo murongo wa Yesaya, umurimo wo guhindura ikimenyetso cya Satani ukakigira ikimenyetso cy’Imana, nk’uko byakozwe mu mateka y’Abadivantisiti, ugomba gufatwa nk’ibumba ry’umubumbyi. Uwo murimo wari uwo gushyiraho ubusobanuro bw’“iby’iteka,” nk’ikimenyetso cya Kristo, kandi nyamara ari ikimenyetso cya Satani. Igihe Daniyeli yakoresheje ijambo “tamid” nk’ikimenyetso cy’ubupagani, yaritoranyije ku bw’impamvu y’ikigereranyo, kuko iryo jambo risobanura “gukomeza iteka”.
There are three powers that lead the world to Armageddon, and the first of those three powers is the dragon (paganism). The dragon began his warfare against God in heaven. The dragon carries on that warfare until the end of the thousand-year millennium, when he is finally destroyed.
Hariho imbaraga eshatu ziyobora isi ku Armagedoni, kandi iya mbere muri izo mbaraga eshatu ni cya kiyoka (ubupagani). Cya kiyoka cyatangiriye intambara yacyo yo kurwanya Imana mu ijuru. Cya kiyoka gikomeza iyo ntambara kugeza ku iherezo ry’igihe cy’imyaka igihumbi, ari bwo amaherezo kirimburwa burundu.
And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20:7–10.
Nuko iyo iyo myaka igihumbi izaba ishize, Satani azabohorwa ave mu nzu ye y’imbohe, kandi azasohoka ajye kuyobya amahanga ari mu mpera enye z’isi, Gogi na Magogi, kugira ngo ayakoranyirize ku rugamba; umubare wayo ungana n’umusenyi wo ku nyanja. Nuko bazazamuka bakwire ku bugari bw’isi, bagote inkambi y’abera n’umurwa ukundwa; maze umuriro uzamanuka uvuye ku Mana mu ijuru ubakongore. Kandi Satani wari wabayobeje ajugunywe mu nyanja y’umuriro n’amazuku, ahari ya nyamaswa na wa muhanuzi w’ibinyoma; kandi bazababazwa ku manywa na nijoro iteka ryose. Ibyahishuwe 20:7–10.
The beast (the papacy) that is the second of the three powers that leads the world to Armageddon, and the false prophet (the United States) the third of those three powers, both arrived in history after the history of the cross, and both are destroyed at the Second Coming of Christ.
Ya nyamaswa (ubupapa) ari yo mbaraga ya kabiri muri za mbaraga eshatu ziganisha isi kuri Arumagedoni, n’umuhanuzi w’ibinyoma (Leta Zunze Ubumwe za Amerika) mbaraga ya gatatu muri izo mbaraga eshatu, byombi byagaragaye mu mateka nyuma y’amateka y’umusaraba, kandi byombi birimburwa mu Kugaruka kwa Kabiri kwa Kristo.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.
Nuko cya gikoko kirafatwa, gifatanwa na wa muhanuzi w’ibinyoma wakoreraga ibitangaza imbere yacyo, ibyo yabeshyeshaga abari barashyizweho ikimenyetso cyacyo n’abaramyaga igishushanyo cyacyo. Bombi bajugunywa ari bazima mu nyanja y’umuriro waka n’amazuku. Ibyahishuwe 19:20.
When Daniel chose the Hebrew word “continual” as a symbol of paganism (Satan), he chose a word that identified that it is Satan that has continually fought against God. The other two powers are only active in their warfare against God for specified periods of time. Daniel’s choice of the word “tamid” (continual) was purposeful, and accurate.
Igihe Daniyeli yahitaga ijambo ry’Igiheburayo “tamid” (“gikomeza”/“kidahwema”) nk’ikimenyetso cy’ubupagani (Satani), yahisemo ijambo ryagaragazaga ko ari Satani wakomeje kurwanya Imana ubudacogora. Izindi mbaraga ebyiri zikora intambara yazo zirwanya Imana mu bihe byagenwe gusa. Guhitamo kwa Daniyeli ijambo “tamid” (gikomeza) byari bigambiriwe, kandi byari nyabyo.
As Isaiah’s narrative of woe upon those who the Lord poured out the spirit of deep sleep, and closed their eyes, continues on from chapter twenty-eight into chapter thirty, he records:
Nk’uko inkuru ya Yesaya ivuga iby’amakuba y’abatewe n’uko Uwiteka yabasukaho umwuka w’isinzi rikomeye, akabahuma amaso, ikomeza iva mu gice cya makumyabiri n’umunani ikagera mu gice cya mirongo itatu, arandika ati:
Now go, write it before them in a table, and note it in a book, that it may be for the time to come forever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. Isaiah 30:8–15.
Noneho genda, ubandike imbere yabo ku gisate, kandi ubishyire no mu gitabo, kugira ngo bibeho ku gihe kizaza iteka ryose: kuko ubu ari ubwoko bwigometse, abana b’abanyabinyoma, abana batifuza kumva amategeko y’Uwiteka; babwira abahanuzi bati: “Ntimubone”; kandi babwira abahanura bati: “Ntimuduhanurire ibitunganye; mutubwire ibyoroshya amatwi, muduhanurire ibidushuka; nimuve mu nzira, muyoboke kure y’umuhanda, mukure Uwera wa Isirayeli imbere yacu.” Ni cyo gituma Uwera wa Isirayeli avuga atya ati: “Kubera ko musuzuguye iri jambo, mukiringira akarengane n’ubugoryi, kandi mukabyishingikirizaho; ni cyo gituma ubu bugome buzababera nk’umwenge ugiye guhirima, ubyimbye mu rukuta rurerure, gusenyuka kwawo kukaza gitunguranye, mu kanya gato. Kandi azarumenagura nk’uko umuntu amena urwabya rw’umubumbyi rukavunagurwamo uduce; ntazababarira, ku buryo mu meneka rwarwo hatazabonekamo agace ko gukura umuriro ku ziko, cyangwa ko kuvomesha amazi mu rwobo.” Kuko Uwiteka Imana, Uwera wa Isirayeli, avuga atya ati: “Mu kugaruka no kuruhuka ni mo muzakirizwa; mu ituze no mu kwiringira ni mo imbaraga zanyu zizaba”: ariko ntimwashatse. Yesaya 30:8–15.
The “table” that is written, is the tables of Habakkuk chapter two, that were designed so that those that read them could “run” and spread the message. The “book” which made “note” of the “table” is Habakkuk. The “table” from the “book” of Habakkuk, represents a testing process which manifests “a rebellious people, lying children, children that will not hear the law of the Lord.” The “rebellious people” that refuse to “hear,” are those in Jeremiah that refuse to hear the sound of the watchman’s trumpet.
“Icyanditswe” ni bya bisate byo muri Habakuki igice cya kabiri, byateguriwe kugira ngo ababinasoma bashobore “kwiruka” bakwirakwize ubutumwa. “Igitabo” cyatanze “icyitonderwa” kuri iryo “sate” ni Habakuki. “Isate” ryo mu “gitabo” cya Habakuki rihagarariye uburyo bwo kugeragezwa bugaragaza “ubwoko bw’abagome, abana b’abanyabinyoma, abana batemera kumva amategeko y’Uwiteka.” Abo “bagome” banga “kumva” ni ba bandi bo muri Yeremiya banga kumva ijwi ry’impanda y’umurinzi.
Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.
Kandi nashyizeho n’abarinzi babarinda, nti: Nimwumve ijwi ry’impanda. Ariko bo bati: Ntituzaryumva. Yeremiya 6:17.
The rebellious are those in Isaiah’s history and also in the history of Christ who would not hear.
Abigometse ni abo mu mateka ya Yesaya, ndetse no mu mateka ya Kristo, batashatse kumva.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Nuko aravuga ati: Genda ubwire ubu bwoko uti: Nimwumve rwose, ariko ntimusobanukirwe; kandi nimubone rwose, ariko ntimumenye. Omera umutima w’ubu bwoko, uremere amatwi yabo, uhumye amaso yabo; kugira ngo batabona n’amaso yabo, batumva n’amatwi yabo, kandi ngo badasobanukirwa n’umutima wabo, maze ngo bihane, bakizwe. Yesaya 6:9, 10.
Isaiah’s deaf rebels can “hear,” but they don’t “hear,” and their refusal to “hear” identifies that they “understand not.” It is Daniel’s wicked, who are also Matthew’s foolish virgins, who do not understand the increase of knowledge represented on the “table” that is noted in the “book” of Habakkuk. If Isaiah’s deaf rebels would hear, they could be converted and healed, but their heart is fat, so they cannot understand the message of the Midnight Cry. Jesus provided a second witness of the deaf rebels.
Abagoma b’ibipfamatwi ba Yesaya bashobora “kumva,” ariko ntibumve “mu by’ukuri,” kandi ukwanga kwabo “kumva” kugaragaza ko “batamenya.” Ni abanyabyaha ba Daniyeli, ari na bo bakobwa b’abapfu b’inkumi bo muri Matayo, batamenya ukwiyongera k’ubumenyi kugereranywa n’“ameza” kandi kwanditswe mu “gitabo” cya Habakuki. Iyo abagoma b’ibipfamatwi ba Yesaya baza kumva, bashoboraga guhinduka no gukira, ariko umutima wabo urabyibushye, bityo ntibashobora gusobanukirwa ubutumwa bw’Induru yo mu Gicuku. Yesu yatanze umuhamya wa kabiri w’abo bagoma b’ibipfamatwi.
And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.
Abigishwa begera aho yari bari, baramubaza bati: “Ni iki gituma uvugisha abantu imigani?” Arabasubiza ati: “Mwebwe mwahawe kumenya amayobera y’ubwami bwo mu ijuru, ariko bo ntibabihawe. Kuko ufite wese azahabwa, kandi azarushaho kugira byinshi; ariko udafite wese, n’ibyo afite azabinyagwa. Ni cyo gituma mbabwira mu migani: kuko bareba ntibabone, kandi bumva ntibumve, habe no gusobanukirwa ntibasobanukirwe. Muri bo ni ho ubuhanuzi bwa Yesaya busohorera, buvuga buti: ‘Kumva muzumva, ariko ntimuzasobanukirwa; kureba muzareba, ariko ntimuzabona. Kuko umutima w’ubu bwoko wabaye ikinure, amatwi yabo yabaye ibiragi byo kumva, n’amaso yabo ni bo bayahumye; kugira ngo batazabona n’amaso yabo, ntibumvishe n’amatwi yabo, ntibasobanukirwe n’umutima wabo, ngo bahindukire, nanjye mbakize.’ Ariko hahirwa amaso yanyu, kuko abona; n’amatwi yanyu, kuko yumva. Ni ukuri ndababwira yuko abahanuzi benshi n’abakiranutsi bifuje kubona ibyo mwebwe mubona, ariko ntibabibona; no kumva ibyo mwebwe mwumva, ariko ntibabyumva.” Matayo 13:10–17.
The wise understand the mystery of the parables, which is truth that is represented line upon line. The wise are blessed for they see and hear, and the wise and the blessed are both represented in Daniel chapter twelve. The “wise” are those who understand (with their hearts) the increase of knowledge, represented by the “table” that has been noted in the “book” of Habakkuk, and the “blessed” are those that wait.
Abanyabwenge basobanukirwa ubwiru bw’imigani y’ikigereranyo, ari bwo kuri kugaragazwa umurongo ku wundi murongo. Abanyabwenge barahirwa kuko babona kandi bakumva, kandi abanyabwenge n’abahiriwe bombi bagaragarizwa muri Daniyeli igice cya cumi na kabiri. “Abanyabwenge” ni abumva (mu mitima yabo) ukwiyongera kw’ubumenyi, kugereranywa n’“ameza” yavuzwe mu “gitabo” cya Habakuki, kandi “abahiriwe” ni abategereza.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:9–13.
Aramubwira ati: Genda, Daniyeli; kuko ayo magambo afunzwe kandi ashyizweho ikimenyetso kugeza mu gihe cy’imperuka. Benshi bazezwa, bazatunganywa, kandi bazageragezwa; ariko abanyabyaha bazakomeza gukora ibyaha; kandi nta n’umwe mu banyabyaha uzasobanukirwa; ariko abanyabwenge bazasobanukirwa. Kandi uhereye igihe igitambo cya buri munsi kizavanwaho, kandi hagashyirwaho ikizira giteza ubuhenebere, hazaba iminsi igihumbi magana abiri na mirongo icyenda. Hahirwa utegereza, akagera ku minsi igihumbi magana atatu na mirongo itatu n’itanu. Daniyeli 12:9–13.
The Millerites correctly understood that the thirteen hundred and thirty-five days began when paganism (“the daily”), was “taken away” in the year 508. The blessing was promised to those who were waiting in 1843. The word “cometh” in the passage means “touches.” The year 1843 “touched” the year 1844 when it concluded. When the year 1843 concluded, the “tarrying time” of Habakkuk arrived, and a blessing was pronounced upon those who waited as commanded in the “book” that noted the “tables.” The “book” of Habakkuk commanded those to “wait” for the vision.
Abamilerite basobanukiwe neza ko ya minsi igihumbi na magana atatu na mirongo itatu n’itanu yatangiye igihe ubupagani (“igitambo cya buri munsi”) bwakurwagaho mu mwaka wa 508. Umugisha wasezeranyijwe abari bategereje mu wa 1843. Ijambo “cometh” muri uwo murongo risobanura “gukoraho.” Umwaka wa 1843 “wakozeho” ku mwaka wa 1844 igihe warangiraga. Umwaka wa 1843 urangije, “igihe cyo gutinda” cyo muri Habakuki cyarahageze, kandi umugisha watangarijwe abategerezaga nk’uko byategetswe mu “gitabo” cyavuze ku “bisate.” “Igitabo” cya Habakuki cyategetse abantu “gutegereza” ibyerekanywe.
Daniel identifies the history of 1798 (the time of the end), when his book was unsealed, and there was then produced a three-step testing process (purified, and made white, and tried). That process reached its conclusion in the manifestation of the hidden history of the seven thunders. That hidden history is the three waymarks of truth, represented by the first disappointment, the message of the Midnight Cry and the great disappointment. The blessing of arriving at the first disappointment represents a three-step testing process at the end of the history of 1798 through 1844.
Daniyeli agaragaza amateka yo mu 1798 (igihe cy'iherezo), igihe igitabo cye cyafungurwaga, hanyuma hakabaho inzira y'igeragezwa y'intambwe eshatu (bejejwe, kandi bahindurwa abazungu, kandi bageragezwa). Iyo nzira yageze ku musozo wayo mu kwigaragaza kw'amateka yari ahishwe y'inkuba ndwi. Ayo mateka yari ahishwe ni ibimenyetso bitatu by'ukuri, bigereranywa no gucika intege kwa mbere, ubutumwa bw'Induru yo mu Gicuku, no gucika intege gukomeye. Umugisha wo kugera ku gucika intege kwa mbere ugereranya inzira y'igeragezwa y'intambwe eshatu ku iherezo ry'amateka yo mu 1798 kugeza mu 1844.
The history of 1798, through to the great disappointment of 1844, typifies the history of 1989, through to the soon-coming Sunday law. There is a blessing promised for those that wait for the vision that began to tarry at the first disappointment. The “wise” of Daniel twelve, are those who are “blessed,” and who “wait.” The wicked are those who do not “hear” with their hearts, and who do not “see.” The entire experience of the Millerite movement is summarized in Daniel’s four verses, and those verses also represent the history of the sealing of the one hundred and forty-four thousand.
Amateka yo mu 1798 kugeza ku ihungabana rikomeye ryo mu 1844, agereranya amateka yo mu 1989 kugeza ku itegeko ryo ku Cyumweru rigiye kuza vuba. Hari umugisha wasezeraniwe abategereza iyerekwa ryatangiye gutinda ku ihungabana rya mbere. “Abanyabwenge” bo muri Daniyeli 12 ni bo “bahirwa,” kandi ni bo “bategereza.” Abanyabyaha ni abat “batumva” mu mitima yabo, kandi “batabona.” Uburambe bwose bw’umutwe w’Abamilerite buvunzwe muri iyo mirongo ine ya Daniyeli, kandi iyo mirongo na yo ihagarariye amateka yo gushyirwaho ikimenyetso kw’abana ibihumbi ijana na mirongo ine na bine.
The sacred history represented in those four verses, is premised upon understanding the increase of knowledge that was represented upon Habakkuk’s tables, and the increase of knowledge Jesus identified as He taught through the methodology of line upon line. He presented parable after parable, in order to explain the mystery of prophecy to “the wise”. “The wicked” in Daniel twelve do not understand, and in 2 Thessalonians, chapter two, their lack of understanding is represented as a hatred of truth, which brings strong delusion. The truth which the wicked do not love in Paul’s letter was “the daily,” and in Daniel’s four verses, the prophetic truth that is specifically identified is “the daily.”
Amateka yera agaragazwa muri iyo mirongo ine ashingiye ku gusobanukirwa kwiyongera k’ubumenyi kwagaragajwe ku bisate bya Habakuki, no ku kwiyongera k’ubumenyi Yesu yagaragaje ubwo yigishaga akoresheje uburyo bw’umurongo ku wundi murongo. Yatanze umugani ukurikira undi, kugira ngo asobanure ubwiru bw’ubuhanuzi ku “banyabwenge.” “Abanyabyaha” bo muri Daniyeli 12 ntibasobanukirwa, kandi muri 2 Abatesalonike, igice cya kabiri, uko kutasobanukirwa kwabo kugaragazwa nk’urwango rw’ukuri, ruzana ubushukanyi bukomeye. Ukuri abanyabyaha badakunda mu rwandiko rwa Pawulo kwari “ibitambo bya buri munsi,” kandi muri iyo mirongo ine ya Daniyeli, ukuri kw’ubuhanuzi kugaragazwa by’umwihariko ni “ibitambo bya buri munsi.”
Jesus told the disciples that they were blessed, and in so doing he was contrasting them with those in Isaiah who refused to see and hear, that they might be converted. Those that are blessed in Daniel twelve, are those who wait. The four verses in Daniel chapter twelve, and also the fulfillment of those verses in the history of the Millerites, and also the contrast of Isaiah with a class who refused to hear and see, and also the very same distinction of the two classes by Christ, all point forward to the hidden history of the seven thunders that arrived on July 18, 2020. The final testing process of Millerite history that began at the first disappointment is now being repeated. Some will see, and others will refuse to see.
Yesu yabwiye abigishwa ko bahiriwe; kandi muri uko kubabwira atyo, yabagereranyaga n’abo muri Yesaya banze kubona no kumva, kugira ngo bahinduke. Abahiriwe muri Daniyeli cumi na kabiri ni abategereza. Imirongo ine yo muri Daniyeli igice cya cumi na kabiri, kimwe no gusohora kw’iyo mirongo mu mateka y’Abamilerite, ndetse no kugereranya kwa Yesaya n’itsinda ryanze kumva no kubona, kandi n’itandukaniro nyaryo ry’ayo matsinda yombi ryakozwe na Kristo, byose byerekeza mbere ku mateka yahishwe y’inkuba ndwi yageze ku wa 18 Nyakanga 2020. Uburyo bwa nyuma bwo kugeragezwa bwo mu mateka y’Abamilerite bwatangiye ku gucika intege kwa mbere ubu burimo gusubirwamo. Bamwe bazabona, abandi na bo bazanga kubona.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Ubutumwa bwose bwatanzwe kuva mu 1840–1844 bugomba kongera gutangazwa n’imbaraga ubu, kuko hari abantu benshi batakaje icyerekezo cyabo. Ubutumwa bugomba kugera ku matorero yose.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kristo yaravuze ati: ‘Hahirwa amaso yanyu, kuko abona; n’amatwi yanyu, kuko yumva. Kuko ni ukuri ndababwira yuko abahanuzi benshi n’abakiranutsiifuje kubona ibyo mubona, ariko ntibabibona; no kumva ibyo mwumva, ariko ntibabyumva’ [Matayo 13:16, 17]. Hahirwa amaso yabonye ibyo byabonetse mu 1843 no mu 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Ubutumwa bwaratanzwe. Kandi ntihakagombye kubaho gutinda mu kongera kubuvuga, kuko ibimenyetso by’ibihe birimo birasohora; umurimo usoza ugomba gukorwa. Umurimo ukomeye uzakorwa mu gihe gito. Bidatinze, ubutumwa buzahabwa nk’uko Imana yabugeneye, maze bukure buhinduke ijwi riranguruye. Hanyuma Daniyeli azahagarara mu mugabane we, kugira ngo atange ubuhamya bwe.” Manuscript Releases, volume 21, 437.
William Miller was led by angels to understand that “the daily,” was a symbol of pagan Rome. Sister White directly confirmed he was correct in that understanding. That understanding which was represented upon the “tables” that are noted in the “book” of Habakkuk, is “for the time to come.” The unsealing of that “book” manifests “a rebellious, lying children”. “Children” is a symbol of the last generation, so the “time to come,” in Isaiah’s passage is specifically marked as the last days of the investigative judgment.
William Miller yayobowe n’abamarayika kugira ngo asobanukirwe ko “iby’iteka” byari ikimenyetso cya Roma ya gipagani. Mushiki wacu White yemeje mu buryo butaziguye ko yari afite ukuri muri uko gusobanukirwa. Uko gusobanukirwa kwagaragajwe ku “bisate” bivugwa mu “gitabo” cya Habakuki, ni “iby’igihe kizaza.” Gukurwaho ikimenyetso kuri icyo “gitabo” kugaragaza “abana b’icyigomeke, b’abanyabinyoma.” “Abana” ni ikimenyetso cy’igisekuru cya nyuma, bityo “igihe kizaza,” muri uwo murongo wa Yesaya, kikaba kigaragajwe by’umwihariko nk’iminsi ya nyuma y’urubanza rw’igenzura.
Isaiah states that the “lying children” will reject the prophetic message represented upon the “table” that is noted in the “book,” for they say “to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.” In 1863 Laodicean Adventism began an escalating process of fulfilling the request of the lying children. That work is represented by Isaiah as rejecting the old paths of the Millerite foundations, for they said, “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path which is the way, is Jeremiah’s old paths.
Yesaya avuga ko “abana b’abanyabinyoma” bazanga ubutumwa bw’ubuhanuzi bugaragajwe ku “meza” bwanditswe mu “gitabo,” kuko bavuga bati “ababona, Ntimubone; kandi n’abahanuzi, Ntimuduhanurire ibitunganye, mutubwire ibituryoshya, muduhanurire ibishukana.” Mu 1863 Ubwadivantisiti bwa Lawodikiya bwatangiye inzira yarushagaho gukomera yo gusohoza icyifuzo cy’abo bana b’abanyabinyoma. Uwo murimo ugaragazwa na Yesaya nk’ukwanga inzira za kera z’imfatiro z’Abamilerite, kuko bavuze bati “Nimuvane mu nzira, mukebuke musohoke mu path, mutume Uwera wa Isirayeli ava imbere yacu.” Inzira ari yo nzira, ni inzira za kera za Yeremiya.
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. Jeremiah 6:16.
Uku ni ko Uwiteka avuga ati: Nimuhagarare mu nzira, murebe, mubaze inzira za kera, mumenye aho inzira nziza iri, muyigendemo; ni bwo muzabona uburuhukiro bw'ubugingo bwanyu. Ariko bo baravuga bati: Ntituzayigenderamo. Yeremiya 6:16.
The “lying children’s” rejection of Jeremiah’s “old paths” is the rejection of the message of the Midnight Cry, which is where “rest” is to be found, which is also the “rest and the refreshing” that they would not hear in Isaiah, which is also the refreshing of the latter rain message. That message is the message of the Midnight Cry that is represented in the history of the Millerites and illustrated upon the “tables” that are noted in a “book.” The lying children’s rejection of the message of the Midnight Cry is represented by their desire to “cause the Holy One of Israel to cease from before” them. Ellen White’s first vision, which Alpha and Omega would certainly employ to represent the end, identifies the path of the righteous, marking the light at its beginning and who it is that leads “the wise” unto the end of the path.
Kwanga kw’“abana b’abanyabinyoma” inzira za kera za Yeremiya ni ukwanga ubutumwa bw’Induru yo mu Gicuku, ari ho “ikiruhuko” kibonerwa; ari na cyo “kiruhuko no guhemburwa” batashatse kumva muri Yesaya, kandi ari na ko guhemburwa k’ubutumwa bw’imvura y’itumba. Ubutumwa ni ubutumwa bw’Induru yo mu Gicuku bugaragazwa mu mateka y’Abamilerite kandi bugasobanurwa ku “bisate” bivugwa mu “gitabo.” Kwanga kw’abana b’abanyabinyoma ubutumwa bw’Induru yo mu Gicuku kugereranywa n’icyifuzo cyabo cyo “gutuma Uwera wa Isirayeli areka kuba imbere” yabo. Iyerekwa rya mbere rya Ellen White, ari ryo Alpha na Omega rwose bakoreshaga mu kugaragaza iherezo, rigaragaza inzira y’abakiranutsi, rigashyira ikimenyetso ku mucyo uri ku ntangiriro yayo no ku wuyobora “abanyabwenge” kugeza ku mpera y’iyo nzira.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Bari bafite umucyo urabagirana washyizwe inyuma yabo mu ntangiriro y’inzira, uwo marayika yambwiye ko wari ‘induru yo mu gicuku.’ Uwo mucyo warasiraga inzira yose, kandi ukamurikira ibirenge byabo, kugira ngo batagwa.”
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Niba baragumaga amaso yabo kuri Yesu, wari imbere yabo rwose, abayobora ajya mu murwa, bari bakize. Ariko bidatinze bamwe barananirwa, bavuga ko uwo murwa ukiri kure cyane, kandi ko bari bariteze kuwugeramo mbere. Nuko Yesu akabakomeza azamura ukuboko kwe kw’iburyo kwuje ikuzo, maze mu kuboko kwe havamo umucyo wazungagurikaga hejuru y’itsinda ry’abategereje ukuza kwe, maze barangurura bati, ‘Alleluia!’ Abandi bo bahubutse guhakana umucyo wari inyuma yabo, bavuga ko atari Imana yari yabagejeje aho hantu kure. Umucyo wari inyuma yabo uzima, usiga ibirenge byabo mu mwijima mwinshi rwose, maze barasitara, babura kubona ikimenyetso na Yesu, maze bava mu nzira bagwa hasi mu isi y’umwijima n’ubugome iri hepfo.” Christian Experience and Teachings of Ellen G. White, 57.
It was the light of the Midnight Cry in the beginning and at the ending. It was Jesus (the Holy One of Israel) who they wished to cease from being in front of them. The light from Jesus’ glorious right arm was the light of the Midnight Cry as represented upon the “tables” that were noted in the “book”. The “lying children’s” rejection of the message of the Midnight Cry of Christ, and the path they were to walk upon, brought God’s judgment upon them as they fell off the path. The “high wall” that is broken suddenly, is the “wall” of the separation of church and state that is destroyed at the soon-coming Sunday law. That judgment comes “suddenly at an instant,” and it will be “as the breaking of the potter’s vessel that is broken in pieces.” It is the judgment that is associated with turning the satanic symbol of “the daily” upside down, and identifying it as a symbol of Christ.
Byari umucyo w’Induru yo mu Gicuku mu ntangiriro no ku iherezo. Ni Yesu (Uwera wa Isirayeli) uwo bifuje ko areka kuba imbere yabo. Umucyo wavaga mu kuboko kw’iburyo kwa Yesu guhesha ikuzo ni wo wari umucyo w’Induru yo mu Gicuku, nk’uko byagereranyijwe ku “bisate” byavuzwe mu “gitabo”. Kwanga kw’“abana b’abanyabinyoma” ubutumwa bw’Induru yo mu Gicuku ya Kristo, n’inzira bari bakwiriye kunyuramo, byabazaniye urubanza rw’Imana ubwo bagwaga bava muri iyo nzira. “Urukuta rurerure” rusenyuka gitunguranye, ni “urukuta” rw’itandukanywa ry’itorero na leta rusenywa n’itegeko ryo ku Cyumweru rigiye kuza vuba. Urwo rubanza ruza “gitunguranye mu kanya gato,” kandi ruzaba “nk’uko umubumbyi avunagura urwabya rwe rukameneka mo ibisate.” Ni urubanza rujyanirana no guhinduranya ikimenyetso cya Satani cy’“igitambo gihoraho” bakagishyira uko kitari, maze bakakigaragaza nk’ikimenyetso cya Kristo.
Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.
Mu by’ukuri guhindura ibintu byanyu mukabishyira ku mutwe bizabarwaho nk’ibumba ry’umubumbyi; mbese igihangano cyabwira uwagikoze kiti: Ntiyandemye? Cyangwa ikibumbabumbwe cyabwira uwakibumbye kiti: Nta bwenge yari afite? Yesaya 29:16.
The “daily” is the prophetic truth which ties together the four verses in Daniel twelve, that identify the distinction between the wicked and the wise. “The daily” is the truth that is hated by those who receive strong delusion in 2 Thessalonians. “The daily” represents the desire of the “lying children” to cause the Holy One of Israel to get out of their way. And their punishment is represented by the breaking of a potter’s vessel, and what remains is an illustration of the lost condition of the foolish virgins, for with the broken and remaining pieces of the shattered potter’s vessel there, “shall not be found” “a sherd to take fire from the hearth, or to take water withal out of the pit.”
“Ikidahoraho” ni ukuri bw’ubuhanuzi buhuza hamwe imirongo ine yo muri Daniyeli cumi na kabiri, igaragaza itandukaniro riri hagati y’abanyabyaha n’abanyabwenge. “Ikidahoraho” ni ukuri kwangwa n’abakira ubushukanyi bukomeye bwo muri 2 Abatesalonike. “Ikidahoraho” gishushanya icyifuzo cy’“abana b’abanyabinyoma” cyo gukura Uwera wa Isirayeli mu nzira yabo. Kandi igihano cyabo gishushanywa no kumenagurwa kw’urwabya rw’umubumbyi, maze ibisigara bikaba ishusho y’imimerere y’abakobwa b’abapfapfa bazimiye, kuko mu bisate byamenetse bisigaye by’urwabya rw’umubumbyi rwashwanyaguritse, “ntihazabonekamo” “agace ko gukura umuriro ku ziko, cyangwa ko kuvoma amazi mu rwobo.”
Both “fire” and “water” are symbols of the Holy Spirit, as is the oil in the parable of the ten virgins. When the Midnight Cry comes suddenly at an instant, as it did at the Exeter camp meeting in August of 1844, it will be impossible for the “lying children” to find any oil (water or fire). They were called to “return” after the first disappointment as was Jeremiah, but they refused.
“Umuriro” n’“amazi” byombi ni ibimenyetso bya Mwuka Wera, nk’uko n’amavuta ari yo mu mugani w’abakobwa cumi ari ikimenyetso cye. Iyo Impuruza yo Mu Gicuku ije gitunguranye mu kanya gato, nk’uko byagenze mu materaniro yo mu nkambi y’i Exeter muri Kanama 1844, ntibizashobokera “abana b’abanyabinyoma” kubona amavuta ayo ari yo yose (amazi cyangwa umuriro). Bahamagariwe “kugaruka” nyuma yo gutenguha kwa mbere nk’uko Yeremiya yabigenje, ariko barabyanga.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Amagambo yawe yarabonetse, ndyayarya; kandi ijambo ryawe ryambereye umunezero n’ibyishimo by’umutima wanjye, kuko nitiriwe izina ryawe, Uwiteka Mana Nyiringabo. Ntiyicaranye n’iteraniro ry’abakobanyi, kandi sinishima; nicaye jyenyine kubera ukuboko kwawe, kuko wanyujujemo uburakari. Ni iki gituma umubabaro wanjye uhoraho, n’igikomere cyanjye kikaba kidakira, cyanga gukira? Mbese uzambera rwose nk’umubeshyi, kandi nk’amazi ayoyoka? Ni cyo gituma Uwiteka avuze ati: Nuhindukira, ni bwo nzakugarura, kandi uzahagarara imbere yanjye; kandi nutandukanya ikintu cy’igiciro n’ikidakwiriye, uzamera nk’akanwa kanjye; bo bazagusanga, ariko wowe ntuzabasange. Kandi nzakugira ku bantu nk’urukuta rukikijwe rw’umuringa; bazakurwanya, ariko ntibazakunesha, kuko ndi kumwe nawe kugira ngo ngukize kandi ngutabare, ni ko Uwiteka avuga. Kandi nzagukiza ukuboko kw’abanyabyaha, kandi nzagucungura mu kuboko kw’abagome. Yeremiya 15:16–21.
Jeremiah represents those who returned after the first disappointment. Those who entered into the work of separating “the precious from the vile,” in order to “stand before” the Lord and be as the Lord’s “mouth”. They are those represented by Daniel in chapter nine, as understanding their scattered condition, and thereafter praying the Leviticus twenty-six prayer. They are those represented by Daniel, Jeremiah and Habakkuk’s watchmen who are contrasted with the “lying children.” The “lying children” were also called by “the Holy One of Israel” when He said, “in returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not”.
Yeremiya agereranya n’abagarutse nyuma yo gucika intege kwa mbere. Ni abinjiye mu murimo wo gutandukanya “igiciro n’ikidafite umumaro,” kugira ngo “bahagarare imbere y’Umwami” kandi babe “akanwa” k’Umwami. Ni bo bagereranywa na Daniyeli mu gice cya cyenda, nk’abasobanukiwe imimerere yabo yo gutatanywa, hanyuma bagasenga isengesho ryo muri Lewitiko makumyabiri na gatandatu. Ni bo bagereranywa na Daniyeli, Yeremiya n’abarinzi ba Habakuki, batandukanywa n’“abana b’abanyabinyoma.” “Abana b’abanyabinyoma” na bo ni bo “Uwera wa Isirayeli” yavuzeho igihe yavugaga ati: “mu kugaruka no mu kuruhuka ni ho muzabonera agakiza; mu ituze no mu kwiringira ni ho imbaraga zanyu zizaba: ariko ntimwabishatse”.
Miller’s jewels are the truths represented on Habakkuk’s tables that represent the test of the Midnight Cry message that produces two classes of worshippers. The symbol of the rebellion that is manifested against those jewels is “the daily.” Miller was accurate in his understanding of “the daily,” but his understanding was limited by the history he lived in, and the jewels he was used to place upon the table in the center of his room are now shining ten times brighter than they did when Miller first placed them upon his table. They are now in a casket that is larger, for the casket now represents not only the Bible, as it did for Miller’s time, but it now represents both the Bible and the Spirit of Prophecy.
Amabuye y’agaciro ya Miller ni ukuri kugereranywa n’ibiri ku bisate bya Habakuki, kandi kugereranya ikigeragezo cy’ubutumwa bw’Induru ya Saa Sita z’ijoro gitera kubaho ibyiciro bibiri by’abaramyi. Ikimenyetso cy’ubwigomeke kigaragarira kuri ayo mabuye y’agaciro ni “iby’iteka.” Miller yari ahamye mu gusobanukirwa kwe “n’iby’iteka,” ariko uko kubisobanukirwa kwe kwari kugenwa n’amateka yabayemo; kandi amabuye y’agaciro yari amenyereye gushyira ku meza yo hagati mu cyumba cye ubu arabagirana incuro icumi kurusha uko yabagiranye ubwo Miller yabanje kuyashyira ku meza ye. Ubu ari mu gasanduku kanini kurushaho, kuko ako gasanduku ubu katagishushanya Bibiliya yonyine nk’uko byari bimeze mu gihe cya Miller, ahubwo ubu gashushanya Bibiliya hamwe n’Umwuka w’Ubuhanuzi.
It is these two witnesses that produce the testing light in the last days, and it is these two witnesses that become a primary battleground in the last days. Miller saw the battle, for in his dream they took his casket (the Bible), and tore it up. John, representing “the wise” in the last days, “was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.” John was being persecuted for believing the message of both the Bible and the writings of Ellen White.
Aba bagabo babiri ni bo bazana umucyo w’igeragezwa mu minsi y’imperuka, kandi ni bo nanone bahinduka urubuga rw’ingenzi rw’intambara mu minsi y’imperuka. Miller yabonye iyo ntambara, kuko mu nzozi ze bafashe isanduku ye (Bibiliya), maze bayitanyaguza. Yohana, ahagarariye “abanyabwenge” bo mu minsi y’imperuka, “yari ku kirwa cyitwa Patimo, ahorwa ijambo ry’Imana no guhamya kwa Yesu Kristo.” Yohana yarenganywaga azira kwemera ubutumwa bwa Bibiliya n’ubw’ibyanditswe bya Ellen White.
We will continue the consideration of the truths which are represented by the vision of the Ulai River that was unsealed in 1798, in the next article.
Mu nyandiko itaha tuzakomeza gusuzuma ukuri kugaragazwa n’iyerekwa ry’Umugezi wa Ulai ryahishuwe mu mwaka wa 1798.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Nta cyo dufite cyo gutinya ku by’ahazaza, keretse igihe twazaba twibagiwe uburyo Uwiteka yatuyoboye, n’inyigisho Ye mu mateka yacu ya kera.” Life Sketches, 196.