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

Igitabo cya Daniyeli - Ijana na Mirongo Inani na Kane

The Sabbath and Incarnation: Cornerstones of the Millerite Sealing Process

Isabato no Kwigira Umuntu: Inkingi z’Uruhererekane rw’Ishyirwaho Ikimenyetso rw’Abamillerite

Author

Jeff Pippenger

Published

April 14, 2024

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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.

Ikigeragezo cya nyuma ku gisekuru cy’Abamillerite, bananiwe mu nzira yo kugeragezwa, cyatangiye mu mwaka wa 1856, ubwo hageraga umucyo urushijeho kwiyongera ku byerekeye “inshuro ndwi” zo mu Balewi makumyabiri na gatandatu. Kuva mu 1856 kugeza mu 1863, ubutumwa bwa Lawodikiya bwaranze igihe cya nyuma mu gihe cyari cyaratangiye no kuza k’umumarayika wa gatatu ku wa 22 Ukwakira 1844. Icyo gihe kigereranywa n’imirongo ya cumi na itatu kugeza kuri cumi na gatanu yo muri Daniyeli igice cya cumi na kimwe.

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.

Icyo gihe kigaragazwa atari n’ayo mirongo y’Ibyanditswe gusa, ahubwo no n’amateka yasohoye ayo magambo, kandi nanone n’ubuhamya bw’akarere ka Panium, ari na yo Kayisariya ya Filipo. Kayisariya ya Filipo yasuwe na Kristo ku bushake bwe mbere gato y’umusaraba, kandi umusaraba ugereranya itegeko ryo ku Cyumweru, nk’uko rigereranywa 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’iyo nzira yo kugeragezwa, yinjije ukwiyongera k’ubumenyi ku byerekeye “ibihe birindwi,” kandi “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu ni inyigisho y’Isabato. Ni itegeko ry’Isabato ry’ikiruhuko cy’ubutaka rihura mu buryo butaziguye n’itegeko ry’Isabato ry’ikiruhuko cy’abantu. Ubuhanuzi bw’igihe bw’imyaka ibihumbi bibiri na magana atanu na makumyabiri n’ubw’imyaka ibihumbi bibiri na magana atatu byombi byarangiye 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.

Igihe cya nyuma cy’inzira yo kugeragezwa, kuva mu 1856 kugeza mu 1863, cyari ihishurirwa rirushijeho rikomeye ry’Isabato, yari yarashyizwe mu mucyo wihariye mu itangiriro ry’inzira yo gushyirwaho ikimenyetso no kugeragezwa. Amateka ahagarariwe no gusohora kw’imirongo ya cumi na gatatu kugeza ku ya cumi na gatanu ya Daniyeli cumi n’umwe ahagarariye igihe cyo kugeragezwa aho ikimenyetso cy’Imana gitsindagirizwa iteka ryose ku bihumbi ijana na mirongo ine na bine. Muri ayo mateka, inkoni ebyiri za Ezekiyeli zifatanywa. Gufatanywa kw’izo nkoni ebyiri kugereranya uguhurizwa hamwe kw’Ubumana n’ubumuntu, kandi inyigisho irabagirana mu mucyo wihariye muri ayo mateka ni inyigisho yo kwigira umuntu.

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.

Kubera iyo mpamvu, igihe Petero yavugaga ko Kristo ari Umwana w’Imana i Kayisariya ya Filipo, yabaga yemera ko Kristo, nk’Umwana w’Imana, yerekanaga kamere ye ebyiri: ko ari Umwana w’Imana w’Ubumana, wari wariyambitse umubiri wa kimuntu, bityo akabera Umwana w’umuntu.

> “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.

> “Ubwo abigishwa bagenzuraga ubuhanuzi bwahamije Kristo, binjijwe mu gusabana n’Ubumana, kandi bamenya Uwo wazamutse ajya mu ijuru kugira ngo asohoze umurimo yari yaratangiye ku isi. Bamenye ko muri We harimo ubumenyi ata muntu n’umwe, adafashijwe n’igikorwa cy’Imana, yashoboraga gusobanukirwa. Bari bakeneye ubufasha bw’Uwo abami, abahanuzi, n’abakiranutsi bari barahanuye mbere. Basomanye igitangaza kandi bongera gusoma inshuro nyinshi ibisobanuro by’ubuhanuzi byerekeye imico Ye n’umurimo We. Mbega ukuntu bari barasobanukiwe buhoro Ibyanditswe by’ubuhanuzi! Mbega ukuntu bari baratinze kwakira ukuri gukomeye kwahamije Kristo! Bamurebaga mu kwicisha bugufi Kwe, ubwo yagendaga ari umuntu hagati y’abantu, ntibasobanukirwa ubwiru bwo kwigira umuntu Kwe, ari bwo mimerere ibiri y’ubuntu Bwe. Amaso yabo yari afashwe, ku buryo batabonaga neza rwose Ubumana mu bumuntu. Ariko nyuma y’uko bamurikiwe na Mwuka Wera, mbega ukuntu bifuzaga kongera kumubona, no kwishyira ku birenge Bye!” 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.

Kuva ku wa 22 Ukwakira 1844 kugeza mu 1863 kugereranya igihe cyo gushyirwaho ikimenyetso kwa ba bihumbi ijana na mirongo ine na bane. Icyo gihe cyatangiye Isabato ishyirwa ahagaragara nk’ukuri kwihariye mu kuri kwinshi kudafunguwe muri icyo gihe cyo gushyirwaho ikimenyetso. Icyo gihe cyatangije ukuvuga kw’impanda ya karindwi, kugaragaza igihe ubwiru bw’Imana bwagombaga kurangirira.

> 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.

> Ariko mu minsi y’ijwi rya marayika wa karindwi, ubwo azatangira kuvuza, ibanga ry’Imana rizaba rirangiye, nk’uko yabibwiye abagaragu be, ari bo bahanuzi. Ibyahishuwe 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.

Marayika wa karindwi na we ni ishyano rya gatatu, kuko ugushirwaho ikimenyetso kuba mu mateka igihe intambara y’Ubwisilamu ikora. Iyo Abadivantisiti b’Abamilerite baza kuba indahemuka mu gihe cyakurikiyeho nyuma y’itariki ya 22 Ukwakira 1844, Ubwisilamu bwari bwarabujijwe ku wa 11 Kanama 1840 buba bwarekuwe.

> “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.

> “Iyo Abadiventisiti, nyuma y’igihombo gikomeye cyo mu mwaka wa 1844, baza kuba barakomeje gushikama mu kwizera kwabo kandi bagakomeza gukurikira bunze ubumwe ubuyobozi bw’Imana bwari burimo kwigaragaza, bakakira ubutumwa bwa marayika wa gatatu kandi bakabwamamaza ku isi mu mbaraga z’Umwuka Wera, baba barabonye agakiza k’Imana, Umwami aba yarakoranye imbaraga nyinshi n’imihati yabo, umurimo uba wararangiye, kandi Kristo aba yaraje kera kubakira ubwoko Bwe ngo buhabwe ingororano yabwo. Ariko mu gihe cy’ugushidikanya no kutamenya neza kwakurikiye icyo gihombo, benshi mu bizera ukuza kwa Kristo baretse kwizera kwabo.... Bityo umurimo uradindira, kandi isi isigara mu mwijima. Iyo umubiri wose w’Abadiventisiti uza kuba warishyize hamwe ku mategeko y’Imana no ku kwizera kwa Yesu, mbega ukuntu amateka yacu aba yarabaye atandukanye cyane!” Evangelism, 695.

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

Ku wa 22 Ukwakira 1844, impanda ya karindwi yatangiye kuvuza kandi n’impanda ya Yubile na yo itangira kuvuza.

> 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.

> Kandi uzibare amasabato arindwi y’imyaka, ni ukuvuga inshuro ndwi z’imyaka irindwi; kandi ikigero cy’ayo masabato arindwi y’imyaka kizakubera imyaka mirongo ine n’icyenda. Hanyuma uzategeke ko impanda y’umwaka wa yubile ivuzwa ku munsi wa cumi w’ukwezi kwa karindwi; ku munsi w’impongano muzavuze iyo mpanda mu gihugu cyanyu cyose. Kandi muzeze umwaka wa mirongo itanu, mutangaze umudendezo mu gihugu cyose ku bagituye bose: uzababere yubile; kandi umuntu wese azasubira mu butunzi bwe, umuntu wese azasubira mu muryango we. Abalewi 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.

Igihe igihe cyo gushyirwaho ikimenyetso kw’abihumbi ijana na mirongo ine na bine gitangiye, habaho impanda iranga ko urugamba rwakozwe na Isilamu rugeze, kandi hakabaho impanda itangaza umudendezo ku bari abacakara b’icyaha. Impanda imwe iranga amateka yo hanze, indi na yo igahagararira uburambe bw’imbere bw’abo bantu b’isezerano bo mu minsi y’imperuka. Ubucakara bwabo bukurwaho igihe ubumuntu bwabo buhujwe n’Ubumana Bwe iteka ryose. Umurongo ku wundi murongo, izo mpanda ebyiri ni Impanda imwe, kuko impanda y’Ibyishimo y’Isabato y’Isubizo icurangwa gusa ku Munsi w’Impongano, kandi Umunsi w’Impongano utangira iyo impanda ya karindwi y’ishyano rya gatatu yumvikanye. Inyigisho yahagarariye izo mpanda zombi mu rugendo rw’Abamilerite yari umucyo w’Isabato. Umucyo uhagararira izi Mpanda zombi muri iyi minsi y’imperuka ni inyigisho y’kwigira umuntu kwa Kristo. Umurongo ku wundi murongo, Isabato n’inyigisho y’kwigira umuntu kwa Kristo ni inyigisho imwe.

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.

Kwatura kwa Petero kwagaragaje Mesiya, kandi no Umwana w’Imana. Mesiya ni Umwana w’Imana. Mesiya ni Umuremyi uhagarariwe n’Isabato.

> “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.

> “Pawulo ntiyigeze abona Kristo igihe yabaga hano ku isi. Koko rero yari yarumvise ibye n’imirimo ye, ariko ntiyashoboraga kwemera ko Mesiya wasezeranijwe, Umuremyi w’amasi yose, Umutanga w’imigisha yose, yari kugaragara ku isi ari umuntu usanzwe gusa.” 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.

Isabato iranga Umuremyi, kandi Umuremyi yari Kristo uwo Petero yavuze uwo ari we. Umwana w’Imana, uwo Petero yavuze uwo ari we, ni We wihuje n’umubiri wa kimuntu kugira ngo ahinduke Umwana w’umuntu. Umwana w’Imana ahagarariye kwigira umuntu.

> “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 yazaniye abagabo n’abagore imbaraga zo kunesha. Yaje muri iyi si afite kamere ya kimuntu, kugira ngo abeho ari umuntu mu bantu. Yishyizeho umutwaro n’intege nke bya kamere ya kimuntu, kugira ngo ageragerezwe kandi agerweho n’ibigeragezo. Mu bumuntu Bwe yari asangiye kamere y’ubumana. Mu kwigira umuntu yabonye, mu buryo bushya, izina ry’Umwana w’Imana. Marayika abwira Mariya ati, ‘Imbaraga z’Isumbabyose zizagutwikira: ni cyo gituma n’icyo cyera kizakubyarwa kizitwa Umwana w’Imana’ (Luka 1:35). Nubwo yari Umwana w’umuntu, yabaye Umwana w’Imana mu buryo bushya. Bityo yahagaze muri iyi si—ari Umwana w’Imana, nyamara kubwo kuvuka ahujwe n’ubwoko bwa kimuntu.” Selected Messages, igitabo cya 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.

I Kaysariya ya Filipo, ukwatura kwa Petero kuzingiye ku bice bibiri kwagereranyaga ibihumbi ijana na mirongo ine na bine, basobanukiwe yuko Yesu ari Kristo, Umwana w’Imana, n’inyigisho y’Isabato yamurikiwe cyane mu 1844, hamwe n’inyigisho yo kwigira umuntu kwa Kristo imenyekana mu minsi y’imperuka. Umucyo w’ukuri kuzingiye ku bice bibiri urahishurwa mu itangiriro no ku iherezo ry’igihe cyo gushyirwaho ikimenyetso, nk’uko bigaragarira mu mateka yo gushyirwaho ikimenyetso kuva ku wa 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.

Mu murongo wa ba Millerite wombi w’ikorwa ryo gushyirwaho ikimenyetso, no mu murongo w’ubuhanuzi w’ikorwa ryo gushyirwaho ikimenyetso muri Ibyahishuwe cumi n’umunani, hari ikigeragezo ku iherezo nyakuri ry’igihe, aho itsinda rimwe rihishurwa nk’inkumi z’ibipfapfa, nk’uko byagenze kuva mu 1856 kugeza mu 1863, kandi hakabaho itsinda rihishurwa nk’inkumi z’ubwenge kuva muri Nyakanga 2023 kugeza ku itegeko ryo ku Cyumweru rigiye kuza vuba. Icyo gihe cya nyuma cy’igeragezwa gisubiramo intangiriro y’icyo gihe. Wa mumarayika umwe wamanutse ku wa 11 Nzeri 2001 yaje ari Mikayeli kugira ngo ahamagare abapfuye baze mu bugingo mu 2023, bamwe bajye mu bugingo bw’iteka, abandi bajye mu rupfu rw’iteka. Igihe yageraga, yayoboye ubwoko bwe abasubiza ku rufatiro. Bamwe banga kugendera mu nzira za kera, abandi bakagenda mu nzira za kera. Bamwe bumvira ijwi ry’impanda, abandi bakanga kuryumva.

> 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.

> Uku ni ko Uwiteka avuga ati: Nimuhagarare mu nzira, murebe, mubaze ibyerekeye inzira za kera, mumenye aho inzira nziza iri, maze muyigenderemo, ni bwo muzabona uburuhukiro bw’ubugingo bwanyu. Ariko bo baravuze bati: Ntituzayigenderamo. Kandi nabashyiriyeho abarinzi, mvuga nti: Nimwumve ijwi ry’impanda. Ariko bo baravuze bati: Ntidutega amatwi. 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.

Ubutumwa bugereranywa n’impanda abarinzi bavuza bufite ibice bibiri. Ni impanda ya karindwi ya Isilamu n’impanda ya Yubile y’agakiza. Ni ubutumwa bw’ukwihuza kw’Ubumana n’ubumuntu, bushyirwa mu bikorwa n’ubwiru bw’ukwigira umuntu, kandi bugatanga imico yateguriwe ikimenyetso cy’Imana, ari cyo Isabato. Ubutumwa, umurimo n’imimerere bijyana n’icyo gihe cya nyuma cyo gushyirwaho ikimenyetso cyatangiye muri Nyakanga 2023, nyuma y’imyaka makumyabiri n’ibiri uhereye mu 2001, bigereranywa n’imirongo ya cumi n’itatu kugeza ku ya cumi n’itanu yo muri Daniyeli igice cya cumi na kimwe, no gusura kwa Kristo i Kayisariya ya Filipo muri Matayo igice cya cumi na gatandatu.

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

Mu mugani w’abakobwa cumi b’isugi, abo bakobwa b’isugi bose basinziririye mu gihe cyo gutinda. Yesu yabwiye abigishwa be ati: Lazaro arasinziriye.

> 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.

> Avuga ibyo bintu; maze hanyuma arababwira ati: “Incuti yacu Lazaro arasinziriye; ariko ngiye kumukangura mu bitotsi.” Nuko abigishwa be baramubwira bati: “Mwami, niba asinziriye, arakira.” Nyamara Yesu yavugaga urupfu rwe; ariko bo batekerezaga ko yavugaga kuruhuka mu bitotsi. Nuko Yesu ababwira yeruye ati: “Lazaro yarapfuye.” Yohana 11:10–14.

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

Ku iherezo ry’iminsi makumyabiri n’umwe, Daniyeli yabonye iyerekwa, kandi yari asinziriye uburemere bwinshi.

> 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.

> Nuko Daniyeli, ni jye jyenyine wabonye iryo yerekwa; kuko abagabo twari kumwe ntibabonye iryo yerekwa; ariko guhinda umushyitsi gukomeye kubagwaho, bituma bahunga bihisha. Ni cyo cyatumye nsigara jyenyine, maze mbona iri yerekwa rikomeye, kandi nta mbaraga zasigaye muri jye; kuko ubwiza bwanjye bwahindutse muri jye ukwangirika, kandi nta mbaraga nagumanye. Nyamara numvise ijwi ry’amagambo ye; maze numvise ijwi ry’amagambo ye, niko kugwa ubuti nubamye, mu bitotsi bikomeye, nubitse umutwe hasi, mu maso hanjye hareba ku butaka. Daniyeli 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.

Abahamya babiri bo mu Byahishuwe igice cya cumi na kimwe, bari bapfuye baryamye mu muhanda iminsi itatu n’igice, kandi amagufwa yapfuye ya Ezekiyeli yari mu kibaya. Ku wa 18 Nyakanga 2020, igihe cyo gutinda mu rupfu rwo mu mwuka no mu bitotsi cyazanywe ku banyabwenge b’umutwe w’umumarayika wa gatatu. Nyuma y’imyaka itatu, hatangiye inzira yo gukangura no gutegura ubwoko bw’Imana bwo mu minsi y’imperuka ngo bube ikimenyetso cyayo n’ingabo zayo zikomeye. Umumarayika wamanutse ku wa 18 Nyakanga 2020 yahishuye ukuri kwari gufunzwe, nk’uko abamarayika bahora babigenza iyo bamanutse.

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.

Ukuri yafunguye ni ubunararibonye bw’igihe cyo gutinda n’ubwihebe bwa mbere. Muri icyo gihe ubwoko bw’Imana bwo mu minsi y’imperuka bwari bwaratatanye, kandi igihe igikorwa cyo kubakangura cyageraga mu mateka, byabasabaga kwemera no kwatura ko bari baratatanye kandi ko bari mu gihe cyo gutinda. Hanyuma haza koherezwa abamarayika benshi, cyangwa ubutumwa bwinshi, kugira ngo bukomeze ubutumwa bw’igihe cyo gutinda.

> “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!’

> “Mu mpera z’ubutumwa bw’umumarayika wa kabiri, nabonye umucyo mwinshi uturutse mu ijuru urasira ku bwoko bw’Imana. Imirasire y’uwo mucyo yasaga n’ikumurika gukeye nk’izuba. Nuko numva amajwi y’abamarayika avuza induru ati: ‘Dore, Umukwe araje; nimusohoke mujye kumusanganira!’”

> “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!’

> “Ibi ni byo byari ijwi ryo mu gicuku, ryagombaga guha imbaraga ubutumwa bw’umumarayika wa kabiri. Abamarayika boherejwe bava mu ijuru kugira ngo bakangure abera bari bacitse intege kandi babategurire umurimo ukomeye wari ubari imbere. Abagabo bafite impano nyinshi kurusha abandi si bo babanje kwakira ubu butumwa. Abamarayika boherejwe ku bicisha bugufi, biyeguriye Imana, maze babasunikira kurangurura ijwi bati, ‘Dore Umukwe araje; nimusohoke mujye kumusanganira!’ Abari barashinzwe iri jwi bihutiye kubikora, maze mu mbaraga z’Umwuka Wera batangaza ubutumwa, bakangura bene Se bari bacitse intege. Uyu murimo ntiwari ushingiye ku bwenge no ku myigire by’abantu, ahubwo wari ushingiye ku mbaraga z’Imana, kandi abera bayo bumvise iryo jwi ntibashoboraga kurirwanya. Abari abanyamwuka kurusha abandi ni bo babanje kwakira ubu butumwa, kandi abari barabanje kuyobora umurimo ni bo babaye aba nyuma mu kubwakira no mu gufasha kurangurura iryo jwi bati, ‘Dore Umukwe araje; nimusohoke mujye kumusanganira!’”

> “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.

> “Muri buri gice cy’icyo gihugu, umucyo watanzwe ku butumwa bw’umumarayika wa kabiri, kandi uwo muborogo woroshya imitima y’ibihumbi. Wavuye mu mujyi ujya mu wundi, no mu mudugudu ujya mu wundi, kugeza aho abantu b’Imana bari bategereje babyutswe rwose. Mu matorero menshi ubwo butumwa ntibwemerewe gutangwamo, maze itsinda rinini ry’abari bafite ubuhamya buzima riva muri ayo matorero yaguye. Igikorwa gikomeye cyakozwe n’umuborogo wa saa sita z’ijoro. Ubutumwa bwakoraga ubushakashatsi mu mutima, buyobora abizera gushaka ubwabo ubunararibonye buzima. Bari bazi ko batashoboraga kwisunga bagenzi babo.” 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.

Ukuza k’ubutumwa bw’Induru yo mu Gicuku muri uwo mugani kugaragaza igihe ibyiciro byombi by’abakobwa b’isugi biboneraho niba bifite amavuta. Abanyabwenge bafite amavuta, abapfu ntibayafite. Uwo mugani wasohorejwe n’umurimo wa Samuel Snow mu mateka y’Abamilerite, kandi muri uwo murimo ubutumwa Snow yagejejeho bwarushijeho gutunganywa nk’uko bigaragazwa n’inyandiko ze zasohotse mu bitabo by’Abamilerite byo muri icyo gihe. Hanyuma, ubwo yageraga mu materaniro yo mu nkambi yabereye i Exeter, kuva ku wa 12 kugeza ku wa 17 Kanama 1844, hagereranywa kandi igihe cyaje kurangira gitumye abari muri ayo materaniro bayavamo maze batangaza ubutumwa.

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.”

Hariho “igihe runaka” ubutumwa bwo gutaka kwa mu gicuku bushingwamo rwose, kandi kuri icyo gihe, hashingiwe ku mugani, igihe cy’igeragezwa cy’abakobwa b’isugi kirarangira. Icyo “gihe runaka” kibanzirizwa n’“igihe” ubutumwa buba buri gutezwa imbere. Kuva muri Nyakanga 2023 ubutumwa bwo gutaka kwa mu gicuku bwagiye butezwa imbere, kandi butandukanye no gusohora kwabayeho mu gihe cy’Abamilerite, ubwo butumwa bwoherejwe ku isi yose mbere y’“irangira ry’igihe cy’igeragezwa.” Igihe igeragezwa ryarangiraga ku iherezo ry’inama y’i Exeter, ubutumwa bwahise bugera “mu mpande zose z’igihugu,” kandi “umucyo watanzwe ku butumwa bw’umumarayika wa kabiri, kandi iryo takwa ryashongesheje imitima y’ibihumbi. Ryavuye mu mujyi rijya mu wundi, no mu mudugudu rijya mu wundi, kugeza aho abantu b’Imana bari bategereje bakanguwe rwose.”

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 ya none, 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.

> Ibyahishuwe rya Yesu Kristo, iryo Imana yamuhaye kugira ngo yeretse abagaragu be ibyenda kubaho vuba; kandi ayitumaho ayimenyesha umugaragu we Yohana ayinyujije ku mumalayika wayo: ari we wahamije ijambo ry’Imana n’ubuhamya bwa Yesu Kristo, n’ibyo byose yabonye. Hahirwa usoma, n’abumva amagambo y’ubu buhanuzi, bakitondera ibyanditswemo: kuko igihe kiri bugufi. Ibyahishuwe 1:1–3.

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

Umucyo w’ubu butumwa, nk’uko ugaragazwa n’izi ngingo, wagezweho mu gihe kingana hafi n’amezi atandatu n’abantu babiri.

> “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.

> “Keretse abashobora gutanga ubufasha muri — bakanguriwe kumva inshingano zabo, ntibazamenya umurimo w’Imana igihe gutaka gukomeye kwa marayika wa gatatu kuzumvikana. Igihe umucyo uzasohoka kugira ngo umurikire isi, aho gutabarira Uwiteka bazashaka kugota umurimo We kugira ngo bawuhuže n’ibitekerezo byabo bigufi. Reka mbabwire yuko Uwiteka azakora muri uyu murimo wa nyuma mu buryo butari ubwo bisanzwe, kandi mu nzira izaba inyuranye n’imigambi iyo ari yo yose y’abantu. Hazabaho bamwe muri twe bazahora bashaka gutegeka umurimo w’Imana, gutegeka ndetse n’intambwe zigomba guterwa igihe umurimo ujya mbere uyobowe na marayika wifatanya na marayika wa gatatu mu butumwa bugomba guhabwa ab’isi. Imana izakoresha inzira n’uburyo bizagaragaza ko ari Yo ifashe imigozi y’ubuyobozi mu maboko Yayo ubwayo. Abakozi bazatungurwa n’uburyo bworoheje izakoresha kugira ngo isohoze kandi itunganye umurimo wayo wo gukiranuka.” 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.

Intare yo mu muryango wa Yuda ubu yazanye ubwoko Bwe bwo mu minsi y’imperuka ku mirongo ya cumi na gatatu kugeza kuri cumi na gatanu yo muri Daniyeli cumi na rimwe, ifungura amateka agereranywa n’amateka yo kuva mu mwaka wa 200 Mbere ya Kristo kugeza mu wa 63 Mbere ya Kristo, kandi no muri Matayo igice cya cumi na gatandatu, n’amateka y’uruzinduko rwa Kristo i Kayisariya ya Filipo. Byombi, ubuhanuzi n’amateka y’isohozwa ryabwo, bihura n’igice cy’igitabo cya Daniyeli cyari gifunzwe kugeza mu minsi y’imperuka. Ibitabo bya Daniyeli n’Ibyahishuwe ni igitabo kimwe, bityo rero mu minsi y’imperuka, mbere gato y’uko igihe cy’imbabazi kirangira, Ibyahishuwe bya Yesu Kristo birafungurwa, kandi ibyo Byahishuwe bikubiyemo igice cya Daniyeli gifitanye isano n’iminsi y’imperuka. Igihe kigeze ngo inama y’inkambi y’i Exeter isozwe.

> 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.

> Nuko arambwira ati: Ntugashyire ikimenyetso ku magambo y’ubuhanuzi bw’iki gitabo, kuko igihe kiri bugufi. Ukiranirwa nareke akiranirwe ukundi; uwanduye nareke yandure ukundi; ukiranuka nareke arusheho gukiranuka; kandi uwera nareke arusheho kwezwa. Ibyahishuwe 22:10, 11.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu ngingo ikurikira.

> 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.

> Dore, iminsi iraje, ni ko Uwiteka Imana avuga, ubwo nzateza inzara mu gihugu; itari inzara y’umugati, kandi itari inyota y’amazi, ahubwo ibe iy’ukumva amagambo y’Uwiteka. Kandi bazazerera bava ku nyanja bajya ku yindi, no kuva mu majyaruguru kugera iburasirazuba; baziruka hirya no hino bashaka ijambo ry’Uwiteka, ariko ntibazaribona. Uwo munsi, inkumi nziza n’abasore bazacogora bazize inyota. Abarahira ku cyaha cya Samariya, bakavuga bati: “Imana yawe, yewe Dani, iriho”; kandi bati: “Imigenzereze ya Bērisheba iriho”; abo ni bo bazagwa, kandi ntibazongera guhaguruka ukundi. Amosi 8:11–14.

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