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

Igitabo cya Daniyeli — Nimero Ijana na Mirongo Inani na Gatandatu

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

Isezerano rya Paniumu: Ihishurirwa ry’Ishyirwaho Ikimenyetso rya nyuma n’Imborogo yo mu Gicuku

Author

Jeff Pippenger

Published

April 16, 2024

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

I Panium, ari yo Kayisariya ya Filipo, ari ho havugwa mu mirongo ya cumi na itatu kugeza kuri cumi n’itanu y’igice cya cumi na kimwe cy’igitabo cya Daniyeli, ari yo mateka aho amahembe ya Repubulikani n’ay’Abaporotesitanti asohoza amayobera yo kuba uwa munani ukomoka kuri ba ndwi, ari yo mateka aho Ikimenyetso cy’Imana gicapanwa burundu ku bihumbi ijana na mirongo ine na bine, n’amateka yo kuza k’ubutumwa bw’Imiborogo yo mu Gicuku, Kristo yahaye ubwoko Bwe bwo mu minsi y’imperuka isezerano.

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

> Nanone ndakubwira yuko uri Petero, kandi kuri urwo rutare ni ho nzubaka Itorero ryanjye; kandi amarembo y’ikuzimu ntazabasha kurinesha. Kandi nzaguha imfunguzo z’ubwami bwo mu ijuru: kandi icyo uzaboha mu isi kizaba kiboshywe no mu ijuru; kandi icyo uzabohora mu isi kizaba kibohowe no mu ijuru. Matayo 16:18, 19.

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

Igihe cyo gushyirwaho ikimenyetso cyatangiye ku wa 11 Nzeri 2001, igihe inyubako zikomeye zo mu Mujyi wa New York zasenywaga, kikazarangirira ku itegeko ryo ku Cyumweru rigiye kuza vuba, cyarateguwe n’Uwa Alufa n’Omega. Igice cya nyuma rwose cy’icyo gihe gisubiramo igice cya mbere rwose cy’icyo gihe. Ku wa 11 Nzeri 2001 Umwami yayoboye ubwoko Bwe gusubira mu nzira za kera, aho, mu zindi nyigisho z’ukuri, bavumburiye “inshuro ndwi,” nk’uko byabonetse mu minsi y’umwami Yosiya. Imvura y’itumba ya nyuma ihita itangira kugwa buhoro buhoro, maze hatangira igikorwa cy’igeragezwa cyabyaye itandukanywa ry’ibyiciro bibiri by’abaramya.

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

Mu isohozwa rya Habakuki igice cya kabiri, za mbonerahamwe ebyiri zera zarabonetse maze zihinduka ikimenyetso cy’icyo gihe cy’amateka. Mu buryo bungana n’uburemere, “impaka” zo muri Habakuki igice cya kabiri zaratangiye, hagati y’uburyo bw’imyumvire bw’umurongo ku wundi murongo, ari bwo buryo bw’imvura y’itumba, buhanganye n’uburyo bw’imyumvire bwa Giporotesitanti cy’ubuhakanyi bwari bwaragiye bwakirwa buhoro buhoro n’Abadivantisiti, bitangiriye mu bwigomeke bwo mu 1863.

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

Yesu yasezeranye ko azaha ubwoko Bwe bwo mu minsi y’imperuka “imfunguzo z’ubwami,” kandi muri uko kubigenza, arimo yerekeza ku buryo nyabwo bwa Bibiliya bwo gusobanura, bukubiyemo imfunguzo z’ubuhanuzi zikenewe kugira ngo bamenye, bashyireho kandi batangaze ubutumwa bw’Induru yo mu Gicuku n’Induru Ikomeye.

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Abasangira ubumwe n’Imana bagendera mu mucyo w’Izuba ryo Gukiranuka. Ntibasuzuguza Umucunguzi wabo bangiza inzira yabo imbere y’Imana. Umucyo wo mu ijuru ubamurikira. Uko bagenda begera iherezo ry’amateka y’iyi si, ubumenyi bwabo bwa Kristo n’ubw’ubuhanuzi bumwerekeyeho bwiyongera cyane. Bafite agaciro katagira iherezo imbere y’Imana; kuko bunze ubumwe n’Umwana wayo. Kuri bo, ijambo ry’Imana rifite ubwiza n’igikundiro birenze urugero. Babona akamaro karyo. Ukuri kurabahishurirwa. Inyigisho y’ukwigira umuntu yambikwa umucyo woroshye urabagirana. Babona ko Ibyanditswe ari urufunguzo rufungura amayobera yose kandi rugakemura ingorane zose. Abanze kwemera umucyo no kugendera mu mucyo ntibazashobora gusobanukirwa n’ubwiru bwo kubaha Imana, ariko abatatinye kwikorera umusaraba no gukurikira Yesu bazabona umucyo mu mucyo w’Imana.” The Southern Watchman, April 4, 1905.

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

Abahagarariwe na Petero, ari bo bantu ibihumbi ijana na mirongo ine na bine, ni abemera ubutumwa bw’i Lawodikiya bwageze ku wa 11 Nzeri 2001, kandi ubu bukaba burimo gusubirwamo uhereye muri Nyakanga 2023. Ubutumwa bw’i Lawodikiya bwageze mu 1856 bwari ubumenyi bwongerewe ku byerekeye “ibihe birindwi”; kandi igihe Kristo ateranyije amagufwa yumye, hanyuma akayahindura mazima, bava mu rugendo rw’i Lawodikiya rw’umumarayika wa gatatu bakinjira mu rugendo rw’i Filadelifiya rw’abantu ibihumbi ijana na mirongo ine na bine. Iryo hinduka rizanwa n’Ijambo rya Kristo, kuko bejejwe n’Ijambo rye, kandi Ijambo rye ni “ukuri,” kandi Ijambo rye ni “urufunguzo” rufungura Ijambo rye.

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

> Kandi wandikire marayika w’Itorero ry’i Filadelifiya uti: Uwera, Uw’ukuri, Ufite urufunguzo rwa Dawidi, ufungura nta muntu ushobora gukinga, kandi akinga nta muntu ushobora gukingura, ni we uvuga aya magambo ati: Nzi imirimo yawe; dore, nagushyize imbere urugi rukinguye, kandi nta muntu ushobora kurukinga; kuko ufite imbaraga nke, kandi wakomeje ijambo ryanjye, kandi ntiwahakanye izina ryanjye. Ibyahishuwe 3:7–8.

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

Uburyo bw’“umurongo ku wundi murongo” ni bwo rufunguzo Kristo yasezeraniye ubwoko Bwe bwo mu minsi y’imperuka mu ntambara iri ku “marembo”. “Irembo” ni Itorero.

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

> Maze Yakobo akangutse avuye mu bitotsi bye, aravuga ati: “Ni ukuri Uwiteka ari aha hantu, ariko sinari mbizi.” Aratinya, aravuga ati: “Aha hantu hateye ubwoba rwose! Nta kindi aha ari cyo keretse inzu y’Imana, kandi aha ni irembo ry’ijuru.” Itangiriro 28:16, 17.

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

Urugamba rwo ku marembo rugereranya intambara z’iyobokamana zibaho hagati y’ukuri n’ubuyobe, kandi ubuyobe bw’idini ry’Ubugiriki ni irembo ry’ikuzimu; kandi idini ry’Abadivantisiti b’i Lawodikiya bateshutse na ryo ni irembo. Irembo ry’Abadivantisiti b’i Lawodikiya rigereranya aho impaka zo muri Habakuki zisohorera.

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

> Muri uwo munsi Uwiteka Nyiringabo azabera abasigaye bo mu bwoko bwe ikamba ry’ubwiza n’igitambaro cyo ku mutwe cy’uburanga, kandi azabera umwuka wo guca imanza uyicayeho azica, abe n’imbaraga z’abasubiza urugamba ku irembo. Ariko na bo bayobijwe na vino, kandi banyerera bitewe n’inzoga zikomeye; umutambyi n’umuhanuzi bayobijwe n’inzoga zikomeye, batsinzwe na vino, banyerera bitewe n’inzoga zikomeye; bibeshya mu byo beretswe, batsitara mu guca imanza. Kuko ameza yose yuzuye ibirutsi n’umwanda, ku buryo hatagira ahantu hasukuye. Ni nde azigisha ubwenge? Kandi ni nde azamenyesha gusobanukirwa inyigisho? Mbese ni abakuwe ku mashereka, bamaze gucuka ku mabere? Kuko itegeko rigomba kuba ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; hano bikeya, hariya bikeya. Kuko azavugisha ubu bwoko iminwa igwingira n’urundi rurimi. Ni bo yabwiye ati: Iyi ni yo karuhuko mwaha uruhukiro urushye; kandi uku ni ko kuruhura; nyamara ntibashatse kumva. Ariko ijambo ry’Uwiteka ryababereye itegeko ku itegeko, itegeko ku itegeko; umurongo ku murongo, umurongo ku murongo; hano bikeya, hariya bikeya; kugira ngo bagende, bagwe basubira inyuma, bavunagurwe, bagwe mu mutego, bafatwe. Nuko nimwumve ijambo ry’Uwiteka, mwa bagabo b’abanyagasuzuguro mwe, mutegeka ubu bwoko buri i Yerusalemu. Yesaya 28:5-14

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

Imfunguzo z’ubwami ni amagambo y’Ibyanditswe, ahabwa abantu b’Imana bo mu minsi y’imperuka n’Ijambo.

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

> “Hari ukuri buri mu ijambo, kimwe n’imitsi y’ibuye ry’agaciro, bwihishe munsi y’ubuso. Ubutunzi bwihishe bubonerwa mu kubushakisha, nk’uko umucukuzi ashakisha izahabu n’ifeza. Ibimenyetso by’ukuri kw’ijambo ry’Imana biri mu ijambo ubwaryo. Ibyanditswe ni urufunguzo rufungura Ibyanditswe. Igisobanuro cyimbitse cy’ukuri kuri mu ijambo ry’Imana gihishurirwa intekerezo zacu n’Umwuka wayo.”

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

> “Bibiliya ni yo gitabo gikomeye cy’amasomo ku banyeshuri bo mu mashuri yacu. Yigisha ubushake bw’Imana bwose ku birebana n’abahungu n’abakobwa ba Adamu. Ni yo mategeko y’ubugingo, itwigisha imico tugomba kurema ku bw’ubugingo buzaza. Ntidukeneye urumuri rwijimye rw’imigenzo kugira ngo Ibyanditswe Byera bisobanuke. Ni nk’aho twakeka ko izuba ryo ku manywa y’ihangu rikeneye akamuri k’urutambi rwo ku isi kugira ngo ubwiza bwaryo burusheho kwiyongera. Amagambo y’umutambyi n’umubwiriza si yo akenewe kugira ngo akize abantu ubuyobe. Abajya inama kuri ya Nkomoko y’Ijambo ry’Imana bazagira umucyo. Muri Bibiliya, buri nshingano yose isobanurwa neza. Buri somo ryatanzwe rirumvikana. Buri somo riduhishurira Data n’Umwana. Ijambo rishobora guha bose ubwenge bugeza ku gakiza. Muri Ijambo, ubumenyi bw’agakiza buhishurwa ku mugaragaro. Mushakashake mu Byanditswe, kuko ari ijwi ry’Imana rivugana n’ubugingo.” Testimonies, volume 8, 157.

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

Imfunguzo Kristo yahaye Itorero ryo mu minsi y’imperuka zifite ubushobozi bumwe zari zifite igihe zahabwaga Petero.

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

> “Petero yari yatangaje ukuri ari ko shingiro ry’ukwizera kw’itorero, kandi noneho Yesu amuha icyubahiro nk’uhagarariye umubiri wose w’abizera. Aravuga ati: ‘Nzaguha imfunguzo z’ubwami bwo mu ijuru: kandi icyo uzabohesha ku isi kizaba kiboshywe mu ijuru: kandi icyo uzabohora ku isi kizaba kibohowe mu ijuru.’”

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

> “‘Imfunguzo z’ubwami bwo mu ijuru’ ni amagambo ya Kristo. Amagambo yose y’Ibyanditswe Byera ni aye, kandi akubiye muri aya hano. Ayo magambo afite ubushobozi bwo gukingura no gufunga ijuru. Atangaza ibisabwa abantu bakwakirwaho cyangwa bakangirwaho. Bityo umurimo w’ababwiriza ijambo ry’Imana uba impumuro y’ubugingo ijyana ku bugingo cyangwa iy’urupfu ijyana ku rupfu. Uwo ni umurimo uremerewe n’ingaruka z’iteka ryose.” The Desire of Ages, 413.

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

Imbaraga zigaragarira mu magambo Ye, iyo zishyizwe mu maboko y’abantu, zishingiye ku mahame agaragazwa mu Ijambo Rye. Ahari iryoroshye kurusha ayandi, kandi ahari ni yo yimbitse kurusha yose, ni uko ukuri gushimangirwa n’ubuhamya bwa babiri.

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

> “Indi kibi gikomeye cyari cyaravukiye mu itorero ni iki cyo kuba bene Data bareganaga imbere y’amategeko. Hari harashyizweho uburyo buhagije bwo gukemura amakimbirane yo hagati y’abizera. Kristo ubwe yari yaratanze amabwiriza asobanutse neza yerekeye uburyo bene ibyo bibazo byagombaga gukemurwamo. Umukiza yari yaragiriye inama ati: ‘Mwene so nakugirira nabi, ujye umenya ikosa rye muri mwenyine mwembi; nakumva, uzaba ubonye mwene so. Ariko natakumva, uzajyane n’undi umwe cyangwa babiri, kugira ngo ijambo ryose rihamirizwe ku kanwa k’abagabo babiri cyangwa batatu. Kandi niyanga kubumva, uzabibwire itorero; kandi niyanga kumvira itorero, azakubere nk’umunyamahanga n’umutozakori. Ni ukuri ndababwira yuko ibyo muzaboha mu isi bizaba biboshywe no mu ijuru; kandi ibyo muzabohora mu isi bizaba bibohowe no mu ijuru.’ Matayo 18:15–18.” Ibyakozwe n’Intumwa, 304.

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

Hari nibura nibura hari nibura nibura hari nibura nibura nibura atatu b’igihe n’ahantu bahamya igihe cya ba bantu ibihumbi ijana na mirongo ine na bine bashyirirwaho ikimenyetso mu gihe cy’Induru yo mu Gicuku. Twibuka ko, igihe iyo nduru yo mu gicuku yumvikanye, biba bitakibaye ngombwa kubona amavuta, dusanga ubuhamya bw’ahantu bwa Exeter camp meeting butanga ishusho y’aho ubwoko bw’Imana bwo mu minsi y’imperuka bushyirirwaho ikimenyetso, kandi dusanga uko kuri guhagarariwe n’imiterere y’ahantu ha Caesarea Philippi, ndetse no n’ubuhamya bw’intambara ya Panium, mu mirongo ya cumi na gatatu kugeza kuri cumi na gatanu yo muri Daniel igice cya cumi na kimwe. Ahari byaba biri kure gato kuvuga ko abo bahamya uko ari batatu ari ab’ahantu, ariko ndimo gukoresha iryo jambo kuko koko imiterere y’ahantu iri mu bice bigize urwo rwego haba i Exeter no muri Caesarea Philippi. Yesu ashyira Petero mu miterere y’ubuhanuzi y’aho abo bantu ibihumbi ijana na mirongo ine na bine bazisanga mu minsi ya nyuma. Hanyuma atanga itegeko.

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

> Nzaguha imfunguzo z’ubwami bwo mu ijuru; kandi icyo uzaboha mu isi kizaba kiboshywe mu ijuru; n’icyo uzabohora mu isi kizaba kibohowe mu ijuru. Maze ategeka abigishwa be kutagira uwo babwira ko ari we Yesu Kristo. Uhereye icyo gihe Yesu atangira kwereka abigishwa be yuko akwiriye kujya i Yerusalemu, akababazwa cyane n’abakuru b’ubwoko n’abatambyi bakuru n’abanditsi, kandi akicwa, maze ku munsi wa gatatu akazurwa. Nuko Petero aramujyana, atangira kumucyaha, ati: “Ntibikabe kure yawe, Mwami; ibyo ntibizakubaho na hato.” Ariko arahindukira, abwira Petero ati: “Subira inyuma yanjye, Satani; umbera igisitaza; kuko udatekereza iby’Imana, ahubwo utekereza iby’abantu.” Matayo 16:19–23.

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

Ijambo “Exeter” ni izina ry’umujyi wo muri Devon, mu Bwongereza. Inkomoko yaryo ishobora gukurikiranwa kugeza mu Cyongereza cya kera, aho wari uzwi nka “Exanceaster” cyangwa “Execestre.” Bemeza ko iryo zina rikomoka ku magambo yo mu Cyongereza cya kera ari yo “Exe” (yerekeza ku Ruzi Exe, umujyi ukaba uherereye kuri rwo) na “ceaster” (bisobanura “igihome cy’Abaroma” cyangwa “umujyi ugoswe n’inkuta”). Ni cyo gituma “Exeter” risobanura yaba “igihome kiri ku Ruzi Exe,” cyangwa “umujyi ugoswe n’inkuta uri ku Ruzi Exe.” Imiterere y’aho hantu ifitanye isano no kuza no gusohora kw’Ijwi ryo mu Gicuku mu mateka y’Abamilerite igaragaza ahantu hari amazi, ahagarariye isukwa rya Mwuka Wera, n’ahantu Imana yari irimo kubyutsa ingabo yo kwamamaza ubutumwa ku isi, ibyo Mushiki wacu White atumenyesha ko byagenze nk’“umuraba ukomeye wo mu nyanja.” Umuraba ukomeye wo mu nyanja si amazi y’uruzi gusa, ahubwo ni amazi yongerewe imbaraga mu buryo bukomeye cyane.

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

Amateka y’Abamillerite yari isohozwa ry’umugani w’inkumi icumi, kandi igihe ibihumbi ijana na mirongo ine na bine bazaba bagejejwe ku musozo w’igihe cyo gushyirwaho ikimenyetso, bazasubiramo ibimenyetso by’inzira byagaragajwe mu itangiriro ry’igihe cyo gushyirwaho ikimenyetso, ndetse n’amateka y’inama y’ihema yabereye Exeter. Umumarayika azamanuka azanye ubutumwa bwo kugerageza bugomba kuribwa. Ubutumwa ubwo buzayobora ku rufatiro, kandi buzashyira ayo matsinda yombi imbere y’“inshuro ndwi,” zo mu Balewi makumyabiri na gatandatu. Buzakubiyemo Ibyahishuwe bya Yesu Kristo, ibyo Petero agaragaza nk’ukwemera ko Yesu yasizwe kuba Kristo, igihe ikimenyetso cy’ubumana cyamanukaga gifite ishusho y’inuma, gishushanya ku wa 11 Nzeri 2001. Buzakubiyemo gusobanukirwa ko Yesu ari Umwana w’Imana w’ubumana, kandi nanone ko, kubera ko Yesu yambaye ku bumana Bwe umubiri wa muntu wacumuye, ari n’Umwana w’umuntu.

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

Uku kuri guca abantu b’amoko abiri y’abaramya, nk’uko byagenze nyuma y’itariki ya 11 Nzeri 2001. Ayo moko yombi yagaragajwe mu materaniro yo mu nkambi yabereye i Exeter, kuko muri iyo nkambi hari hatanzwe ihema ry’itsinda ryaturukaga i Watertown, ryari ryaranze ubutumwa bw’Induru yo mu Gicuku nk’uko bwatanzwe binyuze kuri Samuel Snow. Bakoraga amateraniro y’ibinyoma yari aranguruye cyane kandi yuzuyemo amarangamutima, ku buryo abayobozi b’amateraniro ya Snow babasanzeyo bakababwira kugabanya urusaku. Muri ayo materaniro yo mu nkambi hagaragaye amoko abiri, kandi yombi yavugaga ko afitanye isano n’amazi, ariko rimwe ryari iry’ibinyoma kandi ryagereranyaga abapfapfa batari bafite amavuta. Itsinda ryari mu ihema ry’i Exeter ni ryo ngabo zari umujyi, kandi uwo mujyi wari n’igihome, kuko ryagereranyaga amagufwa yumye yapfuye ya Ezekiyeli azurwa akaba ingabo ikomeye binyuze ku butumwa bw’Induru yo mu Gicuku.

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

Mu mateka agaragazwamo ayo matsinda yombi, Petero yahagarariye ayo matsinda yombi. Kwatura kwe kwamuritse ko Yesu ari Kristo, kandi ko ari Umwana w’Imana, kwaturutse ku guhumekerwa n’Umwuka Wera, kuko Kristo ubwe yamubwiye yeruye ati: “Inyama n’amaraso si byo byaguhishuriye ibyo, ahubwo ni Data wo mu ijuru.” Hanyuma, igihe Yesu yamenyeshaga abigishwa iby’umusaraba, Petero, kuko muri uwo mwanya yari adafite ubushobozi bw’Umwuka Wera bumuyobora, yafashe Kristo, “atangira kumucyaha, ati: Reka da, Mwami; ibyo ntibizakubaho rwose. Ariko arahindukira, abwira Petero ati: Va inyuma yanjye, Satani; uri igisitaza kuri jye: kuko utita ku by’Imana, ahubwo witaye ku by’abantu.”

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

Uguturika kw’amarangamutima kwa Petero kwahuzaga n’ukuramya kw’amarangamutima kwabaga muri ya mahema y’i Watertown ubwo Samuel Snow yatangaga ubutumwa bw’Induru yo mu Gicuku. Kuri urwo rwego, Petero ahagarariye abari abakandida bo kuzaba mu bantu ibihumbi ijana na mirongo ine na bine. Abo bakandida bahagarariye icyiciro gifite amavuta, ari yo Mwuka Wera, kandi ni yo butumwa kandi ni yo mico, naho ikindi cyiciro kikabura ayo mavuta. Mu miterere ya Kayisariya ya Filipo, Kristo yatangiye gusobanura “ko akwiriye kujya i Yerusalemu, kandi ko akwiriye kubabazwa n’ibintu byinshi n’abakuru n’abatambyi bakuru n’abanditsi, kandi akicwa, maze akazurwa ku munsi wa gatatu.”

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

Gucika intege kw’abigishwa igihe ibyo bintu byasohoraga koko ku musaraba ni yo mateka Mushiki wa White yifashisha agaragaza gucika intege kwabaye ku wa 22 Ukwakira 1844, ndetse no gucika intege kw’Abaheburayo igihe bambukaga Inyanja Itukura, ingabo za Farawo zibugarije inyuma, amazi y’inyanja ari imbere yabo. Izo mpamya zose zigaragaza itegeko ryo ku cyumweru rigiye kuza vuba, kandi ihishurwa ry’imirongo cumi n’itatu kugeza kuri cumi n’itanu yo muri Daniyeli cumi n’umwe ritanga ubuhamya bw’ibyabaye biyobora kuri iryo tegeko ryo ku cyumweru. Mu kubikora, ziba kandi zigaragaza “igice cy’ubuhanuzi bwa Daniyeli bufitanye isano n’iminsi y’imperuka.”

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu nyandiko ikurikira.

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

> “Kwiga ubwitonzi ibigereranyo n’ibyasobanuwe na byo byatumye haboneka ko kubambwa kwa Kristo kwabereye ku munsi nyirizina wo mu mihango yakorwaga buri mwaka yahawe Isirayeli, ubwo umwana w’intama wa Pasika watambwaga. Mbese se kwezwa k’Ubuturo Bwera kwagereranywaga n’Umunsi w’Impongano—wagwaga ku munsi wa cumi w’ukwezi kwa karindwi—na ko ntikwari gukorwa ku munsi nyirizina wo mu mwaka wizihizwagaho muri icyo kigereranyo? (reba The Great Controversy, 399). Ibi, dukurikije ibarwa y’igihe nyakuri ya Mose, byari kuwa 22 Ukwakira. Mu ntangiriro za Kanama, 1844, mu iteraniro ry’ingando ryabereye i Exeter, New Hampshire, iki gitekerezo cyaratangajwe kandi cyemerwa nk’itariki yo gusohoreraho ubuhanuzi bw’iminsi 2300. Umugani w’inkumi icumi wo muri Matayo 25:1–13 wahawe ubusobanuro bwihariye—gutinda k’umukwe, gutegereza no gusinzira kw’abari bategereje ubukwe, gutaka kwa saa sita z’ijoro, gukingwa k’umuryango, n’ibindi. Ubutumwa bw’uko Kristo azaza ku wa 22 Ukwakira bwaje kumenyekana nk’‘gutaka kwa saa sita z’ijoro.’ “ ‘Gutaka kwa saa sita z’ijoro,’ ni ko Ellen White yanditse, ‘kwamamajwe n’ibihumbi by’abizera.’” Yongeyeho ati:

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

> “‘Nk’umuraba ukomeye wo mu nyanja, uwo mugendo [w’ukwezi kwa karindwi] wakwiriye igihugu cyose. Wavuye mu mujyi ujya mu wundi, uva mu mudugudu ujya mu wundi, ugera no mu turere tw’icyaro twa kure cyane, kugeza aho abantu b’Imana bari bategereje babyukijwe rwose.—Intambara Ikomeye, 400.’

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

> “Umuvuduko ubu butumwa bwakwirakwijweho ugaragazwa n’abanditsi L. E. Froom yifashishije:”

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

> “‘Bates yasize mu nyandiko ko ubutumwa bw’i Exeter “bwagurutse, nk’aho bwari ku mababa y’umuyaga.” Abagabo n’abagore bihutaga banyuze muri gari ya moshi no mu mazi, mu makarita akururwa n’amafarashi no ku mafarashi, bitwaje imitwaro y’ibitabo n’impapuro, babikwirakwiza “mu bwinshi nk’amababi yo mu gihe cy’umuhindo.” White yaravuze ati: “Umurimo wari udutegereje wari uwo kugurukira muri buri gice cy’iyo mirima minini, kuvuza impuruza, no gukangura abasinziriye.” Kandi Wellcome yongeraho ko uwo mugambi wadutse nk’amazi y’urugomero rwasadutse arekuwe. Imirima y’ibinyampeke byeze yasigaranaga ihagaze itarasaruwe, kandi ibirayi byakuze neza bigasigara mu butaka bitaracukuwe. Ukuza k’Umwami kwari kwegereje. Noneho nta gihe cyari kigihari cyo kwita ku bintu nk’ibyo byo ku isi.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

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

> “Nk’umuhamya wabibonye n’amaso ye kandi wagize uruhare muri uwo murimo, Ellen White yasobanuye imiterere y’uwo murimo wagendaga wihuta cyane:”

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

> “‘Abizera babonye gushidikanya kwabo no kujagarara kwabo bikurwaho, kandi ibyiringiro n’ubutwari byuzura imitima yabo. Uwo murimo wari utarangwamo izo ndengakamere zihora zigaragara igihe hari ibyishimo by’abantu bidafite ubuyobozi bw’Ijambo n’Umwuka by’Imana…. Wari ufite ibiranga umurimo w’Imana muri buri gihe cyose. Nta munezero ukabije w’akanya wari urimo cyane, ahubwo hari ugucengera kwimbitse k’umutima, kwatura ibyaha, no kureka iby’isi. Kwitegura gusanganira Umwami ni byo byari umutwaro w’imitima iri mu mibabaro ikomeye….

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

> “‘Mu bikorwa byose bikomeye by’idini byabayeho uhereye mu minsi y’intumwa, nta na kimwe cyarushije icyo mu gihe cy’itumba rya 1844 kubohoka ku kudatungana kwa kimuntu no ku mayeri ya Satani. Ndetse na n’ubu, nyuma y’ihita ry’imyaka myinshi [1888], abagiye bagira uruhare muri uwo murimo bose kandi bagakomeza gushikama ku rufatiro rw’ukuri, baracyumva ingaruka zera z’icyo gikorwa gihire kandi bagahamya ko cyaturutse ku Mana.—Ibid., 400, 401.’”

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

> “N’ubwo habonwaga ibimenyetso by’umurimo wari ukwiriye igihugu cyose kandi ukazana ibihumbi byinshi mu bumwe bw’abemera Ukuza kwa Kabiri, kandi abakozi b’Imana bagera kuri magana abiri bo mu matorero atandukanye bari bunze ubumwe mu kwamamaza ubwo butumwa, [Reba C. M. Maxwell, Tell it to the world, pp. 19, 20.] amatorero y’Abaporotesitanti muri rusange yarabwanzwe kandi akoresha uburyo bwose yashoboraga kugira ngo arinde ukwizera ko Kristo agiye kuza vuba gukwira. Nta n’umwe watinyukaga kuvuga mu materaniro yo mu rusengero ibyiringiro byo kuza kwa Yesu vuba, ariko ku bari bategereje icyo gikorwa byo byari bitandukanye cyane.”

> “Ellen White told what it was like:

> “Ellen White yavuze uko byari bimeze:

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

> “Buri kanya bwose bwanshaga nk’ubw’igiciro cyinshi kandi bw’akamaro ga mbere kuri jye. Numvaga ko twakoraga umurimo ugenewe iteka ryose, kandi ko abatita ku byo bakora n’abatabishishikariye bari mu kaga gakomeye cyane. Kwizera kwanjye ntikwari gupfutswe n’igicu na kimwe, kandi niha ubwanjye amasezerano y’igiciro ya Yesu….

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

> “‘Tugeze mu gihe twari dutegereje dusenga, twifashishije gusuzuma imitima yacu twitonze no kwatura twicishije bugufi. Buri gitondo twumvaga ko inshingano yacu ya mbere ari ukugenzura ibihamya byerekana ko imibereho yacu itunganye imbere y’Imana. Twamenye ko niba tutari gutera imbere mu kwezwa, byanze bikunze twari gusubira inyuma. Uko twarushagaho kwitaho buri wese undi ni ko byiyongeraga; twasengaga cyane turi kumwe kandi dusabirana.

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

> “‘Twateraniriraga mu murima no mu biti byinshi kugira ngo tuganire n’Imana kandi tuyishyikirize ibyo tuyisaba, twumva kurushaho neza ukubaho kwayo iyo twari tukikijwe n’ibyo yaremye byo mu kamere. Ibyishimo by’agakiza byari bikenewe kuri twe kurusha ibyokurya n’ibyokunywa byacu. Niba igicu cyatwikaga ubwenge bwacu, ntitwahangaga kuruhuka cyangwa gusinzira kugeza igihe gikuburiweho no kumenya ko twemewe n’Umwami.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.

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