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

Kitabu cha Danieli - Mia Moja na Themanini na Nne

The Sabbath and Incarnation: Cornerstones of the Millerite Sealing Process

A Sabata ni Kuvakabikabi: Matu ni Yavutaka ena Cakacaka ni Vakadinadina ni Matatamata ni Millerite

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 cy’urungano rw’Abamillerite, bananiwe mu gihe cy’igeragezwa, cyatangiye mu 1856, hamwe no kuza k’umucyo wiyongereye ku byerekeye “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu. Kuva mu 1856 kugeza mu 1863, ubutumwa bw’i Lawodikiya bwaranze igihe cya nyuma cyo muri cya gihe cyatangiye no kuza kw’umumarayika wa gatatu ku wa 22 Ukwakira 1844. Icyo gihe gishushanywa n’imirongo ya cumi na gatatu 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.

Iyo nguva inoratidzwa kwete chete nendima idzodzo, asiwo nenhoroondo yakazadzisa ndima idzodzo, uyewo neuchapupu hwenzvimbo yePanium, inova zvakare Kesariya Firipi. Kesariya Firipi yakashanyirwa nemaune naKristu nguva pfupi asati aenda pamuchinjikwa, uye muchinjikwa unomirira mutemo weSvondo, unomiririrwa nendima yegumi nenhanhatu. Musi wa22 Gumiguru, 1844, Shumba yorudzi rwaJudha yakaratidza dzidziso yeSabata muchiedza chakakosha. Ipapo pakupera kwehurongwa ihwohwo hwekuedzwa Akabva aunza kuwedzera kweruzivo pamusoro pe“nguva nomwe,” uye “nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu idzidziso yeSabata. Ndiwo murayiro weSabata wokuti nyika izorore, uyo uri fanano yakananga nomurayiro weSabata wokuti vanhu vazorore. Uprofita hwenguva hwemakore zviuru zviviri namazana mashanu namakumi maviri, pamwe chete nemakore zviuru zviviri namazana matatu, zvose zvakaguma musi wa22 Gumiguru, 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.

Nguva yokupedzisira yenhambo yokuidzwa, kubva muna 1856 kusvika muna 1863, yakanga iri zaruro huru pamusoro peSabata, iyo yakanga yaiswa muchiedza chakatsaurwa pakutanga kwenhambo yekuiswa chisimbiso neyokuidzwa. Nhoroondo inomiririrwa nekuzadzikiswa kwendima dzegumi nenhatu kusvika dzegumi neshanu dzaDanieri gumi neimwe inomiririra nguva yokuidzwa umo chisimbiso chaMwari chinotsikirirwa nokusingaperi pamusoro pezana namakumi mana nezvina zvezviuru. Munhoroondo iyoyo tsvimbo mbiri dzaEzekieri dzinobatanidzwa. Kubatanidzwa kwetsvimbo mbiri kunomiririra kusanganiswa kweHumwari nounhu, uye dzidziso inovhenekera muchiedza chakatsaurwa munhoroondo iyoyo idzidziso yokupfeka kwaKristu muviri womunhu.

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.

Ngenxa yesi sizathu, xa uPetros wayechaza uKristu njengoNyana kaThixo eKesariya Filipi, wayevuma ukuba uKristu, njengoko enguNyana kaThixo, wayemele indalo yakhe emibini yokuba enguNyana kaThixo wobuThixo, owayethabathele kuye inyama yobuntu, yaye ngokwenjenjalo waba nguNyana womntu.

> “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.

> “Vadzidzi pavakanga vachiongorora zviporofita zvaipupurira pamusoro paKristu, vakapinzwamo mukuyanana noUhuMwari, uye vakadzidza nezvaIye akanga akwira kudenga kuti apedzise basa raakanga atanga panyika. Vakaziva chokwadi chokuti maari maigara zivo isingagoni kunzwisiswa nomunhu upi noupi, asina rubatsiro rwesimba rouMwari. Vaida rubatsiro rwaIye akanga afanotaurwa namadzimambo, navaprofita, navanhu vakarurama. Nokushamiswa vakaverenga zvakare vakadzokorora kuverenga tsananguro dzezviporofita dzemaitiro ake nebasa rake. Zvinyorwa zvezviporofita vakanga vazvinzwisisa zvisina kujeka zvakadini! vakanga vanonoka zvakadini kugamuchira zvokwadi zvikuru zvaipupurira pamusoro paKristu! Pavaimuona mukuzvininipisa kwake, paakafamba somunhu pakati pavanhu, vakanga vasina kunzwisisa chakavanzika chokupfeka kwake umunhu, uye chimiro chiviri chehunhu hwake. Meso avo akanga akadzivirirwa, zvokuti havana kunyatsoziva huMwari muumunhu. Asi shure kwokunge vavhenekerwa noMweya Mutsvene, vakashuva zvikuru sei kumuona zvakare, nokuzviisa patsoka dzake!” 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.

Kusukila 22, 1844 kugeza mu 1863 hagereranya igihe cyo gushyirwaho ikimenyetso cya bamwe ijana na mirongo ine na bane. Icyo gihe cyatangiye ubwo Isabato yashyirwaga ahagaragara nk’ukuri kwihariye mu kuri kwinshi kwafunguwe muri icyo gihe cyo gushyirwaho ikimenyetso. Icyo gihe ni na cyo cyatangije kuvuza kw’impanda ya karindwi, igaragaza igihe ubwiru bw’Imana bwagombaga kurangizwa.

> 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.

> Asi mumazuva enzwi rengirozi yechinomwe, painotanga kuridza hwamanda, chakavanzika chaMwari chichapedziswa, sezvaakazivisa kuvaranda vake vaporofita. Zvakazarurwa 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.

Mutumwa wechinomwe ndiyewo nhamo yechitatu, nokuti kuiswa chisimbiso kunoitika munhoroondo panguva iyo hondo yeIslam iri kushanda. Dai Adventism yeMillerite yakanga yakatendeka munguva yakatevera Gumiguru 22, 1844, Islam iyo yakanga yadzorwa pana Nyamavhuvhu 11, 1840, ingadai yakasunungurwa.

> “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.

> “Dai vaAdventist, shure kwekuodzwa mwoyo kukuru kwa1844, vakanga vakasimbirira pakutenda kwavo uye vakaramba vachitevera pamwe chete, vakabatana, muhutungamiri hwaMwari hwaivhurika, vachigamuchira shoko remutumwa wechitatu uye vachirizivisa kunyika nesimba raMweya Mutsvene, vangadai vakaona ruponeso rwaMwari; Ishe vangadai vakashanda nesimba guru pamwe chete nezvavaiedza kuita; basa ringadai rakapedzwa, uye Kristu angadai akatouya kare kuzogamuchira vanhu Vake kumubayiro wavo. Asi munguva yekukahadzika nekusava nechokwadi yakatevera kuodzwa mwoyo uku, vazhinji vevatendi veadvent vakasiya kutenda kwavo.... Saizvozvo basa rakadziviswa, uye nyika yakasiyiwa murima. Dai boka rose revaAdventist rakanga rabatana pamusoro pemirayiro yaMwari nekutenda kwaJesu, nhoroondo yedu ingadai yakasiyana zvikuru sei!” Evangelism, 695.

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

Pa Gumiguru 22, 1844, hwamanda yechinomwe yakatanga kurira, uye hwamanda yeJubheri yakatangawo kurira.

> 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.

> Uye uchazviverengera masabata manomwe emakore, kanomwe kanomwe emakore; uye nguva yamasabata manomwe emakore ichava kwauri makore ana makumi mana namapfumbamwe. Ipapo uchaita kuti hwamanda yeJubheri iridzwe nezuva regumi remwedzi wechinomwe; nezuva rokuyananisa mucharidza hwamanda munyika yenyu yose. Uye muchatsaura gore ramakumi mashanu, muchizivisa rusununguko munyika yose kuna vagari vayo vose; richava Jubheri kwamuri; uye mumwe nomumwe achadzokera kunhaka yake, uye mumwe nomumwe achadzokera kumhuri yake. Revhitiko 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.

Pakunotanga nguva yokuiswa chisimbiso kwezana namakumi mana nezvina zvuru kuchitanga, kunova norunyanga runoratidza kuti hondo yakaitwa neIslam yasvika, uye norunyanga runoparidza rusununguko kuna avo vakanga vari varanda vezvivi. Rumwe rworunyanga runoratidza nhoroondo yokunze, uye rumwe runomirira chiitiko chomukati chavanhu avo vesungano vomazuva okupedzisira. Uranda hwavo hunobviswa apo hunhu hwavo hunobatanidzwa noUhuMwari Hwake nokusingaperi. Mutsara pamusoro pomutsara, nyanga mbiri idzodzo iNyanga imwe chete, nokuti nyanga yeJubheri inongoridzwa chete paZuva reYananiso, uye Zuva reYananiso rinotanga apo nyanga yechinomwe yenhamo yechitatu yoridzwa. Dzidziso yakamirira nyanga mbiri idzodzo mubato reMillerite yakanga iri chiedza cheSabata. Chiedza chinomirira Nyanga mbiri idzodzo mumazuva ano okupedzisira idzidziso yokupfeka kwaKristu muviri womunhu. Mutsara pamusoro pomutsara, Sabata nedzidziso yokupfeka kwaKristu muviri womunhu idzidziso imwe chete.

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.

Kupupura kwa Petro kwakatondanga Mesiya, futi Mwana wa Leza. Mesiya Mwana wa Leza. Mesiya ni Mulengi uyo Sabata yiminineko.

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

> “Paulo akanga asati amboona Kristu paakanga achiri kugara panyika. Zvechokwadi akanga anzwa nezvake nemabasa ake, asi aisagona kutenda kuti Mesiya wakapikirwa, Musiki wenyika dzose, Mupi wezvikomborero zvose, aizozviratidza panyika somunhu zvake bedzi.” 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.

Isabatha imchaza uMdali, futhi lowo Mdali kwakunguKristu uPetru amchaza. INdodana kaNkulunkulu, uPetru ayichaza, yiyona eyahlangana nenyama yomuntu ukuze ibe yiNdodana yomuntu. INdodana kaNkulunkulu imelela ukuzalwa enyameni.

> “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.

> “Kristu akaleta kuvanhu, varume navakadzi, simba rokukunda. Akauya panyika ino ari muchimiro chomunhu, kuti agare somunhu pakati pavanhu. Akatora paAri zvisungo zvohunhu hwavanhu, kuti aedzwe nokuyedzwa. Muunhu Hwake akava mugovani woHunhu hwaMwari. Mukupfekedzwa kwaAkaita muviri, Akawana, mupfungwa itsva, zita roMwanakomana waMwari. Mutumwa akati kuna Maria, ‘Simba roWokumusoro-soro richakufukidza: naizvozvo ichowo chitsvene chichaberekwa newe chichanzi Mwanakomana waMwari’ (Ruka 1:35). Kunyange aiva Mwanakomana womunhu, Akava Mwanakomana waMwari mupfungwa itsva. Naizvozvo Akamira munyika yedu—Mwanakomana waMwari, asi akabatanidzwa nokuberekwa kurudzi rwavanhu.” Selected Messages, bhuku 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.

EKaesarea Filipi, kuvuma kwa Petro kwamacala mabili kwakumelela abayizinkulungwane leziyikhulu lamatshumi amane lane, abaqedisisa ukuthi uJesu unguKristu, iNdodana kaNkulunkulu, kanye lemfundiso yeSabatha eyakhanyiselwa ngowe-1844, lomfundiso yokuba senyameni kukaKristu eqashelwayo ensukwini zokucina. Ukukhanya kweqiniso elingamacala mabili kuvulwa ekuqaleni lasekupheleni kwesikhathi sokubekwa uphawu, njengokufakazelwa ngumlando wokubekwa uphawu kusukela ngo-October 22, 1844 kusiya ku-1863, kanye lomlando wamazwi amabili akuSambulo isahluko 18.

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.

Mumitsetse yose iri miviri, y’omulongo gwa baMillerite ogw’omulimu gw’okuteekebwako akabonero, n’omulongo ogw’obunnabbi ogw’okuteekebwako akabonero mu Kubikkulirwa kkumi na munaana, waliwo okugezesebwa ku nkomerero ddala ey’ekiseera, nga ekibiina ekimu kiragibwa ng’abawala abasirusiru, nga bwe kyali okuva mu 1856 okutuuka mu 1863, era ekibiina kirala kiragibwa ng’abawala abagezi okuva mu July 2023 okutuuka ku Sunday law egenda okujja mangu. Ekiseera ekyo eky’enkomerero eky’okugezesebwa kiddamu entandikwa y’ekiseera ekyo. Malayika oyo yennyini eyakka ku September 11, 2001, yajja nga Michael okuyita abafu bajje mu bulamu mu 2023, abamu eri obulamu obutaggwaawo era abamu eri okufa okutaggwaawo. Bwe yatuuka, yakulembera abantu be okuddayo ku misingi. Abamu bagaana okutambulira mu makubo amakedde, abamu batambulira mu makubo amakedde. Abamu bawulira eddoboozi ery’ekkondeere, abamu bagaana okuwulira.

> 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.

> Tihiti Yehova, Imireni mʼnjira, muone, ndi kufunsa za njira zakale, kuti, Ili kuti njira yabwino? Ndipo yendani mʼmenemo, ndipo mudzapezera moyo wanu mpumulo. Koma iwo anati, Sitidzayenda mʼmenemo. Ndinaikanso alonda pa inu, akunena, Mverani kulira kwa lipenga. Koma iwo anati, Sitidzamvera. 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.

Ujumbe unaowakilishwa na tarumbeta ambayo walinzi huipiga una sehemu mbili. Ni tarumbeta ya saba ya Uislamu na tarumbeta ya Yubile ya ukombozi. Ni ujumbe wa muungano wa Uungu na ubinadamu, unaotimizwa kwa siri ya kupata mwili, nao huzaa tabia iliyoandaliwa kwa muhuri wa Mungu, ambao ni Sabato. Ujumbe huo, kazi hiyo na mazingira yanayohusishwa na kipindi hicho cha mwisho cha kutiwa muhuri kilichoanza mwezi Julai 2023, miaka ishirini na miwili baada ya 2001, vinawakilishwa na aya ya kumi na tatu hadi ya kumi na tano ya Danieli sura ya kumi na moja, na kwa ziara ya Kristo huko Kaisaria Filipi katika Mathayo sura ya kumi na sita.

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

Mu mufananidzo wevasikana gumi, vasikana vose vakavata panguva yokunonoka. Jesu akaudza vadzidzi vake kuti Razaro avata.

> 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.

> Akataura zvinhu izvi; uye shure kwaizvozvo akati kwavari, Shamwari yedu Razaro avete; asi ndinoenda, kuti ndimumutse pahope. Ipapo vadzidzi vake vakati, Ishe, kana avete, achapora. Asi Jesu wakanga achitaura pamusoro porufu rwake; asi ivo vakafunga kuti wakanga achitaura pamusoro pokuzorora muhope. Naizvozvo Jesu akabva ati kwavari pachena, Razaro wafa. Johane 11:10–14.

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

Pakupera kwamazuva makumi maviri nerimwe, Dhanyeri akaona chiratidzo, uye akanga arara hope dzakadzika.

> 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.

> Nami Daniel peke yangu niliiona maono hiyo; kwa maana wale watu waliokuwa pamoja nami hawakuiona maono hiyo; lakini tetemeko kuu liliwapata, hata wakakimbia kujificha. Kwa hiyo nikaachwa peke yangu, nami nikaiona maono hii kuu, wala hakukubaki nguvu ndani yangu; kwa maana uzuri wangu uligeuka ndani yangu kuwa uharibifu, nami sikubakiza nguvu yo yote. Lakini niliisikia sauti ya maneno yake; na niliposikia sauti ya maneno yake, ndipo nikalala usingizi mzito kifudifudi, uso wangu ukiwa kuelekea chini. Danieli 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.

Zvapupu zviviri zvaZvakazarurwa chitsauko chegumi neimwe zvakanga zvakafa mumugwagwa kwemazuva matatu nehafu, uye mapfupa akafa aEzekieri akanga ari mumupata. Musi wa18 Chikunguru, 2020, nguva yokunonoka yokufa kwomweya nokurara yakaunzwa pamusoro pemhandara dzebato rengirozi yechitatu. Makore matatu gare gare, maitiro okumutswa nokugadzirira vanhu vaMwari vomazuva okupedzisira kuti vave chiratidzo Chake nehondo Yake ine simba zvakatanga. Ngirozi yakaburuka musi wa18 Chikunguru, 2020 yakazarura chokwadi chakanga chisina kuvhurwa, sezvinoita ngirozi nguva dzose padzinoburuka.

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.

Chokwadi chaakasunungura chaiva chiitiko chenguva yokunonoka uye chokutanga kuora mwoyo. Vanhu vaMwari vemazuva okupedzisira panguva iyoyo vakanga vakapararira, uye nguva yokuvamutsa payakasvika munhoroondo, vaifanira kuziva nokubvuma kuti vakanga vakapararira uye kuti vakanga vari munguva yokunonoka. Ipapo kwakatumirwa vatumwa vazhinji, kana kuti mashoko mazhinji, kuti asimbise shoko renguva yokunonoka.

> “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!’

> “සෙකන්ඩ් දූතයාගේ පණිවිඩයේ අවසාන සමය ආසන්නයේදී, දෙවියන්වහන්සේගේ ජනතාව මත ස්වර්ගයෙන් මහත් ආලෝකයක් බැබළෙමින් තිබෙන බව මම දුටුවෙමි. එම ආලෝකයේ කිරණ සූර්යයා මෙන් දීප්තිමත් ලෙස පෙනුණි. එවිට ‘බලව, මනාලයා එයි; ඔහු හමුවීමට පිටතට යන්න!’ යයි හඬන දූතයන්ගේ හඬ මම ඇසුවෙමි.”

> “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!’

> “මෙය දෙවැනි දූතයාගේ පණිවිඩයට බලය දීමට නියම වූ මධ්‍යම රාත්‍රියේ හඬහඬීමය. අධෛර්යයට පත් වූ ශුද්ධජනයන් අවදි කර, ඔවුන් ඉදිරියේ තිබූ මහා කාර්යයට සූදානම් කිරීමට ස්වර්ගයෙන් දූතයන් එවන ලද්දේය. ඉතා දක්ෂ මනුෂ්‍යයෝ මෙම පණිවිඩය මුලින්ම ලැබූවෝ නොවූහ. දූතයන් නිහතමානී, කැපවූ අය වෙත එවනු ලැබ, ‘බලව, මනාලයා එයි; ඔහු හමුවීමට පිටතට යන්න!’ යන හඬ නගන ලෙස ඔවුන් උද්දීපනය කරනු ලැබූහ. ඒ හඬ භාර දෙන ලද අය ඉක්මනින් පියවර ගෙන, ශුද්ධාත්මයාණන්ගේ බලයෙන් එම පණිවිඩය ප්‍රකාශ කර, අධෛර්යයට පත් වූ තම සහෝදරයන් අවදි කළහ. මෙම කාර්යය මනුෂ්‍ය ප්‍රඥාවෙහිත් උගත්කමෙහිත් පදනම් වූයේ නොව, දෙවියන්වහන්සේගේ බලයෙහි පදනම් වූයේය; එම හඬ ඇසූ ඔහුගේ ශුද්ධජනයන්ට එයට ප්‍රතිරෝධ කළ නොහැකි විය. අතිශයින් ආත්මික වූවෝ මෙම පණිවිඩය මුලින්ම පිළිගත්හ; පෙර කාර්යයේ නායකත්වය දැරූවෝ එය පිළිගෙන, ‘බලව, මනාලයා එයි; ඔහු හමුවීමට පිටතට යන්න!’ යන හඬ තවදුරටත් ප්‍රබල කිරීමට උපකාර කළ අය අතරින් අන්තිමයන් වූහ.”

> “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.

> “M’dziko lonse, kuunika kunaperekedwa pa uthenga wa mngelo wachiwiri, ndipo kulira kunasungunula mitima ya zikwi zambiri. Kunachoka mumzinda kupita mumzinda, ndi m’mudzi kupita m’mudzi, kufikira anthu a Mulungu amene anali kuyembekezera anadzutsidwa kwathunthu. M’mipingo yambiri uthengawo sunaloledwe kulalikidwa, ndipo gulu lalikulu la amene anali ndi umboni wamoyo linachoka m’mipingo yogwayi imeneyi. Ntchito yamphamvu inakwaniritsidwa ndi kulira kwa pakati pa usiku. Uthengawo unali wofufuza mtima, wotsogolera okhulupirira kufuna chiyeso chamoyo kwa iwo eni. Iwo anadziwa kuti sakanatha kudalira wina ndi mnzake.” 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.

Kuuya kweshoko reKuchema kwePakati peusiku mumufananidzo kunoratidza nguva iyo mapoka maviri emhandara anoratidza pachena kana ane mafuta kana kuti kwete. Vakachenjera vane mafuta; mapenzi haana. Mufananidzo uyu wakazadzikiswa nebasa raSamuel Snow munhoroondo yevaMillerite, uye mubasa iroro shoko rakaparidzwa naSnow rakaramba richikudziridzwa, sezvinomiririrwa nezvinyorwa zvake mumabhuku echiMillerite enguva iyoyo. Zvino paakasvika pamusangano wemisasa weExeter, wakaitwa kubva musi wa12 Nyamavhuvhu kusvika wa17, 1844, panomiririrwawo nguva yakazotungamirira avo vaiva pamusangano kuti vabve pamusangano uyu vakaenda kundoparidza shoko iri.

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.”

Pane “nguva chaiyo” apo shoko reKuchema kwePakati peusiku rinenge rasimbiswa zvizere, uye panguva iyoyo, maererano nomufananidzo, nguva yenyasha inovharwa pamusoro pemhandara. “Nguva chaiyo” iyoyo inotungamirirwa ne“nguva yakati” apo shoko riri kugadzirwa. Kubvira muna Chikunguru, 2023 shoko reKuchema kwePakati peusiku rave richigadzirwa, uye, kusiyana nokuzadzikiswa kwechiMillerite, shoko iri ratotapurirwa munyika yose zvisati zvasvika “kuvharwa kwenguva yenyasha”. Nguva yenyasha payakavharwa pakuguma kwemusangano weExeter, shoko rakabva raenda ku “nzvimbo dzose dzenyika,” uye “chiedza chakapiwa pamusoro peshoko rengirozi yechipiri, uye kuchema kwakanyungudutsa mwoyo yezviuru. Kwakaenda kubva kuguta kuenda kuguta, uye kubva kumusha kuenda kumusha, kusvikira vanhu vaMwari vakanga vakamirira vamutswa zvizere.”

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.

Munhoroondo yedu yazvino, shoko rakatanga kubudiswa muna Chikunguru 2023 rava munyika zana nemakumi maviri pasi rose, uye nyaya dzinomiririra kusimukira kweshoko reKudanidzira kwePakati peUsiku dzava kuwanikwa mumitauro inopfuura makumi matanhatu, uye nyaya idzodzo dzinogona kuverengwa kana kuteererwa.

> 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.

> Kuhullurwa kaJesu Khristu, kwaakapihwa naMwari, kuti aratidze kuvaranda vake zvinhu zvinofanira kukurumidza kuitika; akazvituma akazviratidza nomutumwa wake kumuranda wake Johane; iye akapupurira shoko raMwari, nouchapupu hwaJesu Khristu, nezvose zvaakaona. Akaropafadzwa anoriverenga, naavo vanonzwa mashoko euprofita uhu, nokuchengeta zvinhu zvakanyorwa imomo; nokuti nguva yava pedyo. Zvakazarurwa 1:1–3.

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

Kuunikira kwa uthenga uwu monga kwaimiridwa ndi nkhani izi kwachitika pafupifupi m'miyezi isanu ndi umodzi ndi anthu awiri.

> “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.

> “Mpaka wale wanaoweza kusaidia katika — watakapochochewa watambue wajibu wao, hawataitambua kazi ya Mungu wakati kilio kikuu cha malaika wa tatu kitakaposikika. Nuru itakapotoka ili kuuangazia ulimwengu, badala ya kuja kusaidia kazi ya Bwana, watataka kuifunga kazi Yake ili iendane na mawazo yao finyu. Acheni niwaambie kwamba Bwana atafanya kazi katika kazi hii ya mwisho kwa namna iliyo nje sana ya utaratibu wa kawaida wa mambo, na kwa njia itakayokuwa kinyume na mipango yoyote ya kibinadamu. Kutakuwa na wale miongoni mwetu ambao sikuzote watataka kuidhibiti kazi ya Mungu, kuamuru hata hatua zipi zichukuliwe kazi inaposonga mbele chini ya uongozi wa yule malaika anayejiunga na malaika wa tatu katika ujumbe utakaotolewa kwa ulimwengu. Mungu atatumia njia na mbinu ambazo kwazo itaonekana kwamba Yeye mwenyewe anashika hatamu mikononi Mwake. Watendakazi watashangazwa na njia sahili atakazotumia kuileta na kuikamilisha kazi Yake ya haki.” 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.

සිංහ වූ යූදා ගෝත්‍රයේ ස්වාමියා දැන් තම අන්තකාල ජනතාව දානියෙල් 11හි 13 සිට 15 දක්වා වගන්ති වෙත ගෙනැවිත් ඇත; එමගින් ක්‍රි.පූ. 200 සිට ක්‍රි.පූ. 63 දක්වා ඉතිහාසයෙන් නිරූපිත ඉතිහාසයද, මත්තෙව් 16වන අධ්‍යායයද, ක්‍රිස්තුස් වහන්සේගේ කේසරියා පිලිප්පියට පැමිණි සංචාරයේ ඉතිහාසයද විවෘත කරයි. අනාවැකිද, ඒවා ඉටුවූ ඉතිහාසයද, අවසන් දවස් දක්වා මුද්‍රාකර තබන ලද දානියෙල් පොතේ කොටස සමඟ එකිනෙකට සම්මුඛව ගැලපෙයි. දානියෙල් සහ එළිදරව් පොත් එකම පොතක් බැවින්, අවසන් දවස්වල, කරුණාකාලය අවසන් වීමට මඳක් පෙර, යේසුස් ක්‍රිස්තුස්ගේ එළිදරව්ව මුද්‍රාභංග කරනු ලැබේ; එම එළිදරව්ව තුළ අවසන් දවස්වලට අදාළ දානියෙල්ගේ එම කොටසද අඩංගු වේ. Exeter කඳවුරු රැස්වීමේ නිමාව සඳහා කාලය ළඟා වී ඇත.

> 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.

> Zvino akati kwandiri, Usanamatira mashoko euporofita hwebhuku iri nechisimbiso; nokuti nguva yava pedyo. Uyo asina kururama, ngaachiri asina kururama; nouyo akasviba, ngaachiri akasviba; nouyo akarurama, ngaachiri akarurama; nouyo mutsvene, ngaachiri mutsvene. Zvakazarurwa 22:10, 11.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

> 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.

> Tarirai, mazuva anouya, ndizvo zvinotaura Ishe Jehovha, andichatumira nzara panyika, isati iri nzara yechingwa, kana nyota yemvura, asi yokunzwa mashoko aJehovha; uye vachadzungaira kubva kugungwa kusvikira kugungwa, uye kubva kuchamhembe kusvikira kumabvazuva, vachamhanya uku nokoko vachitsvaka shoko raJehovha, asi havangarioni. Nezuva iro mhandara dzakanaka navakomana vachapera simba nenyota. Avo vanopika nechivi cheSamaria, vachiti, Mwari wako, iwe Dhani, mupenyu; uye vachiti, Tsika yeBheerishebha mupenyu; ivo vachawa, uye havangazomukizve. Amosi 8:11–14.

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