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

Kitabu cha Danieli - Nambari mia moja themanini na nne

The Sabbath and Incarnation: Cornerstones of the Millerite Sealing Process

Sabato na Umwilisho: Nguzo kuu za mchakato wa kutia muhuri wa Wamileraiti

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.

Jaribio la mwisho kwa kizazi cha Wamileraiti, ambao walishindwa mchakato wa kujaribiwa, lilianza mwaka 1856, kwa kuwasili kwa nuru iliyoongezeka kuhusu “nyakati saba” za Mambo ya Walawi ishirini na sita. Kuanzia 1856 hadi 1863, ujumbe wa Laodikia uliashiria kipindi cha mwisho ndani ya kipindi kilichoanza kwa kuwasili kwa malaika wa tatu tarehe 22 Oktoba 1844. Kipindi hicho kinawakilishwa na mistari ya kumi na tatu hadi kumi na tano ya Danieli sura ya kumi na moja.

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

Kipindi hicho cha wakati kinaonyeshwa si tu na aya hizo, bali pia na historia iliyotimiza aya hizo, na pia na ushuhuda wa kijiografia wa Panium, ambayo pia huitwa Kaisaria Filipi. Kaisaria Filipi ilitembelewa makusudi na Kristo muda mfupi kabla ya kwenda msalabani, na msalaba unawakilisha sheria ya Jumapili, ambayo inawakilishwa na aya ya kumi na sita. Tarehe 22 Oktoba 1844 Simba wa kabila la Yuda alibainisha fundisho la Sabato katika mwanga maalum. Kisha mwishoni mwa mchakato huo wa majaribu alianzisha ongezeko la maarifa kuhusu "mara saba," na "mara saba" ya Mambo ya Walawi 26 ni fundisho la Sabato. Hiyo ni amri ya Sabato ya nchi kupumzika ambayo ni mfanano wa moja kwa moja na amri ya Sabato ya watu kupumzika. Unabii wa wakati wa miaka elfu mbili mia tano ishirini na wa miaka elfu mbili mia tatu, yote mawili, yaliishia tarehe 22 Oktoba 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.

Kipindi cha mwisho cha mchakato wa kujaribiwa, kuanzia 1856 hadi 1863, kilikuwa ufunuo mkubwa zaidi wa Sabato, ambayo ilikuwa imewekwa katika mwanga maalum mwanzoni mwa mchakato wa kutiwa muhuri na kujaribiwa. Historia inayowakilishwa na kutimia kwa aya za kumi na tatu hadi kumi na tano za Danieli sura ya kumi na moja inawakilisha kipindi cha majaribio ambamo muhuri wa Mungu unatiwa kwa umilele juu ya wale mia arobaini na nne elfu. Katika historia hiyo fito mbili za Ezekieli zinaunganishwa. Kuunganishwa kwa fito hizo mbili kunawakilisha muungano wa Uungu na ubinadamu, na fundisho linalong'aa katika mwanga maalum katika historia hiyo ni fundisho la umwilisho.

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.

Kwa sababu hiyo, Petro alipomtambua Kristo kuwa Mwana wa Mungu huko Kaisaria Filipi, alikuwa akikiri kwamba Kristo, kama Mwana wa Mungu, alidhihirisha asili yake pacha: ya kuwa Mwana wa Mungu wa kiungu, aliyekuwa amechukua mwili wa kibinadamu, na kwa kufanya hivyo akawa Mwana wa Adamu.

> “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!” Desire of Ages, 507.

> Wanafunzi walipokuwa wakichunguza unabii uliomshuhudia Kristo, waliletwa katika ushirika na Uungu, na wakajifunza habari za Yeye aliyepaa mbinguni ili kukamilisha kazi aliyokuwa ameianzisha duniani. Walitambua kwamba ndani Yake palikaa maarifa ambayo hakuna mwanadamu, bila msaada wa kiungu, angeweza kuyaelewa. Walihitaji msaada wa Yule ambaye wafalme, manabii, na watu wa haki walikuwa wamemtabiri. Kwa mshangao walisoma na kusoma tena maelezo ya kinabii ya tabia Yake na kazi Yake. Ni kwa kiasi gani walikuwa wameyafahamu kwa kijuujuu maandiko ya kinabii! Jinsi walivyokuwa wa polepole kupokea kweli kuu zilizomshuhudia Kristo! Walipomtazama katika unyenyekevu Wake, Alipotembea kama mwanadamu miongoni mwa wanadamu, hawakuwa wameelewa fumbo la umwilisho Wake, hali mbili za asili Yake. Macho yao yalikuwa yamezuiliwa, hata wasitambue kikamilifu Uungu ndani ya ubinadamu. Lakini baada ya kuangaziwa na Roho Mtakatifu, walitamani sana kumwona tena, na kujiweka chini ya miguu Yake! 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.

Kipindi cha tarehe 22 Oktoba 1844 hadi 1863 kinawakilisha wakati wa kutiwa muhuri wa wale mia na arobaini na nne elfu. Kipindi hicho kilianza kwa Sabato kuangaziwa kama kweli maalum miongoni mwa kweli nyingi zinazofunguliwa katika kipindi cha kutiwa muhuri. Kipindi hicho kilianzisha kupigwa kwa Parapanda ya Saba, ambayo inaonyesha wakati ambapo fumbo la Mungu lilipaswa kukamilika.

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

> Lakini katika siku za sauti ya malaika wa saba, atakapoanza kupiga baragumu, siri ya Mungu itakamilika, kama alivyowatangazia watumishi wake manabii. Ufunuo 10:7.

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

Malaika wa saba pia ni Ole wa tatu, kwa kuwa kutiwa muhuri kunatokea katika historia wakati vita vya Uislamu vikiendelea. Lau Uadventista wa Wamilerite ungekuwa mwaminifu katika kipindi kilichofuata tarehe 22 Oktoba 1844, Uislamu uliokuwa umezuiliwa tarehe 11 Agosti 1840 ungalikuwa umeachiliwa.

> “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.

> "Laiti Waadventista, baada ya kuvunjika moyo mkuu mwaka 1844, wangeshikilia imani yao kwa uthabiti na kuendelea kwa umoja katika uongozi wa Mungu uliokuwa ukifunguka, wakipokea ujumbe wa malaika wa tatu na kwa nguvu za Roho Mtakatifu kuutangaza ulimwenguni, wangaliona wokovu wa Mungu; Bwana angefanya kazi kwa nguvu kupitia juhudi zao, kazi ingekuwa imekamilika, na Kristo angekuwa amekuja kabla ya wakati huu kuwapokea watu Wake kwa thawabu yao. Lakini katika kipindi cha shaka na kutokuwa na uhakika kilichofuatia kuvunjika moyo huko, waamini wengi wa Adventi walishindwa kushikilia imani yao. . . . Hivyo kazi ikazuiliwa, na dunia ikaachwa gizani. Laiti mwili wote wa Waadventista ungeungana juu ya amri za Mungu na imani ya Yesu, historia yetu ingekuwa tofauti kwa kiasi kikubwa jinsi gani!" Uinjilisti, 695.

On October 22, 1844 the Seventh Trumpet began to sound and the Jubilee Trumpet also began to sound.

Tarehe 22 Oktoba 1844, tarumbeta ya saba ilianza kupigwa, na tarumbeta ya Yubilei pia ilianza kupigwa.

> 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.

> Nawe utahesabu kwako sabato saba za miaka, yaani miaka saba mara saba; na muda wa hizo sabato saba za miaka utakuwa kwako miaka arobaini na tisa. Kisha utasababisha baragumu la Yubilei lipigwe siku ya kumi ya mwezi wa saba; katika Siku ya Upatanisho mtafanya baragumu lipige katika nchi yenu yote. Nanyi mtautakasa mwaka wa hamsini, na kutangaza uhuru katika nchi yote kwa wote wakaao humo; utakuwa kwenu mwaka wa Yubilei; na kila mtu atarejea katika milki yake, na kila mtu atarejea kwa jamaa yake. Walawi 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.

Wakati wa kutiwa muhuri wa wale mia na arobaini na nne elfu unapoanza, kuna baragumu linaloonyesha kwamba wakati wa vita vinavyotekelezwa na Uislamu umefika, na baragumu linalotangaza uhuru kwa wale waliokuwa watumwa wa dhambi. Baragumu moja linabainisha historia ya nje, na jingine linawakilisha uzoefu wa ndani wa hao watu wa agano wa siku za mwisho. Utumwa wao huondolewa wakati ubinadamu wao unapounganishwa na uungu wake kwa umilele. Mstari juu ya mstari, yale mabaragumu mawili ni baragumu moja, kwa maana baragumu la Yubilei hupigwa tu katika Siku ya Upatanisho, na Siku ya Upatanisho huanza wakati baragumu la saba la Ole wa tatu linapopigwa. Fundisho lililowakilisha mabaragumu yote mawili katika harakati za Wamillerite lilikuwa nuru ya Sabato. Nuru inayowakilisha mabaragumu yote mawili katika siku hizi za mwisho ni fundisho la umwilisho. Mstari juu ya mstari, Sabato na fundisho la umwilisho ni fundisho moja.

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.

Ungamo la Petro lilibainisha Masihi, na pia Mwana wa Mungu. Masihi ni Mwana wa Mungu. Masihi ni Muumba anayewakilishwa na Sabato.

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

> Paulo hakuwahi kumwona Kristo alipokuwa akiishi duniani. Hakika alikuwa amesikia habari zake na matendo yake, lakini hakuweza kuamini kwamba Masiya aliyeahidiwa, Muumba wa ulimwengu wote, Mtoaji wa baraka zote, angeonekana duniani kama mtu wa kawaida tu. Taswira kutoka Maisha ya Paulo, 256.

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

Sabato inamtambulisha Muumba, na Muumba alikuwa Kristo ambaye Petro alimtambua. Mwana wa Mungu, ambaye Petro alimtambua, ndiye aliyeungana na mwili wa kibinadamu ili kuwa Mwana wa Adamu. Mwana wa Mungu anawakilisha umwilisho.

> “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 aliwaletea wanaume na wanawake uwezo wa kushinda. Alikuja ulimwenguni katika umbo la kibinadamu, ili aishi kama mtu miongoni mwa wanadamu. Alijitwika udhaifu wa asili ya kibinadamu, ili athibitishwe na kujaribiwa. Katika ubinadamu wake alikuwa mshiriki wa asili ya kimungu. Katika umwilisho wake alipata kwa maana mpya cheo la Mwana wa Mungu. Malaika alimwambia Maria, 'Nguvu za Aliye Juu zitakufunika; kwa hiyo pia kile kitakatifu kitakachozaliwa kwako kitaitwa Mwana wa Mungu' (Luka 1:35). Ingawa alikuwa Mwana wa mwanadamu, akawa Mwana wa Mungu kwa maana mpya. Hivyo alisimama katika ulimwengu wetu—Mwana wa Mungu, lakini pia kwa kuzaliwa akaungana na jamii ya wanadamu. Ujumbe Uliochaguliwa, kitabu cha 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.

Katika Kaisaria Filipi, ungamo maradufu la Petro liliwakilisha wale 144,000 wanaoelewa kwamba Yesu ni Kristo, Mwana wa Mungu, na fundisho la Sabato lililotiwa nuru mwaka 1844, pamoja na fundisho la umwilisho linalotambuliwa katika siku za mwisho. Nuru ya ukweli maradufu hufunuliwa mwanzoni na mwishoni mwa kipindi cha kutiwa muhuri, kama inavyoshuhudiwa na historia ya kutiwa muhuri kuanzia tarehe 22 Oktoba 1844 hadi 1863, na historia ya sauti mbili za Ufunuo sura ya kumi na nane.

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 arrives as Michael to call the dead to life in 2023 some to everlasting life and some to everlasting death. When He arrives, He leads 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.

Katika mkondo wa Wamileriti wa mchakato wa kutiwa muhuri, na katika mkondo wa kinabii wa kutiwa muhuri katika Ufunuo kumi na nane, kuna jaribio mwishoni kabisa mwa kipindi ambacho darasa moja linadhihirika kuwa wanawali wajinga, kama ilivyokuwa kati ya 1856 na 1863, na darasa lingine linadhihirika kuwa wanawali wenye busara kuanzia Julai 2023 hadi sheria ya Jumapili inayokuja hivi karibuni. Kipindi hicho cha mwisho cha majaribu kinarudia mwanzo wa kipindi hicho. Malaika yuleyule aliyeshuka tarehe 11 Septemba 2001 anakuja kama Mikaeli kuwaita wafu waingie uzima mnamo 2023, wengine kwa uzima wa milele na wengine kwa mauti ya milele. Anapowasili, huwaongoza watu wake kurudi kwenye misingi. Wapo wanaokataa kutembea katika njia za kale, na wapo wanaotembea katika njia za kale. Wengine husikiliza sauti ya tarumbeta, wengine hukataa kusikia.

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

> Hivi ndivyo asemavyo Bwana: Simameni katika njia, tazameni, na muulize habari za mapito ya zamani; ilipo njia iliyo njema, enendeni katika hiyo, nanyi mtapata raha kwa nafsi zenu. Lakini walisema, Hatutaenenda humo. Tena niliwaweka walinzi juu yenu, nikisema, Sikilizeni sauti ya baragumu; lakini walisema, Hatutasikiliza. Yeremia 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 parapanda inayopigwa na walinzi una vipengele viwili. Ni Parapanda ya Saba ya Uislamu na Parapanda ya Yubile ya ukombozi. Ni ujumbe wa muungano wa uungu na ubinadamu, unaotimizwa kwa fumbo la umwilisho, na unaozalisha tabia iliyoandaliwa kwa ajili ya muhuri wa Mungu, ambao ni Sabato. Ujumbe, kazi na mazingira yanayohusishwa na kile kipindi cha mwisho cha kutiwa muhuri kilichoanza Julai 2023, miaka ishirini na miwili baada ya 2001, vinawakilishwa na mistari ya kumi na tatu hadi kumi na tano ya sura ya kumi na moja ya Danieli, na pia na 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.

Katika mfano wa wanawali kumi, wanawali wote walilala usingizi wakati wa kungojea. Yesu aliwaambia wanafunzi wake kwamba Lazaro amelala.

> 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.

> Akasema hayo; na baada ya hayo akawaambia, Rafiki yetu Lazaro amelala; lakini ninakwenda, ili nimwamsha usingizini. Basi wanafunzi wake wakamwambia, Bwana, akilala atapona. Lakini Yesu alikuwa amesema juu ya kifo chake; ila wao walidhani kwamba alikuwa amesema juu ya kupumzika usingizini. Ndipo Yesu akawaambia waziwazi, Lazaro amekufa. Yohana 11:10-14.

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

Mwishoni mwa siku ishirini na moja, Danieli aliona maono yale, naye alikuwa katika usingizi mzito.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:7–9.

> Nami, Daniel, peke yangu nikaona maono hayo; kwa maana watu waliokuwa pamoja nami hawakuyaona maono hayo; lakini tetemeko kuu liliwashukia, hata wakakimbia kwenda kujificha. Kwa hiyo nikabaki peke yangu, nikaona maono haya makuu, wala nguvu hazikubaki ndani yangu; kwa kuwa uzuri wangu ulibadilika ndani yangu kuwa uharibifu, wala sikuwa na nguvu. Lakini nikasikia sauti ya maneno yake; na nilipoisikia sauti ya maneno yake, nikaanguka katika usingizi mzito kifudifudi, uso wangu ukielekea nchi. 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.

Mashahidi wawili wa Ufunuo sura ya kumi na moja walikuwa wamekufa barabarani kwa siku tatu na nusu, na mifupa ya Ezekieli iliyokufa ilikuwa bondeni. Tarehe 18 Julai 2020, kipindi cha kusubiri cha kifo cha kiroho na usingizi kililetwa juu ya wanawali wa harakati ya malaika wa tatu. Miaka mitatu baadaye, mchakato wa kuamka na kuwaandaa watu wa Mungu wa siku za mwisho kuwa bendera yake na jeshi lake lenye nguvu ulianza. Malaika aliyeshuka tarehe 18 Julai 2020 alifunua ukweli, kama malaika hufanya kila mara wanaposhuka.

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.

Ukweli alioufunua ulikuwa uzoefu wa kipindi cha kusubiri na kukatishwa tamaa ya kwanza. Watu wa Mungu wa siku za mwisho wakati huo walikuwa wametawanyika, na mchakato wa kuwaamsha ulipowasili katika historia, wangelazimika kutambua na kukiri kwamba walikuwa wametawanyika na kwamba walikuwa katika kipindi cha kusubiri. Kisha wakatumwa malaika wengi, au ujumbe mwingi, ili kuutia nguvu ujumbe wa kipindi cha kusubiri.

> “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!’

> Karibu na mwisho wa ujumbe wa malaika wa pili, niliona nuru kuu kutoka mbinguni iking’aa juu ya watu wa Mungu. Miale ya nuru hii ilionekana angavu kama jua. Nikasikia sauti za malaika zikisema kwa sauti kuu, ‘Tazama, Bwana-arusi anakuja; tokeni kumlaki!’

> “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!’

> Huu ulikuwa mwito wa usiku wa manane, ambao ulikusudiwa kuupa nguvu ujumbe wa malaika wa pili. Malaika walitumwa kutoka mbinguni ili kuwaamsha watakatifu waliokatishwa tamaa na kuwaandaa kwa kazi kuu iliyokuwa mbele yao. Watu wenye vipaji vikubwa hawakuwa wa kwanza kuupokea ujumbe huu. Malaika walitumwa kwa wanyenyekevu, waliojitoa, na kuwashurutisha wapaze sauti, 'Tazama, Bwana-arusi yaja; tokeni kwenda kumlaki!' Wale waliokabidhiwa mwito huo wakaharakisha, na kwa nguvu za Roho Mtakatifu walitangaza ujumbe huo, wakaamsha ndugu zao waliokatishwa tamaa. Kazi hii haikusimama katika hekima na elimu ya wanadamu, bali katika nguvu za Mungu, na watakatifu wake waliousikia mwito huo hawakuweza kuupinga. Wale wa kiroho zaidi ndio walioupokea ujumbe huu kwanza, na wale ambao hapo awali walikuwa wameongoza katika kazi hiyo ndio waliokuwa wa mwisho kuupokea na kusaidia kuutia nguvu mwito huo, 'Tazama, Bwana-arusi yaja; tokeni kwenda kumlaki!'

> “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.

> Katika kila sehemu ya nchi, nuru ilitolewa kuhusu ujumbe wa malaika wa pili, na kilio hicho kiliyeyusha mioyo ya maelfu. Kilio hicho kilienea kutoka mji hadi mji, na kutoka kijiji hadi kijiji, mpaka watu wa Mungu waliokuwa wakingojea wakaamshwa kikamilifu. Katika makanisa mengi ujumbe huo haukuruhusiwa kutolewa, na kundi kubwa la waliokuwa na ushuhuda ulio hai wakaacha makanisa haya yaliyoanguka. Kazi kuu ilifanikishwa na kilio cha usiku wa manane. Ujumbe huo ulikuwa wa kuchunguza mioyo, ukiwaongoza waumini kutafuta uzoefu ulio hai kwa ajili yao wenyewe. Walijua kwamba hawangeweza kuegemeana. Maandishi ya Mapema, 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 12 to 17th, 1844, a period is also represented that ultimately led to those at the meeting leaving the meeting and proclaiming the message.

Kuwasili kwa ujumbe wa Kilio cha Usiku wa Manane katika mfano kunabainisha wakati ambapo makundi mawili ya wanawali huonyesha kama wana mafuta. Wenye hekima wana mafuta, wapumbavu hawana. Mfano huo ulitimia kupitia kazi ya Samuel Snow katika historia ya Wamileraiti, na katika kazi hiyo ujumbe aliouwasilisha Snow uliendelezwa kama unavyoakisiwa na makala zake katika machapisho ya Wamileraiti ya kipindi hicho. Kisha, alipofika kwenye mkutano wa kambi wa Exeter, uliokuwa kuanzia Agosti 12 hadi 17, 1844, kipindi pia kinawakilishwa ambacho hatimaye kiliwaongoza waliokuwepo kwenye mkutano huo kuondoka kwenye mkutano huo na kutangaza ujumbe.

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.”

Kuna "wakati mahususi" ambapo ujumbe wa Kilio cha Usiku wa Manane umethibitishwa kikamilifu, na wakati huo, kwa mujibu wa mfano, muda wa rehema kwa wanawali hufungwa. Huo "wakati mahususi" hutanguliwa na "kipindi" ambacho ujumbe unakuwa ukiendelezwa. Tangu Julai 2023 ujumbe wa Kilio cha Usiku wa Manane umekuwa ukiendelezwa, na tofauti na utimilifu wa Wamileraiti, ujumbe huo umeenezwa kote ulimwenguni kabla ya "kufungwa kwa muda wa rehema". Wakati muda wa rehema ulipofungwa mwishoni mwa mkutano wa Exeter, ujumbe kisha ukaenda katika "kila sehemu ya nchi," na "nuru ilitolewa juu ya ujumbe wa malaika wa pili, na kilio kiliyeyusha mioyo ya maelfu. Kikaenda kutoka mji hadi mji, na kutoka kijiji hadi kijiji, hadi watu wa Mungu waliokuwa wakingoja wakaamshwa kikamilifu."

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.

Katika historia yetu ya sasa, ujumbe ulioanza kuchapishwa mnamo Julai 2023 sasa uko katika nchi mia na ishirini duniani kote, na makala zinazoonyesha maendeleo ya ujumbe wa Kilio cha Usiku wa Manane zinapatikana katika zaidi ya lugha sitini, na makala hizo zinaweza kusomwa au kusikilizwa.

> 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.

> Ufunuo wa Yesu Kristo, alioupewa na Mungu, ili awaonyeshe watumishi wake mambo ambayo hayana budi kutukia upesi; naye akaifanya ijulikane kwa kumtuma malaika wake kwa mtumishi wake Yohana; ambaye alishuhudia neno la Mungu, na ushuhuda wa Yesu Kristo, na yote aliyoyaona. Heri asomaye, na wale wasikiao maneno ya unabii huu, na wayashike yaliyoandikwa humo; kwa maana wakati umekaribia. Ufunuo 1:1-3.

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

Nuru ya ujumbe huu kama inavyowakilishwa kupitia makala imekamilishwa kwa muda wa takriban miezi sita na watu wawili.

> “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.

> "Isipokuwa wale wanaoweza kusaidia katika - waamshwe kutambua wajibu wao, hawatatambua kazi ya Mungu wakati sauti kuu ya malaika wa tatu itakaposikiwa. Wakati nuru itakapotoka kuutia mwanga ulimwengu, badala ya kuinuka kumsaidia Bwana, watataka kuiwekea mipaka kazi yake ili kutosheleza mawazo yao finyu. Hebu niwaambie kwamba Bwana atafanya kazi katika kazi hii ya mwisho kwa namna iliyo nje kabisa ya utaratibu wa kawaida wa mambo, na kwa njia itakayokuwa kinyume na mipango yoyote ya kibinadamu. Kutakuwa na wale miongoni mwetu ambao daima watataka kudhibiti kazi ya Mungu, kuamuru hata hatua zipi zichukuliwe wakati kazi inaposonga mbele chini ya uongozi wa malaika anayoungana na malaika wa tatu katika ujumbe wa kutolewa kwa ulimwengu. Mungu atatumia njia na mbinu ambazo zitafanya ionekane kwamba anashika hatamu kwa mikono yake mwenyewe. Watenda kazi watashangazwa na mbinu rahisi atakazotumia kuileta na kuikamilisha kazi yake ya haki." Ushuhuda kwa Wahudumu, 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.

Simba wa kabila la Yuda sasa amewaongoza watu Wake wa siku za mwisho hadi mistari ya kumi na tatu hadi kumi na tano ya Danieli sura ya kumi na moja, akifungua historia inayowakilishwa na kipindi cha 200 K.K. hadi 63 K.K., na pia Mathayo sura ya kumi na sita, na historia ya ziara ya Kristo huko Kaisaria Filipi. Utabiri na historia ya utimilifu wao vyote vinapatana na sehemu ya kitabu cha Danieli iliyotiwa muhuri hadi siku za mwisho. Vitabu vya Danieli na Ufunuo ni kitabu kimoja; hivyo, katika siku za mwisho, kabla tu ya muda wa rehema kufungwa, Ufunuo wa Yesu Kristo unavunjwa muhuri, na huo Ufunuo unajumuisha sehemu ya Danieli inayohusiana na siku za mwisho. Wakati wa kuhitimishwa kwa mkutano wa kambi wa Exeter umekaribia.

> 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.

> Akaniambia, Usifunge maneno ya unabii wa kitabu hiki; kwa maana wakati umekaribia. Mwenye kudhulumu na azidi kudhulumu; mwenye uchafu na azidi kuwa mchafu; mwenye haki na azidi kufanya haki; mtakatifu na azidi kutakaswa. Ufunuo 22:10, 11.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

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

> Tazama, siku zinakuja, asema Bwana MUNGU, nitakapotuma njaa katika nchi; si njaa ya mkate, wala kiu ya maji, bali ya kuyasikia maneno ya BWANA; nao watatangatanga toka bahari hata bahari, na kutoka upande wa kaskazini hata upande wa mashariki; watakimbia huku na huku wakilitafuta neno la BWANA, wala hawataliona. Katika siku hiyo wanawali wazuri na vijana watazimia kwa kiu. Wale waapao kwa dhambi ya Samaria, na kusema, Mungu wako, ee Dani, yu hai; na kusema, Njia ya Beer-sheba yu hai; hao nao wataanguka, wala hawatasimama tena kamwe. Amosi 8:11–14.

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